Deeper Reality Research Articles

What Does the Data Revolution Offer the Oil Industry?

Special Section: The Value and Future of Petroleum Engineering The need to understand the future trends of the oil industry has never been greater than it is today. Throughout the history of the oil industry, technology and innovation have made a significant contribution by pushing the boundaries to enable a continuous expansion in production, increasing reserves, and capital efficiency. In the years to come, with the world’s conventional reserves declining, energy companies will inevitably have to move into more challenging and remote locations to explore and produce hydrocarbons. Therefore, the role of innovation and, more specifically, data-science-derived technologies will likely become the key to shaping the future of the oil and gas sector. In fact, there are ample opportunities for oil and gas companies to use Big Data to get more oil and gas out of hydrocarbon reservoirs, reduce capital and operational expenses, increase the speed and accuracy of investment decisions, and improve health and safety while mitigating environmental risks. It is worth mentioning that although the so-called “disruption mandate” faced in every industry, including oil and gas, is not new, its current speed and complexity will foster an adaptive mindset while maintaining its business practices—the key not only for success but also for survival in the age of the digital transformation. Technological advances, such as increased use of Web-based platforms and cutting-edge data-acquisition technologies such as sensors, have made it possible to generate a staggering amount of data in the industry—the aforementioned Big Data—often which is not used efficiently or effectively. One of the key enablers of the data-science-driven technologies for the industry is its ability to convert Big Data into “smart” data. New technologies such as deep learning, cognitive computing, and augmented and virtual reality in general provide a set of tools and techniques to integrate various types of data, quantify uncertainties, identify hidden patterns, and extract useful information. This information is used to predict future trends, foresee behaviors, and answer questions which are often difficult or even impossible to answer through conventional models. Automation, which is derived from Big Data analytics, is a huge step in the direction of improving data science in the immediate future. This evolution holds added benefits such as improving operational efficiency, reducing operational costs, increasing speed, and enhancing self-service modules. The need to automate business processes with the goal of improving functionality and increasing efficiency will be the main driver for the increased adoption of data sciences in the industry. A significant potential for automation exists because it can serve as an ideal aid to daily operations. Many areas where automation can make an immediate and lasting difference for the oil and gas sector include identifying new well targets, improving drilling efficiency, optimizing artificial-lift systems, and monitoring onshore and offshore pipelines and other relevant facilities.

Desiring and Being Desired by Christ: Sebastian Moore’s Notion of Desire in Dialogue with Ignatian Spirituality

This article explores the Christian theological work of Sebastian Moore O.S.B. and his notion of human desire as the existential point of impact or subjective dynamics where a human being may discover a call to communion in Love, a presence of the Creating God himself as hidden source of joy and fulfilment, attracting a person to his or her ultimate meaning. Human desire is, in its deepest reality, the emergent presence of the Self as gift. This gift is attracted, oriented, healed and liberated by the presence of Jesus and the discipleship that he awakes in every one of those to whom he revels himself as the Loving other. Desire is, therefore, considered an ontological and theological via to access and undergo the transformative three-phased process of union to God or divinization, following Jesus’ destiny: an awakening, an emptying and a fulfilling of desire. A conscious and consented transformative union ( théosis) may occur, in desire, between God and a human person. Moore’s Christian spiritual itinerary of transformation of human desire is, in a second moment, paralleled with the experience of prayer and transformation that are the Spiritual Exercises of Saint Ignatius of Loyola. We draw attention to the fact that the Christian spiritual itinerary exposed in Moore’s theology of desire is strikingly interlocked with the structure and key theological moments of the Ignatian Spiritual Exercises.

From Relativistic to Quantum Universe: Observation of a Spatially-Discontinuous Particle Dynamics beyond Relativity

We perform an experimental test where we directly observe light-induced electron transitions with a macroscopic spatial discontinuity. The effect is related to the fundamental indivisibility of macroscopic orbit-like quantum states reminiscent of so-called extended states in the integer quantum Hall system. The test has become realizable due to the discovering of a quantum phase with spontaneous pervasive quantum ordering reminiscent of that of a single atom. The observed transitions may be regarded as a peculiar quantum dynamics beyond relativity, which implies that the current relativistic model of universe should be replaced by a deeper quantum model. It is the Bohm’s model of undivided universe which now should involve a deeper-than-classical concept of absolute simultaneity and a deeper-than-relativistic concept of space and time. Ultimately, our test thus establishes a new hierarchy of fundamental physical theories where the de Broglie-Bohm realistic quantum theory is the deepest theory which does not contradict either classical physics or relativity but rather is beyond both. This is because the fact that quantum theory is dealing with a deeper reality where physical objects are not self-sufficient entities and therefore they can transit discontinuously within an overall quantum system determined by their wavefunctions.

