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God in Sikhism is depicted in three distinct aspects: God as deity; God in relation to creation; and God in relation to man. During a discourse with siddhas (wandering Hindu adepts), Nanak is asked where "the Transcendent God" was before creation. He replies: "To think of the Transcendent Lord in that state is to enter the realm of wonder.
"For the first time you [lift your heart to God with stirrings of love], you will find only a darkness, and as it were a cloud of unknowing [...] Whatever you do, this darkness and the cloud are between you and your God, and hold you back from seeing him clearly by the light of understanding in your reason and from experiencing him in the ...
He describes the law as follows: "Whatever you think and hold in consciousness as being so, out manifests itself in your body or affairs." [ 10 ] In other words, the thoughts themselves are but mental forms, but when you think them with feeling of any kind you fill these forms with life and they become as living things which ever return to you ...
In what he called "first philosophy" or metaphysics, Aristotle did intend a theological correspondence between the prime mover and a deity; functionally, however, he provided an explanation for the apparent motion of the "fixed stars" (now understood as the daily rotation of the Earth). According to his theses, immaterial unmoved movers are ...
Omnism is the belief in all religions. [1] [2] Those who hold this belief are called omnists.In recent years, the term has been resurfacing due to the interest of modern-day self-described omnists who have rediscovered and begun to redefine the term.
[1] [3] The papers mentioned the church's foundation date of 1692, which has caused many to falsely assume that the date is that of the poem's origination. [ 4 ] [ 5 ] The text was widely distributed in poster form in the 1960s and 1970s, often with the incorrect date of 1692. [ 6 ]
This is what you are to say to the Israelites: 'I Am has sent me to you. '" God also said to Moses, "Say to the Israelites, 'The Lord, the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.' This is my name forever, the name you shall call me from generation to generation". —
Understood in this way, dependent origination has no place for a creator God nor the ontological Vedic concept called universal Self nor any other 'transcendent creative principle'. [181] [182] In this worldview, there is no 'first cause' from which all beings arose, instead, every thing arises in dependence on something else. [183] [43]