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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.
Our nature, by the corruption of the first sin, [being] so deeply curved in on itself that it not only bends the best gifts of God towards itself and enjoys them (as is plain in the works-righteous and hypocrites), or rather even uses God himself in order to attain these gifts, but it also fails to realize that it so wickedly, curvedly, and ...
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 ...
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 ...
Egotheism or autotheism (from Greek autos, 'self', and theos, 'god') is the belief in the divinity of oneself or the potential for self-deification. [1] [2] [3] This concept has appeared in various philosophical, religious, and cultural contexts throughout history, emphasizing the immanence of the divine or the individual's potential to achieve a godlike state. [4]
On July 4, 1776, a group of American founders pledged their lives, fortunes and sacred honor to found a new nation.
Richard Dawkins, The God Delusion, Bantam Book: 2006 (ISBN 0-618-68000-4) (although not identified explicitly, the argument from religious experience is dismissed). Joseph Hinman, The Trace of God: A Rational Warrant for Belief (ISBN 978-0-9824087-3-5). William James, The Varieties of Religious Experience, OUP: 2012 [1902] (ISBN 978-0199691647).
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.