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229 Sentences With "divine being"

How to use divine being in a sentence? Find typical usage patterns (collocations)/phrases/context for "divine being" and check conjugation/comparative form for "divine being". Mastering all the usages of "divine being" from sentence examples published by news publications.

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Evidently, this snail was neither playing nor invoking a divine being.
In a forbidden wilderness, there is a divine being who can resurrect her.
I believe that Ed Sheeran was touched by the Great Divine Being above.
But Eastern traditions like Buddhism or Confucianism aren't grounded in commandments that come from a divine being.
The Outsider, the closest thing to a divine being we see, is pure mischief, merely enjoying your performance in the world.
In every case, the Christian evangelist seeking converts was at least dealing with listeners who embraced the concept of a divine being involved in the world.
First, she equates faith with individual spiritual growth, but faith, as it is understood in most religious traditions, involves a perceived relationship with a divine being.
The genius was such a special, such a singular, such a divine being, that he (and it was usually a he) transcended the moral world order.
Instead of collecting posters of movie stars, some teenage girls collected posters of Mao, who is alternately shown as a divine being, smoking cigarettes with factory workers, and shaking hands with peasants.
"I imagine that if you believe in a divine being, you believe that this being can see what is happening behind closed doors—no matter who is in that meeting," Randazza's letter reads.
Their relationship is remarkable, in part because the divine being in this story plays second banana to -- and is repeatedly saved by -- the intrepid 16-year-old girl who gets the movie's top billing.
However, your attempted censorship simply caused the document to be further reproduced and redistributed that even a hypothetical divine being could not possibly undo the dissemination... In short, your efforts so far have backfired.
His Buddha is conceived as a wise man and self-help psychologist, not as a divine being—no miraculous birth, no thirty-two distinguishing marks of the godhead (one being a penis sheath), no reincarnation.
Since there is no true reason as to why thought occurs, I have no choice but to believe I was touched by some divine being; that I, and I alone, was the chosen bearer of this burdensome thought.
In this strange but unexpectedly gentle and compelling video, she says that following a suicide attempt, the belief that she is an incarnation of a divine being of light helped her heal, and inspired her to want to help others.
He either has to be a divine being sent from Heaven to preach a message of harmony on viewer-supported television, or he has to be the American Sniper, covered in tattoos and beating up Mormon missionaries in back alleys.
Judah and his school, therefore, though not the first ones, distinguished between the Divine Being (Etzem) and the Divine Majesty (Kavod). The Divine Being, called also Ḳedushshah, dwells in the west, invisible to men and angels. The Divine Being is superior to all human perception. When God reveals Himself to men and angels, He appears in the form of the Divine Majesty.
The satellite was named after a type of divine being from Philippine mythology, the diwata.
This state refers to the destruction of the individual self to become one with the Divine Being.
After his death, Diomedes was worshipped as a divine being under various names in Italy as well as Greece.
Why should a divine being, with creation and eternity on his mind, care a fig for petty human malefactions?
Supermind, in Sri Aurobindo's philosophy of integral yoga, is the dynamic manifestation of the Absolute, and the intermediary between Spirit and the manifest world, which enables the transformation of common being into Divine being.
The center stone would represent the largest of the five stones. Archaeologists have explained that for the Maya, Naj Tunich may have represented the house of a divine being or entrance to the underworld, Xibalba.
The Divine Majesty, then, dwelling in the east and created out of divine fire, holds the divine throne, true to its nature of representing to human eyes the Divine Being. The throne is draped on the south, east, and north, while it is open to the west in order to allow the reflection of the Divine Being dwelling in the west to shine upon it. It is surrounded by the heavenly legions of angels, chanting to the glory of the Creator.Epstein, in Ha-Ḥoḳer, ii.
If man finds that the idea of God is necessarily involved in his self-consciousness, it is legitimate for him to proceed from this notion to the actual existence of the divine being. In other words, the idea of God necessarily includes existence. It may include it in several ways. One may argue, for instance, according to the method of Descartes, and say that the conception of God could have originated only with the divine being himself, therefore the idea possessed by us is based on the prior existence of God himself.
Through religious and spiritual coping, individuals can derive support from a divine being, from other members of a religious congregation, and from making meaning of distressing events, which can lead to the promotion of resilience, healing, and well-being.
One of the group's most traditional rituals is the Ñemongarai, the child-naming ritual, which happens during the peak of the maize harvest. In this ritual, a shaman who does not belong to the community (a nod to the cultural importance of mobility) names the children of the village. Based on each small child's behavior, the shaman attempts to determine which divine being of the Mbyá pantheon sent its spirit to the child, and the shaman gives them a name related to the divine being and its characteristics. This moment is considered the point at which the child's soul is incorporated into their body, when they become an Mbyá.
Originally published 1784. (Accessed on 19 April 2006) In Chapter 3, section IV, he notes that "omnipotence itself" could not exempt animal life from mortality, since change and death are defining attributes of such life. He argues, "the one cannot be without the other, any more than there could be a compact number of mountains without valleys, or that I could exist and not exist at the same time, or that God should effect any other contradiction in nature." Labeled by his friends a Deist, Allen accepted the notion of a divine being, though throughout Reason he argues that even a divine being must be circumscribed by logic.
On the throne the prophet sees the divine being, having the likeness of a man. His body from the loins upward is shining (ḥashmal); downward it is fire (in Ezek. viii. 2 the reverse is stated). In the Sinaitic revelation God descends and appears upon earth.
He was worshipped as a divine being under various names in Italy where statues of him existed at Argyripa, Metapontum, Thurii, and other places. There was a temple consecrated to Diomedes called 'The Timavo' at the Adriatic.Strabo, Geography 5.1.9 There are traces in Greece also of the worship of Diomedes.
Melchizedek occupied an important place in ancient Judaism. In one of the Dead Sea scrolls 11Q13, he is presented as a semi-divine being. Josephus referred to Melchizedek as the first priest and as a Canaanite chief. Many scholars now believe that Israelite beliefs were an evolution of Canaanite beliefs.
Zeitschrift für Religionswissenschaft5. Jahrgang 1997 diagonal-Verlag Ursula Spuler-Stegemann Der Engel Pfau zum Selbstvertändnis der Yezidi p. 14 (german) According to the ancient Gnostic manuscript, the Holy Book of the Great Invisible Spirit, Gabriel is a divine being and inhabitant of the Pleroma who existed prior to the Demiurge.
Fuxi and Nuwa's marriage took place on the mountain of Kunlun. Generally held to be brother and sister, and the last surviving human beings after a catastrophic flood, the incest taboo was waived by an explicit sign after prayerful questioning of a divine being who approved their marriage and thus the repopulation of the world.
Peters notes "the divide between the 'noumenal' and 'phenomenal' realms (so far as nature is concerned) is not nearly so severe for Hick as it was for Kant". Hick also declares that the Divine Being is what he calls 'transcategorial'. We can experience God through categories, but God Himself obscures them by his very nature.
Numinous is an English adjective and noun, taken from the Latin numen, “divinity.” But where numen refers to an objective divine being, numinous as an adjective refers to a subjective state. Numinous the noun refers to that which stimulates the subjective state. For example, a numinous grotto is distinct from the numen of the grotto.
He states the teaching that Christ in Jesus, as a wholly divine being, could not suffer bodily pain and did not die on the cross; but that the person crucified was, in fact, Simon of Cyrene.Frank Leslie Cross, Elizabeth A. Livingstone (1997). "Basilides". The Oxford Dictionary of the Christian Church. Oxford University Press. p. 168.
The Archangel Michael weighing souls on Judgement Day. Hans Memling, 15th century. The vision is an apocalypse in the form of an epiphany (appearance of a divine being) with an angelic discourse (revelation delivered by an angel). The discourse forms an ex eventu (after the event) prophecy, with close parallels with certain Babylonian works.
The concept of a singular divine being with many expressions is not a new development in thought: it has been a major theme in India for many centuries, at the very least as far back as the 5th century, though hymns in the early Vedas too speak of a one-Goddess-many-goddesses concept.
Ravana was the Rakshasa king of Lanka. He is the main antagonist of epic Ramayana. He was son of Vishrava and Kaikashi. He performed penance for the God Shiva for many years, and in return received a great blessing from the God himself that he cannot be killed by any God, demon, or other divine being.
The name Yazdegerd is a combination of the Old Iranian yazad yazata (divine being) and -karta (made) – "God-made", comparable to the Iranian Bagkart and Greek Theoktistos. It is known in other languages as Yazdekert (Pahlavi); Yazd[e]gerd (New Persian); Yazdegerd, Izdegerd and Yazdeger (Syriac); Yazdkert (Armenian); Izdeger and Azger (in the Talmud); Yazdeijerd (Arabic), and Isdigerdes (Greek).
Mahashveta is heart-broken, and prepares to immolate herself on the funeral pyre. At this moment, a divine being descends from the skies and carries aloft Pundarika's body. He admonishes Mahashveta not to give up her life, and reassures her that "You two will be reunited." Kapinjala is agitated, and flies away himself in pursuit of this being.
Sri Lankan Tamil Hindus since ancient times have regarded the cobra as a divine being by the passing down of Naga traditions and beliefs. Further, a cobra can be found entwining itself round the neck of the supreme Hindu god Shiva as the serpent-king Vasuki. Cobras can also be found in images of god Vishnu.Godwin Witane . (2003).
Followers of Jayalalithaa often worshiped her as a divine being. She stimulated a cult following, and adoring supporters often termed her "Adi parashakti" (the eternal mighty goddess). Several experts say that over the years the cult called 'Amma' has been carefully crafted. Others claim that the emotional outburst is just a spontaneous display of loyalist support.
The Gospels depict Jesus as human through most of their narrative, but "[o]ne eventually discovers that he is a divine being manifest in flesh, and the point of the texts is in part to make his higher nature known in a kind of intellectual epiphany."Litwa, M. David. How the Gospels Became History: Jesus and Mediterranean Myths.
A kamuy (; or , ') is a spiritual or divine being in Ainu mythology, a term denoting a supernatural entity composed of or possessing spiritual energy. The Ainu people have many myths about the kamuy, passed down through oral traditions and rituals. The stories of the kamuy were portrayed in chants and performances, which were often performed during sacred rituals.
"Your God" is the concealed Divinity within finite Creation. "I" is the Atzmus narrator of the Torah, revealed at Sinai, uniting the opposites of Spiritual and Physical in Mitzvot and the ultimate future Atzmus/Atzmut ( from the Hebrew Etzem ) meaning "essence", is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the divine essence. Classical Kabbalah predominantly refers to the Godhead in Judaism with its designated term "Ein Sof" ("No end"-Infinite), as this distinguishes between the divine being beyond description and manifestation, and divine emanations within creation, which become the descriptive concern of systemised Kabbalistic categorisation. Reference to atzmus is usually restricted in Kabbalistic theory to discussion whether "Ein Sof" represents the ultimate divine being in itself, or to God as first cause of creation.
Philo used the term Logos to mean an intermediary divine being, or demiurge.Cambridge Dictionary of Philosophy (2nd ed): Philo Judaeus, 1999. Philo followed the Platonic distinction between imperfect matter and perfect Form, and therefore intermediary beings were necessary to bridge the enormous gap between God and the material world.Frederick Copleston, A History of Philosophy, Volume 1, Continuum, 2003, pp. 458–462.
The name of Yazdegerd is a combination of the Old Iranian yazad yazata- "divine being" and -karta "made", and thus stands for "God-made", comparable to Iranian Bagkart and Greek Theoktistos. The name of Yazdegerd is known in other languages as; Pahlavi Yazdekert; New Persian Yazd(e)gerd; Syriac Yazdegerd, Izdegerd, and Yazdeger; Armenian Yazdkert; Talmudic Izdeger and Azger; Arabic Yazdeijerd; Greek Isdigerdes.
The name of Yazdegerd is a combination of the Old Iranian yazad yazata- "divine being" and -karta "made", and thus stands for "God- made", comparable to Iranian Bagkart and Greek Theoktistos. The name of Yazdegerd is known in other languages as; Pahlavi Yazdekert; New Persian Yazd(e)gerd; Syriac Yazdegerd, Izdegerd, and Yazdeger; Armenian Yazdkert; Talmudic Izdeger and Azger; Arabic Yazdeijerd; Greek Isdigerdes.
He was commonly spoken of as "the ranters' god" and "the shakers' god", and was effectively deified by his followers. His wife expected to become the mother of a Messiah. Robins probably viewed himself as an incarnation of the divine being; he asserted that he had appeared on earth before, as Adam, and as Melchizedek. He claimed a power of raising the dead.
