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Our perspective's limitations must be ready for adaptation in both times of comfort and conflict.
Accepting the pain of your circumstances (but not being a slave to it) - It appears to me that all forms of unpleasantry, strife, stress, despair, boredom, and embarrassment are simply this: pain. The pains of our bodies, hearts, minds, souls, and circumstances can wreck us and even completely tear us down. We are faced with a choice when we encounter the myriad forms of pain: We can either resist it or accept it. Now, accepting pain doesn't mean that we bow down in subservience to it, but by accepting it, we transform it into power and strength. This is a skill that requires diligence and patience, and there will always be circumstances where the various forms of pain make the better of us. However, in light of that fact, we can always consciously choose to accept pain in whatever situation we find ourselves in; this will set us free.
How about "The Nature of Free Will in a Deterministic Universe"?Well, it is presumed that the nature of causality in this universe implies a fundamental principle: You cannot have an uncaused cause.When we analyze the activity of our nervous system, we find that one state of the nervous system must inevitably lead to the next.Therefore, as us being the conscious extension of our bodies, how can we know whether or not we possess agency if we are subservient to our physical makeup? I suspect that we possess something that transcends physical processes, but that is only my opinion. If we do happen to possess this transcendent quality, then we are able to affect our brains in such a way where the chain of physical causality is to a degree irrelevant. - This is an underdeveloped stab at the free will debate. Take it with a pinch of oregano.
Intuition is a process that requires, in a sense, the cooperation of other faculties utilized by human beings. These faculties vary from person to person. For some, intuition is about a person's emotional understanding of themselves, or perhaps toward an understanding of the emotional sphere that encapsulates all living things. In general, intuition is a process that utilizes information that is not obviously present to the user at hand; this means that intuition stitches together all the information that is not picked up on by our senses or our means of judging information, i.e., thinking, feeling, instinct, etc. Intuition is the process that efficiently provides a person with connections among our other means of assessing information. Intuition can allow a dominant thinker to make connections in his/her thought process simply by letting the connections take place. Intuition can help an empath understand through his/her emotions another's composition and experiences. It must be cautioned that intuition doesn't always lend itself to logic, which can cause conflict among a dominant thinking personality. In short, intuition is how we piece together information that is not so obvious to our sensations or our thinking/feeling faculties. This ability of human beings should be cherished and not squandered, while at the same time being recognized as a tool that has limitations.
The universe is subjected to certain laws that govern both its structure and its means of processing itself. Spacetime and causation comprise two fundamental forces that govern the universe. How would a realm of existence, which our universe is but one of, operate outside the boundaries of those forces (spacetime, causation, etc.) that allow our own particular universe to function?
For one to determine “what is”, perhaps it is prudent first to investigate what categories of being can be attributed to the various constituent elements of existence. Are the dynamic abstractions of the human mind fundamental? Do they potentially merit a similar category of being to, say, a house or a shoe? Is it possible to objectively determine that a given concrete object, such as a table or a chair, situates itself with some degree of independence from mere mental conceptions? What exactly does it mean for something to be, and what distinguishes one classification of being from another? How does one determine whether or not these classifications are instantiated within some external, objective structure independent (to some degree) from our human perceptions? It is these inquiries that this chapter investigates.
