Questions Going Begging (QGB's)

The following module features a collection of 'loose ends', questions that I may seek to tie up with further research. Please feel free to contact me if you would like to comment or respond.

  • In what circumstances can yoga be described as a 'found object'?
  • What are the semantic contours and implications of the concepts 'freewill', 'freedom' and 'free reign'?
  • Is enlightenment an involuntary diffusion of autonomy
  • Who said, 'culture' is the stories people tell themselves about how they want to be regarded?
  • Is it possible to usefully transpose the experience of the individual to get a better understanding of the functioning of groups, large-scale social systems and networks?
  • Can the mental activity of a human person lead to the discovery of fundamental principles that exist in an objective reality?
  • If social institutions have the capability of shaping knowledge, and knowledge shapes concept formation, how do the various institutions of yoga shape concept formation and do they ambush neural systems and create obstacles to developing appropriate procedural knowledge?
  • If yoga is developed by the people who recreate and reproduce it, how is the abstract concept transformed in terms of the culture, lives, and historical contexts that produce the ideas and methods?
  • Assuming secularism is a dominant vector for culture and politics in many countries, must we acknowledge that the full suite of religious interests are to be annihilated, (begrudgingly) tolerated, or fully integrated?
  • If stress cognitions are important for survival, should we expect to encounter distorted perceptions more often during meditation?
  • What are gaps in our knowledge of the potential effects of meditation on cell aging?
  • If the discrepancy between our theories and our practice cannot be resolved, how do we learn when to revise the theory to make it square with our practice; keep the theory and try to make our practices conform to it; or change our interpretation of either one with an acceptable alternative?
  • If we could design an experiment to test for spiritual advancement, what would it look like?
  • Does it take a guru to know a guru?
  • Is teaching meditation as 'emptying out the brain' wrong?
  • Science and religion both share an insufficiency in their explanations of life, but will they always differ about what they have to say about that?
  • The reasons why individuals are motivated to call a group, sessional activity 'yoga' could be because they wholeheartedly believe that it fits the description, or because they believe it offers advantages over other names, for example - immediate prestige, access to a global ecosystem of markets, ideas and social networks, and loyalty to a particular brand or lineage, are there any other reasons?

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