Yaohnanen tribesmen show pictures of 2007 visit with Prince Philip The Prince Philip Movement is a religious sect followed by the Kastom people around Yaohnanen village on the southern island of Tanna in Vanuatu. It is a cargo cult of the Yaohnanen tribe, who believe that Prince Philip, Duke of Edinburgh, the consort to Queen Elizabeth II, is a divine being.
Image popularly thought to be a portrait of Isaac Isaac considered the sefirot as having their origins in a hidden and infinite level deep within the Ayn Sof, or Divine Being (lit. That Without End). He believed that from the Ayn Sof emanated Makhshava (Divine Thought), which was the first supernatural quality. The rest of the sefirot emanated from the Divine Thought.
Bailey stated that the seven rays that reach us on Earth locally originate within the "Solar Logos," i.e., the consciousness of the "Divine Being" of the Sun. According to Alice A. Bailey and Benjamin Creme, the seven rays are focused to the Solar Logos, through Sirius, the seven stars of the Big Dipper in the Great Bear, and the seven major stars of the Pleiades form the "Galactic Logos," (the consciousness of the "Divine Being" of the Milky Way Galaxy), and have their ultimate origin within the mind of God. On the local planetary level, it is believed that the seven rays are transmitted from the Solar Logos through the God of our planet, Sanat Kumara, then through the spiritual hierarchy of our planet which includes the "Masters of Wisdom" (Some writings term them the Ascended Masters or the Great White Brotherhood).
His movement, however, continued for another century. His followers associated Schmid and an associate who died with him with Elijah and Enoch, two "witnesses" who, according to the Book of Revelation, would preach against Antichrist (the Roman Church), be put to death, and rise again.Cohn (1970), pp. 145–6 They expected him to return at any moment as both Emperor of the Last Days and divine being.
Brown, RE., An Introduction to New Testament Christology, Paulist Press, 1994, pp. 49–51. According to Ehrman, a more important difference among the Gospels is with the book of John. He argues that the concept that Jesus existed before his birth, was a divine being, and became human is only claimed in the Gospel of John.Bart D. Ehrman, Jesus, Interrupted, Harper Collins Publishing (2009), p.
After the body was washed with wine, it was stuffed with bags of natron. The dehydration process took 40 days.[27] The second part of the process took 30 days. This was the time where the deceased turned into a semi divine being, and all that was left in the body from the first part was removed, followed by applying first wine and then oils.
More broadly, Hinduism can be seen as having three more important strands: one featuring a personal Creator or Divine Being, second that emphasises an impersonal Absolute and a third that is pluralistic and non-absolute. The latter two traditions can be seen as nontheistic.Griffiths, Paul J, (2005) Nontheistic Conceptions of the Divine Ch. 3. in The Oxford Handbook of Philosophy of Religion by William J Wainwright, p.
God Maha Sumana Saman is depicted in human form accompanied by a white elephant, the ancient bulldozer of Lanka, the great noble beast of royal and Buddhist significance, in the background of Sri Pada (Adam's Peak). The resplendent god, a divine being in every sense of the word, holds a red lotus, a flower of Sinhalese Buddhist significance. His noble elephant holds too a red lotus.
Art deities are a form of religious iconography incorporated into artistic compositions by many religions as a dedication to their respective gods and goddesses. Commonly used throughout history as a means to gain a deeper connection to a particular deity or as a sign of respect and devotion to the divine being. This is a list of global deities who are associated with the arts.
The political, cultural and religious coherence of an emergent Roman super-state required a broad, inclusive and flexible network of lawful cults. At different times and in different places, the sphere of influence, character and functions of a divine being could expand, overlap with those of others, and be redefined as Roman. Change was embedded within existing traditions.Rüpke, in Rüpke (ed) 4 and Beard et al.
According to ancient Yaohnanen tales, the son of a mountain spirit travelled over the seas to a distant land. There, he married a powerful woman and in time would return to them. He was sometimes said to be a brother to John Frum. The people of the Yaohnanen area believe that Prince Philip, Duke of Edinburgh, the consort to Queen Elizabeth II, is a divine being.
Incarnation literally means embodied in flesh or taking on flesh. It refers to the conception and birth of a sentient being who is the material manifestation of an entity, god, or force whose original nature is immaterial. In its religious context the word is used to mean the descent from Heaven of a god, deity, or divine being in human/animal form on Earth.
More importantly, he laid out his belief in Socinianism. The doctrines he explicated would become the standards for Unitarians in Britain. This work marked a change in Priestley's theological thinking that is critical to understanding his later writings—it paved the way for his materialism and necessitarianism (the belief that a divine being acts in accordance with necessary metaphysical laws).Miller, xvi; Schofield (1997), 172.
Unlike the games, Cassandra is voiced by Chiaki Kuriyama in the Japanese film and Colleen Clinkenbeard in the English dub. The character's design and personality differs in the film. Dawn takes place after Cassandra has become a Seeker, but before she has become Right Hand of the Divine. Being younger, Funimation lengthened the character's hair and lightened her make-up in order to give her a "more innocent" appearance.
The triangle is an age old symbol of the blessed trinity – The father, Son and Holy Spirit. The cross stands as a reminder of the Christian nature of the college, and is the symbol of the life of Jesus. The Holy Trinity is a belief held by some Christian denominations, but not all, that the father, the son and the Holy Spirit all exist separately but together as a divine being.
Every Land or tribal location has a Sacred Center of Divine Being. Following is a summary of the major Dynion Mwyn religious symbols and totem animals: The Owl of Wisdom is associated with Blodeuwedd, and is a symbol of wisdom and knowledge. The Stag is associated with Cernunnos. This is the aspect of the wild hunt in which the spirits of the dead are transported to the underworld.
The Nyingma order is known for images of Padmasambhava, who is credited with introducing Buddhism into Bhutan in the 7th century. According to legend, Padmasambhava hid sacred treasures for future Buddhist masters, especially Pema Lingpa, to find. The treasure finders (tertön) are also frequent subjects of Nyingma art. Each divine being is assigned special shapes, colors, and/or identifying objects, such as lotus, conch-shell, thunderbolt, and begging bowl.
The Nyingma school is known for images of Padmasambhava ("Guru Rinpoche"), who is credited with introducing Buddhism into Bhutan in the 7th century. According to legend, Padmasambhava hid sacred treasures for future Buddhist masters, especially Pema Lingpa, to find. Tertöns are also frequent subjects of Nyingma art. Each divine being is assigned special shapes, colors, and/or identifying objects, such as lotus, conch-shell, thunderbolt, and begging bowl.
I now leave, not knowing when, or whether ever, I may return, with a task before me greater than that which rested upon Washington. Without the assistance of the Divine Being who ever attended him, I cannot succeed. With that assistance I cannot fail. Trusting in Him who can go with me, and remain with you, and be everywhere for good, let us confidently hope that all will yet be well.
He did not believe Jesus was a divine being,. and in some of his opinions referred to a deist "Creator of all things." He was an active Freemason and served as Grand Master of Masons in Virginia in 1794–1795 of the Most Worshipful Grand Lodge of Ancient, Free, and Accepted Masons of the Commonwealth of Virginia.Tignor, Thomas A. The Greatest and Best: Brother John Marshall at masonicworld.com.
The Greeks succeeded in constructing a view of the natural world in which all references to mythological origins and causes were removed. By abandoning ancient ties to free acting, conspiring gods of nature, Greek philosophers inadvertently left the upper world vacant. The new philosophy of nature made unseen mythological forces irrelevant. While some philosophers drifted toward atheism, others worked within the new philosophy to reconstitute the concept of a divine being.
Maharshi Vishvamitra () is one of the most venerated rishis or sages of ancient India. A near-divine being, he is also credited as the author of most of Mandala 3 of the Rigveda, including Gayatri Mantra. The Puranas mention that only 24 rishis since antiquity have understood the whole meaning of—and thus wielded the whole power of—Gayatri Mantra. Vishvamitra is supposed to be the first, and Yajnavalkya the last.
The king, realising Manikantha's special ability recognizes the adopted son to be a divine being, resolves to make a shrine for him. For location, Manikantha shoots an arrow that lands thirty kilometers away. The young boy then transforms into Ayyappan. The place where arrow landed is now an Ayyappa shrine, a site of a major pilgrimage that is particularly popular for visits on Makara Sankranti (about January 14).
Their reply is the theological high point of the story: without addressing the king by his title, they tell him that the question is not whether they are willing to bow before the king's image, but whether God is present and willing to save. When the three are thrown into the furnace the king sees four men walking in the flames, the fourth like "a son of god," a divine being.
Gottfried Wilhelm Leibniz argued that Creationism guards the dignity and spirituality of the rational soul, and is the proper seat of the image of God.McClintock, John and Strong, James. "Creationism", Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature, Vol. 2, Harper, 1894 Hermann Lotze, however, who may be taken as representing the believers in the immanence of the divine Being, puts forth – but as a "dim conjecture" – something very like creationism.
Under the Tutsi monarchy, the economic imbalance between the Hutus and the Tutsis crystallized, a complex political imbalance emerged as the Tutsis formed into a hierarchy dominated by a Mwami or 'king'. The King was treated as a semi-divine being, responsible for making the country prosper. He adopted the sacred drum Kalinga as the symbol of the King. He also hung the genitals of conquered enemies or rebels on Kalinga.
Hendrix orders his team to examine video from media reports of the moth incident, confirming the artifact's link to Tamutuo. Zhang, who has not aged since his encounter with Hendrix, also watches the video. Wu and Sanxing examine the artifact and realize it is a key to the tomb of the Snake Empress. Zhang joins their expedition; he reveals to Wu that he is a divine being who suffers intermittent amnesia.
This idea, in formal analogy to the threefold Divine Being and Life, has likewise a threefold scheme of Thesis, Antithesis and Synthesis. God's love for this world-idea is His motive for realizing it as His own counterpart (Contraposition), and as necessarily entailing all three of its factors, two of which (spirit and nature) are in antithesis to each other, while the third (man) exists as the synthesis of both. This world-reality, which God, by the mere act of His will, has through creation called from nothingness into being, does indeed exist as really as God Himself; its reality, however, is not drawn from the essence of God, but endures as a thing essentially different from Him, since it is indeed the realized idea of non-Divine Being and Life (Dualism of God and Universe). Thus the two antithetical factors of spirit and nature in the created world differ substantially from each other and stand in mutual opposition.
The Japanese Emperor had held a debated but important role in Japan's warfare against an alliance of nations. The reduction in stature from a divine being to a figurehead was at the direction of the United States. Korea In 1910 the last emperor of Korea, Sunjong, lost his throne when the country was annexed by Japan. However, the Korean royal family was mediatized as a puppet family within the Japanese imperial family.
For others nats are less prominent, but still play some role in the village society. A particularly strong sense of folk faith is found in the tribal parts of Myanmar. In this instance, there is not some type of divine being, and folk religion is practised entirely separately from Buddhism. In these tribal societies all nats are traditionally viewed as harmful, unlike in other villages where nats are invited to partake in festivals.
This knowledge, or gnosis, was considered esoteric, a revelation to human beings by the divine being, Jesus Christ. Faith played no part in salvation. Indeed, Basilides believed faith was merely "an assent of the soul to any of the things which do not excite sensation, because they are not present". He also believed faith was a matter of "nature," not of conscious choice, so that men would "discover doctrines without demonstration by an intellective apprehension".
Although we have no evidence that Basilides, like some others, regarded Jesus's Baptism as the time when a Divine being first was joined to Jesus of Nazareth, it seems clear that he attached some unusual significance to the event. St. Hippolytus of Rome implied that Basilides regarded the Baptism as the occasion when Jesus received "the Gospel" by a Divine illumination.St. Hippolytus of Rome, Philosophumena Book vii. "They of Basilides," says Clement,Strom. i.
An angel-like being is ordered to return to Heaven the stone tablets containing the Ten Commandments. The divine being, however, cannot himself travel to Earth, and on several occasions in the book resorts to influencing events. He affects the personal lives of three people (two men and one woman) in order that a child will be conceived. This child would then have an innate desire to seek out and return the Tablets.
The eternity described is one in which man and animal will be cared for by a divine being. Gillham also points out how the divine eternity is an extension of the pleasures of the earthly world. He mentions how the lion still guards the lamb in "Heaven," showing that there is still some "unspecified disaster" that has not yet come to pass. This "new world" is similar to the earthly world and all its virtues.
Eduard Zeller, Outlines of the History of Greek Philosophy, 13th Edition, page 308 The gods of popular religion are merely different names for one and the same divine Being and the powers that serve them. Daemons were for him agents of God's influence on the world. Plutarch defended freedom of the will and the immortality of the soul. Platonic- Peripatetic ethics were upheld by Plutarch against the opposing theories of the Stoics and Epicureans.
