84 Sentences With "make manifest" | Random Sentence Generator

These paintings may not make manifest all dimensions of a tumultuous Revolution.

His barriers and obstacles make manifest the borders rising anew in this deglobalizing age.

Part of what drawing allows you to do is make manifest the world you want to be living in.

Now, Davis Gates said, educators have given her an opportunity to make manifest the promises she made to voters earlier this year.

I can actually materialize and make manifest my fantasies and ideas and say what I want to say — and even know what that is.

If only people wouldn't have to carry bubbles of home with them to colonize Mars and make manifest humanity's destiny among the stars, or something.

The commercialism that art fairs make manifest confirms our worst instincts about contemporary art being merely an asset for a certain class rather than the property of a wider culture.

The blunt materiality of fists and metal, the sculpting of both clay and flesh — these are the primitive tools and techniques employed by the artist to make manifest a global history of violence and trauma.

" The Atlantic's Derek Thompson writes that social media has amplified the pressure to craft a successful image, and because a growing number of white-collar jobs produce invisible results (as opposed, to, say, construction), "today's workers turn to social media to make manifest their accomplishments.

He ABSOLUTELY WILL NOT try a game that isn't baseball, because the subject of those rambling dreams in his head is baseball, and he figures that, goddammit, all he needs to do is POWER THROUGH and he can MAKE MANIFEST THE VICTORIES OF HIS DREAMS.

If we're all essentially nothing, as the bard Harry Dean posits, then artists don't create as much as they make manifest the underlying impulses of the universe, and as a result there are no "authors," just people who made stuff before somebody else had the chance to.

Even with these minimal numbers, the U.S. resettlement program can still save thousands of lives, uphold our American legacy of standing up for the persecuted, make manifest U.S. support to refugee hosting countries, and honor faith groups and local communities across America who believe aiding refugees is a spiritual and moral obligation.

In his writings, he alluded to a Promised One, most commonly referred to as "Him whom God shall make manifest". According to the Báb, this personage, promised in the sacred writings of previous religions, would establish the kingdom of God on the Earth; several of the Báb's writings state the coming of Him whom God shall make manifest would be imminent. The Báb constantly entreats his believers to follow Him whom God shall make manifest when he arrives. The Báb also eliminated the institution of successorship or vicegerency to his movement, and stated that no other person's writings would be binding after his death until Him whom God shall make manifest had appeared.

Azalis do not accept any of those who have advanced claims to be the Báb's promised one (known as "He whom God shall make manifest"). The most bitterly contested claim is that of Baháʼu'lláh in 1863. Azalis rejected his claim of divinity, arguing that the world must first accept the laws of the Báb before "He Whom God Shall Make Manifest" can appear.

Eventually Baháʼu'lláh was recognized by the vast majority of Bábís as "He whom God shall make manifest" and his followers began calling themselves Baháʼís.

Their purpose was constant awareness of the symbolic meanings, and to help the Bábís to recognize "He whom God shall make manifest" when he would appear.

Certain early researchers of the religion believed that the right of completing the Bayán was conferred to Subh-i Azal. However, more modern scholarship shows that that interpretation is flawed because Subh-i-Azal is only given the right to complete the Bayán with the permission of He whom God shall make manifest, and that Subh-i-Azal was instituted as a nominal head and asked to preserve the religion until He whom God shall make manifest would arrive. The Báb eliminated any form of successorship or vicegerency from his religion and stated that no one else's writings would be authoritative after his death to the time of He Whom God shall make Manifest. Some of the followers of Subh-i- Azal state that the Báb actually made Subh-i-Azal his vicegerent because the Báb in a tablet written to Azal stated that he should manifest the remaining paths of the Bayán if He Whom God shall make Manifest is made manifest during Azal's days.

Baháʼu'lláh includes extensive quotations from the Báb's writings in support of his refutations. A major portion of the work is devoted to explaining the Báb's prophecies concerning 'Him Whom God shall make manifest'. He includes numerous quotations from the Báb's writings, such as the following (referring to 'Him Whom God shall make manifest'): :Were He to make of every one on earth a Prophet, all would, in very truth, be accounted as Prophets in the sight of God...In the day of the revelation of Him Whom God shall make manifest all that dwell on earth will be equal in His estimation. Whomsoever He ordaineth as a Prophet, he, verily, hath been a Prophet from the beginning that hath no beginning, and will thus remain until the end that hath no end, inasmuch as this is an act of God.

While the Báb claimed a station of revelation, he also claimed no finality for his revelation. One of the core Bábí teachings is the great Promised One, whom the Báb termed He whom God shall make manifest, promised in the sacred writings of previous religions would soon establish the Kingdom of God on the Earth. In the books written by the Báb he constantly entreats his believers to follow He whom God shall make manifest when he arrives and not behave like the Muslims who have not accepted his own revelation.

In 1863 Bahá’u’lláh made a claim to be Him Whom God Shall Make Manifest, the messianic figure in the Báb's writings, to a small number of followers, and in 1866 he made the claim public. Bahá’u’lláh's claims threatened Subh-i-Azal's position as leader of the religion since it would mean little to be leader of the Bábís if "Him Whom God Shall Make Manifest" were to appear and start a new religion. Subhh-i-Azal responded by making his own claims, but his attempt to preserve the traditional Bábísm was largely unpopular, and his followers became the minority.

