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As the world reels feverishly from socio-economic and political turmoil, Master Choa Kok Sui draws from the wellspring of the Tree of Life.

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With incisive simplicity, he offers very practical and, in many instances, provocative answers to the seemingly complex problems of our time. Here is a book that breathes life into the spiritual dimensions of wealth, sex, war, alchemy and other mundane preoccupations. These teachings are infused with an amazingly fresh perspective that may yet restructure, if not alter, the paradigm of many global leaders, politicians, businessmen, religious people and just about anybody sincerely searching for more balanced mode of existence.

Set against a multi-cultural backdrop are the syntheses of various esoteric systems. The chakras, the sephiroth, the triple cross and other symbols are like pearls of wisdom beautifully strung together, bestowing to the ardent seeker a most effective strategy for living a blessed life. The Tree of life is an alternative path towards reclaiming and redeeming spirituality. Confused about buying this product or want to buy it at best price? You can help fellow community people by giving your invaluable comments too.

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Yes, it is perfectly safe to buy this online Is this the best price on which I can buy it? This mindset is responsible for the secularization and rejection of the concept of absolute reality, including absolute truth, thus promoting that assumption that gender is an un-inhered phenomenon in the human being, as in the case of secular gender theory. If we are to understand gender as an absolute reality, we also need to acknowledge the existence of the absolute as a concept that frames our existence, including the characteristics that make us be who we are as male and female.

Consequently, one must first discuss how relativism seeks to replace the absolute with a distorted sense of the real. The secularization of society has promoted a darkened view of the existence of the absolute, hence of the nature of truth. Specifically, the academic establishment that governs courses within institutions of higher learning in this country has implemented in most subject areas a pedagogical strategy geared at subverting adherence to the notion of absolute truth.

As a consequence, most students who attend secular universities either lose any conviction they might have had regarding the existence of truth as such or adopt a relativized notion of truth which distorts its actual definition and significance. The ramifications of redefining truth result in the debunking of belief in God in addition to dissolving any religious faith students might have held prior to attending the university.

Many students easily accept the tenets proposed by university scholars that debunk any sense of the absolute as a principle—the primary target of this ideological thrust is the deconstruction of truth as a concept. The deconstruction of the absolute is strategically being presented to university students to encourage the relativistic notion that reality itself is not real. In order for students to accept the relativization of truth, any evident realness that we as humans perceive through our senses is reframed within the context of the unreal using subversive philosophical sophistry that purposely leaves out concrete metaphysical principles, such as those discussed in the philosophy of St.

Thomas Aquinas.

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The most evident result of rejecting St. In other words, things including animate and inanimate beings are thought of as the by-product of chemical conglomerations configured to perform biological processes that allow them to be defined as animate or inanimate. Things are simply the final product of physical parts put together by chance. The main proponents of this view are scientists whose investigations into the complexity of organisms unknowingly rely on Thomistic metaphysical principles related to essence and existence to bring about their empirical conclusions; in other words, what a thing is and the fact it exists as that thing is taken for granted.

As the contemporary Thomistic philosopher Peter Redpath states, philosophical metaphysics is crucial to understanding the nature, divisions, and methods of the classical and contemporary sciences. Gilson unpacks St. He explains that even though we do not think of beings in terms of beings that exist, these beings exist not because existence is part of their essence but because they possess the principle of existence in order for them to be any particular essence. Essence, therefore, qualifies the type of existence in a particular being.

Thus, when giving the examples of a tree, an animal or a man, Gilson states:.

Spiritual Essence of Man: The Chakras and The Inverted Tree of Life

Their essence is to be either a tree, or an animal or a man. In no case is there essence to exist. The problem then, of the relationship of the essence to its act-of-being esse arises inexorably about every being whose essence is not to exist. Gilson notes that the St. Existence as a separate principle poses a difficulty to our imagination. The atheistic view of the universe makes assumptions about things that exist by assuming that existence is somehow part of the object that exists.

A distinction should be made here between the efficient cause of something that may be its immediate source of existence and the ultimate cause of existence within the metaphysical level of being. As discussed by Gilson above, in the metaphysical order or being, an object cannot give itself its own existence. The atheistic view of existence can, therefore, be said to reject the principle of the act-of-being and assume that the things exists based solely on efficient causes.