This did not necessarily link lodges to the irreligious, but neither did this exclude them from the occasional heresy. In fact, many lodges praised the Grand Architect, the masonic terminology for the deistic divine being who created a scientifically ordered universe.Jacob, 145–47. German historian Reinhart Koselleck claimed: "On the Continent there were two social structures that left a decisive imprint on the Age of Enlightenment: the Republic of Letters and the Masonic lodges".
The Garuda Purana (chapter XV) and the "Anushasana Parva" of the Mahabharata both list over 1000 names for Vishnu, each name describing a quality, attribute, or aspect of God. Known as the Vishnu Sahasranama, Vishnu here is defined as 'the omnipresent'. Other notable names in this list include Hari ('remover of sins'), Kala ('time'), Vāsudeva ('Son of Vasudeva', i.e. Krishna), Atman ('the soul'), Purusa ('the divine being'), and Prakrti ('the divine nature').
Dymer later arrives at a cemetery where he encounters an angelic guardian who tells Dymer of a horrible monster lurking about. The monster was conceived by a union between a divine being and a mortal. Realizing that the beast is his own offspring, Dymer states he must face his own son in battle. Donning the guardian's armor, he prepares to fight the monster, which ends in his own death and the beast becoming a god.
The game takes place on a world called Ticondera. Five thousand years before the beginning of the story, a divine being named Saro defeated an evil entity named Gorsia with the power of seven runes. In the years since then, the runes have been scattered across the globe. Lemele (Remeer in the Japanese version), the son of Saro, was born 100 years before the beginning of the game, and became a hero when he defeated the demon Gariso.
27 the relation of the Logos to God. He translates this passage as follows: "He made man after the image of God," concluding therefrom that an image of God existed.Questions and Answers on Genesis 2.62 This image of God is the type for all other things (the "Archetypal Idea" of Plato), a seal impressed upon things. The Logos is a kind of shadow cast by God, having the outlines but not the blinding light of the Divine Being.
In the test, the candidate is required to be in a dreamlike state where the prospective bane is chased by some kind of terror. This process usually sees the prospective Bane killed, but those who turn to the trees for help become banes and survive. Upon their deaths male Banes may ascend and become a divine being known as a Horned One, residing within the Sacred Grove with the Mother. Female Banes become trees when they die.
Only against other well developed states such as Gisaka, Bugesera, and Burundi was expansion carried out primarily by force of arms. Under the monarchy the economic imbalance between the Hutus and the Tutsis crystallized, and a complex political imbalance emerged as the Tutsis formed into a hierarchy dominated by a Mwami or 'king'. The King was treated as a semi-divine being, responsible for making the country prosper. The symbol of the King was the Kalinga, the sacred drum.
Basilides is reported as having taught a docetic doctrine of Christ's passion. Although Irenaeus’s makes no mention of Basilides having written a gospel, he does record him as teaching that Christ in Jesus, as a wholly divine being, could not suffer bodily pain and did not die on the cross; but that the person crucified was, in fact, Simon of Cyrene. > He appeared on earth as a man and performed miracles. Thus he himself did > not suffer.
Although, as shown above, Philo repeatedly endeavored to find the Divine Being active and acting in the world, in agreement with Stoicism, yet his Platonic repugnance to matter predominated, and consequently whenever he posited that the divine could not have any contact with evil, he defined evil as matter, with the result that he placed God outside of the world. Hence he was obliged to separate from the Divine Being the activity displayed in the world and to transfer it to the divine powers, which accordingly were sometimes inherent in God and at other times exterior to God. This doctrine, as worked out by Philo, was composed of very different elements, including Greek philosophy, Biblical conceptions, pagan and late Jewish views. The Greek elements were borrowed partly from Platonic philosophy, insofar as the divine powers were conceived as types or patterns of actual things ("archetypal ideas"), and partly from Stoic philosophy, insofar as those powers were regarded as the efficient causes that not only represent the types of things, but also produce and maintain them.
Mythological allusions in the design of the altar often aimed to liken the deceased to a divine being. Examples of these allusions include a young girl who is represented in the guise of Daphne transformed into a laurel tree or another girl who is portrayed as the goddess Diana. Sometimes, tools that were characteristic of the deceased's profession were featured on the altar. The design of the Roman funerary altars differs between each individual altar, but there are many overarching themes.
In religion and mythology, anthropomorphism is the perception of a divine being or beings in human form, or the recognition of human qualities in these beings. Ancient mythologies frequently represented the divine as deities with human forms and qualities. They resemble human beings not only in appearance and personality; they exhibited many human behaviors that were used to explain natural phenomena, creation, and historical events. The deities fell in love, married, had children, fought battles, wielded weapons, and rode horses and chariots.
Puranas speak of Hiranyakashipu, an asur (demon), who had acquired special boons from Brahma, the creator among the trinity of the Hindu pantheon. One of the boons was that he be not killed by a man (human being), a deva (a divine being)), an animal or anything animate or inanimate. Obviously deva in this context meant demigods. Another boon was that he could not be done away with - in the air or on earth or indoors or outdoors or during day or night.
Kilmarnock Cross in 1840 where John Goldie's business was located. Some confusion exists in the literature as to the dates and titles of his works. His first publication, printed in Glasgow was Essays on various Important Subjects Moral and Divine, being an attempt to distinguish True from False Religion. and this expressed his then unorthodox views on original sin and upon the interpretation of many of the scriptures greatly concerned the 'Auld Lichts' or more fundamentalist presbyterians.Mckay (1880), Page 190.
Introduction to Mary. 1993 Queenship Publishing pages 92–93 Similarly Theologian Sergei Bulgakov wrote that the Orthodox view Mary as "superior to all created beings" and "ceaselessly pray for her intercession". However, she is not considered a "substitute for the One Mediator" who is Christ. "Let Mary be in honor, but let worship be given to the Lord", he wrote.The Orthodox word, Volumes 12–13, 1976 page 73 Similarly, Catholics do not worship Mary as a divine being, but rather "hyper-venerate" her.
In September 2010, the Charity Commission for England and Wales agreed to register The Network as a charity. This was in response to beliefs that of "nature as a core element of Druidry" that involves worship as "a divine being or entity or spiritual principle." Through this decision, the ancient practices of Druidry that have been embraced in a new manner by has been determined to be a religion, with the result that The Druid Network has been assigned charitable status.
He claimed that dreams are not foretelling and not sent by a divine being. Aristotle reasoned naturalistically that instances in which dreams do resemble future events are simply coincidences. Aristotle claimed that a dream is first established by the fact that the person is asleep when they experience it. If a person had an image appear for a moment after waking up or if they see something in the dark it is not considered a dream because they were awake when it occurred.
"Faith, Reason, and the University: Memories and Reflections," Lecture of the Holy Fatehr at Aula Magna of the University of Regensburg, September 2006, para. 10 The second stage occurred in the nineteenth and twentieth centuries due to the theology of Adolf von Harnack. Harnack advocated focusing on the simple life of Jesus Christ, and his humanitarian message in particular. Theology and belief in a divine being, according to Harnack, was a scientific history completely separate from the modern reason of humanitarian aid.
Blakiston's fish owl is revered by the Ainu peoples of Hokkaido, Japan as a Kamuy (divine being) called Kotan koru Kamuy (God that Protects the Village). In Russia, the species is considered a food source by the Evens people in northern Siberia and the northern Russian Far East. In the past, fish owls were hunted as a food source by the Udege peoples in Primorye and were favored due to their high fat content; however, the practice has locally fallen out of favor.
Lorber does not reveal Jesus as one of three separate divine persons in a holy Trinity according to teachings of the main Christian churches. Like man, who has been created totally in God's image, God consists of three different persons - body, soul and spirit - each with his own individual activity, but nevertheless man is only one human being. Likewise Jesus is the only one divine being existing in himself eternally out of a well distinguishable trinity.Great Gospel of John 8.26.
"The Sanctuary of the Planet Gaia: Episode 3 of Denma" is an episode that Dcdc has recently released the atmosphere of "Denma" which has succeeded not only in the alienation of space but also in the description of the individual characters involved in the incident. The background of this episode is planet Gaia. Gaia is a planet Quanx which is rarely observed in the universe eight. That planet is supposed to be a divine being with enormous power, but the details are strict.
Ancestor reverence is not the same as the worship of a deity or deities. In some Afro-diasporic cultures, ancestors are seen as being able to intercede on behalf of the living, often as messengers between humans and God. As spirits who were once human themselves, they are seen as being better able to understand human needs than would a divine being. In other cultures, the purpose of ancestor veneration is not to ask for favors but to do one's filial duty.
Barend A. J. Cohen; "Forensische geneeskunde: raakvlakken tussen geneeskunst gezondheidszorg en recht" (in Dutch). Early modern trials privileged explicit human testimony over forensic evidence, unless that evidence represented the testimony of a divine being (i.e., God). But not all cases could be resolved simply by obtaining a confession; in cases where it was difficult for the jurors to determine whether someone accused of murder was guilty or innocent, the case could be solved by means of a trial by ordeal.
See Hale v. Everett, 53 N.H. 9 (1868). The Rev. Abbot had, it said, once preached that: ::Whoever has been so fired in his own spirit by the overwhelming thought of the Divine Being as to kindle the flames of faith in the hearts of his fellow men, whether Confucius, or Zoroaster, or Moses, or Jesus, or Mohammed, has thereby proved himself to be a prophet of the living God; and thus every great historic religion dates from a genuine inspiration by the Eternal Spirit.
The Adhyatma Ramayana, the Mahavira-charita, the Anargharaghava and the Ramacharitamanas do not discuss the counsel at all and credit Shabari or Shramana or Guha as the one who leads Rama to Sugriva. In the Adhyatma Ramayana, Kabandha appears from the pyre as a divine being and reveals his true identity as a cursed gandharva. He further extols Rama in a hymn stating that various worlds and deities are embedded in parts of his body and Rama is the Supreme being and then disappears.
Oxford University Press. 2002. p. 446 Only when the end of the line is reached does it become apparent that the poet's comparison of his friend as 'my sun' has become a pun and slur, describing him "as 'a son of the world', a morally corrupt worldling, not a divine being". The friend's stain also stains the speaker and injures him irreversibly. Hammond considers the pun on 'sun' and 'stain' to be a superficial wit, the final line an excuse for the friend's crime.
The Nimbarka Sampradaya is based on Nimbarka's bhedabheda philosophy, duality and nonduality at the same time, or dualistic non-dualism. According to Nimbarka, there are three categories of existence, namely Isvara (God, Divine Being); cit (jiva, the individual soul); and acit (lifeless matter). Cit and acit are different from Isvara, in the sense that they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. At the same time, cit and acit are not different from Isvara, because they cannot exist independently of Him.
Chaldean clergymen meeting in Mesopotamia, 19th century Yazidi chief in Bashiqa, picture by Albert Kahn (1910s) The Yazidis' own name for themselves is Êzîdî or, in some areas, Dasinî, although the latter, strictly speaking, is a tribal name. The origins of the Yazidis are in the dark. Some western scholars derive the name from the Umayyad Caliph Yazīd ibn Muʿāwiya (Yazid I). However, all Yazidis reject any relationship between their name and the caliph. Other scholars derive it from Old Iranian yazata, Middle Persian yazad, divine being.
Schweitzer contrasts Paul's "realistic" dying and rising with Christ to the "symbolism" of Hellenism. Although Paul is widely influenced by Hellenistic thought, he is not controlled by it. Schweitzer explains that Paul focused on the idea of fellowship with the divine being through the "realistic" dying and rising with Christ rather than the "symbolic" Hellenistic act of becoming like Christ through deification. After baptism, the Christian is continually renewed throughout their lifetime due to participation in the dying and rising with Christ (most notably through the Sacraments).
The Upanishad’s invocation and concluding hymns are prayers to the Devas, Indra, Sun, and Garuda as destroyer of evil, seeking blessings of eyes to see and offer obeisance and to enjoy a life span that the divine being ordains. Brihaspati, lord of prayer or devotion, too is invoked to bestow health, prosperity and peace. The Upanishad is presented in two parts, Poorva Tapaniya Upanishad which has five sub divisions which are also called Upanishads, and the Uttara Tapaniya Upanishad which consists of nine sections.
The phrase in line 13 "next my heaven the best" is the poet confessing to the young man that his love is like his heaven. He is the closest thing to the divine. Radley and Redding state that the poet is saying, "your love is next of the divine (ideal), grant me a welcome sanctuary in your person." The couplet is the most powerful part of the sonnet because now he is saying that the love the young man provides is great next to this divine being.