The Persian Bayán () is one of the principal scriptural writings of the Báb. Although he started it, it was left unfinished at his death, with instructions left that He whom God shall make manifest would complete it, or appoint someone to complete it.

Thavius Beck is originally from Minneapolis, Minnesota. He moved to Los Angeles, California when he was 16. In 2004, Thavius Beck released the solo album, Decomposition, on Mush Records. The track "To Make Manifest" from Decomposition appeared on the SuicideGirls: The First Tour video.

After the Báb's death, Dayyán was the third person to recognize "He whom God shall make manifest", in the person of Baháʼu'lláh. Dayyán was murdered for refuting the claims of successor-ship made by Mirza Yahya. Miller, an American missionary to Persia, wrote that Baha was not the only one who at this time was prepared to make a claim for himself. For a man named Mirza Asadullah-i-Khuy surnamed Dayyán, who had been appointed by the Báb as amanuensis to Subh-i-Azal, declared that he was He whom God shall make manifest, and demanded that all the Babis: obey him, and some of them became his followers.

Zoe Williams commented in The Guardian: "It is no joke when people start talking like this. We are not 'giving her what she wants' when we make manifest our disgust. It is not a free speech issue. I'm not saying gag her: I'm saying fight her".

While the Báb claimed a station of revelation, he also claimed no finality for his revelation. A constant theme in his works, especially the Persian Bayan was that of the great Promised One, the next embodiment of the Primal Will, whom the Báb termed He whom God shall make manifest, promised in the sacred writings of previous religions would soon establish the Kingdom of God on the Earth. The Báb's writings have an emphasis on recognizing a future prophet, "He whom God shall make manifest", when he arrives. Before his death, the Báb had been in correspondence with two brothers, Baháʼu'lláh and Subh-i-Azal who, after the death of many prominent disciples, emerged as the mostly likely leaders.

Even later the author makes the proposition that the Promised One is Subh-i- Azal himself, showing that the author truly did not believe that the appearance of the Promised One would have to take two thousand years. The proposition that He Whom God shall make Manifest would take two thousand years is absurd since the Báb discusses the advent of He Whom God shall make Manifest during Subh-i-Azal's lifetime as a conditional point for Subh-i-Azal to take certain action. An alternative interpretation of the passage in question is that Subh-i-Azal is asked to instead to making public or distribute the eight copies of the Bayan to eight people mentioned in the passage.

Uncreated light (prakāśa) is the essence of Śiva. Its function is to illuminate, to make manifest. However, Kashmir Shaivism declares that the nature of prakāśa is "self apprehension", or, to reflect upon itself. "If the supreme light were devoid of this free and spontaneous self-referential capacity, it would be powerless and inert".

In most of his prominent writings, the Báb alluded to a Promised One, most commonly referred to as "He whom God shall make manifest", and that he himself was "but a ring upon the hand of Him Whom God shall make manifest." Within 20 years of the Báb's death, over 25 people claimed to be the Promised One, most significantly Baháʼu'lláh. Shortly before the Báb's execution, a follower of the Báb, Abd al-Karim, brought to the Báb's attention the necessity to appoint a successor; thus the Báb wrote a certain number of tablets which he gave to Abd al-Karim to deliver to Subh-i Azal and Baháʼu'lláh. These tablets were later interpreted by both Azalis and Baháʼís as proof of the Báb's delegation of leadership.

Shrine of the Báb, Haifa In most of his prominent writings, the Báb alluded to a Promised One, most commonly referred to as man yazhiruhu'lláh, "Him Whom God shall make manifest", and that he himself was "but a ring upon the hand of Him Whom God shall make manifest." Within 20 years of the Báb's death, over 25 people claimed to be the Promised One, most significantly Baháʼu'lláh. Before the Báb's death, he sent a letter to Mírzá Yahyá, Subh-i-Azal, that some consider a will and testament. This recognized the appointing of Subh-i-Azal as the leader of the Bábí community after the death of the Báb, and ordered to obey the Promised One when he appears.

His efforts among the tribesmen seem not to have been attended with any great success. Nevertheless, Bertrand used the occasion again to make manifest the protection which overshadowed his ministry. According to legend, a deadly draught was administered to him by one of the native priests. Through Divine interposition, the poison failed to accomplish its purpose.

Among the main themes of the Bayán are the mystic character of action, the prohibition of causing grief to others, refinement, perfection and the spiritualization of life and language. Nader Saiedi states that the severe laws of the Bayán were never meant to be put in practice, because their implementation depended on the appearance of He whom God shall make manifest, while at the same time all of the laws would be abrogated unless the Promised One would reaffirm them. Saiedi concludes that these can then only have a strategic and symbolic meaning, and were meant to break through traditions and to focus the Báb's followers on obedience to He whom God shall make manifest. The Báb stresses the importance of the recognition of the symbolic nature and spiritual meaning of each of his laws.

