In the provided sources, there is no direct explanation of the term "whore" specifically within the context of sexual encounters with a woman who has lost consciousness. The materials focus on questions of morality and the intrinsic defilement brought about by debauchery, but they do not address particular aspects related to a woman's lack of consciousness during the encounter.
The effectiveness of harinama-sankirtana lies in the fact that the very practice of chanting the mantra serves as an invigorating means for the deep cleansing of one’s inner world. In this process, the emphasis is not on intellectually understanding the words, but rather on the fact that chanting the mantra initiates an automatic transformation during which base passions and qualities are overcome. As noted in one of the sources, “It doesn’t matter whether you understand these words or not. The main thing is to start chanting the mantra, and then these words will do the cleansing work for you, awakening your consciousness of Krishna and developing it” (source: 1386_6927.txt). This emphasizes that the act of chanting the mantra is itself an effective tool for inner transformation, capable of altering one’s soulful perception and elevating a person to a level where base passions lose their hold.
From the subjective standpoint, individual consciousness does not merely passively reflect the external world; it actively constructs it. That is, the objective reality existing independently of our sensations reaches us in the form of sensory data, which are then processed, interpreted, and structurally organized by our consciousness. As noted in one of the sources, "The perceived action of external entities through external existence, that is, through the complex, independent interrelationship of various entities, is called external experience; in this way, we distinguish the independent objective world from the subjective realm of our internal states..." (Source: 1260_6298.txt, page: 220-221). This emphasizes that although the objective world exists independently, it becomes accessible to us through specific interactions, whereby it acquires its properties within our experience.
Conservative social attitudes can exert a significant influence on the demand for intellectual activities that are not directly connected to high technologies. In circumstances where traditional values and established norms dominate public discourse, the emphasis is placed on discipline, economic practicality, and the preservation of conventional educational methods. This leads to individual creative pursuits and the quest for knowledge being viewed through a traditional lens, wherein innovative and independent intellectual endeavors often yield to established routines.
Volitional habits are formed through the repetition of conscious, intentional actions, where initially deliberate efforts gradually transform into automatic reactions, thereby freeing resources for higher cognitive processes such as thinking and creativity. In particular, the author examines the development of habits in children as a result of volitional movements: through constant regulation of actions using willpower, the intellectual energy that was previously devoted to this control becomes available for higher tasks. “When movement becomes a habit, volitional regulation gives way to automation, and higher spiritual work receives the energy that was formerly expended on conscious control” (1348_6739.txt).