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Chokmah initiates the process of restoring the fragmented divine light, central to Lurianic Kabbalah's understanding of creation and redemption. [9] Contemporary Kabbalists, such as Rabbi Yehuda Ashlag, have further developed the understanding of Chokmah. Ashlag's interpretations highlight Chokmah's role in achieving spiritual enlightenment and ...
The Sanskrit word प्रज्ञा (Prajña) is the compound of "प्र (pra-)" which prefix means – before, forward, fulfiller, and used as the intensifier but rarely as a separate word [1] and "ज्ञ (jna)" which means - knowing or familiar with. [2]
They are the repository of what is the known or required to be known, in other words, the true knowledge or the transcendent eternal wisdom articulated in Sound ('sabda') or Speech ('vāc'). The Vedic seers have associated the power of speech or the spoken word with ultimacy and transcendence – ekam sat (Rig Veda I.164.46).
Neith, goddess sometimes associated with wisdom; Thoth, originally a moon deity, later became the god of knowledge and wisdom and the scribe of the gods; Sia, the deification of wisdom; Isis, goddess of wisdom, magic and kingship. She was said to be "more clever than a million gods". Seshat, goddess of wisdom, knowledge, and writing. Scribe of ...
Divine creation by means of the Ten Sephirot is an ethical process. They represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, and Gevurah is the Moral Justification of Justice and both are mediated by Mercy which is Rachamim.
Prajñāpāramitā may also refer to the female deity Prajñāpāramitā Devi, a samboghakaya Buddha of transcendental wisdom also known as the "Great Mother" (Tibetan: Yum Chenmo) who was widely depicted in Asian Buddhist art.
The dynamic force of the play is karma, an important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connected with everything else. In the words of the Gita Karma is the force of creation, wherefrom all things have their life.
In the sixth book of Aristotle's Nicomachean Ethics, he distinguished the concepts of sophia (wisdom) and phronesis, and described the relationship between them and other intellectual virtues. [4]: VI He writes that Sophia is a combination of nous , the ability to discern reality, and epistēmē , things that "could not be otherwise". [ 5 ]