Pasnau 160 Another interpretation rests on the distinction between the passive intellect and the agent intellect. According to this interpretation, the passive intellect is a property of the body, while the agent intellect is a substance distinct from the body.McEvilley 534Vella 110 Some proponents of this interpretation think that each person has his own agent intellect, which presumably separates from the body at death.Caston, "Aristotle's Two Intellects" 207Vella 110 Others interpret the agent intellect as a single divine being, perhaps the unmoved mover, Aristotle's God.
242 Sufi essays by Seyyed Hossein Nasr 1973 p. 148] One of the boldest and most radical attempts to reformulate the Neoplatonic concepts into Sufism arose with the philosopher Ibn Arabi, who traveled widely in Spain and North Africa. His concepts were expressed in two major works The Ringstones of Wisdom (Fusus al-Hikam) and The Meccan Illuminations (Al-Futūḥāt al-Makkiyya). To Ibn Arabi, every prophet corresponds to a reality which he called a logos (Kalimah), as an aspect of the unique divine being.
The whole event is accompanied by wild performances of the tarantella, a local dance, which represent an ancient and universal way of honouring the divine being. Therefore, pilgrims go to Polsi to pray, thank, ask for graces to be granted, but also to feel free, live the illusion, be together, dance, sing and eat goat. During these last years church authorities have required several substantial changes in the religious practices and traditional devotions, in an attempt to level and normalize all manifestations of popular belief.
The Chidambaram Rahasya is the "formless" representation of Shiva as the metaphysical Brahman in Hinduism, sometimes explained as akasha linga and divine being same as Self (Atman) that is everywhere, in everything, eternally. Facing the Chit Sabha is the Kanaka Sabha (also called pon ambalam), or the gathering of dancers. These two sanctum spaces are connected by five silver gilded steps called the panchakshara. The ceiling of the Chit Sabha is made of wooden pillars coated with gold, while copper coats the Kanaka Sabha is copper colored.
The Hindu male triad of Trimurti with their respective consorts, who collectively constitute the female deity triad of Tridevi. In Hinduism, the supreme divinity Para Brahman can take the form of the Trimurti, in which the cosmic functions of creation, preservation, and destruction of the universe are performed by the three deities of Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer), who are at the same time three forms of the one Para Brahman. The divine being Dattatreya is a representation of all three of these deities incarnated as a single being.
"His exposure to the creaturely and sin-riddled character of human existence raises for the Son the question what is the real will of God and gives birth to the inner struggle for insight into God's plan" (p123). He cites I Cor. 15:45–47: "The second man is from heaven", noting that he disagrees with his contemporary, Paul Althaus on precisely this point : Jesus receives majesty in Matthew 28:18, not before. Nevertheless, it is true and certain that the Son possesses divine Being and Essence, as Althaus insists (Phil2:6).
Joly, Henri L., Legend in Japanese Art, Charles E. Tuttle Co., Rutland Vermont, 1967, pp. 396-99 A group of mountain ascetics, who were searching for the reincarnation of the Nyorai Buddha, found her. When Otake bent down to pick up a few grains of rice that had fallen on the floor, a halo-like light surrounded her, convincing the ascetics that they had come upon a divine being. Otake is often portrayed with an object behind her head that resembles a halo, or with a shadow or reflection identifying her as a buddha.
Azriel (commentary on the Sefer Yetzirah, p. 27b) and, after him, Menahem Recanati (Ṭa'ame ha-Miẓwot, passim) considered the sefirot to be totally different from the Divine Being. The "Ma'areket" group took the sefirot to be identical in their totality with the En Sof, each sefirah representing merely a certain view of the Infinite ("Ma'areket", p. 8b). The Zohar clearly implies that they are the names of the deity, and gives for each of them a corresponding name of God and of the hosts of angels mentioned in the Bible.
Nonetheless, early Gnostic teachers such as Valentinus saw their beliefs as aligned with Christianity. In the Gnostic Christian tradition, Christ is seen as a divine being which has taken human form in order to lead humanity back to the Light. However, Gnosticism is not a single standardized system, and the emphasis on direct experience allows for a wide variety of teachings, including distinct currents such as Valentianism and Sethianism. In the Persian Empire, Gnostic ideas spread as far as China via the related movement Manichaeism, while Mandaeism is still alive in Iraq.
In the Vedas, it is required to use the mantra "Harih om" before any recitation, just to declare that every ritual we perform is an offering to that supreme Divine Being; even if the hymn praises some one or the other demigods. The idea of demigods as found in Hinduism is very different from that found within Greco-Roman mythology. This has to be borne in mind while understanding how, within Hinduism, all beings including demigods are inseparable from Hari. The phrase "Harih Om" gestures towards Advaita Vedanta and other categories of non-dual thinking.
Christ belonged to the eternal sphere of divine existence () and joined the human (and Adamic) sphere only when he assumed another mode of existence () which concealed his proper (divine) being. Nevertheless, in talking of Christ as refusing to use for his own advantage or exploit for himself the godhead which was his, v. 6 might also be contrasting his humility (in becoming human and dying the death of a slave) with the presumptuous aspiration of Adam (and Eve) to enjoy illegitimate equality with God and become "like God" ().On (), see Dunn cit.
Ahmad highlighted Five points of the excellence of the Arabic language: [page. 17] 1\. Arabic has a complete organised structure of roots, that is to say, the roots meet fully all the needs of human beings in the field of expression ; the other languages are not so fitted. 2\. In Arabic, the names of the Divine Being, the names of the principal constituent parts of the universe, of plants, animals and minerals and of the members of the human body, possess, in the why and wherefore of their contents, deep philosophy and learning. 3\.
11Q13 (11QMelch) is a fragment of a text, dated to the end of the second or start of the first century BC, about Melchizedek, found in Cave 11 at Qumran in the West Bank and part of the Dead Sea Scrolls. Melchizedek is seen as a divine being in the text and is referred to as "El" or "Elohim", titles usually reserved for God. According to the text, Melchizedek will proclaim the "Day of Atonement" and he will atone for the people who are predestined to him. He also will judge the peoples.
Though it is a Muslim mosque and a Muslim does this offering, the entire village, regardless of religion and caste, takes part in it. The biriyani served is famous for its taste and the free meal program acts as a societal bonding in the entire village. Unexpectedly the chef who cooks the biriyani passes away and the entire free meal program comes to a standstill. Thaara, who had recently become a widow, is a good cook as she was once blessed by the divine being himself and had won many cooking contests in her past.
Four "bending" arts exist in the universe; they are based on different styles and variations of Chinese martial arts: Baguazhang for airbending, Hung Gar and Southern Praying Mantis for earthbending, Northern Shaolin for firebending, and T'ai chi for waterbending. The fight scenes were choreographed by Sifu Kisu, who performed and filed every fight sequence with Konietzko to serve as reference for the animators. Additionally, the finale borrowed heavily from the Taoist concept of balance and order. The Avatar, an incarnation of a divine being, is supposed to maintain the world's order.
At last, the demon transforms into a radiant divine being as he was telling the truth and plunges into the sky. Kamba Ramayana concurs with the Ramayana account about the counsel, but adds a panegyric on Rama by the celestial Danu. Danu exalts Rama as an incarnation of Vishnu and even compares him to baby Krishna, another incarnation of Vishnu. Raghuvamsa, which is a summary of the lives of ancestors of Rama and his own, does not mention the details of the killing of Kabandha, however it acknowledges the counsel.
However, the quality of godliness is one and the same in all of them. Jainism does not teach the dependency on any supreme being for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self- regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas.
A clear idea of Christ's pre-existence is given in Manichaean thought, where he is conferred the name Jesus the Splendour. Considered a divine being, he was believed to have been the entity to lead Adam into eating from the Tree of Knowledge instead of the Devil (AKA Prince of Darkness) who, according to Manichaeism, actually wanted humanity to stay away from it so they would remain trapped in matter and never find gnosis. Likewise, Manichaeans associated Christ with the Tree of Life and saw him as a holy emanation of the Father of Greatness.
The most prominent ancient Triple Goddess was Diana, who was equated with the Greek Hecate. According to Robert Graves, who popularized the concept of in the 20th century (see below), Hecate was the "original" triple moon goddess. Diana and Hecate were both represented in triple form from the early days of their worship, and Diana in particular came to be viewed as a triunity of three goddesses in one, which were viewed as distinct aspects of a single divine being: "Diana as huntress, Diana as the moon, Diana of the underworld."Green, C.M.C. (2007).
The imaginal realm is known in Islamic philosophy as alam al-mithal, the imaginal world. According to Avicenna, the imagination mediated between, and thus unified, human reason and divine being. This mediating quality manifested in two directions: on the one hand, reason, rising above itself, could attain to the level of active imagination, an activity shared with the lower divine beings. On the other hand, in order to manifest the concrete forms of the world, divinity created a range of intermediate beings, the angelic co-creators of the universe.
Islam insists upon the complete oneness and uniqueness of God (Allah), while Mormonism asserts that the Godhead is made up of three distinct "personages."Encyclopedia of Mormonism , entry: "Godhead". Mormonism sees Jesus Christ as the promised Messiah and the literal Son of God, while Islam insists that the title "Messiah" means that Jesus (or "Isa") was a prophet sent to establish the true faith, not that he was the Son of God or a divine being. Despite opposition from other Christian denominations, Mormonism identifies itself as a Christian religion, the "restoration" of primitive Christianity.
Minukka (radiant, shining) with a warm yellow, orange or saffron typifies noble, virtuous feminine characters such as Sita, Panchali and Mohini. Men who act the roles of women also add a false top knot to their left and decorate it in a style common to the region. Vella Thadi (white beard) represents a divine being, someone with virtuous inner state and consciousness such as Hanuman. Teppu is for special characters found in Hindu mythologies, such as Garuda, Jatayu and Hamsa who act as messengers or carriers, but do not fit the other categories.
The goal of the Sufi Path is for the drop of water (the individual self) to merge with the Ocean of Being from whence it came. This spiritual path (tariqah) encourages one to perform this or make this transition consciously while still in the body. The central Sufi theory is Wahadat Al Wajud, the Unity of Being, or oneness of existence. This summarizes the Sufi quest of not just seeking a union with the Divine Being, but the realization of the truth that the mystic is one with the Divine.
But to substitute an unclean for a clean beast that had been vowed, or an imperfect victim for a flawless one, was to court with certainty the divine displeasure. It is often difficult to distinguish a vow from an oath. A vow is an oath, but an oath is only a vow if the divine being is the recipient of the promise and is not merely a witness. Therefore, in Acts 23:21, over forty men, enemies of Paul, bound themselves, under a curse, neither to eat nor to drink till they had slain him.
God has His reality only insofar as He is absolute spirit. The Trinity (called ' in Baader) is not a given but is rendered possible, is mirrored in, and takes place through the eternal and impersonal idea or wisdom of God, which exists beside through not distinct from the "primitive will". Personality and concrete reality is given to separate aspects of this Trinity through nature, which is eternally and necessarily produced by God. These aspects of existence do not occur successively within time but occur ' as necessary elements of the self- evolution of divine Being.
In his view the divine being would have for ever remained hidden, had it not been for the prophets, with logos providing the link between man and divinity.Biographical encyclopaedia of Sufis by N. Hanif 2002 p. 39 Ibn Arabi seems to have adopted his version of the logos concept from Neoplatonic and Christian sources,Charles A. Frazee, "Ibn al-'Arabī and Spanish Mysticism of the Sixteenth Century", Numen 14 (3), Nov 1967, pp. 229–40. although (writing in Arabic rather than Greek) he used more than twenty different terms when discussing it.
Then the divine being reappears and announces: "Having vilified the sage's text, restitution won't save you—you do not deserve to escape death", the monk falls prostrate and dies on the spot (Verellen 1992: 251). In the present day, early copies of this apocryphal Buddhist sutra have been preserved. Four textual versions were discovered in the Chinese Dunhuang manuscripts, two versions, dated 1099 and 1270, are kept in the Japanese Mount Kōya manuscripts. In addition, the modern Japanese Taishō Tripiṭaka canon includes the text (Mollier 2009: 26-28).
Critics use this to argue that the Quran's author was mistaken about orthodox Christian beliefs, wherein Mary is a human and the third part of the Trinity is the Holy Spirit. On the other hand, Muslims argue that past heretical Christians have explicitly believed Mary to be a divine being. Although some historians, such as Averil Cameron have been skeptical about whether Collyridians even existed and noted that Epiphanius is the only source for the group and that later authors simply refer to his text., at 6–7.