Sound Effects in a Studio by Aidan Mathews (review)

representations of her in sculpture, paintings and stained glass and commemorations to her in the liturgy and in prayers. Various forms of her name, especially Brighid, Bríd, Brigid, Bridget have been popular for girls and an order of nuns, the Brigidines, was founded in her honour. In folklore she is venerated as the ‘Mary of the Gael’and even as foster-mother of Jesus. Her cult was widely established by Irish missionaries and emigrants on the continent of Europe from the seventh to the ninth century, and similarly, in recent centuries, in America, Africa and Australia. Since the mid-twentieth century the cult of St Brigid has declined, except with regard to the popular St Brigid’s Cross. Parents do not name their daughters after her as frequently as heretofore and the folk-tradition surrounding her is dying out. Somewhat ironically, St Brigid has been adopted as an icon by feminists who admire her achievements in a patriarchal society. Thus they echo Maud Gonne and Inghínidhe na hÉireann (Daughters of Ireland), who promoted her as a model for women at the beginning of the twentieth century. While the monograph is a valuable contribution to the historiography on St Brigid, it does not provide a satisfactory answer to those who doubt that she was a real person. Fr J Anthony Gaughan is a retired parish priest in the Archdiocese of Dublin and the author of numerous historical writings. Sound Effects in a Studio, Aidan Mathews (Cork: Southword Editions, 2017). In his biography Chronicles, Volume One, Bob Dylan recounts meeting a guy who used to provide sound effects for radio shows. ‘I asked him . . . how he got the sound of the electric chair and he said it was bacon sizzling. What about broken bones? The guy took out a LifeSaver [mint] and crushed it between his teeth’. Dylan reflects, ‘I was raised on that stuff, used to quiver with excitement listening to these shows.’ In the poem, ‘Sound Effects in a Studio’,Aidan Mathews reveals how these associated sounds startle the imagination into accepting that what is being signified is real. In one particular scene of transformation, his eighteenth century heroine, ‘in a tank top and warm leggings under a denim skirt’, could Studies • volume 107 • number 426 250 Summer 2018: Book Reviews be a Greek station porter who is called Kurios Metaphor. ‘So let one thing stand for another’, the poet invites, our ordinary human lives laying claim on some deeper reality: ‘You breathing through a blocked nose now/ A breeze on the face of the deep, / My silence the only word for it’. ‘Francis of Assisi’, with its great opening line –‘Francis of Assisi is my bi-polar saint’ – takes an unconventional slant. Here the saint is interrogated as to gender clarification for ‘my manic depression’, this ‘neutered thing’ requiring for respite ‘the little vanillas of tranquillity’. ‘Is it Sister Stalker or Brother Trauma?’ ‘The wolf came to you with his hang-dog tail’, he appeals, ‘why not the werewolf?’ The poem reads as a howl against the frightening land of altered reality as the poet-child remembers being sent back to bed: ‘Stop the nonsense…though the stairs were melting in the sweat of my four feet on walkabout’. Mathews is a poet of the incarnational, our fleshy existence mapped for its floodplains and wetlands. For him there is no line of separation between body-blood and soul-divinity. Indeed, much of his writing carries the subtext that there is a surcharge of meaning in the nature of existence, for ‘the social lepers…damaged and ageing… are as human as God’(‘Healing the Lepers’). This short collection begins with the poem, ‘After Omagh’ – ‘It was where you turn at the meat-processing plant’ – the ferocity of the explosion, when it registers, silencing the impatient horn-blowing of those stuck in a trafficsnarl . His audacious pun, ‘The rest is sirens…’, captures all that cannot be said nor made amenable to speech beyond the sign language at pains to break the news on the News for the Deaf. A wry humour is never far away. Mathews’penchant for self-deprecation is one expression of it: ‘I walked our...

