Monism

Divinity of Jesus During the eighth and ninth centuries A.D., a new emphasis began to develop within the religion of Islam. This emphasis was a reaction against the prevailing impersonal and formal nature of Islam. For many Muslims the shari‘a, while seen as necessary, failed to satisfy their deepest spiritual longings and desires. The search for deeper meaning began with a pietistic asceticism, which in turn led to the development of the popular mystical side of Islam - known as tasawwuf or

He argues that the soul, like a mirror, reflects the image of God such that, just in the same way a ray of light would come hit the ground and be reflected back to the source, the human soul, being the centre of the universe, moves to and fro between the human body and the divine and in the process it plays a very significant role in transforming the body to reflect the image of God. He also makes use of assimilation, as one way in which God brings together the human soul and makes it to ascent unto

Over the years multiculturalism has fast become a pressing issue in our modern world. Especially in the western world where liberal democracy is embraced as the dominant philosophy. As Globalization occurs the borders between countries previously writ in stone are now blurred. Globalization has increased the inter-connectedness of our world. The world appears to have become smaller. Mankind as a species has become more interconnected than ever before, due to technological advancements, such as the

Discuss key aspects of Indigenous thought in contrast to Eurocentric thought as illustrated in the lectures and work of Horn-Miller and Frideres. Provide 5 points and support your argument using examples. Key aspects of Indigenous knowledge include: monism, holism, relations, reciprocity, and inner/outer space (Frideres). The monist aspect of Indigenous ways of knowing suggests that there is no division between mind and matter. All animate and inanimate things have life spirit, and hence hold knowledge

What does it mean to experience God? Can God be touched and felt? Can humanity smell God, see God, hear God, and taste God? If the answer is no, then why is sensory language so often used to describe non-sensory experiences of God? However, if the answer is yes, what does then what does it look like to experience God through our senses? In a work compiled and edited by Sarah Coakley and Paul Gavrilyuk, several writers have taken up the task of uncovering and explaining the ways Western Christianity

Another part of creating a personality theory is the debate between uniqueness versus commonality which I have briefly discussed. I believe that every person is unique because no two people have gone through identical life experiences, nor have they been influenced in the exact same way by their environments and people around them. With that being said, I also believe that human beings have many things in common like how they deal with and react to certain situations. We are also alike in our need

Vivekananda used to make ironies regarding different lacunas of Western culture. He showed his utter disgust ranging from their toilet practice to unhygienic food preparation techniques. (Raychaudhuri 1988, 305). The focal point of his condemnation of the West was a denunciation of materialism, and a parallel lack of interest in authentic spirituality. This can be understood in his remark that the “satisfaction of appetites is their true God” (in Raychaudhuri 1988, 310), and that European Christians

Christianity and Hinduism are two of the world’s largest religions that hold very different ideologies. In the following essay, I will compare my own religion- Hinduism- with Christianity; a religion that has fascinated me for a very long time. Christianity is the world’s largest religion, originating in the Middle East in the first century. It has more than 2 billion followers, from all over the world. Christianity is a monotheistic religion, having originated from Judaism, also a monotheistic

This work investigates the implications of theories of global change for the study of religion generally and, through a series of case studies, applications of those theories to specific religious movements. In particular, Beyer is interested in the seeming contradiction of the persistence of conflict between social units within a globalizing world that is more and more becoming a "single place." The first half of his book, the introduction and four chapters, is taken up with theoretical definitions

The mind-body problem in philosophy discusses the relationship between consciousness and the brain. Historically, responses have fallen into two categories: Dualism (referring to a discrete distinction between mind and matter) and Monism (referring to the notion that mind and body are aspects of the same of entity). For centuries philosophers have hotly debated solutions to the mind-body problem through philosophical reasoning and rational. However in the 20th century, philosophers have begun to