Baháʼu'lláh claimed that in 1853, while a prisoner in Tehran, he was visited by a "Maid of Heaven", which symbolically marked the beginning of his mission as a Messenger of God. Ten years later in Baghdad, he made his first public declaration to be He whom God shall make manifest to a small number of followers, and in 1866 he made the claim public. Baháʼu'lláh's claims threatened Subh-i Azal's position as leader of the religion since it would mean little to be leader of the Bábís if "Him Whom God Shall Make Manifest" were to appear and start a new religion. Subh-i-Azal responded by making his own claims, but his attempt to preserve the traditional Bábísm was largely unpopular, and his followers became the minority.

Traditional Shí'í millenarian beliefs were reinterpreted so radically that few of the popular traditional expectations were left. Another constant theme in his works, especially in the Persian Bayán, is that of He whom God shall make manifest: a messianic figure who would come after him. Bábís were exhorted to leave a chair for him at all gatherings and constantly to be prepared to accept him.

They may contain quotes from scripture, statements about the past or current situation, or predictions of the future. Prophecies can also 'make manifest the secrets' of the hearts of other people, telling about the details of their lives. Sometimes, more than one person in a congregation will receive the same message in prophecy, with one giving it before another. Other movements claim to have prophets.

The whole book also revolves around the praise of He whom God shall make manifest, promising the coming of a major prophet termed a Manifestation of God; this would be of major importance with Baháʼu'lláh's claim two decades later. Shoghi Effendi considered it a "eulogy of the Promised One", who had abrogated the laws of Islam, and prophesied about the coming of the Baháʼí Faith.

The book was intended to be composed of nineteen 'unities' each of nineteen chapters, consisting of a total of 361 sections, which had numerical significance, but this was left incomplete and stops in the ninth 'unity'. It was intended to be finished by "He whom God shall make manifest", a messianic figure in the Báb's writings. Baháʼís consider Baháʼu'lláh's Kitáb-i-Íqán as its completion.

The Azalis interpret this to mean the Báb gave Sub-i-Azal the right to complete the unfinished text of the Bayán. However, the Báb affirms to Subh-i-Azal himself that He Whom God shall make Manifest may appear in Subh-i-Azal's own lifetime, and thus eliminates any viceregency for Subh-i- Azal. One of the texts that the Azalis use to state that Subh-i-Azal was appointed as a viceregent is the controversial book Nuqtutu'l-Kaq, but the book's statements are very contradictory and problematic. In one section of the book the author states that the Bayán may become abrogated within a few years of the Báb's death, and that He Whom God shall make Manifest may appear during Azal's time, then later he states that the abrogation of the Bayán and the appearance of the Promised One could not occur before two thousand years.

After the Báb's execution in 1850, there were some Bábis who claimed to be He whom God shall make manifest. Later in 1863, Baháʼu'lláh privately laid claim to be the messianic figure, and made his claim publicly in 1866–1868. Those who followed him became known as Baháʼís, and his claim was by far the most successful. The Azalis (those Babis who did not accept Baháʼu'lláh) objected to Baháʼu'lláh's statement.

As they start to fight in earnest, Gwenhwyfar, who has warmed to Gwydion in the meantime, protests and Arthur interrupts the match. Lancelet makes Gwydion a knight of the Round Table, naming him Mordred. Morgaine returns to Camelot under guise with another sister of Avalon during another Pentacost festival. Wielding great magic, Morgaine and her sister make manifest the Holy Grail—one of the sacred regalia of Avalon.

The first day of the early implementation of the calendar year was Nowruz, while the intercalary days were assigned differently than the later Baháʼí implementation. The calendar contains many symbolic meanings and allusions including connections to prophecies of the Báb about the next Manifestation of God termed He whom God shall make manifest. Baháʼu'lláh, the founder of the Baháʼí Faith, who claimed to be the one prophesied by the Báb, confirmed and adopted this calendar.

The Kitáb-i-Badíʻ (English: The Wondrous or Unique Book; Persian: كتاب بديع; Arabic: الكتاب البديع) is a book composed by Baháʼu'lláh, the founder of the Baháʼí Faith, in 1867-68 in Adrianople. Twice the size of the Kitáb-i-Íqán, it contains insights into the prophecies of the Báb concerning 'Him Whom God shall make manifest' and was written in defence of the Baháʼí Revelation.Adib Taherzadeh, The Revelation of Baháʼu'lláh, Vol. 2 Adrianople 1863-68 (Oxford: Ronald, 1972), p. 373.

Mirza Asadullah-i-Khuy (), often referred to as Dayyán, was a Bábí follower, a religion founded by the Báb in Persia beginning May 23, 1844. The Báb wrote numerous tablets of praise to Dayyán recognising his devotion to the new religion. In the days before his execution, the Báb asked that Dayyán be the custodian of his work, keeping his writings safe. Among one of the Bábí teachings, was the appearance of a messianic figure, termed He whom God shall make manifest.

In 1844 Siyyid ʻAlí-Muhammad of Shiraz proclaimed that he was the "Báb" (), after a Shiʻa religious concept. His followers were therefore known as Bábís. The Báb's writings introduced the concept of "He whom God shall make manifest", a Messianic figure whose coming, according to Baháʼís, was announced in the scriptures of all of the world's great religions. Baháʼu'lláh claimed that his mission as the Promised One of the Báb, was revealed to Him in 1852 while imprisoned in the Síyáh-Chál in Tehran, Iran.