КОНЦЕПТ «ПРОСТРАНСТВО» В ЭПИЧЕСКОЙ КАРТИНЕ МИРА

The article considers the specificity of the perception and verbal representation of the concept “space” in the epic world view. The paper analyzes the semantics of the linguistic units that objectify the concept “space”. As a result of the research it is ascertained that the concept “space” as a special type of the ethno-cultural concept represents the national-cultural and axiological specificity of the epic world view. The author emphasizes that the epic space with its multilayeredness in the vertical projection and the fundamental property of endlessness in the horizontal plane corresponds to the world perception of the bearers of the Tuvan epic tradition, the deep reality of their mythopoetic consciousness.

Towards a symbol literacy approach in the education of children

Children enter a world that is full of symbols, most of which have become inaccessible. This is true not only because of a positivistic attitude that views analogical truth as nonsensical, but also because of the fragmentation that we experience. This situation is impoverishing children’s awareness, connectedness as well as their ability to access and express existential concerns and the answers different generations have tried to provide. It is for this reason that children need to learn a variety of symbols and the ‘grammar’ of how they form meaning. A symbolic literacy approach not only helps them to read symbols but also enables them to formulate meaning and to connect with the deeper reality and facilitates their ability to transcend physical reality. The paper will also refer to the development of an interdisciplinary pedagogy and its implementation through a project that is being done in collaboration with Maltese primary schools.

Becoming a Perfect Human: Ibn ʽArabī’s Thoughts and Its Spiritual Legacy

This essay explains the concept of waḥdah al-wujūd, as the central doctrine of Ibn ʽArabī, in its relationship to the concept of perfect human being. As manifestation of God, humans and all creatures ontologically bear the status of hūwa/lā hūwa (He/not He) and inherit God’s names. Therefore, the process to be a perfect human is an effort to cultivate those God’s names in the right manner. Here sharīʽa according to Ibn ʽArabī is irreplaceable in guiding human being unto perfection. In contrast to some antinomian sufis who treated sharīʽa as a set of rules that lost its value when someone has arrived at the stage of mystical union with God, the deepest concern of humanity, Ibn ʽArabī regards sharīʽa as the deepest reality (haqīqa) itself.

Phenomenology’s Rejects: Religion after Derrida’s Denegations

Abstract Religion, as well as any individuals’ volitionally chosen ‟worldview,” generally get conceived solely in affirmative terms of value. ‟Religion” has been conceptualized almost solely on the terms of axiology: as the experience of ‟the greatest” holiness (Otto), the purely valuable sacred (Eliade); the most ‟ultimate concern” (Tillich); the symbols accepted to order life (Geertz), or the binding of oneself to deep value (Müller). Yet there are limitations of such axiomatic thinking, limitations that can be exemplified through an interpretation of Derrida’s ‟globolatinization,” which he described as a system of thought that promotes a universalism of pseudo or petit-valuations, and punishes those resistant and inflexible to them in the name of toleration. This essay investigates what happens when this ‟axiomatic” register (i.e. a reduction to a set of values) gets displaced in order to conceptualize religion also in terms of the nonvaluable or ‟rejected.” Rejection entails the paradox that what is rejected often speaks to a deeper reality of what in fact is desired. Thus, what we reject usually says infinitely more about us than what we claim to value and affirm. This essay interprets Derrida’s essay ‟How to Avoid Speaking: Denials” alongside his ‟Faith and Knowledge” in order to offer a Derridean conception of religion on the terms of a rejection that amounts to a double-affirmation or de-negation.

