Quests for God, Paths of Revelation in Endo’s Deep River Numada’s Revelation Through Nature

We can draw upon these metaphors and begin to grasp this property. A sunflower, for example, is literally made of the things in its environment. Soil, water, air, and energy from the sun come together, through the organizing capacity of the seed, to create an entirely new entity, which has a life of its own, and yet remains intimately connected with the environment from which it arose. The seed allows the world around it to express its total nature in interesting new ways through the substance and functions of the growing plant. Similarly, a spark allows the substance and energy of a combustible

The common ground of religions in the world is that they claim the existence of god/gods who holds the power beyond human ability. Each religion explains its existence in their own unique ways and implement it to people’s lifestyle. The film, 330 Million Gods, seeks to understand the Hinduism way of explanation. This documentary mainly focuses on the Hindu concept of divine, religious practices, and the stages of life. Also, the documentary illustrates how Indian lifestyle blends into its religion in the big cities – city of Benares and rural areas – village of Bhith Bhagwanpur. The most interesting points of this film presents to me are the idea of many gods with different sets of ability, how the Hindus practice the religion, and the concept

This essay will argue that the eschatology of the Book of Revelation forms an integral part of John’s attempt within the pages of his book to form a literary world in which the forms, figures, and forces of the earthly realm are critiqued and unmasked through the re-focalization of existence from the perspective of heaven. It will attempt to show that, in response to the social, political, religious, and economic circumstances of his readers, the Book of Revelation forms a counter imaginative reality. Through drawing upon an inaugurated sense of eschatology and evocative imagery, John is able to pull the reader in and show them the true face of the imperial world and consequences of its ideology, forcing the reader allegiance to fall

This question focuses on why there is something rather than nothing. Socrates uses the theory of recollection as evidence to prove his theory of creation. This theory of creation introduces that our souls have an existence before this earthly life. Socrates believes that, “…the living have come from the dead no less than the dead from the living” (72a Phaedo). He then takes the previous statement and concludes, “…that if this was so, it was a sufficient proof that the souls of the dead must exist in some place from which they are reborn” (72a Phaedo). Socrates believes that souls are in preexistence and that each individual receives theirs shortly after birth.

Endo’s descriptions of Indian customs from the Japanese viewpoint are evident, through the Japanese travelers and also through the way he uses imagery to suggest a merging of the ancient Japanese beliefs (Koshinto) with the Indian beliefs about the Ganges and his own Christian beliefs. Koshinto lies at the core of Japanese sensibility and forms Japanese traditional lifestyle (Mase-Hasegawa 28). Each traveler or character is searching for a greater understanding, not merely of the motivating force behind their behavior, but of a deeper nature. In doing so, they all find themselves in direct confrontation with their own personal desires for spiritual rejuvenation. They embark upon journeys toward greater self-understanding where each is caught up in his own process of individuation. The river is a recurrent site motif with ritual significance, providing an idyllic destination.

Hesse personifies the river creating it into a character of its own which also guides Siddhartha down his final steps to salvation. Vasudeva, the ferryman, who sails his ferry across this river is known to be an enlightened character he is apart of the river who also guides Siddhartha to find himself and to learn from his travelings that it is one’s own discoveries and travels that influence the mind, soul, and body to become one and at peace to achieve Nirvana, an overall inner and exterior peace.

In Dennis Covington’s book Salvation on Sand Mountain and David Haberman’s Journey Through the Twelve Forests: An Encounter with Krishna, we get two very different experiences of researches stepping into a world of different religion and perspectives than their own. While both Haberman and Covington focus on a certain religion and the traditions of its followers, Haberman does a better job with presenting an accurate representation of Hinduism and the Braj pilgrimage. This is because Covington’s book delves too deeply into his personal journey and opinion without explaining any details or history of Christianity and the snake-handling, while Haberman gives the reader history of Hinduism and the significance of the Braj pilgrimage.