The Báb, the founder of Bábi religion, instituted the Badíʻ calendar composed of 19 months, each of 19 days. The first month, and the first day of each month, are both named Bahá, an Arabic word meaning splendour or glory. Thus Naw-Rúz, the first day of the year, is the day of Bahá in the month of Bahá. The day was called the Day of God by the Báb, and was associated with He whom God shall make manifest, a messianic figure in the Báb's writings.

Messianism is the belief in the advent of a messiah who acts as the savior or liberator of a group of people. Messianism originated as an Abrahamic religious belief, but other religions have messianism-related concepts. Religions with a messiah concept include Zoroastrianism (Saoshyant), Judaism (the Mashiach), Buddhism (Maitreya), Hinduism (Kalki), Taoism (Li Hong), and Bábism (He whom God shall make manifest). In Judaism, the messiah will be a future Jewish king from the line of David and redeemer of the Jewish people and humanity.

He whom God shall make manifest (, ) is a messianic figure in the religion of Bábism. The messianic figure was repeatedly mentioned by the Báb, the founder of Bábism, in His book, the Bayán. The Báb described the messianic figure as the origin of all divine attributes, and stated that his command was equivalent to God’s command. The Báb stated that once the messianic figure had arrived, the perusal of one of his verses was to be greater than a thousand perusals of the Bayán.

On 21 April 1863, Baháʼu'lláh left Baghdad and entered the Najibiyyih gardens, now the location of Baghdad Medical City and known to Baháʼís as the Garden of Ridván. Baháʼu'lláh and those accompanying him stayed in the garden for twelve days before departing for Constantinople. It was during this time that Baháʼu'lláh declared to a small group of his companions his perceived mission and station as a Messenger of God. Baháʼu'lláh declared himself He whom God shall make manifest, a messianic figure in the religion of Bábism.

Informed by documentary practices from the turn of the last century, Frazier explores identities of place, race, and family in work that is a hybrid of self-portraiture and social narrative. Her primary subjects of these portraits are Frazier's Grandma Ruby (1925–2009), her mother (b. 1959), and the artist herself. The crumbling landscape of Braddock, Pennsylvania, a once- thriving steel town, forms the backdrop of her images, which make manifest both the environmental and infrastructural decay caused by postindustrial decline and the lives of those who continue—largely by necessity—to live among it.

Studia Iranica: Divisions and Authority Claims in Babism, p. 99 During the time that both Baháʼu'lláh and Subh-i-Azal were in Baghdad, Baháʼu'lláh publicly and in his letters pointed to Subh-i-Azal as the leader of the community. However, since Subh-i-Azal remained in hiding, Baháʼu'lláh performed much of the daily administration of the Bábí affairs. Then, in 1863 Baháʼu'lláh made a claim to be Him Whom God Shall Make Manifest, the messianic figure in the Báb's writings, to a small number of followers, and in 1866 he made the claim public.

Baháʼu'lláh's claims threatened Subh-i-Azal's position as leader of the religion since it would mean little to be leader of the Bábís if "Him Whom God Shall Make Manifest" were to appear and start a new religion. Subh-i-Azal responded to these claims with severe criticism, but his attempt to preserve the traditional Bábísm was largely unpopular, and his followers became the minority. Subh-i-Azal's leadership was controversial. He generally absented himself from the Bábí community spending his time in Baghdad in hiding and disguise.

53 Subsequently, Mírza Muhammad did find Dayyán and eventually had Dayyán accompany him on a trip to Baghdad. It was on this trip Dayyán lost his life to Mírza Muhammad. _Baháʼu'llàh: The King of Glory_ , H.M. Balyuzi, Oxford: George Ronald, reprinted 2001, p. 124 On the other hand, followers of Subh-i-Azal believe that Dayyán had declared himself to be He whom God shall make manifest and that Baháʼu'lláh after a protracted discussion with him, instructed his servant Mirza Muhammad Ali of Mázandarán to slay him, which was accordingly done.

The origin of the Symposium is traced to a series of three historical seminars on science and cookery arranged in 1979 by the scholar and former diplomat Alan Davidson (who was Alistair Horne Research Fellow at St Antony's College, Oxford for 1978/79) and sponsored by Theodore Zeldin, historian of France and a fellow of St Antony's.Paul Levy, Out To Lunch (London, 1986) p. 31 Zeldin had asked Davidson: "Tell me ... how do you propose to make manifest to the other members of the college your presence here?" The seminars were the answer.

Journal of the Royal Asiatic Society of Great Britain & Ireland, Royal Asiatic Society of Great Britain and Ireland p.296Holy People of the World, Phyllis G. Jestice p.101 After this event in 1866, Baháʼu'lláh made his claim to be He whom God shall make manifest public, as well as making a formal written announcement to Mirza Yahya referring to his followers for the first time as the "people of Bahá". After his public announcement, Baháʼu'lláh secluded himself in his house and instructed the Bábís to choose between himself and Mirza Yahya.