Quaking Cantos: Nepal Earthquake Poems

Night Alone in a Motel,” which begins: “I gaze into an evening ocean branded with clouds. / Waves from my unsalvageable wreck swell toward another wreck.” Such imagery reveals more than mere confession ever could. Shim may remind American readers of John Ashbery’s emotive impressionism. Lines like “A flower falls. / Wandering in time, whirling around / the earlobe of a brief moment,” from the poem “A Flower Falls,” could have been written by Ashbery in his more tender mode. It would be easy to mistake Shim, as it is easy to mistake Ashbery, for a purveyor of cheap surrealism, an easy enough poetic trick. A closer look, however, reveals that Shim’s relationship with the irrational is closer to symbolist than surrealist , or it is surrealist only in the purest sense of the original French movement, in that the oddness of image moves the reader toward a deeper reality, one worth exploring. Benjamin Myers Oklahoma Baptist University Yuyutsu Sharma. Quaking Cantos: Nepal Earthquake Poems. New Delhi. Nirala. 2016. 81 pages. On what seemed like an ordinary day in 2015, a series of rumbles jostled the Nepali region, killing thousands and thrusting countless more into homelessness. An encounter with this disorientating rift produced Quaking Cantos, a visual and verbal response to the wreckage that emerged when planet ground against earth. Much like the title itself, Quaking Cantos—either an epic poem or a quavering song, depending on orientation—is a stunningly heartwrenching , albeit healing, rendezvous with torment of the highest order. In this compilation , photography by Prasant Shrestha joins the verse of Himalayan poet Yuyutsu Sharma to produce a slim rejoinder to an otherwise blind and mute confrontation with chaos. Sleek and glossy images smolder from behind the eyes and intersperse this rubblelike arrangement of verse, the cover of which prominently demands an immediate reckoning with unexpected tumult. Bricks, dust, and the unrecognizable remains of a once-normal life confront the reader before the title page to part 1, “I generally do not cry . . .” and once again in the middle of part 2, “Seven Things That Caused the Quakes.” (The title page to part 1 likewise locates itself before the table of contents, another disjunction.) Two etchings of the writer’s face directly follow the epilogue, “A Song of Extinguished Hearths,” and portray the writer with eyes shut and, later, wide open. With eyes wide shut, emotions tremor from page to page throughout two parts and their summation. Somnolent images of an ancestral grandmother shuffle from one world to the next, leaving Sharma, as it were, to mull over the collective remains of grief under a vast dome of sky. Paradox meets fate when, in an initial poem entitled “Twisted Galaxies,” Sharma soulfully pens: “My bed shakes / as I prepare to reclaim / fractured / fragments of my sleep.” Like many collections of verse, Quaking Cantos ends in epilogue. What is different is that the grandmother, once again, instructs the scribe to sing, as he recalls, “A song of livid flames / rising out of clay hearths / in makeshift shacks / along the mule paths.” A spiritual quest in search of explanation journeys through a cacophony of images yet ends under the flames of the unknown of what was once possessed but has been lost. Transient and reflective, Quaking Cantos distills loss into revelation as only a shaman and photographer can envisage. Andrea Dawn Bryant Georgetown University Nora Iuga. The Hunchbacks’ Bus. Trans. Adam J. Sorkin & Diana Manole. Fayetteville, New York. Bitter Oleander Press. 2016. 117 pages. The Hunchbacks’ Bus marks the first published collection of Nora Iuga’s poetry in English, a reminder that too many prominent Romanian authors remain underrepresented in translation. Born in 1931, Iuga has written over thirty books of poetry and prose, a prolific output made all the more remarkable considering Romania’s Communist government censored her from 1971 to 1978. This volume serves as a fine introduction to Iuga’s singular poetic style. The fantastic adventures of the hunchback sam (the author is dedicated in her resistance to capitalization) and his idiosyncratic family read like an absurdist parable, instructing readers to look carefully and World Literature in Review 110 WLT MAY–AUGUST 2017 ...

Las inquisiciones de la literatura fantástica

El presente trabajo ofrece una reflexión acerca del maltrato secular que ha sufrido la literatura fantástica en la cultura occidental. Las inquisiciones a las que se ha visto sometida este tipo de literatura tienen su origen en dos hechos cuyas consecuencias perduran hasta hoy: por una parte, la interpretación sesgada que se ha hecho de la Poética aristotélica, principalmente de los conceptos de mímesis y verosimilitud, y, por otra, el prejuicio cristiano (y particularmente católico) contra la idea de imaginación creadora en el arte. Ambos elementos tuvieron una gran influencia en una literatura como la española, epítome del Realismo, y en la que, como veremos, sí hay una presencia de lo fantástico (incluso en el mismo Cervantes), pero tuvo que ser disimulada por temor a represalias o críticas.Serán los románticos los que acaben (brevemente) con las desdichas de la literatura fantástica y defiendan este tipo de literatura como vehículo de realidades tan propias del ser humano como las realistas. Siguiendo esta misma línea de pensamiento, hoy en día también existen diversas corrientes que reivindican la literatura fantástica como medio de acceso a una realidad simbólica que, aunque imaginada o creada, es realidad profunda del ser humano.

