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View Article  Western versus Eastern
by Daniel J. Shepard on Mon 17 Jul 2006 01:00 AM EDT

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Daniel I have been occasionally reading things on Panentheist.com for years. Yesterday I downloaded your presentation of Symbiotic Panentheism and the audio version also. Thank you. I enjoyed them both. My comment is that it seems that your philosophical background is mainly western and I was interested to know if you have any thoughts about eastern schools of Panentheism. Personally I have become very interested in different forms of Vedanta specifically the Panentheism of Ramanuja. Any comments?

Actually yes I do.

 

Western philosophy dismisses panentheism since Western philosophy dismisses God and as such the concept of ‘a physical universe’, physical existence, existing within consciousness is dismissed as not only impossible to prove but illogical and thus the rejection of panentheism.

 

Eastern philosophy basically rejects the concept the physical and thus the concept of ‘a physical univerwse’, physical existence, existing within consciousness is dismissed as not only impossible to prove but illogical and thus the rejection of panentheism.

 

Symbiotic panentheism recognizes three 1st truths existing simultaneously:

 

The Whole of Consciousness/non-discrete consciousness/God exists.

The physical universe exists

The individual/discrete entities of consciousness exist

 

As such symbiotic panentheism recognizes the equal significance of Western philosophy and Eastern philosophy.

 

Each have the potential to explain a piece of the puzzle regarding the complete picture of reality: The West – the half looking ‘outward’ through and beyond the physical, The East – the half looking ‘inward’ through individual consciousness.

 

The problem which faces this point of human evolutionary development is to get the two to understand the other and then to merge their two understandings to provide humanity with the bigger picture.

 

Its called cooperation as opposed to protecting one’s turf.

 

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View Article  Symbiotic Panentheism in light of Western Philosophy - Q1 & A1: Part II of II
by Daniel J. Shepard on Mon 17 Jul 2006 12:00 AM EDT

Symbiotic Panentheism in light of Western Philosophy - Q1 & A1:

 

Part II of II

 

...This work provides a solution, builds a model, which answers our questions regarding the whole of reality itself.  This work provides reasonable/rational/non-paradoxical answers to all twelve questions simultaneously. The means to finding the answers to the twelve questions simultaneously lies in expanding our perception of reality. The single model, which answers the twelve questions, inserts the Cartesian within the non-Cartesian. Such a process can occur only with the development of a metaphysical model, which is original but not original. Such a system merges the Cartesian system and the non-Cartesian system into one system, a Cartesian system within a non-Cartesian system. When taking into account the active existence of the verb being, symbiosis, as well as the passive form of the verb being, panentheism, one obtains the simple description of the system, symbiotic panentheism.

 

Philosophically a description of the new metaphysical system might better be described as the individual acting within God. The reason the system is not titled the individual acting within God is because we in philosophy are concerned with our, ‘beings’ role in reality. We are concerned with what it is we/‘beings’ are to accomplish in reality. We are concerned with the individual’s/‘being’s role in terms of existence. We are concerned with the answers to the twelve questions listed in terms of our/‘beings’ function.

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The point: The twelve questions and themes as well as questions and themes similar to those listed, are relevant to the public and those controlling the arena of philosophy have no right to exile discussion of such questions from the field of philosophy just because they/the leaders in the field of philosophy religions, and science consider such questions to be irresolvable. The leaders in the fields of philosophy, religion, and science may believe the questions cannot be answered while their separate fields remain isolated one from the other but that does not mean we as a specie cannot answer such questions if we bring philosophy, religion, and science together to tackle the problem as opposed to our present approach of keeping these fields of study isolated one from the other. And who would benefit from such a cooperative action? You and I would benefit. Our specie would benefit. Future ‘being’s we encounter on our travels throughout the universe would benefit. The whole itself would benefit.

 

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