But that psychological commonality has no bearing on the status of the judger's state of mind from the point of view of assessing whether she is in a position to acquire knowledge. In favourable conditions, experience can be such as to make manifest the presence of objects to observers – that is perceptual knowledge. When we succeed in knowing something by perceiving it, experience does not fall short of the fact known. But this just shows that a successful and a failed perceptual thought have nothing interesting in common from the point of view of appraising them as knowledge.

Taherzadeh, p. 230. In the tablet, Baháʼu'lláh refers to himself as the "Holy Mariner," uses an "ark" to symbolize the Covenant of God, and symbolized the believers in the covenant as the "dwellers" in the "ark;"Taherzadeh, p. 235. he writes that those people who are in the ark are safe and will acquire salvation. In the tablet, Baháʼu'lláh also alludes to his perceived station as He whom God shall make manifest, a messianic figure predicted by the Báb, and the fate of Subh- i-Azal, Baháʼu'lláh's half-brother who wanted to cause a split in the Bábí community.

The Persian Bayán was written near the end of 1847 or the beginning of 1848, while the Báb was imprisoned in Maku. The book contains elements of Bábí law, discussion of religious concepts, and the glorification of He whom God shall make manifest. It was one of the Báb's first works in which he clearly states that he is the messianic figure of the Twelfth Imam and the Mahdi which the Shiʻas were expecting. With the claim, he also claimed the abrogation of the Islamic dispensation, and uses the new Bábí law to abrogate Islamic law.

Both are considered Manifestations of God in their own right, having each founded separate religions (Bábism and the Baháʼí Faith) and revealed their own holy scriptures. To Baháʼís, however, the missions of the Báb and Baháʼu'lláh are inextricably linked: The Báb's mission was to prepare the way for the coming of Him whom God shall make manifest, who eventually appeared in the person of Baháʼu'lláh. For this reason, both the Báb and Baháʼu'lláh are revered as central figures of the Baháʼí Faith. A parallel is made between Baháʼu'lláh and the Báb as between Jesus and John the Baptist.

The book was written in Persian but includes quotations from the Báb's writings in Arabic. Mírzá Mihdíy-i-Rashtí, a supporter of Baháʼu'lláh's half-brother, Mírzá Yahyá, and his companion Siyyid Muhammad wrote a letter to Áqá Muhammad-'Alí, a companion of Baháʼu'lláh, containing various arguments against Baháʼu'lláh's claim to be 'He Whom God shall make manifest', whose advent was promised in the Báb's writings. Áqá Muhammad-'Alí presented the letter to Baháʼu'lláh, who composed the Kitáb-i-Badíʻ in response. As with many other works by Baháʼu'lláh, the entire text was dictated by Baháʼu'lláh, speaking in the voice of his amanuensis -- in this case, Áqá Muhammad-'Alí.

As the Bábí movement spread in Iran, violence broke out between the ruling Shiʻa Muslim government and the Bábís, and ebbed when government troops massacred them, and executed the Báb in 1850. The Báb had spoken of another messianic figure, He whom God shall make manifest. As one of the followers of the Báb, Baháʼu'lláh was imprisoned during a subsequent wave of massacre by the Persian government against Bábís in 1852, was exiled to Iraq, and then to Constantinople and Adrianople in the Ottoman Empire. Amidst these banishments, in 1863 in Baghdad, Baháʼu'lláh claimed to be the messianic figure expected by the Báb's writings.

The Báb, the founder of the Bábí Faith, instituted the Badíʻ calendar with 19 months of 19 days in his book the Persian Bayán, and stated that the last month would be a period of fasting. The Báb stated that the true significance of the fast was abstaining from all except the love of the Messengers from God. The Báb also stated that the continuation of the fast was contingent of the approval of a messianic figure, Him Whom God Shall Make Manifest. Baháʼu'lláh, the founder of the Baháʼí Faith, who claimed to be the one foretold by the Báb, accepted the fast, but altered many of its details and regulations.

The Báb composed numerous letters and books in which he stated his claims and defined his teachings with some roots to Shaykhism and therefore Hurufism using many numerical calculations. He introduced the idea of He whom God shall make manifest, a messianic figure who would bring a greater message than his own. To Baháʼís, the Báb fills a similar role as Elijah or John the Baptist; a predecessor or forerunner who paved the way for their own religion. Baháʼu'lláh, the founder of the Baháʼí Faith, was a follower of the Báb and claimed in 1863 to be the fulfillment of the Báb's prophecy, 13 years after the former's death.

Garden of Ridván, Baghdad The Garden of Ridván (literally garden of paradise) or Najibiyyih Garden was a wooded garden in what is now Baghdad's Rusafa District, on the banks of the Tigris river. It is notable as the location where Baháʼu'lláh, founder of the Baháʼí Faith, stayed for twelve days from April 21 to May 2, 1863, after the Ottoman Empire exiled him from Baghdad and before commencing his journey to Constantinople. During his stay in this garden, Baháʼu'lláh announced to his followers that he was the messianic figure of He whom God shall make manifest, whose coming had been foretold by the Báb. These events are celebrated annually during the Festival of Ridván.