In this essay it will be argued that the soul is mortal and does not survive the death of the body. As support, the following arguments from Lucretius will be examined: the “proof from the atomic structure of the soul,” the “proof from parallelism of mind and body,” the “proof from the sympatheia of mind and body,” and the “proof from the structural connection between mind and body.” The following arguments from Plato will be used as counterarguments against Lucretius: the “cyclical argument,” the “affinity argument,” the “argument from the form of life,” and the “recollection argument.” It will be shown that Plato’s premises lack validity and that Lucretius’

In Meditation six: Concerning the Existence of Material Things, and the Real Distinction between Mind and Body, Rene Descartes wrote of his distinctions between the mind and the body, first by reviewing all things that he believed to be true, then assessing the causes and later calling them into doubt, and then finally by considering what he must now believe. By analyzing Descartes’ writing, this paper will explicate Descartes’ view on bodies and animals, and if animals have minds. Before explicating the answer to those questions, Descartes’ distinctions between the mind and the body should first be summarized and explained.

In his only extant work, the poem De Rerum Natura (On the Nature of Things), Epicurean author Titus Lucretius Carus writes of the soul as being inseparable from the corporeal body. This view, although controversial in its opposition to the traditional concept of a discrete, immortal soul, is nevertheless more than a mere novelty. The argument that Lucretius makes for the soul being an emergent property of interactions between physical particles is in fact more compelling and well-supported now than Lucretius himself would have ever imagined.

The philosophical thought is that the mind and body are two separate things; with one being able to exist without the other has caused much discussion and debate among philosophers and theologians over the years. René Descartes and Plato, two well-known philosophers, argue that people have a mind or soul, which is somehow connected with the body, but the mind or soul can exist independently from our body. Descartes introduces the mind-body argument while Plato presents the soul-body argument. Although the arguments differ in some ways, Descartes and Plato also have similar opinions on the issue. As a person of faith, there is some difficulty in explaining to a non-believer that when a person dies, the soul does not perish with the body. While siding with Descartes and his belief in a perfect God, this essay seeks to review the issues of dualism and meditation, through the eyes of Descartes and Plato.

In this essay, he linked the concept of thingness with nearness and describing that how a thing is related to its already existing conditions of fourfold. This essay is somehow different for people who got modern western education because the writer has used a strange technique that anyone who reads the text feels as if that the writer is his philosophical guide.

It is the purpose of this essay to examine both Descartes’ Cogito argument and his skepticism towards small and universal elements, as well as the implications these arguments have on each other. First, I will summarize and explain the skepticism Descartes’ brings to bear on small and universal elements in his first meditation. Second, I will summarize and explain the Cogito argument, Descartes’ famous “I think, therefore I am” (it should be noted that this famous implication is not actually something ever said or written by Descartes, but instead, an implication taken from his argument for his own existence). Third, I will critique the line of reasoning underlying these arguments. Descartes attacks

When will the end come? It is human nature for humans to ask questions. Many of these questions are without answers and there is no possible way to come up with one. A common question that plagues the human race is “When will the world end?” For thousands of years, astrologers and psychics have been trying to come up with clues to when it all will end. There is a source, the Bible, which aids humans, specifically Christians, in trying to come up with some answers. Many places in the Bible such as Revelations, Ezekiel, Matthew, Daniel, and I Corinthians all give some clues to how and when the end of the world will come. Two articles that give some insight on this subject are “Visions or Heaven, Dreams of the End” by

Ortega begins the article by explaining differences between man and stone. “The stone is given its existence; it need not fight for being what it is – a stone in the field. Man has to be himself in spite of unfavorable circumstances; that means he has to make his own existence at every single moment. He is given the abstract possibility of existing, but not the reality,” (Ortega 267) this is a strong claim to state but it is evident that man’s being and nature are not completely the same, “because man’s being and nature’s being do not fully coincide,” (Ortega 267). Man is not a rock; he is not given existence and cannot depend on the nature around him to define his existence. It is necessary for man to create his own existence at every moment, because without this created existence, although he is physically standing there, there is a real debate on whether or not he truly exists. This initial idea is broad, but with later thought it can be recognized that the stone was created and