Dis-located Bodies: Dao and Deep Reality in Embodied Experience

This paper addresses the problems of the totality of Euro-American rationalist thinking that often dis-locates embodied thought and being through a consensus of scientific management and amusement. The culture of consensus perpetuates non- thinking being through the eradication of individuality in a totality. The realization of this tranquilized familiarity is a product of deep reality: the reflection of cultural practices, norms, and epistemologies that existentially affect one’s life revealed through the investigation of those very practices, norms, and epistemologies that underlie most cultural assumptions. Access to deep reality reveals the phenomenology of apathy. Examining the consensus of being that rationalist thought dictates and learning from other forms of knowledge such as Daoist philosophy alongside Euro-American thought offers a way of being on the periphery of rationalist thought that resists subsumption. Deep reality takes into consideration that other modes of thinking and being harmonize the mind/body dis-location: it is a way of thinking that attempts to expand beyond the Eurocentric philosophical tradition. Revealing from the periphery that commonality is more present than absent, dis-location forms the realization that the mastery of rationalist thought is alienated from itself, demonstrating that it is one mode of thinking among many that is in constant transformation. KEYWORDS: deep reality, rationalist thought, philosophical Daoism, dis-location, embodiment, apathy

Talking about Torture: How Political Discourse Shapes the Debate. By Jared Del Rosso. New York: Columbia University Press, 2015. Pp. xviii+276. $50.00.

Talking about Torture: How Political Discourse Shapes the Debate. By Jared Del Rosso. New York: Columbia University Press, 2015. Pp. xviii+276. $50.00.

The End and Ruin of Wonderful Universe, Contemporary Science and Islamic Point of View

All the objects of the present universe-from the stars, galaxies and mountains to the atoms and the electrons are different phenomena of deep reality. The followers of materialism and those who believed in the absolute analysis of life used to call them separate and independent bodies Whereas most of the philosophers and intellectuals since the ancient times to this day, have been calling them an unbroken reality. What is the truth? Let us go towards the scientific observation first. It is easy to say in this relation, in the light of results of modern scientific researches and specially the quantum theory, that the natural phenomena are various parts of some unknown reality. Quantum mechanics reveals a wonderful fact, according to which the micro physical system of substance possesses an unseen or hidden potency that is related to the real world. Werner Heisenberg believes in nature as a supernatural and transcendent reality and calls the multidimensional objects of the universe a continuity of the same reality.(1) Thus the scientists believe in an organic whole that will lead to decline and ruin in the long run. Similarly the quantum mechanics expresses a likely outcome reality cause and effect instead of a certain one. Discontinuity and ignorance of electronic location in the biggest challenges in the wavy world of particles. .It is a fact that the destiny and the future of the material world will unveil provided that the ignorance should be replaced by learning. Casting an intellectual glance at the philosophy of creation, we find that the visible macro world came into being by the unity of invisible tiny particles. Peeping through the macro world into the micro world of atoms and by atoms, using the scientific glasses, it looks rather strange. It is so because the big universal objects work almost under the accepted scientific norms, but when we look into the inner world of those very objects, we find a haphazard and irregular world apparently on which the same universal rules and regulations of science and logic do not apply i.e. at times an electron is a wave and sometime it possess the both properties simultaneously. Moreover it jumps from place to place irregularly off and on. All such behavior of electron is called “quantum strange”. (2)

A New Cold War in Japan-China Competition Toward ASEAN : Political Dimension of FTA