Equiveillance represents a situation where all parties of a society or economy are empowered to be able to use the tools of accountability to make beneficial decisions. Humanity has always sought to establish authority relationships: the increasing trend to record information from our environment, and of ourselves creates the need to delineate the relationships between privacy, surveillance, and sousveillance. The emphasis on ubiquitous computing is to be contrasted with wearable computing. As personal cell phones store more information and have the capacity to share it, wearable and mobile computing will make manifest the ability for an individual, or small group of individuals, to monitor larger institutional systems with the goal of developing systems of transparency and accountability.

The most serious challenge to the authority of Subh- i-Azal came from Mirza Asad Allah Khu'i "Dayyán," whose activities incited him to write a lengthy refutation titled "Mustayqiz." The Hasht Bihisht refers to Dayyán as "the Judas Iscariot of his people." Following the Báb's death, Dayyán, who had a deep interest in the study of the occult in regards to such areas as alchemy and gematria, began to advance his own claims to be Him Whom God shall make manifest. MacEoin reports that Mirza Muhammad Mazandarani, a follower of Subh-i-Azal murdered Dayyan for his claims in response to an order by Subh-i-Azal for him to be killed.

He states that he is the Manifestation of God for this age, and that his mission is to unite the human race. He also warns of the consequences of not following his advice. The tablet serves as a third stage of Baháʼu'lláh's claim to the station of He whom God shall make manifest to the world. The first stage consisted of Baháʼu'lláh telling those who accompanied him to Constantinople in the Garden of Ridván; the second stage consisted of Baháʼu'lláh announcing his station to all the members of the Bábí community in Adrianople through various tablets, and the final stage consisted of Baháʼu'lláh proclaiming his claim to the world at large through its kings and rulers.

In a letter sent to Subh-i- Azal, then aged around nineteen, the Báb appears to have indicated a high station or leadership position. The letter also orders Subh-i-Azal to obey the Promised One when he appears; in practise, Subh-i-Azal, however, seems to have had little widespread legitimacy and authority. Baháʼu'lláh in the meantime, while in private hinted at his own high station, in public kept his messianic secret from most and supported Subh-i-Azal in the interest of unity. In 1863 in Baghdad, he made his first public declaration and eventually was recognized by the vast majority of Bábís as "He whom God shall make manifest" and his followers began calling themselves Baháʼís.

Despite this, both Sally and Laurie combine to make manifest the key attributes of the Final Girl as both struggled, endured and, in Laurie's case, attacked their aggressor until they could escape and be saved. In the slasher films that followed in the wake of Chain Saw and Halloween, the Final Girl steadily gains in strength until she herself vanquishes the male antagonist". He goes on to state the difference between the two: :"It is this that prevents Sally from being a true Final Girl, for she (unlike Laurie and all the others that followed) never turns upon her aggressors and attacks them. Instead, she simply endures, runs from them and, by chancem seizes an opportunity to escape.

A Baha'i Community (1910) An Azali Community in Iran Eventually Baháʼu'lláh was recognized by the vast majority of Bábís as "He whom God shall make manifest" and his followers began calling themselves Baháʼís. By 1908, there were probably from half a million to a million Baháʼís, and at most only a hundred followers of Subh-i Azal. Subh-i Azal died in Famagusta, Cyprus in 1912, and his followers are known as Azalis or Azali Bábis. MacEoin notes that after the deaths of those Azali Babis who were active in the Persian Constitutional Revolution, the Azali form of Babism entered a stagnation from which it has not recovered as there is no acknowledged leader or central organization.

After receiving suggestions from the American Numismatic Society, the Association turned to the husband-and- wife team of James Earle Fraser and Laura Gardin Fraser. James Fraser had designed the Buffalo nickel; Laura Gardin Fraser had created several commemorative coins, including the Grant Centennial dollar and half dollar. It chose the Frasers at the urging of Minnie Howard, who felt that James Fraser's work dealt with the West, and might make manifest, in his coin design, the importance of the migration by covered wagon. The Association determined upon a design concept of a map showing the Oregon Trail on one side, and on the other a man leading an ox-drawn wagon, with his wife and infant child riding.

Baháʼu'lláh's claims threatened Mirza Yahya's position as leader of the religion since it would mean little to be leader of the Bábís if Him whom God shall make manifest were to appear and start a new religion. Mirza Yahya responded by making his own claims, but his attempt to preserve the traditional Bábísm was largely unpopular, and his followers became the minority. In 1867, Mirza Yahya challenged Baháʼu'lláh to a test of the divine will in a local mosque in Adrianople, such that "God would strike down the impostor." Baháʼu'lláh agreed, and went to the Sultan Selim mosque at the appointed time, but Mirza Yahya lost credibility when he failed to show up.

The Báb himself was imprisoned and eventually executed in 1850. Baháʼís see the Báb as the forerunner of the Baháʼí Faith, because the Báb's writings introduced the concept of "He whom God shall make manifest", a Messianic figure whose coming, according to Baháʼís, was announced in the scriptures of all of the world's great religions, and whom Baháʼu'lláh, the founder of the Baháʼí Faith, claimed to be. The Báb's tomb, located in Haifa, Israel, is an important place of pilgrimage for Baháʼís. The remains of the Báb were brought secretly from Iran to the Holy Land and eventually interred in the tomb built for them in a spot specifically designated by Baháʼu'lláh.

