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This discussion has its origins in a familiar truth. Sitting upstairs in Georgina’s coffee shop in the early morning, drinking in caffeine, and gazing at the passers-by below, the things in my environment seem to fall into place, and to resonate gently with my sense of myself. I am being driven to a cross-country race, and we are approaching a junction, when I become aware that our driver has not seen the vehicle ahead, and that we will hit it in seconds, and at that point the world becomes for me suddenly very vivid, and time itself seems to slow down. I am in an unfamiliar social situation, and unsure of what role I am expected to assume, and I find that I do not fully hear what people are saying, and that I move about clumsily, and I feel my disorientation in bodily terms. I hear a creature squeal, its cries intensify, and now there is nothing but animal pain. The teacher replays the tape of the last two minutes, and we realize how much that was audible we failed to hear. Someone explains to me the difference between a swift and a swallow and a martin, and thereafter my experience of these swooping forms is newly focused and newly informed. And so on. These experiences point to a familiar truth: depending upon our bodily and emotional condition, our repertoire of concepts, and our conception of our circumstances, one and the same sensory scene can appear to us in very different ways. In this discussion I am going to explore the idea that religious commitment can make a difference to a person’s bodily and emotional condition, their repertoire of concepts, and their conception of their circumstances. And if that is so, then a further question comes immediately into view: perhaps the world’s appearance can sometimes bear the stamp of specifically religious concerns or ideals or practices? It is this possibility which provides the focus for the present enquiry.
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