Contreras and others from the transmigrating bus huddled together on the second floor of one of the shelter buildings.
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The immortals' transmigrating as a mortal is a part of their practice or a way to pay the karma/debt for what they have done before.
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Classification of Saṃsāri Jīvas (Transmigrating Souls) as per Jainism. All except human beings are called triyancha Tiryancha is the term used for plants, animals and insects in Jain philosophy.
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Throughout the Pali canon, the word "fetter" is used to describe an intrapsychic phenomenon that ties one to suffering. For instance, in the Khuddaka Nikaya's Itivuttaka 1.15, the Buddha states: :"Monks, I don't envision even one other fetter — fettered by which beings conjoined go wandering & transmigrating on for a long, long time — like the fetter of craving. Fettered with the fetter of craving, beings conjoined go wandering & transmigrating on for a long, long time."Thanissaro (2001).
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Nitya-samsarins (forever transmigrating ones) can experience Naraka for expiation.Bhakti Schools of Vedanta, by Swami Tapasyananda After the period of punishment is complete, they are reborn on earth 5.26.37 in human or bestial bodies. 2.10.
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Depiction of the concept of soul (in transmigration) in Jainism. Golden color represents nokarma – the quasi-karmic matter, Cyan color depicts dravya karma– the subtle karmic matter, orange represents the bhav karma– the psycho-physical karmic matter and White depicts sudhatma, the pure consciousness. Classification of Saṃsāri Jīvas (Transmigrating Souls) as per Jainism. According to Jain philosophy, rebirth occurs through soul.
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In Dvaita theology, Nitya-samsarins, as classified by Shri Madhvacharya, are souls which are eternally transmigrating. Madhva divides souls into three classes: one class of souls which qualifies for liberation (Mukti-yogyas), another as subject to eternal rebirth or eternal transmigration (Nitya- samsarins), and a third class that is eventually condemned to eternal hell Andhatamisra (Tamo-yogyas).Tapasyananda, Swami. Bhakti Schools of Vedanta pg. 177.
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When Lenneth returns to Asgard, Freya tells her of the Dragon Orb's theft and Lucian's death. Lenneth finds the other earring at Platina's grave and her memories as Platina return. Sensing that the seal is broken, Odin performs the Sovereign's Rite, transmigrating Lenneth's soul and summoning Hrist. Hrist takes control of the valkyrie's body and tries to destroy her companions Arngrim and Mystina, who refuse to serve her, but Lenneth intervenes.
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The notion of citta-santāna developed in later Yogacara-thought, where citta-santāna replaced the notion of ālayavijñāna, the store-house consciousness in which the karmic seeds were stored. It is not a "permanent, unchanging, transmigrating entity", like the atman, but a series of momentary consciousnesses.Davids, C.A.F. Rhys (1903). "The Soul-Theory in Buddhism" in The Journal of the Royal Asiatic Society of Great Britain and Ireland. Source: (accessed: Sunday 1 February 2009), pp.
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Socrates responds to this sophistical paradox with a mythos ('narrative' or 'fiction') according to which souls are immortal and have learned everything prior to transmigrating into the human body. Since the soul has had contact with real things prior to birth, we have only to 'recollect' them when alive. Such recollection requires Socratic questioning, which according to Socrates is not teaching. Socrates demonstrates his method of questioning and recollection by interrogating a slave who is ignorant of geometry.
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Their enlightenment as a disciple (ariya-sāvaka) becomes inevitable within seven lives transmigrating among gods and humans; if they are diligent (appamatta, appamāda) in the practice of the Teacher's (satthāra) message, they may fully awaken within their present life. They have very little future suffering to undergo. The early Buddhist texts (e.g. the Ratana Sutta) say that a stream-entrant will no longer be born in the animal womb, or hell realms; nor as a hungry ghost.
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Her early works were shrines to the animals they incorporated and often involved the gold leafing of animal mummies, a technique still utilized in her current body of work. Her work with the remains of animals evolved into taxidermy over the years and she is self- taught in this realm. She states her work is an extension of her childhood belief in reincarnation and that her taxidermy sculptures serve as symbolic bodies for transmigrating animal spirits. She describes the art she has created throughout her career as an hommage to the animals she uses.
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Ahimsa, or non- violence, is the highest precept in Jainism. In their spiritual pursuits, Jain monks go to great lengths to practice Ahimsa; they neither start Agni nor extinguish Agni because doing so is considered violent to "fire beings" and an act that creates harmful Karma. Agni-kumara or "fire princes" are a part of Jain theory of rebirth and a class of reincarnated beings. Agni or Tejas are terms used to describe substances and concepts that create beings, and in which transmigrating soul gets bound according to Jainism theology.
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The list of popes buried in Saint Peter's Basilica includes the recovered body of Pope Formosus Probably around January 897, Stephen VI ordered that the corpse of his predecessor Formosus be removed from its tomb and brought to the papal court for judgment. With the corpse propped up on a throne, a deacon was appointed to answer for the deceased pontiff. Formosus was accused of transmigrating sees in violation of canon law, of perjury, and of serving as a bishop while actually a layman. Eventually, the corpse was found guilty.
