Sublime

his philosophical idealism

Heidegger suggested there are two ways we can approach life: the everyday mode and the ontological mode. Most of the time, naturally, we exist in the everyday mode and might marvel at how things are in the world. However, in the ontological mode (‘ontology’ is the study of what it is to be), we stand back and look at the marvellous fact that things

psychology is biological but cannot be reduced to biochemistry or neurobiology without losing what is important.

A friend who is curious about the way the mind works for happiness or unhappiness spent an afternoon with a Hindu teacher. During their conversation, he asked the teacher, somewhat rhetorically, “Don’t you know for sure at least that you are a human being?” The teacher replied, “In part.” This was not the response my friend expected. His train of t

What we believe about ourselves does not stand up to examination, so there is always the problem of describing our own lives in a plausible way. The old teachers named this insubstantiality “emptiness.” They thought that, contrary to the medieval idea that something cannot come out of nothing, everything we do comes out of nothing.

what matters here is the existence of a broader, intuitive part of mind underlying the ego. From this point on, I will call it the ‘obfuscated mind.’

concepts, distinctions, and principles—

starting with the premise that, as human beings, we are not problems waiting to be solved, but potential waiting to unfold.