"Human or divine, as Stirner said, the predicates are the same whether they belong analytically to the divine being, or whether they are synthetically bound to the human form" (Gilles Deleuze. The Logic of Sense. Continuum. 2004). p. 122. Saul Newman calls Stirner a proto-poststructuralist who on the one hand had essentially anticipated modern post-structuralists such as Foucault, Lacan, Deleuze and Derrida, but on the other had already transcended them, thus providing what they were unable to—i.e. a ground for a non-essentialist critique of present liberal capitalist society.
Suddenly, they hear Tong's laughter, and the traveller informs them that the unknown assailant has vanished. Dong walks out of the house to find that his father is unharmed, and had merely been socialising with a neighbour, whereas Tong has disappeared, leaving behind "piles of ash from grass torches". They conclude that he must have been a divine being. Pu notes the importance of filial piety in his postscript, and narrates another tale concerning a bailiff who initially orders his adulterous wife to hang herself, only to rescind his command when her pleas for mercy become intolerable; thereafter, the couple make amends.
His view of the relation of God to his creatures is held to foreshadow the pantheism of Spinoza. All creatures exist only through the continuous creative energy of the Divine Being, and are no more independent of his will than are our thoughts independent of us, or rather less, for there are thoughts which force themselves upon us whether we will or not. Metaphysics, in Clauberg's conception, studies not the being (ens), but the intelligible, as in the most general object of the intellect (ens cogitabile). The most high concept is not being, but the object in general as known to the intellect.
One important spiritual exercise of Eckankar is the singing or chanting of Hu, and is viewed in Eckankar as a "love song to God". It is pronounced like the English word "hue" (or "hyoo") in a long, drawn-out breath and is sung for about half an hour. ECKists sing it alone or in groups. ECKists believe that singing Hu draws one closer in state of consciousness to the Divine Being and that it can expand awareness, help one experience divine love, heal broken hearts, offer solace in times of grief, and bring peace and calm.
In Gnosticism and other Western mystical traditions, the divine spark is the portion of God that resides within each human being. In these theologies, the purpose of life is to enable the Divine Spark to be released from its captivity in matter and reestablish its connection with or simply return to God, who is perceived as being the source of the Divine Light. In the Gnostic Christian tradition, Christ is seen as a wholly divine being which has taken human form in order to lead humanity back to the Light. The Cathars of medieval Europe also shared the belief in the divine spark.
Some translators title the chapter as Vibhuti–Vistara–yoga, Religion by the Heavenly Perfections, Divine Splendor, or The Yoga of Divine Manifestations. Krishna reveals his divine being in greater detail, as the ultimate cause of all material and spiritual existence, one who transcends all opposites and who is beyond any duality. Krishna says he is the atman in all beings, Arjuna's innermost Self, also compassionate Vishnu, the Surya (sun god), Indra, Shiva-Rudra, Ananta, Yama, as well as the Om, Vedic sages, time, Gayatri mantra, and the science of Self-knowledge. Arjuna accepts Krishna as the purushottama (Supreme Being).
Jesus serves as a teacher or instructor, teaching his disciples information about the divine world they will need to progress to a higher state of being, as well as knowledge of the cosmic realms, their inhabitants, and their functions. He teaches the disciples baptismal rites, and instructs them to give these rites to all who show themselves worthy. He is closely tied to the highest divine being. However, little significance is given to his earthly incarnation – the ritual bread and wine in the baptism is not associated with the Christian Eucharist, and the crucifixion and resurrection play little role.
Summum contends that the principles and nature of creation are continuously re-introduced to humankind by evolved beings. The group holds that in one such case, Moses in the Old Testament was given both a "lower" and "higher" knowledge from a divine being. The lower knowledge was embodied in the more widely known Ten Commandments, while the higher was expressed in what Summum refers to as the "Seven Aphorisms".Full text of the Seven Aphorisms According to Summum, when Moses first descended from Mount Sinai, he had with him the higher law inscribed on stone tablets.
Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires, achieves liberation/Nirvana. A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Through the ages, Jain philosophers have adamantly rejected and opposed the concept of creator and omnipotent God.
The word Unitarian had been circulating in private letters in England, in reference to imported copies of such publications as the Library of the Polish Brethren who are called Unitarians (1665), Henry Hedworth was the first to use the word "Unitarian" in print in English (1673), and the word first appears in a title in Stephen Nye's A brief history of the Unitarians, called also Socinians (1687). It was construed in a broad sense to cover all who, with whatever differences, held to the unipersonality of the Divine Being. Firmin later had a project of Unitarian societies "within the Church".
According to the assembly, Yahweh is the only one who deserves worship or adoration, and is the sovereign and only creator and ruler of the universe. Yahshua is not believed to be a divine being, and is not thought to preexist before his conception. They believe that the Holy Spirit in the original scriptures is "The every word of Yahweh, the Law and the Prophets". Unlike either Judaism or Christianity, and similarly to Armstrongism, they make no distinction between the Old Testament and the New Testament, claiming the New Testament is a continuation of the Old Testament, reaffirming and reestablishing it.
Bulfinch, Age of Fable (1855), preface, p.3 Keightley was one annotator who meticulously tracked Milton's mythological sources."If any one desires to see all the defects of Milton's Latinity and Classical imagery, one has only to consult the notes of the careful Keightley, who with a housewifely solicitude peers into every line and sweeps up whatever is not quite proper there," () Some of Keightley's flawed commentary have been pointed out. He argued that Milton erred when he spoke of "Titan, Heaven's first-born," there being no single divine being named Titan, only a race of titans.
It is a very worldly nakshatra bestowing divine intelligence with respect to worldly gains in life. Beings born when Purva Phalguni is rising in the east are literal physical manifestation of this energy. # Aryama, the God of Patronage, is an Āditya who is the lord of Uttar Phalguni nakshtra and as suggested by the name, a person born under the auspices of Aryama finds many lucky opportunities with benefactors in their lives, among many other qualities that are possessed by this divine being. # Savitur, rules over Hasta Nakshatra and is the cheerful Āditya who manages worldly skills and artistry.
Another one of Ibn Ezra's most famous works is the "Maḳāla bi 'l-Ḥadīḳa fī maʿnāal-mad̲j̲āz wa 'l-ḥaḳīḳa." The main intent of this work is to explain to Hebrew poets how they should compose their poems, based on the structure of Arabic poems. Ibn Ezra's "Hadika" also primarily addresses the metaphorical interpretation of God and how God is such a powerful and divine being that God can not be interpreted through the human mind but simply through the use of metaphor. This was considered to be one of the most important ideas in Jewish ideology in medieval times.
Prophetic inspiration: Isaiah's Lips Anointed with Fire, by Benjamin West In religion, a prophet is an individual who is regarded as being in contact with a divine being and is said to speak on that entity's behalf, serving as an intermediary with humanity by delivering messages or teachings from the supernatural source to other people.prophet – definition of prophet by the Free Online Dictionary, Thesaurus and Encyclopedia The message that the prophet conveys is called a prophecy. Claims of prophethood have existed in many cultures throughout history, including Judaism, Christianity, Islam, in ancient Greek religion, Zoroastrianism, Manichaeism, and many others.
The doctrinal premises are (1) good will eventually prevail over evil; (2) creation was initially perfectly good, but was subsequently corrupted by evil; (3) the world will ultimately be restored to the perfection it had at the time of creation; (4) the "salvation for the individual depended on the sum of (that person's) thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine being to alter this." Thus, each human bears the responsibility for the fate of his own soul, and simultaneously shares in the responsibility for the fate of the world.
He is different from the Father and the Son in that he proceeds from the Father (and, according to Roman Catholics, Old Catholics, Anglicans, and Protestants, from the Father and the Son) as described in the Nicene Creed. The Triune God is thus manifested as three Persons (Greek hypostases),See discussion in in One Divine Being (Greek: Ousia), called the Godhead (from Old English: Godhood), the Divine Essence of God.CCC: The Dogma of the Holy trinity. In the New Testament, by the power of the Holy Spirit Jesus was conceived in the womb of the Virgin Mary, while maintaining her virginity.
They were then advised by Narada to seek the help of Vishnu as he only could kill Kalanemi who had immense powers acquired by meditation. On the request made by the Devtas, Vishnu riding his mount Garuda, attacked Kalnemi and felled him unconscious. Regaining consciousness Kalanemi realized that he was confronting Vishnu, accepted his defeat and requested Vishnu to grant him "beatitude" as he was defeated by a divine being. After Kalanemi was killed, Indra continued slaying Kalanemi's soldiers but Narada advised him to stop and let them go, because it is a sin to kill Brahmins.
Empire of Japan's 50 sen banknote, featuring Yasukuni Shrine describes Imperial Japan's ideological use of the native folk traditions of Shinto. The state strongly encouraged Shinto practices to emphasize the Emperor as a divine being, which was exercised through control of shrine finances and training regimes for priests. The State Shinto ideology emerged at the start of the Meiji era, after government officials defined freedom of religion within the Meiji Constitution. Imperial scholars believed Shinto reflected the historical fact of the Emperor's divine origins rather than a religious belief, and argued that it should enjoy a privileged relationship with the Japanese state.
Sītā tells Janaka that old things should not be worshipped but thrown away, and starts dragging the onerous bow again and again, making it as her play-horse. On Janaka's request, Sītā puts the bow, which could not be lifted by any human or divine being, back in its place. Paraśurāma sees this in his Samādhi on Mahendra mountain and then leaves for Mithilā, wishing to have a sight of the young Sītā. # Śrībhārgavamithilāgamanam (Sanskrit: श्रीभार्गवमिथिलागमनम्) In only her sixth year, Sītā's appearance is like that of a sixteen-year-old. Her beauty is described by the poet in 12 verses (13.9–13.20).
The Nameless God is an incredibly powerful being who is Saltborn (i.e. mortal), but desires to be a divine being, yet is unable to no matter how much power he collects due to him not having a soul of fire like other gods. The player travels to the Nameless God's castle and defeats him, finding a well with which they are able to escape from the island and presumably end the cycle of war that the Nameless God perpetuated. Alternatively, they can choose to pick up the Nameless God's helmet and gain his full power, but be trapped on the island.
''''' ("growing in the mother", from the locative of "mother", ', and a root ' "to grow, swell") in the Rigveda is a name of Agni (the sacrificial fire, the "mother" in which it grows being the fire-stick), or of a divine being closely associated with Agni, a messenger of Vivasvat, bringing the hidden fire to the Bhrigus. Sayana identifies him with Vayu, the wind, in RV 1.93.6. In the Atharvaveda and later, the word also has the meaning of "air, wind, breeze". It is also a name of Shiva, of a son of Garuda, and of a Rishi.
Javanese kingship varies from Western kingship, which is essentially based on the idea of legitimacy from the people (Democracy), or from God (divine authority), or both. The Javanese language does not include words with these meanings. The concept of the Javanese kingdom is a mandala, or a centre of the world, in the sense of both a central location and a central being, focused on the person of the king (variously called Sri Bupati, Sri Narendra, Sang Aji, Prabu). The king is regarded as a semi-divine being, a union of divine and human aspects (binathara, the passive form of “bathara”, god).
The Sunda Wiwitan belief contains the mythical origin of Sundanese people; Sang Hyang Kersa, the supreme divine being in ancient Sundanese belief created seven bataras (deities) in Sasaka Pusaka Buana (The Sacred Place on Earth). The oldest of these bataras is called Batara Cikal and is considered the ancestor of the Kanekes people. Other six bataras ruled various locations in Sunda lands in Western Java. A Sundanese legend of Sangkuriang contain the memory of the prehistoric ancient lake in Bandung basin highland, which suggest that Sundanese already inhabit the region since Mesolithic era, at least 20,000 years ago.
There is also a claim that the poet did not assign or create the protagonist as well as other terms for actors such as deuteragonist and tritagonist primarily because he only gave actors their appropriate part. However, these actors were assigned their specific areas at the stage with the protagonist always entering from the middle door or that the dwelling of the deuteragonist (second most important character) should be on the right hand, and the tritagonist (third most important character), the left. In Ancient Greece, the protagonist is distinguished from the term "hero", which was used to refer to a human who became a semi-divine being in the narrative.
In Tenrikyo, God is a single divine being and creator of the entire universe. The first two characters in the Japanese kanji for Tenri-O-no-Mikoto are 天理, where 天 refers to heaven or divinity, and 理 refers to reason or knowledge, thus "Tenri" (天理) refers to divine or heavenly knowledge, and in a sense adds a divine nature to truth itself whereas "天理" also means "natural law" or its pseudonym, "divine law." The English name most frequently used to refer to Tenri-Ō-no-Mikoto outside of ritual is "God the Parent"; in Japanese, the equivalent common name is Oyagamisama. In Tenrikyo, God has no gender.