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The Occult Glossary Karana or "instrument" is a synonymous term. In the Classical Samkhya system of Isvarakrsna (ca. 4th century CE), the Lińga is the characteristic mark of the transmigrating entity. It consists of twenty-five tattvas from eternal consciousness down to the five organs of sense, five of activity (buddindriya or jñānendriya, and karmendriya respectively) and the five subtle elements that are the objects of sense (tanmatras) The Samkhyakarika says: The classical Vedanta tradition developed the theory of the five bodies into the theory of the koshas "sheaths" or "coverings" which surround and obscure the self (atman).
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Classification of Saṃsāri Jīvas (transmigrating souls) in Jainism According to Jainism, the existence of "a bound and ever changing soul" is a self-evident truth, an axiom which does not need to be proven. It maintains that there are numerous souls, but every one of them has three qualities (Guṇa): consciousness (caitanya, the most important), bliss (sukha) and vibrational energy (virya). It further claims that the vibration draws karmic particles to the soul and creates bondages, but is also what adds merit or demerit to the soul. Jain texts state that souls exist as "clothed with material bodies", where it entirely fills up the body.
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Furthermore, since the worship of deities and rituals involving sorcery are never explicitly forbidden to lay people in the Pali Canon, Gombrich argues against viewing such practices as contradictory to orthodox Buddhism. It is also in Precept and Practice that Gombrich lays out his distinction between Buddhism at the cognitive level and Buddhism at the affective level. At the cognitive level, Sinhalese Buddhists will attest to believing in such normative doctrines as anatta, while, at the same time, their actions indicate a supposed affective acceptance of, for example, a transmigrating soul. Gombrich's notion of a cognitive/affective divide in Sinhalese Buddhism has since come under criticism, perhaps most famously by Stanley Tambiah, who considered it simplistic and insupportable.
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Knowledge implies the subject which knows and the object that is known. Suppression (avarna) precedes substitution (viksepa); avidyā makes one misapprehend and therefore it is described as positive (bhāva-rūpa), and does not contradict vidyā (knowledge). With regard to the transmigrating souls, Shankara does speak about the bhūta- āśraya or elementary substratum or material substratum of the soul, the subtle body, and about the karma- āśraya or moral substratum connected with vāsanās (impressions), karma (works ordained or forbidden) and pūrvaprajñā (previous experience) but he does not accept the existence of subtle persisting elements of works or preparatory elements of fruits called apurva because of their non-spiritual nature. According to the Bhagavata Purana (one of the 18 Mahapuranas or 18 Major Puranas) the personal aspect of God is the Āśraya of the ātmā.
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Wikisource:Discourse to the Greeks concerning Hades The author describes Hades as having "a lake of unquenchable fire" prepared by God for a future date of judgment. However, both the just and unjust dead are confined in other, separate portions of Hades; all go through a gate guarded by "an archangel with an host", with the just being guided to the right hand toward a region of light called the Bosom of Abraham. The unjust are violently forced toward the left hand by angels, to a place characterized by fire and which emits "hot vapor", from which they can see the just but cannot pass over due to a "chaos deep and large" that serves as a barrier. The author assures the Greeks he is addressing that God will resurrect the dead, raising again their bodies and not transmigrating their souls to different bodies.
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Alexander Pope mentions Bavius in his 1729 Dunciad Variorum and explains, in a note, that he drew the reference from Virgil. Pope draws a parallel between these two critics and his own dunces by quoting John Dennis who thought it likely that Bavius "and Maevius had (even in Augustus's days) a very formidable Party at Rome, who thought them much superior to Virgil and Horace: For (saith he) I cannot believe they would have fix'd that eternal brand upon them, if they had not been coxcombs in more than ordinary credit" (Dunciad Variorum). Bavius and Maevius are also like the "dunces" in Pope's own Dunciad in that little is remembered of them except for their bad reputations. In the Dunciad, Book III, Pope has Bavius dip the transmigrating souls of poetasters in Lethe, making them doubly stupid before being born as hack writers.
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Werner’s research was directed to the collections of Vedic hymns, particularly those which contain philosophical ideas or can be construed as anticipating the beginnings of yoga, and to the question of their possible origin in Indo- European antiquity. He has been further preoccupied with the evolution of yogic and Buddhist spiritual practices and with the topic of rebirth or reincarnation in Indian teachings and in European thought. In this context he repeatedly turned his attention to the problem of the nature of the transmigrating personality in the Vedas, Upanishads and Buddhism. During his spell in the Philosophical Faculty of Masaryk University he was directed to produce broad surveys of the main religious traditions of Asia, and these were published as two books by the University for students and later in revised form for the public by a commercial publishing house which, besides, commissioned him to write a book on Jainism to be published towards the end of 2013.
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While all Buddhist traditions except Navayana accept some notion of rebirth, they differ in their theories about rebirth mechanism and precisely how events unfold after the moment of death. The early Buddhist texts suggest that Buddha faced a difficulty in explaining what is reborn and how rebirth occurs, after he innovated the concept that there is "no self" (Anatta). The texts also suggest that the Anicca theory led to difficulties in explaining that there is a permanent consciousness that moves from life to life. Later Buddhist scholars such as Buddhaghosa suggested that the lack of a self or soul does not mean lack of continuity; and the rebirth across different realms of birth – such as heavenly, human, animal, hellish and others – occurs in the same way that a flame is transferred from one candle to another. The Sautrantika sub-school of the Saravastivada Buddhist tradition, that emerged in 2nd century BCE, and influenced the 4th-century CE Yogacara school of Buddhism, introduced the idea of "transmigrating substratum of consciousness".
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