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Rāgarāja, also known as Aizen-Myōō, is one of many Wisdom kings, (but not in the traditional grouping of the five great Myoo, or Godai Myoo) Wisdom Kings like Acala (Fudo-Myōō). There are four different mandalas associated with Rāgarāja: The first posits him with thirty-seven assistant devas , the second with seventeen.
Within the Legalist Confucian tradition, "shame" was considered the more effective means of controlling the behaviour of the population, as opposed to punishment, as it allowed individuals to recognise their transgression and engage in self-improvement. [3] In some renderings of the principles, the concept of chi is replaced with honour (耻 ...
Download as PDF; Printable version; In other projects Wikidata item; Appearance. move to sidebar hide. Aizen may refer to: Aizen Myō-ō (愛染明王 ...
In Luke 18:9–14, [1] a self-righteous Pharisee, obsessed by his own virtue, is contrasted with a tax collector who humbly asks God for mercy. This parable primarily shows Jesus teaching that justification can be given by the mercy of God irrespective of the receiver's prior life and that conversely self-righteousness can prohibit being justified.
The iconography of Buddhist wrathful deities are usually considered to be derived from both yaksha imagery and Shaivite iconography, specifically from the wrathful forms of the Hindu god Shiva (e.g. Bhairava). [27] [28] Wisdom Kings are usually represented as fierce-looking, often with blue or black skin and multiple heads, arms, and legs.
Self-righteousness (also called sanctimony, sententiousness, and holier-than-thou attitudes) [1] [2] is an attitude and belief of moral superiority derived from a person deeming their own beliefs, actions, or affiliations to be of greater virtue than those of others. [3]
In Confucianism, the Sangang Wuchang (Chinese: 三綱五常; pinyin: Sāngāng Wǔcháng), sometimes translated as the Three Fundamental Bonds and Five Constant Virtues or the Three Guiding Principles and Five Constant Regulations, [1] or more simply "bonds and virtues" (gāngcháng 綱常), are the three most important human relationships and the five most important virtues.
This sense of creativity makes him a co-worker with God in Iqbal’s terms. For Iqbal, the self-actualization is the cultivation of God in human self. Dr. Javed Iqbal writes in this connection: "Iqbal through the constant strengthening of ego (self) expects man to become a Divine Being in creating a more perfect universe". [14]