Pistis Sophia recites several prayers/repentances, and after each one a disciple interprets the repentance in light of one of the Psalms or Odes of Solomon. Unlike other versions of the Gnostic myth, such as the Apocryphon of John, here Pistis Sophia is a being of the lower, material aeons. She is not a high, divine being, and her restoration is not to the realms of light, but only back to her place in the thirteenth aeon. This is significant in distinguishing the theology of this book from other Gnostic systems – it prioritizes its own, distinct cosmology and mythology above the Sophia myth, which to this author represents inferior, material struggles.
The story of Pistis Sophia's fall and restoration (chapters 29-82) dominates much of Books 1 & 2\. She dwells in the thirteenth aeon, is tricked into leaving her aeon and descending into Chaos, has her light-power stolen, and is not allowed to return to her place until Jesus ascends through the aeons. She recites many repentances and prayers, and is repeatedly persecuted by wicked archontic beings before being allowed to wait just outside of the thirteenth aeon for restoration. It is noteworthy that she is not a divine being, as portrayed in other versions of the Gnostic myth such as the Apocryphon of John.
Secular spirituality emphasizes humanistic qualities such as love, compassion, patience, forgiveness, responsibility, harmony and a concern for others.Dalai Lama, Ethics for the New Millennium, NY:Riverhead Books, 1999 Du Toit argues aspects of life and human experience which go beyond a purely materialistic view of the world are spiritual; spirituality does not require belief in a supernatural reality or divine being. Mindfulness and meditation can be practiced in order to cherish, foster, and promote the development of one's empathy and manage selfish drivers of behavior, with solicitude and forgiveness. This can be experienced as beneficial, or even necessary for human fulfillment, without any supernatural interpretation or explanation.
The connection between Aa and the depicted Sahepu is unclear. The reading of the name is problematic; it is not clear whether the first element "Aa" (ancient Egyptian for "great") forms part of the name or whether it's an adjective as part of the title. Aa ia also one of ancient Egypt "Lord of the primeval island of trampling", a mystical site associated with the moment of creation of Egyptian lore. Over the time, this divine being fused and become a part of the cult of the god Ra, the solar deity that was joined to the traditions of the god Amun in some periods.
He taught that God the Father and the Son of God did not always exist together eternally. Arians taught that the Logos was a divine being begotten by God the Father before the creation of the world, made him a medium through whom everything else was created, and that the Son of God is subordinate to God the Father. A verse from Proverbs was also used: "The Lord created me at the beginning of his work" (Proverbs ). Therefore, the Son was rather the very first and the most perfect of God's creatures, and he was made "God" only by the Father's permission and power.
The core element in the tale of Banjjogi is the strange birth of its protagonist with the physical characteristic of having only half a body. And the way he eliminates obstacles through his own strength and cunning, in spite of his physical limitations and the unkindness and scorn of those around him makes Banjjogi a typical folktale character. Meanwhile, his extraordinary birth and superhuman abilities are both transcendental, extraordinary qualities that allow Banjjogi to be understood as a mythical character. Some interpret Banjjogi’s incomplete body as a caricature of the abilities of a divine being, making it a modification of the motif of his extraordinary birth.
A sex organ 'makes an admirable fertility symbol, and has been worshipped as such privately from time to time, or even publicly...gives dramatic promise of productivity and protection'.Berne, p. 78-80 Such "worship" may only become more common in late modernity, as 'in our secular culture sexuality often replaces religion as a means of pursuing the meaning of life'.Gail Sheehy, New Passages (London 1996) p. 328-9 Alan Watts maintains that 'when you are in love with someone, you do indeed see them as a divine being...through a tremendous outpouring of psychic energy in total devotion and worship for this other person'.
Daemons are benevolent or benign nature spirits, beings of the same nature as both mortals and deities, similar to ghosts, chthonic heroes, spirit guides, forces of nature, or the deities themselves (see Plato's Symposium). According to Hesiod's myth, "great and powerful figures were to be honoured after death as a daimon…" A daimon is not so much a type of quasi-divine being, according to Burkert, but rather a non-personified "peculiar mode" of their activity. In Hesiod's Theogony, Phaëton becomes an incorporeal daimon or a divine spirit,"ποιήσατο, δαίμονα δῖον"; Hesiod, Theogony 991. but, for example, the ills released by Pandora are deadly deities, keres, not daimones.
Some state that through his lineage from the Goddess Amaterasu he was given divine powers for creating Aso. Another legend states that the deity of the volcano, entered the body of Takeiwatatsu-no-mikoto turning him from a human into a divine being. These are common folklore among the people with the only consensus being that over time, the deity of the land and the deity of the volcano was combined into one symbol by the name of Takeiwatatsu-no-mikoto. The second important deity is called Ninomiya Aso-tsu-hime-no-mikoto the wife of Takeiwatatsu-no- mikoto (二の宮阿蘇都媛命).
The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self- regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Jains believe that to attain enlightenment and ultimately liberation from all karmic bonding, one must practice the ethical principles not only in thought, but also in words (speech) and action. Such a practice through lifelong work towards oneself is regarded as observing the Mahavrata ("Great Vows").
Depiction on the grounds of the Beijing Ancient Observatory of Xuanwu - the sign for the northern quarter of the sky. In the ancient China of the Han dynasty (206 BCE – 220 CE), worship of Four Directional deities developed, the directions were east, south, west, and north. With the direction of the middle, there were five major directions, each associated with a divine being or beings, a season, and a color (with the "middle direction" being associated with the emperor and the color yellow). This set of correlations of five whatevers included many more than mentioned here, in the elaborated philosophical system of Wu Xing, although some of the basics related to directional deities was much older.
Gonnosuke withdrew to a Shinto shrine at Mount Hōman in Chikuzen province, (modern-day, Fukuoka Prefecture), where he would practice daily in perfecting his swordsmanship, praying and performing Shinto purifying rituals for 37 days. It is also said, however, that he spent several years on the road studying other martial arts in various dojos until he ended up at the Shinto shrine. After one of his regular (exhausting) training sessions, he collapsed from fatigue and reputedly had a vision of a divine being in the form of a child, saying to Gonnosuke: "know the solar plexus [of your opponent] with a round stick". In another version he had the vision in a dream late at night.
Due to the lackluster performance of the album, Battaglia and her record company decided to re-release the album the following year, and include bonus tracks. The finished product, titled I'm Not Anybody's Girl was released on July 16, 2002. The re-release featured all of the songs from Paradise, and the track listing remained barely edited, except the title track for the re-release is featured as the eleventh track on the album, with "I'm Gonna Break Your Heart This Time" and "Intervention Divine" being moved to the twelfth and thirteenth tracks respectively. A Spanish version of "Paradise" was added to the album as well, appearing as the fourteenth and final track on the album.
In a series of books, beginning with Ecce Deus: The Pre-Christian Jesus, published in 1894, and ending with The Birth of the Gospel, published posthumously in 1954, Smith argued that the earliest Christian sources, particularly the Pauline epistles, stress Christ's divinity at the expense of any human personality, and that this would have been implausible, if there had been a human Jesus. Smith therefore argued that Christianity's origins lay in a pre-Christian Jesus cult—that is, a Jewish sect had worshipped a divine being Jesus in the centuries before the human Jesus was supposedly born.Case (1911) 627. Evidence for this cult was found in Hippolytus' mention of the NaassenesHippolytus Philosophumena 5.10.
Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires achieves liberation (nirvana). A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos: a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas. Through the ages, Jain philosophers have rejected and opposed the concept of any omnipotent creator god, and this has resulted in Jainism being labeled as nastika darsana, or an atheist philosophy by the rival religious philosophies.
The original inspiration for the kusarigama is the ordinary scythe (kama) which was used by peasants to harvest crops and by infantrymen to clear out vegetation when on campaign. The Isshin-ryu tradition dictates that the claimed founder of Isshin-ryu, Nen Ami Jion, created the IR-kusarigama after receiving a vision of a divine being holding a scythe(kama) in one hand and a metal weight in the other. Among the various kusarigama-designs of other traditions the kusarigama found in Isshin-ryu is of a rather uncommon design. IS-kusarigama traits are the longer chain and straight, double-edged blade, with several other traditions preferring a curved single-edged blade and a much shorter chain.
Before Moshe Cordovero and Isaac Luria gave subsequent systemisations of Kabbalah in the 16th century, Medieval Kabbalists debated the relationship between the Divine Will Keter and the Ein Sof. This involved the philosophical need to divorce the sephirot from any notions of plurality in God, and involved the question of whether the Ein Sof describes the essential Divine Being, or God as first cause of Creation. Cordovero lists Keter as the first sephirah, part of Creation. Luria takes an intermediate view that the Ein Sof does not represent the essence of God, nor that Keter is listed as the first sephirah within Creation, but instead the Ein Sof sublimely transcends Keter, mediating between Atzmus and Keter.
One day after the monk had already given several copies of the altered scripture to others, a "divine being eight or nine feet tall" and holding a sword reprimands him for the counterfeiting and brandishes his sword to strike the monk. As Xingduan "wards off the blow with his hand, several fingers are lopped off", he begs for mercy, and the Daoist deity agrees to spare his life if he retrieves and destroys all the fakes. Xingduan and his companions search everywhere for the texts, but can only find half of them, the remainder having already been carried abroad by Buddhist monks. Xingduan prepares ten fresh copies of the original scripture, offers incense, repents, and burns the altered copies.
Though the process used to break down the rice grain, whether chewing or malting, is unknown, women in both Japan and Taiwan in the modern age still engage in chewing rice to begin the fermentation process for making alcohol. In Chinese legend, Yi Di, wife of Yu the Great, is credited with making the first alcohol from rice grains. A female divine being in Ainu mythology known as Kamui Fuchi was the protector of brewing and brewers prayed to her and offered libations to ensure the warding off of evil spirits which might spoil the batch. Egyptian hieroglyphics showing women pouring beer In ancient Sumeria, brewing was the only profession that was "watched over by a female deity", namely Ninkasi.
Dharma Dictionary: Yidam. meaning "samaya of mind"- in other words, the state of being indestructibly bonded with the inherently pure and liberated nature of mind.This is said to be the act that balances energies coursing within the pranic ida and pingala channels in the subtle bodies of both participants. The practitioner focuses on and identifies with the resultant Buddha-form or 'meditation deity', the yidam (Tibetan) associated with IDA channelPhilosophy of Quantum Mechanics - Page 839 Mathew Chandrankunnel - 2008 The Sanskrit word ' or ' a compound of iṣṭa (desired, liked, reverenced) + devatā (a deity or divine being) is a term associated with yidam in many popular books on Buddhist Tantra but has not been attested in any Buddhist tantric text in Sanskrit.
Bonnet's metaphysical theory is based on two principles borrowed from Leibniz: first, that there are not successive acts of creation, but that the universe is completed by the single original act of the divine will, and thereafter moves on by its own inherent force; and secondly, that there is no break in the continuity of existence. The divine Being originally created a multitude of germs in a graduated scale, each with an inherent power of self- development . At every successive step in the progress of the universe, these germs, as progressively modified, advance nearer to perfection; if some advanced and others did not there would be a gap in the continuity of the chain. Thus not man only but all other forms of existence are immortal .
Aspect is a term used across several religions and in theology to describe a particular manifestation or conception of a deity or other divine being. Depending on the religion, these might be disjoint or overlapping parts, or methods of perceiving or conceptualizing the deity in a particular context. In the Bahá'í Faith, this might be conceived as a Manifestation of God. In Christianity, Trinitarianism (see Trinity) is the belief in God as three distinct Persons in one Divinity, all of One Being, not confounding the Substance nor dividing the Essence: as such it would be false and indeed heretical (Sabellianism), from the perspective of orthodox Christianity, to conceive of one God manifested in three separate aspects or modes.G. T. Stokes, “Sabellianism,” ed.
In traditional Christianity, as expressed in the Athanasian Creed, God is conceived both as a unity and a Trinity: God the Father, God the Son, and God the Holy Spirit are described as three persons of one uncreated divine being, equally infinite, eternal, and unchangeable. Though modern Mormons share with traditional Christianity a belief that the object of their worship comprises three distinct persons, Mormon theology disagrees with the idea that the three persons are the same being. Mormons are constrained by the language of the Book of Mormon to regard the Father, Son, and Holy Spirit as "one", but consider this a social unity rather than ontological. Mormons since the time of Joseph Smith have regarded God as plural.
