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2016.09.20
see why self-surrender has been and always
It may consequently be actually interfered with (JAMMED, as it were, like the lost word when weseek too energetically to recall it), by his voluntary efforts slanting from the true direction.

[113] Starbuck, p. 64.

Starbuck seems to put his finger on the root of the matter when he says that to exercise thepersonal will is still to live in the region where the imperfect self is the thing most emphasized.

Where Hong Kong travel deals, on the contrary, the subconscious forces take the lead, it is more probably the better self inposse which directs the operation. Instead of being clumsily and vaguely aimed at from without, itis then itself the organizing centre. What then must the person do? "He must relax," says Dr.

Starbuck--"that is, he must fall back on the larger Power that makes for righteousness, which hasbeen welling up in his own being, and let it finish in its own way the work it has begun. . . . The actof yielding, in this point of view, is giving one's self over to the new life, making it the centre of anew personality, and living, from within, the truth of it which had before been viewedobjectively."[114]

[114] Starbuck, p. 115.

"Man's extremity is God's opportunity" is the theological way of putting this fact of the need ofself-surrender; whilst the physiological way of stating it would be, "Let one do all in one's power,and one's nervous system will do the rest." Both statements acknowledge the same fact.[115]

[115] Starbuck, p. 113.

To state it in terms of our own symbolism: When the new centre of personal energy has beensubconsciously hotel diploma course incubated so long as to be just ready to open into flower, "hands off" is the onlyword for us, it must burst forth unaided!

We have used the vague and abstract language of psychology. But since, in any terms, the crisisdescribed is the throwing of our conscious selves upon the mercy of powers which, whatever theymay be, are more ideal than we are actually, and make for our redemption, you must be regarded as the vital turning-point of the religious life, sofar as the religious life is spiritual and no affair of outer works and ritual and sacraments. One maysay that the whole development of Christianity in inwardness has consisted in little more than thegreater and greater emphasis attached to this crisis of self-surrender. From Catholicism toLutheranism, and then to Calvinism; from that to Wesleyanism; and from this, outside of technicalChristianity altogether, to pure "liberalism" or transcendental idealism, whether or not of the mind-cure type, taking in the mediaeval mystics, the quietists, the pietists, and quakers by the way, wecan trace the stages of progress towards the idea of an immediate spiritual help, experienced by theindividual in his forlornness and standing in no essential need of doctrinal apparatus or propitiatorymachinery.

Psychology and religion are thus in perfect harmony up to this point, since both admit that thereare forces seemingly outside of the conscious individual that bring redemption to his life.

Nevertheless psychology, defining these forces as "subconscious," and speaking of their effects, asdue to "incubation," or "cerebration," implies that they do not transcend the individual'spersonality; and herein she diverges from Christian theology, which insists that they are directsupernatural operations of the Deity. I propose to you that we do not yet consider this divergencefinal, but leave the question for a while in abeyance--continued inquiry may enable us to get rid ofsome of the apparent discord.

Revert, then, for a moment more to the psychology of self-surrender apartment hong kong.

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