Plato was one of the first essentialists, postulating the concept of ideal forms—an abstract entity of which individual objects are mere facsimiles. To give an example: the ideal form of a circle is a perfect circle, something that is physically impossible to make manifest; yet the circles we draw and observe clearly have some idea in common—the ideal form. Plato proposed that these ideas are eternal and vastly superior to their manifestations, and that we understand these manifestations in the material world by comparing and relating them to their respective ideal form. Plato's forms are regarded as patriarchs to essentialist dogma simply because they are a case of what is intrinsic and a-contextual of objects—the abstract properties that makes them what they are.

While some elements found in the Nuqtavi school are confirmed in the writings of the Báb, the literal emphasis that the Nuqtavi school placed on letters as direct elements of divine creation are foreign to the Báb's teachings; his teachings have little to do with the issue of the actual letters or their literal divine character, but instead, concern a mystical world view where the sacred character of human beings is the image of God. The Báb also developed legal principles that were intended to be implemented in a theocratic Bábí state if He whom God shall make manifest approved and implemented them. The rules of this state included the burning of non-Bábí books and the banning of non-Bábís from residence within its boundaries.

Whilst in Baghdad, ʻAbdu'l-Bahá composed a commentary at the request of his father on the Muslim tradition of "I was a Hidden Treasure" for a Súfí leader named ʻAlí Shawkat Páshá. ʻAbdu'l-Bahá was fifteen or sixteen at the time and ʻAlí Shawkat Páshá regarded the more than 11000 word essay as a remarkable feat for somebody of his age. In 1863, in what became known as the Garden of Ridván, his father Baháʼu'lláh announced to a few that he was the manifestation of God and He whom God shall make manifest whose coming had been foretold by the Báb. On day eight of the twelve days, it is believed ʻAbdu'l-Bahá was the first person Baháʼu'lláh revealed his claim to.

Chart showing the fluctuations of the eighth new moon after Naw-Rúz (Baháʼí new year) marking the date of the Twin Holy Birthdays in the Baháʼí calendar, between 172 and 221 B.E. (2015–2065). The notion of "twin Manifestations of God" is a concept fundamental to Baháʼí belief, describing the relationship between the Báb and Baháʼu'lláh. Both are considered Manifestations of God in their own right, having each founded separate religions (Bábism and the Baháʼí Faith) and revealed their own holy scriptures. To Baháʼís, however, the missions of the Báb and Baháʼu'lláh are inextricably linked: The Báb's mission was to prepare the way for the coming of Him whom God shall make manifest, who eventually appeared in the person of Baháʼu'lláh.

At the time Subh-i-Azal, still a teenager, had never demonstrated leadership in the Bábí movement, and was still living in the house of his older brother, Baháʼu'lláh. The Baháʼí claim that the Báb appointed Subh-i-Azal the head of the Bábí Faith so as to divert attention away from Baháʼu'lláh, while allowing Bábís to visit Baháʼu'lláh and consult with him freely, and allowing Baháʼu'lláh to write to Bábís easily and freely. In 1852 Baháʼu'lláh, while a prisoner in Tehran, was visited by a "Maid of Heaven", that symbolically marked the beginning of his mission as a Messenger of God. Eleven years later in Baghdad, he made his first public declaration and eventually was recognized by the vast majority of Bábís as "He Whom God shall make manifest".

The time that Baháʼu'lláh spent at the Garden of Ridván in April 1863, and the associated festival and celebration, has a very large significance for Baháʼís. Baháʼu'lláh calls it one of two "Most Great Festivals" and describes the first day as "the Day of supreme felicity" and he then describes the Garden of Ridvan as "the Spot from which He shed upon the whole of creation the splendours of his Name, the All-Merciful". The festival is significant because of Baháʼu'lláh's private declaration to a few followers that he was "Him Whom God shall make manifest" and a Manifestation of God, and thus it forms the beginning point of the Baháʼí Faith, as distinct from the Babi religion. It is also significant because Baháʼu'lláh left his house in Baghdad, which he designated the "Most Great House", to enter the Garden of Ridván.

Austin Harrington outlines in his book Art and Social Theory six ways in which art can be approached from a sociological standpoint: 1) humanistic historic approach, 2) Marxist social theory, 3) cultural studies, 4) theory of art in analytical philosophy, 5) anthropological studies of art, and 6) empirical studies of contemporary art institutions (Harrington, 15). The variety of sociological approaches introduced by Harrington confronts traditional, metaphysical approaches to art. According to Harrington, "sociological approaches generally possess a stronger sense of the material preconditions, historical flux and cultural diversity of discourse, practices and institutions of art," (Harrington, 31). Harrington argues that pieces of art can serve as "normative sources of social understanding in their own right" (Harrington, 207); the ways in which these sources make manifest this social understanding is precisely what is of interest to Kenneth Burke.