On his right stand two figures, one male and one female. In addition, there are several other images in the panel of animals and village folk. In another relief, Krishna is shown in a joyous mood with his gopis (milkmaids), a reflection of his double role as a divine being. Other reliefs carved on the walls of the cave depict: an elderly person carrying a child on his shoulders, a village scene of cowherds milking a cow with the cow licking the calf; the gopis with water pots on their heads amidst a cowherd playing a flute; a woodcutter walking with an axe and a lady carrying a milk pot and a rolled mat or bundle of grass; and a child hugging her mother.
John Goldie, Goudie or Gowdie (1717–1811) the 'Philosopher'Wikisource John Goldie. was a friend of the poet Robert Burns who was born the son of a miller at Craigmill on the Cessnock Water in East Ayrshire, Scotland. He was a miller, mechanic, cabinet maker, later a wine merchant and had interests ranging from the study of mathematics and astronomy to that of theology, publishing several books, in particular in 1780 the popular three volume Essays on various Important Subjects Moral and Divine, being an attempt to distinguish True from False Religion, a publication that became generally known as 'Goudie's Bible' and raised him to national prominence.McIntyre, Page 55Mackay, Page 168 The name John Goldie will be used throughout for consistency.
Hence, each religion sees its founder (Muhammad for Islam, and Joseph Smith for the Church of Jesus Christ of Latter-day Saints) as being a true prophet of God, called to re-establish the true faith. However, each religion differs in regard to how it views Jesus: Latter-day Saints see him as the promised Messiah and the Son of God (as is the case around mainstream Christianity). Islam agrees that Jesus (whom the Quran calls "Isa") was a Messiah in his own right, but insists that he was only a mortal man, not the Son of God or a divine being. Despite great opposition from many other Christian branches, Latter-day Saints identify themselves as a Christian religion, the "restoration" of primitive Christianity.
This "evolutionary model" was proposed by proponents of the Religionsgeschichtliche Schule, especially Wilhelm Boussets influential Kyrios Christos (1913). This evolutionary model was very influential, and the "low Christology" has long been regarded as the oldest Christology. The other early Christology is "high Christology," which is "the view that Jesus was a pre- existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come," and from where he appeared on earth. According to Bousset, this "high Christology" developed at the time of Paul's writing, under the influence of Gentile Christians, who brought their pagan Hellenistic traditions to the early Christian communities, introducing divine honours to Jesus.
He refrained from judging the patriarchs, but did not deduce from their practice the ongoing acceptability of polygyny. On the contrary, he argued that the polygamy of the Fathers, which was tolerated by the Creator because of fertility, was a diversion from His original plan for human marriage. Augustine wrote: "That the good purpose of marriage, however, is better promoted by one husband with one wife, than by a husband with several wives, is shown plainly enough by the very first union of a married pair, which was made by the Divine Being Himself."On Marriage and Concupiscence, I,10 Augustine taught that the reason patriarchs had many wives was not because of fornication, but because they wanted more children.
Maimonides cited it in his definition of prophecy where > Prophecy is, in truth and reality, an emanation sent forth by the Divine > Being through the medium of the Active Intellect, in the first instance to > man's rational faculty, and then to his imaginative faculty.Maimonides, > Guide for the Perplexed (translator: Michael Friedländer), Dover: New York, > 1904, p. 225 The more strictly Aristotelian Muslims (in particular Avempace and Averroes) wrote about how one could conjoin oneself with the active intellect, thus attaining philosophical nirvana. The reason of the Islamic and Jewish Aristotelians for positing a single external Agent Intellect is that all (rational) human beings are considered by Aristotelians to possess or have access to a fixed and stable set of concepts, a unified correct knowledge of the universe.
Many Near Eastern religions include a story about a battle between a divine being and a dragon or other monster representing chaos—a theme found, for example, in the Enuma Elish. A number of scholars call this story the "combat myth".McGinn 22Forsyth 126Murphy 279 A number of scholars have argued that the ancient Israelites incorporated the combat myth into their religious imagery, such as the figures of Leviathan and Rahab,McGinn 24Murphy 281-82 the Song of the Sea, Isaiah 51:9-10's description of God's deliverance of his people from Babylon, and the portrayals of enemies such as Pharaoh and Nebuchadnezzar.Murphy 281 The idea of Satan as God's opponent may have developed under the influence of the combat myth.
According to Sir Leigh Teabing in Chapter 55 of the novel, the early Church consolidated its power by suppressing ideas about the sacred feminine and elevating the mortal prophet Jesus into a divine being. According to Religion Facts, the questions discussed by the Council were not whether he was divine, as the New Testament authors already believed that he was, but what his precise relationship to God was. In particular, the Council decided upon the question of whether Jesus was homoousios, "of one substance" with God the Father, or whether instead Jesus was the first created being, inferior to the Father but like him, but still superior to all other beings (see Arianism), or whether he was merely of like substance to the father, or homoiousios.
The people Israel are like the sun; > the Christian community was the effluence of Divine rays permeating the > nations with the spirit of monotheism. The boundary line between Judaism and > Christianity was not along the plane of intellectual thought, since the > divine being could only be caught figuratively or symbolically within the > meshes of human reason.Agus, Dialogue and Tradition; The Challenges of > Contemporary Judeo-Christian Thought, 492–493. If the Bible is God-given, it > follows that both Israel and Christendom, which are based on the Bible, are > divinely ordained religious communities; in both these groups there is an > eternal “we” which through common prayer for the Kingdom, acquires eternity > for its members and also hastens the final redemption of the world….
Frashokereti is the Zoroastrian doctrine of a final renovation of the universe, when evil will be destroyed, and everything else will be then in perfect unity with God (Ahura Mazda). The doctrinal premises are (1) good will eventually prevail over evil; (2) creation was initially perfectly good, but was subsequently corrupted by evil; (3) the world will ultimately be restored to the perfection it had at the time of creation; (4) the "salvation for the individual depended on the sum of [that person's] thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine being to alter this." Thus, each human bears responsibility for their own fate, and simultaneously shares in the responsibility for the fate of the world..
One of the most well known comments on this dichotomy is Kulluka Bhatta's statement in his 15th century commentary to the Manusmriti which states that revelation (sruti) is twofold — Vedic and Tantric. Hindu tantric teachings are generally seen as revelations from a divine being (such as Śiva, or the Goddess) which are considered by tantrikas to be superior to the Vedas in leading beings to liberation. They are also considered to be more effective during the Kali Yuga, a time of much passion (kama). However, tantric thinkers like Abhinavagupta, while considering tantra as superior, do not totally reject Vedic teachings, and instead consider them valid on a lower level since they also derive from the same source, the supreme Godhead.
Catechism of the Catholic Church: THE SACRAMENT OF BAPTISM Catholics are baptized in water, by submersion, immersion or affusion, or aspersion (sprinkling), in the name (singular) of the Father and of the Son and of the Holy SpiritOrdo initiationis christanae adultorum, editio typica, Vatican City, Typis polyglottis vaticanis, 1972, pg 92, cf Lateran IV De Fide Catholica, DS 802, cf Florence, Decretum pro Armeniis, DS, 1317.—not three gods, but one God subsisting in three Persons. While sharing in the one divine essence, the Father, Son, and Holy Spirit are distinct, not simply three "masks" or manifestations of one divine being. The faith of the Church and of the individual Christian is based on a relationship with these three "Persons" of the one God.
When it was formed, Macandrew was elected to the New Zealand Parliament, representing the Town of Dunedin electorate. In Parliament, he fought what he saw as a bias towards the northern provinces (Auckland and Wellington) at the expense of his own Otago. He also defended the practice of opening Parliament with prayers (describing them as a necessary "acknowledgement of dependence on the Divine Being"), and lobbied that all Parliamentary debates be published. As well as serving in Parliament, Macandrew was also Superintendent of Otago Province from 1860 to 1861, and again from 1867 until abolition in 1876. He remained in Parliament until his death on 24 February 1887, having served in nine separate terms for the electorates. He first served for Town of Dunedin 1853–1858 (he resigned on 2 November 1858).
Human response to disasters has been recorded throughout human history. In ancient times disasters were often perceived as a result of a deity, divine being, or spiritual creature showing their displeasure over human behavior. This later changed as humans began to see disasters as natural events that caused physical destruction and social chaos to individuals, communities, and societies as opposed to responses to human actions. The term "disaster myth" has been created to describe the belief that people will behave in an irrational, uncontrolled, and even extreme manner outside of normal and accepted social standards despite evidence that proponents state prove otherwise.John Drury, David Novelli, and Clifford Stott, “Psychological disaster myths in the perception and management of mass emergencies: Psychological disaster myths,” Journal of Applied Social Psychology, 43 (2013): 2259.
138–39 Later beliefs shifted the exaltation to his baptism, birth, and subsequently to the idea of his eternal existence, as witnessed in the Gospel of John. This evolutionary model was very influential, and the "low Christology" has long been regarded as the oldest Christology. The other early Christology is "high Christology," which is "the view that Jesus was a pre- existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come," and from where he appeared on earth. According to Hurtado, a proponent of an Early High Christology, the devotion to Jesus as divine originated in early Jewish Christianity, and not later or under the influence of pagan religions and Gentile converts.
There are many Scriptural references to God’s creation, particularly about worshipping God- by whom and through whom all things were made - as we tend and care for the earth. tells us "By taking a long and thoughtful look at what God has created, people have always been able to see what their eyes as such can't see: eternal power, for instance, and the mystery of his divine being. So nobody has a good excuse."Bible: The Message Translation Forest Church follows the Christian belief that God is the creator and sustainer: as God of everything that is created, protecting creation must be a fundamental part of God’s mission. If the Earth is the Lord’s, as in , then we are to care for it and Creation is the beginning and ending of everything, including the Bible.
Each member of the LDS Church is also confirmed a member of the church following baptism and given the "gift of the Holy Ghost" by which each member is encouraged to develop a personal relationship with that divine being and receive personal revelation for their own direction and that of their family. The Latter Day Saint concept of revelation includes the belief that revelation from God is available to all those who earnestly seek it with the intent of doing good. It also teaches that everyone is entitled to personal revelation with respect to his or her stewardship (leadership responsibility). Thus, parents may receive inspiration from God in raising their families, individuals can receive divine inspiration to help them meet personal challenges, church officers may receive revelation for those whom they serve, and so forth.
Emperor Yao. Inscription reads: "The Emperor Yao, Fang Xun, was humane like Heaven itself, and wise like a divine being; to be near him was like approaching the sun, to look at him was like gazing into clouds".. It was during the reign of Emperor Yao that the Great Flood began, a flood so vast that no part of Yao's territory was spared, and both the Yellow River and the Yangtze valleys flooded.. The alleged nature of the flood is shown in the following quote: According to both historical and mythological sources, the flooding continued relentlessly. Yao sought to find someone who could control the flood, and turned for advice to his special adviser, or advisers, the Four Mountains ( or , Sìyuè); who, after deliberation, gave Emperor Yao some advice which he did not especially welcome.
The fourth, a beast with ten horns, devours the whole earth, treading it down and crushing it, and a further small horn appears and uproots three of the earlier horns. The Ancient of Days judges and destroys the beast, and "one like a son of man" is given everlasting kingship over the entire world. A divine being explains that the four beasts represent four kings, but that "the holy ones of the Most High" would receive the everlasting kingdom. The fourth beast would be a fourth kingdom with ten kings, and another king who would pull down three kings and make war on the "holy ones" for "a time, two times and a half," after which the heavenly judgement will be made against him and the "holy ones" will receive the everlasting kingdom.
This is properly called Isness; students of the Ascended Master Teachings believe that there is One God, the "Universal All- Pervading Presence of Life", "The One", Who is the Source of all Love, Light, and Truth in existence, and that all forms of existence and consciousness emanate from this "Allness of God"—"The One". The Voice of the I AM states "All Life is One" The Voice of the I AM. Saint Germain Press December 1940 page 32 and that there is "One Substance, One Energy, One Power, One Intelligence" as the Source of all consciousness and creation.The Voice of the I AM, Saint Germain Press, July 1942, p. 7. This Divine Being and Mind is considered to be above and distinct from all creation (in the sense of classical theism), transcending all creation yet interpenetrating all existence.
Earl Doherty and the Argument to Ahistoricity Over time, Carrier's views shifted to the point that he accepted Doherty's premise as the most likely explanation of Jesus. He wrote, "It does soundly establish the key point that Jesus was regarded as a pre-existent incarnate divine being from the earliest recorded history of Christianity, even in fact before the writings of Paul, and that this was not even remarkable within Judaism."Bart Ehrman on How Jesus Became God Elaborating on this hypothesis, Carrier asserts that originally "Jesus was the name of a celestial being, subordinate to God, with whom some people hallucinated conversations", and that "The Gospel began as a mythic allegory about the celestial Jesus, set on earth, as most myths then were." Stories developed placing Jesus on Earth, and placing him in context with historical figures and places.
