dualistic approaches primarily engage positions, while nondual approaches primarily engage dispositions

dualistic approaches primarily engage conclusions, while nondual approaches primarily engage practices

dualistic approaches primarily engage problem-solving realities, while nondual approaches primarily engage relational realities

dualistic approaches primarily engage intellectual development, while nondual approaches primarily engage affective & interpersonal attunement

dualistic approaches primarily engage the propositional, while nondual approaches primarily engage the nonpropositional

dualistic approaches primarily engage behaving & believing, while nondual approaches primarily engage belonging & desiring

dualistic approaches primarily engage creed & code, while nondual approaches primarily engage cult & community

dualistic approaches primarily engage body & spirit, while nondual approaches primarily engage soul

dualistic approaches primarily engage the rational & superrational, while nondual approaches primarily engage the prerational & nonrational

dualistic approaches primarily engage the presuppositional, empiricallogical, evidential & practical-moral, while nondual approaches primarily
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engage the existential

dualistic approaches primarily engage the descriptive-interpretive, normative & meta-interpretive, while nondual approaches primarily engage the evaluative

dualistic approaches primarily engage conceptual map-making, while nondual approaches primarily engage the participatory imagination (hometown knowledge)

dualistic approaches primarily engage the logical-mathematical, spatial, linguistic & naturalistic, while nondual approaches primarily engage the bodily- kinesthetic, musical, interpersonal, intrapersonal & existential

dualistic approaches primarily engage sensation, perception, learning & memory, while nondual approaches primarily engage emotion & motivation

dualistic approaches primarily engage being intelligent, reasonable & responsible, while nondual approaches primarily engage being attentive & in love

dualistic approaches primarily engage the intellectual, moral & religious, while nondual approaches primarily engage the affective & social

nondual approaches primarily engage dispositions, the nonpropositional, belonging & desiring, cult & community, the prerational & nonrational, the evaluative, the participatory imagination (hometown knowledge), the bodily-kinesthetic, musical, interpersonal, intrapersonal & existential, emotion & motivation, being attentive & in love, relational realities, the affective & social

dualistic approaches primarily engage positions, problem-solving
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realities, the propositional, behaving & believing, creed & code, body & spirit, the rational & superrational, the presuppositional, empirical-logical, evidential & practical-moral, the descriptive-interpretive, normative & meta-interpretive, conceptual map-making, the logical-mathematical, spatial, linguistic & naturalistic, sensation, perception, learning & memory, being intelligent, reasonable & responsible, the intellectual, moral & religious

The Nature of Our Theological Convergences
To the extent our discussion often primarily involves a consideration of methods, practices and experiences and not, rather, belief systems, conclusions and propositions, and given our conversation‘s postfoundational orientation, what emerges will not always be in the form of arguments in the strict sense. Instead, we are discovering a convergence that is more so of nonpropositional nature. This is to say that this convergence does not articulate, for example, a new narrative arch of a distinctly descriptive, normative or speculative nature, which would be a cosmological enterprise. Rather, this convergence has an axiological trajectory, which is to say that it fosters a harmonic resonance of an evaluative, interpretive or existential nature. Interpretively, we are coming away with a deepened sense of solidarity. Evaluatively, we share a profound sense of compassion. We share, then, a great unity of mission even as we go beyond institutional structures (and not necessarily without them) seeking authentic community in manifold and multiform ways, wherever two or more can gather in His Name. Our worship becomes the practice of the Presence of God as we seek an abiding relationship with Him – not Whom we possess, but – Who possesses us. In solidarity and sharing this same deep desiring, we may otherwise differ in HOW we see justice playing out morally, practically and politically, in HOW we see the Kingdom unfolding eschatologically and metaphysically. And we can abide with these differences because of our deep humility and deep love for one another, encouraging and forgiving one another, sharing a vision THAT in the Kingdom all may be well, all will be well, all shall be well and we will know that all manner of things shall be well. Our conversation, then, is less about positions and more about dispositions, about being disposed to a Deep Awareness, Deep Solidarity, Deep Compassion, Deep Humility, Deep Worship, Deep Justice, Deep Ecology and Deep Community. That these realities will play out in our lives we are confidently assured. How they will play out is something we explore
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in humility and civility with all people of goodwill. Ours is foremost a shared axiology, interpretively and evaluatively, of what we deeply desire and deeply value. We share practices that shape, form, cultivate and celebrate these desires and values. We believe that, one day, this will lead also to a shared cosmology, descriptively and normatively, consistent with the best science and best philosophy.

Your life is shaped by the end you live for. You are made in the image of what you desire. Thomas Merton

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