This rejection reaises the question how to explain phenomenal reality.

In this way, it is also the primordial reality from which phenomenal reality springs.

What had been normally impossible in Einstein space because of the lack of matter had become a phenomenal reality here.

It is important to note the distinction between the phenomenal reality of the OBE and the various interpretations of the experience.

For singular explanations of the phenomenal reality, materialism would be in contrast to idealism, neutral monism, and spiritualism.

The Prakriti is the empirical, phenomenal reality which includes matter and also mind, sensory organs and the sense of identity (self, soul).

It is one's true self (hence generally translated into English as 'Self') beyond identification with the phenomenal reality of worldly existence.

Advaita describes the features of a nondualistic experience, in which a subjective experience also becomes an "object" of knowledge and a phenomenal reality.

By declaring phenomenal reality to be 'unreal,' or an 'illusion,' the primacy of Atman/Brahman can be maintained.

In claiming one of the qualities of language was its ability to supplement the phenomenal reality of this world, the Renaissance also acknowledged the volatility of language.

A P-space is a substantival phenomenal space; space which in itself possesses some phenomenal reality, even in the absence of any other phenomenal properties or objects.

The Buddha-nature can also be understood as the primordial reality from which phenomenal reality springs or the changeless reality empty of only that which is other than itself.

But this "emptiness" itself is also "empty": it does not have an existence on its own, nor does it refer to a transcendental reality beyond or above phenomenal reality.

The Báb taught that the realm of language, as well as all other aspects of phenomenal reality, including natural and cultural objects were symbolic of a deeper spiritual meaning.

Like Absolute idealism of Hegel, Hindu idealism is essentially monistic, espousing the view that consciousness is the essence or meaning of the phenomenal reality.

If the nature of this underlying unity and the way it conditions phenomenal reality could be understood, it would provide a powerful aid to solving pressing sociological problems and answering deep philosophical questions.

In such a situation, individualism and affiliation, autonomy and dependency, are not social or psychological opposite poles on a Hobbesian-Rousseauan dichotomy but, rather, mutually reinforce one another in defining a particular phenomenal reality.

In philosophy, Lao Zi writes about ten thousand things in the Tao Te Ching In Taoism, the "10,000 Things" is a term meaning all of phenomenal reality.

Not that he himself was a madman; he simply felt, he said, that the world of the inner self - its dreams, reveries, fears and delusions - should be rendered "as objectively evident as the exterior world of phenomenal reality."

And thus all our powers of sense, as well as all phenomenal reality, phenomenal reality, may be with propriety regarded as belonging to this series of effects, while they could not have formed parts of the idea, considered as an aggregate.