Frashokereti (') is the Avestan language term (corresponding to Middle Persian fraš(a)gird ) for the Zoroastrian doctrine of a final renovation of the universe, when evil will be destroyed, and everything else will be then in perfect unity with God (Ahura Mazda). The doctrinal premises are (1) good will eventually prevail over evil; (2) creation was initially perfectly good, but was subsequently corrupted by evil; (3) the world will ultimately be restored to the perfection it had at the time of creation; (4) the "salvation for the individual depended on the sum of [that person's] thoughts, words and deeds, and there could be no intervention, whether compassionate or capricious, by any divine being to alter this." Thus, each human bears the responsibility for the fate of his own soul, and simultaneously shares in the responsibility for the fate of the world..
Reverential capitalization is the practice of capitalizing religious words that refer to a deity and/or divine being(s) in cases where the words would not otherwise have been capitalized. Pronouns are also particularly included in reverential capitalization: In this example, "God" is in capitals because it is, like "Day" or "Night", a noun that is here a proper name, whereas "He" is an example of reverential capitalization, since while proper names are capitalized universally, reverence for any particular divinity (belief is therein implied on the part of the author who capitalizes pronouns in reference to such being) is not universal. In short, when pronouns that are usually lowercase are capitalized, this usually implies that the author personally reveres and regards as a deity the antecedent of that pronoun. Nouns that are not proper names can also be capitalized out of reverence to the entity they refer to.
The Shaivites know aishvarya or Aishvarya-tattva as the Ishvara-tattva, the tattva of realizing what constitutes the Lordliness and the Glory of the Divine Being. It is the stage which succeeds Sada-Shiva Tattva as the stage of making a full survey of, identification with, what constitutes the state of the Experiencer, of the pure and undivided "this" aspect of his being as a whole, of the Ideal Universe hitherto lurking as an indistinct picture in the background of the Being. The Sadakhya or the Sada-Shiva Tattva state is Jnana, the power of being conscious or the experience of the "I", and Aishvarya or the Ishvara-tattva is true identification or the experience of being identified with and merged into the "this" of the vakya "I am This". It is the fourth step in the evolution of mental aspects of universal manifestation.
Students of the Ascended Master Teachings believe that there is One God, the "Universal All-Pervading Presence of Life", "The One", Who is the Source of all Life, Light, and Love in existence, and that all forms of existence and consciousness emanate from this "Allness of God" - "The One". The Voice of the I AM states "All Life is One" The Voice of the I AM. Saint Germain Press December 1940 page 32 and that there is "One Substance, One Energy, One Power, One Intelligence" as the Source of all consciousness and creation.The Voice of the I AM. Saint Germain Press July 1942 page 7 This Divine Being and Mind is considered to be above and distinct from all creation (in the sense of classical theism), transcending all creation yet interpenetrating all existence. Belief in this "One God" stresses the essential unity of the spiritual and material components of the universe.
While the Baháʼí writings teach of a personal god who is a being with a personality (including the capacity to reason and to feel love), they clearly state that this does not imply a human or physical form. Shoghi Effendi writes: > What is meant by personal God is a God Who is conscious of His creation, Who > has a Mind, a Will, a Purpose, and not, as many scientists and materialists > believe, an unconscious and determined force operating in the universe. Such > conception of the Divine Being, as the Supreme and ever present Reality in > the world, is not anthropomorphic, for it transcends all human limitations > and forms, and does by no means attempt to define the essence of Divinity > which is obviously beyond any human comprehension. To say that God is a > personal Reality does not mean that He has a physical form, or does in any > way resemble a human being.
The Epistle to the Hebrews is notable for the manner in which it expresses the divine nature of Christ. As A.C. Purdy summarized for The Interpreter's Bible (1955): > We may sum up our author’s Christology negatively by saying that he has > nothing to do with the older Hebrew messianic hopes of a coming Son of > David, who would be a divinely empowered human leader to bring in the > kingdom of God on earth; and that while he still employs the figure of a > militant, apocalyptic king... who will come again..., this is not of the > essence of his thought about Christ. Positively, our author presents Christ > as divine in nature, and solves any possible objection to a divine being who > participates in human experience, especially in the experience of death, by > the priestly analogy. He seems quite unconscious of the logical difficulties > of his position proceeding from the assumption that Christ is both divine > and human, at least human in experience although hardly in nature.
According to scholars such as Patrick Peebles and others, during a period of religious turmoil and Islamic rule of the Indian subcontinent, the Bhakti movement and devotionalism-oriented Bhakti yoga had emerged as a major trend in Hindu culture by the 16th-century, and the Ramcharitmanas presented Rama as a Vishnu avatar, supreme being and a personal god worthy of devotion, with Hanuman as the ideal loving devotee with legendary courage, strength and powers. During this era, Hanuman evolved and emerged as the ideal combination of shakti and bhakti. Stories and folk traditions in and after the 17th centur, began to reformulate and present Hanuman as a divine being, as a descendant of deities, and as an avatar of Shiva. He emerged as a champion of those religiously persecuted, expressing resistance, a yogi, an inspiration for martial artists and warriors, a character with less fur and increasingly human, symbolizing cherished virtues and internal values, and worthy of devotion in his own right.
231 AH/845 AD) (1969): In the above formulation, a problem emerged, which is rendering something obligatory on the Divine being — something that seems to directly conflict with Divine omnipotence. The Muʿtazili argument is predicated on absolute Divine power and self-sufficiency, however. Replying to a hypothetical question as to why God does not do that which is ethically wrong (la yaf`alu al-qabih), 'Abd al- Jabbar replied: Because he knows the immorality of all unethical acts and that he is self-sufficient without them...For one of us who knows the immorality of injustice and lying, if he knows that he is self-sufficient without them and has no need of them, it would be impossible for him to choose them, insofar as he knows of their immorality and his sufficiency without them. Therefore, if God is sufficient without need of any unethical thing it necessarily follows that he would not choose the unethical based on his knowledge of its immorality.
164 Schiller was demanding a course correction in field of metaphysics, putting it at the service of science. For example, to explain the creation of the world out of nothing, or to explain the emergence or evolution of the "higher" parts of the world, Schiller introduces a divine being who might generate the end (i.e. Final Cause) which gives nothingness, lifelessness, and unconscious matter the purpose (and thus potential) of evolving into higher forms: > And thus, so far from dispensing with the need for a Divine First Cause, the > theory of evolution, if only we have the faith in science to carry it to its > conclusion, and the courage to interpret it, proves irrefragably that no > evolution was possible without a pre-existent Deity, and a Deity, moreover, > transcendent, non-material and non-phenomenal. ... [T]he world process is > the working out of an anterior purpose or idea in the divine > consciousness.
Numa was credited with dividing the immediate territory of Rome into pagi and establishing the traditional occupational guilds of Rome: :"So, distinguishing the whole people by the several arts and trades, he formed the companies of musicians, goldsmiths, carpenters, dyers, shoemakers, skinners, braziers, and potters; and all other handicraftsmen he composed and reduced into a single company, appointing every one their proper courts, councils, and observances." (Plutarch) Plutarch, in like manner, tells of the early religion of the Romans, that it was imageless and spiritual. He says Numa "forbade the Romans to represent the deity in the form either of man or of beast. Nor was there among them formerly any image or statue of the Divine Being; during the first one hundred and seventy years they built temples, indeed, and other sacred domes, but placed in them no figure of any kind; persuaded that it is impious to represent things Divine by what is perishable, and that we can have no conception of God but by the understanding".
The Enuma Elish has also left traces on Genesis 2. Both begin with a series of statements of what did not exist at the moment when creation began; the Enuma Elish has a spring (in the sea) as the point where creation begins, paralleling the spring (on the land – Genesis 2 is notable for being a "dry" creation story) in that "watered the whole face of the ground"; in both myths, Yahweh/the gods first create a man to serve him/them, then animals and vegetation. At the same time, and as with Genesis 1, the Jewish version has drastically changed its Babylonian model: Eve, for example, seems to fill the role of a mother goddess when, in , she says that she has "created a man with Yahweh", but she is not a divine being like her Babylonian counterpart. Genesis 2 has close parallels with a second Mesopotamian myth, the Atra-Hasis epic – parallels that in fact extend throughout , from the Creation to the Flood and its aftermath.
The earliest Jewish followers of Jesus (the Jewish Christians) understood him as the son of man in the Jewish sense, a human who, through his perfect obedience to God's will, was resurrected and exalted to heaven in readiness to return as the son of man (the figure from Daniel 7), ushering in and ruling over the Kingdom of God. Paul has already moved away from this apocalyptic tradition towards a position where Christology and soteriology take precedence: Jesus is no longer the one who proclaims the message of the imminently coming Kingdom, he actually is the kingdom, the one in whom the kingdom of God is already present. This is also the message of Mark, a gentile writing for a church of gentile Christians, for whom Jesus as "Son of God" has become a divine being whose suffering, death and resurrection are essential to God's plan for redemption. Matthew presents Jesus' appearance in Galilee (Matthew 28:19-20) as a Greco-Roman apotheosis, the human body transformed to make it fitting for paradise.
The earliest Jewish followers of Jesus (the Jewish Christians) understood him as the Son of Man in the Jewish sense, a human who, through his perfect obedience to God's will, was resurrected and exalted to heaven in readiness to return at any moment as the Son of Man, the supernatural figure seen in Daniel 7:13–14, ushering in and ruling over the Kingdom of God. Paul has already moved away from this apocalyptic tradition towards a position where Christology and soteriology take precedence: Jesus is no longer the one who proclaims the message of the imminently coming Kingdom, he actually is the kingdom, the one in whom the kingdom of God is already present. This is also the message of Mark, a Gentile writing for a church of Gentile Christians, for whom Jesus as "Son of God" has become a divine being whose suffering, death and resurrection are essential to God's plan for redemption. Matthew presents Jesus' appearance in Galilee (Matthew 28:16–17) as a Greco-Roman apotheosis, the human body transformed to make it fitting for paradise.
Parade through Macao, Latin City (2019). The Parade is held annually on December 20th to mark the anniversary of Macao’s Handover to China According to anthropologist Clifford Geertz, political rituals actually construct power; that is, in his analysis of the Balinese state, he argued that rituals are not an ornament of political power, but that the power of political actors depends upon their ability to create rituals and the cosmic framework within which the social hierarchy headed by the king is perceived as natural and sacred. As a "dramaturgy of power" comprehensive ritual systems may create a cosmological order that sets a ruler apart as a divine being, as in "the divine right" of European kings, or the divine Japanese Emperor. Political rituals also emerge in the form of uncodified or codified conventions practiced by political officials that cement respect for the arrangements of an institution or role against the individual temporarily assuming it, as can be seen in the many rituals still observed within the procedure of parliamentary bodies.
He continued: > A person who is religiously enlightened appears to me to be one who has, to > the best of his ability, liberated himself from the fetters of his selfish > desires and is preoccupied with thoughts, feelings and aspirations to which > he clings because of their super-personal value. It seems to me that what is > important is the force of this superpersonal content ... regardless of > whether any attempt is made to unite this content with a Divine Being, for > otherwise it would not be possible to count Buddha and Spinoza as religious > personalities. Accordingly a religious person is devout in the sense that he > has no doubt of the significance of those super-personal objects and goals > which neither require nor are capable of rational foundation ... In this > sense religion is the age-old endeavor of mankind to become clearly and > completely conscious of these values and goals and constantly to strengthen > and extend their effect. If one conceives of religion and science according > to these definitions then a conflict between them appears impossible.
The title page of Polygraphia Nova carries an emblem of the hand of the divine creator holding a compass and describing a circle that bears the motto Omnia in uno sunt, & in omnibus unum ("all things are in one, and the one is in all things"). This axiom was central to all of Kircher's intellectual work, which explored how phenomena from different countries, different times and different belief-systems all shared fundamental unity. The axiom echoed the earleir beliefs of Catalan Neoplatonist Ramon Llull (1232-1316) and the philosophy of Saint Bonaventure, who believed that divine being permeated all aspects of existence, however apparently different they might be: 'Quia vero est summe unum et omnimodum, ideo est omnia in omnibus' ('But because it is most highly one and in every measure, for that reason it is all in all although all things be many and itself is not but one'). In his introduction, Kircher claimed that the book would allow correspondents in any part of the world to exchange letters without speaking each other's languages.

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