This paper explores Japan-China power competition over ASEAN after China’s embarking on a revisionist aspiration in the mid-1990s. It called forth a new cold war in their relations. In a new age, the powers employ FTA as a way to add more power to their blocs with economic significance therein. ACFTA and AJCEP were initiated in this context. China’s and Japan’s behaviors in ASEAN marked in contrast. Japan departed from ASEAN owing to its deteriorating financial market after the collapse of bubble economy and the Asian financial crisis. Japan’s departure provided China an impulse to bolster an economic creep into ASEAN by undertaking a financier and market. The two wars also offered China an opportunity to attempt it without worrying about the U.S. pressure. China preempted to embrace ASEAN in a web of FTA sooner than Japan. The ACFTA would provide China a cornerstone for building EAFTA whose aim is to consolidate its regional dominance. The power has an incentive to transform the FTA into a political muscle in the wake of power competition. Relying on it, China attempts territorial creeps in East and South China Seas. Japan lags behind China in power competition. It traces to Japan’s politico-economic postures inappropriate to the reality as follows: the patchwork realism and naive liberalism, the absence of FTA policy-making organ, misperception over a deeper reality, and inflexible external behaviors as a result of heavier dependence on the U.S.

Moses: The Face of Fear

Moses is the only prophet in the tradition to see God “face-to-face,” and this intimate contact transforms his very body – when he comes down from the mountain, his face is altered, and he must veil (Exod. 34:29–35). Both the altered face and the veiled face have strange interpretive histories. What may have begun in Hebrew as rays of light streaming from Moses’ visage become in Greek and Latin horns sticking out of his head; thus a history of interpretation begins which first avers the horns as symbols of power and divinity but later shifts to associate the horns with animals and demons. The veil may have also begun as a powerful symbol of prophecy, but its meaning also shifts, and it later becomes associated with passivity and femininity. These multivalent images reveal deeper realities and resonances. Moses is something other than, something beyond, the human and its gendered bifurcation. He is at the nexus where the human, the animal, and the divine meet and converge. And between the glowing face/horns and the veil lies fear, the fear of the Israelites when they behold their leader, and the fear of the Bible’s readers when they are faced with Moses’ ambiguities. Using affect theory, especially Sara Ahmed’s critical work on emotion, this paper will explore the meanings of Moses’ face, covered and uncovered, as it moves through time and community.

On the Gravitational Bending of Light <br/>—Was Sir Arthur Stanley Eddington Right?

The paramount British-Led (May 29, 1919) Solar Eclipse Result of Eddington et al. has been tremendous if not an arcane effect in persuading scientists, philosophers and the general public, to accept Einstein’s esoteric General Theory of Relativity (GTR) thereby “deserting” Newtonian gravitation altogether, especially in physical domains of extreme gravitation where Einstein’s GTR is thought or believed to reign supreme. The all-crucial factor “2” predicted by Einstein’s GTR has been “verified” by subsequent measurements, more so by the most impressive and precision modern technology of VLBA measurements using cosmological radio waves to within 99.998% accuracy. From within the most well accepted provinces, confines and domains of Newtonian gravitational theory, herein, we demonstrate that the gravitational to inertial mass ratio of photons in Newtonian gravitational theory where the identities of the inertial and gravitational mass are preserved, the resulting theory is very much compatible with all measurements made of the gravitational bending of light. Actually, this approach posits that these measurements of the gravitational bending of light not only confirm the gravitational bending of electromagnetic waves, but that, on a much more subtler level; rather clandestinely, these measurements are in actual fact a measurement of the gravitational to inertial mass ratio of photons. The significant 19% scatter isseen in the measurements where white-starlight is used, according to the present thesis, this scatter is seen to imply that the gravitational to inertial ratio of photons may very well be variable quantity such that for radio waves, this quantity must—to within 99.998% accuracy, be unity. We strongly believe that the findings of the present reading demonstrate or hint to a much deeper reality that the gravitational and inertial mass, may—after all; not be equal as we have come to strongly believe.

