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Augustine | Ponte Vedra Beach's culinary history - and its modern-day flavors
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The great St. Augustine's life is unfolded to us in documents of unrivaled richness, and of no great character of ancient times have we information comparable to that contained in the "Confessions," which relate the touching story of his soul, the "Retractations," which give the history of his mind, and the "Life of Augustine," written by his friend Possidius, telling of the saint's apostolate.

Sep 20, 2009 · If anything, St
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Though no other NDE elements are evident in Irwin's survey, OBEs appear to represent the most natural way to imagine what will happen to your soul immediately after the death of the body (as noted in above). Moreover, Heaven—which polls indicate is where the vast majority of people expect to end up after death (Gallup 5)—is explicitly conceived of as a place of bliss and peace. Tunnels might be the most natural representation of transition for Westerners, as Kellehear has argued. And, as is evident in one of the creation accounts in Genesis, light is often associated with what is good in Judeo-Christian tradition, and God is conceived of as perfectly good. It is not much of a leap to associate God with light, and to think that God would be found on the other side of a transition between life and death. Individuals universally expect to meet others in the afterlife, and most contemporary religious traditions posit some sort of postmortem accounting or judgment of one's actions during earthly life. Consequently, fear of imminent death might produce a neurophysiological state conducive to dissociative hallucinations, hallucinations whose imagery conforms to NDErs' culturally conditioned (and perhaps subconscious) expectations of what death is like. In that case it would make little sense to posit specific neurophysiological mechanisms for particular elements of the prototypical Western NDE, just as it would make little sense to posit specific mechanisms for dreams of sailing common in sea-faring cultures but rare in landlocked ones.

Liturgy Amidst the Challenges of Modern Culture - …
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[] In response to this point Allan Kellehear argued that I understate the differences between NDE content and those features "we might predict from social expectation" (Kellehear, "Culture" 148). He noted, for instance, that NDE visions have included such consciously unexpected features as colors unlike anything ever seen before, encounters with supernatural beings lacking either male or female traits, and visions of huts suspended in mid-air (149). While such imagery is undoubtedly bizarre, surely we should not assume that hallucinatory imagery is completely by cultural conditioning; rather, it is merely by it. Extracultural factors shaping hallucinatory content include expectations—some conscious, some subconscious—and the unusual physiological states accompanying hallucinations. Unusual neurological conditions might very well produce experiences of novel colors, just as they can produce transient synesthetic experiences which 'blend' colors with other sensory modalities (e.g., seeing the 'color' of a particular musical tone). Moreover, bizarre visions of androgynous beings and hovering huts, which may very well call up imagery which is not expected, are the norm for altered states of consciousness like dreams, and thus not particularly compelling evidence that NDEs represent sojourns into a transcendental dimension of reality.

EWTN's Saints and other Holy People Home
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Bolstering this point, Murphy adds that "Accounts of Western NDEs would seem to be useless in helping Thais know what to expect at their deaths" (170). He nevertheless concedes vague cross-cultural commonalities "in which individuals commonly use culturally-derived patterns to confabulate individualized death-process phenomena that serve common psychological functions" (177). Such commonalities may reflect common beliefs across societies, such as the idea of postmortem judgment for earthly behavior, tied to an expectation or sense of being dead accompanying NDEs.

Myths of the Modern Megachurch | Pew Research Center

Since such inconvenient facts for a survivalist interpretation of NDEs could be repeated , I will mention just one other example. Taken literally, the deepest NDEs (e.g., ) seem to imply a communal afterlife subject to some form of governance. But if NDEs were glimpses of such an afterlife, we would expect to see some sort of pattern in the distribution of pleasant and distressing NDEs. For instance, we might anticipate predominantly altruistic or spiritual individuals fairly consistently reporting pleasant NDEs, while predominantly antisocial or profane individuals tend to report distressing ones. Alternatively, we might anticipate that all NDErs report by and large pleasant NDEs. Or there might be some other conceivable pattern consistent with afterlife governance. In fact, however, , and antisocial individuals seem no less likely than others to have pleasant NDEs. Instead, the character of one's NDE seems to be determined primarily by either "the person's mindset immediately prior to the experience" or "programming during childhood" (Rommer 196). On any model of a governed afterlife, this distribution appears to be entirely random and difficult to explain; but it is exactly what one would anticipate on a psychophysiological model of NDEs.