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The following sources provide highly nuanced definitions for the following key concepts andthose definitions are consistent with my own word usages in the essays archived in these Scribdcollections.

1) consciousness & 2) self awareness - Ursula Goodenough and Terrence W. Deacon, FromBiology to Consciousness to Morality, Zygon, Volume 38, Issue 4, pages 801819, December

2003

3) mysticism & 4) mystical consciousness - Louis Roy, Can We Thematize Mysticism?, Method:Journal of Lonergan Studies, 21 (2003): 47-66

5) contemplation - Ernest Larkin, Contemplative Prayer Forms Today: Are TheyContemplation?, The Diversity of Centering Prayer, Editor, Gustave Reininger, Continuum,

New York, 1999.

6) ego - Philip A. St. Romain, God, Self and Ego, lulu.com, April 2010

7) pneumatological imagination - Amos Yong, Beyond the Impasse: Toward a PneumatologicalTheology of Religions, Baker Academic, March 2003

8) nonduality - David Loy, Nonduality: A Study in Comparative Philosophy, New Haven, Conn:Yale University Press, 1988

nonduality

cognitive

perception - negation of subject-object dichotomy; nonplurality of the world; the identity of

phenomena & the absolute

thinking - negation of dualistic thinking

action - wei wu wei

affective & volitional - mystical unity between persons & God

nonduality well critiques certain dualisms but the best response is triadic, such as in peirce's

pragmatism, philosophically, and such as in hartshorne's panentheism, theologically, overagainst radically apophatic and thoroughgoing monist accounts, while robustly engaging bothreality's immanent and transcendent attributes

the negation of the subject-object dichotomy, such as in non-reflecting consciousness, is

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perhaps the most interesting experience of nonduality

rather than focusing first on any metaphysical implications to evaluate the approach, it may beeasier to look at its soteriological trajectory

many of the efficacies that we are told might ensue from the subject-object nonduality ofBuddhism are very reminiscent of the goals of both analytic philosophy and Peirce'spragmatism

to the extent that epistemology models ontology, a peircean triadic phenomenology canenhance our modeling power of reality and adequately answers the legitimate critiques ofdualistic epistemologies ... couple this with a theological panentheism, such as Hartshorne's,and one can enjoy a rather coherent interpretive stance toward reality, while overcoming ouralienations from nature, from God, from one another, from even our true selves, embracing arealist account that doesn't turn our intuitions and common sense on their heads when trying tocorrect our delusions regarding ourselves, nature and God