Inquiry on a Science-Religion Construct: Science-Religion Humankind Space

Continuing previous years (2004-2009) tension to follow consecrated methods, and to elicit other specific multi/inter/trans-disciplinary methods (and ways) in order to contribute to contemporary Science-Religion Dialogue, this study tries to report and to add original contribution related to some prominent European (including Romanian) personalities involved into (resulting beyond contemporary focalization) Science and Religion dual inquiries. Thus resulting a(n original) construct: Science-Religion Humankind Space. The members of a real (re)act according to their biological and technical spheres, to their aggregation, to their profoundness. So, a is an implicit processor versus relative sub-processors dealing with revisited information-decision-action-renewed-information cycles. These cycles interfere with Science-Religion-Arts-Philosophy-Management flow(s), presenting subtle connection(s): awareness-insight-action. The scientific, artistic and religious approaches upon transit: societal processor sub-processors may be a multi/inter/trans-disciplinary one. This study proposes and generates a specific focalization upon track of knowledge and information inside gap between deep reality and our reflection, involving: societal knowledge desire as a holistic aim of our mind(s); potential artistic and religious aggregated attitude(s) as profoundness levels of our consciousness; a revised probabilistic toward a dual fuzzy approach upon Universal Consciousness and Evil terms and their necessary connectionist corpus. Humankind development is stepped by within our revealing/revising models. So, according to N desired features of an entity, responsive to our Qualia, previous probabilistic/statistic/stochastic models of entity society (containing some paradoxes) may be revised versus a new interdisciplinary approach within fuzziness, and a new transdisciplinary approach within subtleness (onto its N-1/N ratio which would converge to 1). Is this ratio an internalised pattern within a Science-Religion Humankind Space? Into this context, this study aims to demonstrate that paradoxes and belong to different (multi-disciplinary, today) domains (Logic and Cognitive Science), but staying connected on a (hypothetical) real background and dually on subtle background of individual and communitary reflection. The main hypothesis is that counsciousness evolve as a reflection of reflection (according to above slightly introduction to dual backgrounds, and (potentially) would elicit some impressive turning points toward between science, art and religion, within their natural and artificial bases of neuro, psycho, and social levels of reality. All these dreaming (within an universal versus cosmic tension) toward the (hypothetical) Real trying to step toward huge Reality.The (re)search tries to aggregate results from three domains: (1) dialogue between texts of Saint Basil Great, Saint Maxim Confessor, Pascal - Godel, Heisenberg, Schrodinger; (2) Qualia - Paradoxes expected to be revised within Romanian wooden Triads (Troitze), glass icons from Transylvania area; (3) Qualia - Paradoxes correspondence within sacred and profane sites from Dobrudja, Buzau and Transylvania areas. All these in order to complete a Science-Religion Humankind Space - beyond and inside Godel’s tension on completeness and consistence (as a forever Humankind conflict/consensus).This study tends to aggregate by juxtaposition “traces” and “light/shadow conflict/consensus” from: Saint Spiridon (270-350) ; Saint Basil Great (329-379); Saint Maxim Confessor (580-662); Blaise Pascal (1623-1662); Kurt Godel (1906-1978); Albert Einstein (1879-1955); Erwin Schrodinger (1887-1961); Werner Heisenberg (1901-1976); Mihai Eminescu (1850-1889); Lucian Blaga (1895-1961); Academician, Father Dumitru Staniloaie; Father Constantin Galeriu; Father Arsenie Boca; Academician Romulus Vulcanescu (1912-1999); Romanian Peasantry and ancestors onto three millennia.Partially to all these “traces” and “light/shadow conflict/consensus,” there is prospect to (re)present original contributions of following Romanian personalities: Alexandru De Mocsonyi, Sofronie Vulpescu (Arhiereu Sofronie Craioveanu), Romulus Vulcanescu. There are original documents which present some of their remarkable awareness and insight on for ever Science and Religion dual inquiries.

The Longing for Human Contact: Why it is Crucial That We Foster Awareness for the Inner Self in Ourselves and in Others

When deeply disturbed and touched by an inner self they do not understand, people often fail to get the concern and attention they need and which could help them grow as human beings. This can be attributed to our professionally oriented culture, which is geared towards appearances and labeling rather than pursuing the heartfelt connection and deeper sense of communication that would allow professional care providers to introduce a sense of coherence into the specific situations in which particular persons finds themselves. The author explains that being heard and seen is nevertheless of vital importance, and that, no matter how or when, a spiritual counselor should be able to bring a relatedness and profundity to a situation in order to acknowledge their client's deepest longing. The use of the term “inner self” is intended as descriptive of a recognizable human experience, rather than as a referral to a choice of theoretical models. However, it is used in awareness of the contemporary tendency to see the human being as a collection of utilitarian selves and to doubt the existence an underlying unitary self connecting to a deeper reality.