In the Bahá'í Faith, which sees the Báb as fulfilling the Islamic prophecy of al-Mahdi, Bahá'u'lláh and `Abdu'l-Bahá considered the story of the Occultation of the twelfth imam in Twelver belief to have been a pious fraud conceived by a number of the leading Shias in order to maintain the coherence and continuity of the Shia movement after the death of the 11th Imam, Hasan al-Askari.Momen, Moojan. Shi`i Islam and the Baha'i Faith Bahá'ís believe that Sayyid Ali Muhammad Shirazi, known as the Báb, is the promised Twelfth Imam, the Mahdi, who had already made his advent and fulfilled all the prophecies. The Báb was publicly executed on July 9, 1850 A.D. The Bab repeatedly talked about a messianic figure in his writings called He Whom God shall make manifest that would appear after him and would be the origin of all divine attributes.

Alexander draws inspiration for his work from the unique character of the land which he records in sketchbooks and sketches in preparation for more finished canvases. As a result, he has traveled extensively doing research for his work, including making trips to England, France, and the United States during his graduate research, and since then, travelling to the Arctic (1988), Scotland (to which he has gone several times), Iceland (1996, 2002), New Mexico and Arizona (1996), Nevada (2005), California (several visits as well), as well as making many trips to northern Ontario and Quebec, but he always combines his canonic subject matter (places without a great deal of human footprint) with abstraction. In 2004, the Globe and Mail wrote that he was an artist who could “simultaneously make convincing the reality of the scene before him…and make manifest, at the same time, the highly abstract dazzle of the visual information that makes up what we see”. His painting has a “two-way grip”, said the newspaper.

Some sources state that the Báb did this at the suggestion of Baháʼu'lláh. In one of the tablets, which is commonly referred to as the Will and Testament of the Báb, Subh-i Azal is viewed to have been appointed as leader of the Bábis after the death of the movement's founder; the tablet, in verse 27, orders Subh-i Azal "...to obey Him Whom God Shall Make Manifest." At the time of the apparent appointment Subh-i Azal was still a teenager, had never demonstrated leadership in the Bábí movement, and was still living in the house of his older brother, Baháʼu'lláh. All of this lends credence to the Baháʼí claim that the Báb appointed Subh-i Azal the head of the Bábí Faith so as to divert attention away from Baháʼu'lláh, while allowing Bábís to visit Baháʼu'lláh and consult with him freely, and allowing Baháʼu'lláh to write Bábís easily and freely.

The nature and promise of God's greater covenant with all people is a key component of religious literature, expressed in both prophecies and mentioned by the divine teachers themselves. Bahá'ís accept the Báb as fulfilling Islamic prophecies for the return of the Mahdi foretold by Muhammad; and see in Bahá'u'lláh the symbolic fulfillment of messianic and related eschatological prophecies of major world religions and groups. These include, for Judaism, the incarnation of the "Everlasting Father" from the Yuletide prophecy of Isaiah 9:6, the "Lord of Hosts"; for Christianity, the "Spirit of Truth" or "Comforter" predicted by Jesus in his farewell discourse of John 14-17 and the return of Christ "in the glory of the Father"; for Zoroastrianism, the return of Shah Bahram Varjavand; for Shi'a Islam the return of the Third Imam, Imam Husayn; for Sunni Islam, the return of Jesus, Isa; and for the Bábí Faith, He whom God shall make manifest. Bahá'ís also identify the advent of Bahá'u'lláh as fulfilling for "Hindus the reincarnation of Krishna", and for Buddhists the coming of the "fifth Buddha".

After the Reformation this "White Paternoster" was among a number of prayers and devotions that were converted into magical rhymes,"Here, what were once prayers and devotions, sacred signs, are converted into magical rhymes, a process of conversion which at least party depends on destroying their lucidity as the utterances of doctrine in order to make manifest their strength as words of power. This is in part a version of the notorious 'white paternoster', which was regarded as a papist charm by staunch Protestants", in D. Purkiss, The Witch in History: Early Modern and Twentieth-century Representations (London: Routledge, 1996), , p. 158. becoming widely known charms."Some [charms] were well known to everyone, like the so-called White Paternoster, of which a version survives in the children's prayer: 'Matthew, Mark, Luke and John, Bless the bed that I lie on'; others were closely guarded secrets", in K. Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth and Seventeenth-Century England (London: Weidenfeld and Nicolson, 1971), , p. 181.

In this text Bennett argued that the New Testament gospels were trustworthy sources for the life and teachings of Jesus Christ. He accepted the traditional authorship of the gospels - Matthew, Mark, Luke, and John - and applied legal principles of reasoning in examining their accounts about Christ. Bennett opened his lecture by stating: > It is, as you know, a part of the lawyer's profession to examine and cross- > examine witnesses, to detect their errors, and expose their falsehoods; or, > on the other hand, to reconcile their conflicting statements, and from > seeming discord to evolve and make manifest the real truth. And this paper > is the result of an effort, on my own part, to ascertain whether or not, > independently of divine revelation, independently of the exercise of a > devout Christian faith, independently of any appeal to our religious > sentiments, the truth of the story told in the four Gospels could be > satisfactorily established by a mere reasoning process, and by applying the > same principles and the same tests to the Gospel narratives that we observe > in determining the truth or falsity of any other documents, or any other > historical accounts.