Finally, some considerations will be given for how an understanding of the foregoing structure (if it be found valid) might contribute towards the purposive shifting of that self-basis from out of and towards which RSE are situated in a lifeworld. Taking the self-view into a phenomenological hermeneutical examination will illuminate the position at which RSE might reside within an individual’s cognition, and thence to exploring the pre-thought (the functionally pre-aware) foundations involved. We will suggest that these elements (with consciousness and bodily presence) form a core self that is a separable facet from those of personal identity and whole person and this finding will in turn require a brief look at consciousness and a two-tiered mental model. How then might these RSE-and the corresponding grounding implications-be better explained? This paper seeks to elucidate the problematic via an applied investigation of a self-theoretical framework which is composed of three interlaced “sets”: (1) Self-defining traits, (2) Self-directing traits, and (3) Self-evaluating traits.

Yet the influences that such carry in a person’s mode of being can be vast, and they are clearly a fundamental part of the human condition (whether accepted, denied, or dismissed, their occurrence appears universal). Religious or spiritual experiences (RSE) are often difficult to fully express even if one might be able to describe particular aspects of them.

Gary klein study fire commander