Sri Chinmoy’s Work at the United Nations: Spirituality and the Power of Silence

Sri Chinmoy’s Work at the United Nations: Spirituality and the Power of Silence Kusumita P. Pedersen Introduction Many may think of the United Nations mainly as the secular arena of political strife, but the World Organization has a spiritual dimension which, although it is often not visible to the general public, is intrinsic to its purposes. This essay describes the work of the philosopher, poet, humanitarian, and peace‐server Sri Chinmoy (1931‐2007) at the United Nations, a work that was devoted to bringing to the fore, fostering and articulating this spiritual dimension. Sri Chinmoy saw the United Nations not merely as a political institution but as “the Heart‐Home of the World‐Body” and the focal point of an emerging “world‐oneness.” For the United Nations to develop to maturity and to fulfill its divinely intended mission, he believed, its inner reality must be recognized and must function in concert with its outer reality. The responsibility to develop this approach belongs to the whole human community, but especially to those working directly for the UN and in association with it through non‐governmental organizations (NGOs) or in other ways. This essay explores the significance of Sri Chinmoy’s work in the perspective of a larger question: how do spirituality and meditation play a role in the overall context of the United Nations? Invited by Secretary‐General U Thant, Sri Chinmoy led regular meditations for peace at UN headquarters for thirty‐seven years, beginning six years after he came to New York from his native India. He also conducted an array of other programs sponsored by Sri Chinmoy: The Peace Meditation at the United Nations, which was founded in 1970 to support the mission of the United Nations and promote the values expressed in its Charter. The Peace Meditation consists of United Nations staff members, delegates, journalists accredited to the UN, and representatives of NGOs; it is thus both internal to the United Nations structure and also open to participation from outside it. Sri Chinmoy’s work beyond the United Nations through the Sri Chinmoy Centre, an international NGO, since its inception in 1966 has advocated peace based on spiritual values, rooted in meditation and expressed in music, art, poetry, sports, community service, and celebration of the achievements of people from all cultures and backgrounds. A worldwide network of three hundred Sri Chinmoy Centres and their collaborating groups carries on the innovative programs founded by him, with no charge to participants. These include humanitarian aid in over one hundred and twenty‐five countries, at times in partnership with UN agencies, and the World Harmony Run, a global torch relay for friendship between peoples involving hundreds of thousands of participants in more than one hundred countries, with its opening and closing ceremonies at UN headquarters and the UN Office in Geneva. A single, indivisible vision of peace and human transformation informs all of these activities, whether organized by the Peace Meditation at the United Nations or undertaken elsewhere under NGO auspices. In the fall of 2007 in a spacious conference chamber at the United Nations Secretariat, representatives of Buddhism, Christianity, Hinduism, Indigenous religions, Islam and Judaism stood together without speaking a single word to open Sri Chinmoy’s memorial service. This interfaith invocation was perceptibly longer than the usual “moment of silence” and recalled the non‐sectarian meditations he had led twice every week year after year. One of the most compelling features of those meetings was their silence. The deep stillness might include a musical interlude, but there would be almost no speaking. Sri Chinmoy gave many lectures at the United Nations and engaged in informal discussions responding to questions, while the Peace Meditation has held a wide variety of programs, but all this is distinct from the meditation itself. The power of silence in meditation was and continues to be the foundation of all the work initiated by Sri Chinmoy. Its premise is that spirituality—an inner life connecting us to a larger or deeper reality—is a capacity possessed by every person. All people, regardless of religious and cultural background or institutional location, can and should apply this capacity in their efforts towards the goal of peace...

The presumption of movement

The conceptualisation of movement has always been problematical for Western thought, ever since Parmenides declared our incapacity to conceptualise the plurality of change because our self-identical thought can only know an identical being. Exploiting this peculiar feature and constraint on our thought, Zeno of Elea devised his famous paradoxes of movement in which he shows that the passage from a position to movement cannot be conceptualised. In this paper, I argue that this same constraint is at the root of our incapacity to conceptualise the unseen movement at the micro-level and that the aporetic idea of super-position far from opening the gate on a deeper reality is a symptomatic word for this lack of understanding.