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The total dismissal of the metaphysical order underlying the existence of essences leads to a pure empiricism that ignores the internal unity of the whole within any thing that exists. Gilson analyses St. Furthermore, the definition of essence as such leads to the realization that the act-of-being is not intrinsic to the essence but that it exists separately as a principle even though, metaphysically, it causes the essence to be that particular essence. It is within this line of reasoning that Gilson quotes St.

An example of accidental existence is the case of a red apple; the redness that colors the apple does not exist separately from the apple but needs to be part of the qualifying characteristics of the apple in order for redness to exist. The apple, as such, is an apple because of its essence.

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The apple exists because its essence is given existence by the act-of-being without which it could not be an apple in the fullest possible way of being; that is, being an apple as such. The apple may decay and break down into the physical elements that comprise the physical structure of the apple. The essence of the apple may experience the effects of the decaying components of the apple, but it remains an apple, or for that matter, a decaying apple. It does not have the ability to transform into a different essence besides that of being an apple while it is still un-decayed and existing as an apple, even though its components may become part of another essence, as in the case of a person who eats the apple.

The crucial point is that the essence of the apple remains unaltered from throughout the stages of its development as an apple. But beyond the actuality of the act of existing, which is its principal signification, this verb designates secondarily all actuality in general, notably that of the form, whether substantial or accidental. Now, to form a judgment is to signify that a certain form, therefore a certain act, exists actually in a subject. Socrates is a man signifies that the form man inheres in Socrates as constitutive act of his substance.

In other words, if a thing is what it is because of its essence and its essence depends on its act-of-being, then it can be said that a man is a man because of his essence of being a man, and likewise, a woman is a woman because of her essence of being a woman.

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It should be noted that the concept of essence in this example is being used only at the level of gender within the context of human nature. Gender is being considered as an intrinsic quality that enables the whole person to be defined as a human being. The person can only be considered genderless though linguistic categorization, but not as an actual existent. Essence could be said to, therefore, qualify the type of existence that is at work within the context of act-of-being within each gender.

Consequently, when we see a man or a woman, we recognize each as a man or woman in the same way we recognize the apple as being an apple through their physical characteristics. At the same time, we also recognize the principle of gender in each man or woman since there is no actual way to perceive a man or woman without acknowledging that they are either male or female. Not being able to perceive their gender may be due to the vagueness of external characteristics and not because of an undefined essence.

What the copula [is] designates exactly is, therefore, still a composition, no longer now that of essence and existence, but that of the form with the subject which it determines. And as this composition is due to the actuality of the form, the verb, which signifies principally the actuality, is naturally employed to designate it.

In other words, the essence of man and woman points to a dynamic function within the act-of-being that is at the same time qualified by the essence in a particular substance. Although the question may be raised as to whether the essence of man and woman is distinct since metaphysically it is an established fact that human nature is shared by both, one can surmise by the inquiry, as discussed in the writings of the philosophers reviewed in the previous chapters, that there is a potential possibility for essence distinction in each gender precisely because gender itself implies two different types of act-of-being within human nature as expressed through unmistakable differences that can be speculated as being sourced in the unalterable essences belonging to each gender.

Following the Thomistic line of reasoning related to essence and existence as presented by Gilson, the evident metaphysical inalterability that characterizes essences can be used as a basis that establishes an ontological distinction between the essences that qualify their respective being-in-act of each gender. Thomas understands the metaphysical concept of existence through the essences that their act-of-being actualizes. The essences of things as perceived through the senses become the portal through which St. Thomas arrives at the notion of existence as a separate yet co-relative principle in things.

Therefore, with respect to gender, what one recognizes as man and woman through the senses can be, therefore, said to be actually the physical manifestation of the essence that gives form to the substance, in this case, a hylomorphic composite.

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Gilson describes how the Thomistic approach that begins with the senses to perceive the essence of things and consequently acknowledge the constitutive elements that comprise these things has been criticized by thinkers since Descartes who takes an opposite path of inquiry that begins with an abstraction and strives to reach the concrete through this method.

What one sees can, therefore, be described as not just an obvious distinction in terms of the embodiment of each gender, but also the related acknowledgment abstracted from this information that conveys two distinct modes of act-of-being giving rise to two apparently distinct essences. One could even say that the physical presentation of gender to the senses, as in the case of everything else that exists, seems to demand a certain type of judgment on the part of the one perceiving the person, or thing.

The physical order appears to be arranged in such a way that the human intellect can recognize things through the senses in order for it to make a judgment about what it is perceiving. In other words, things, and for that matter persons, are constituted physically in accordance to the form that qualifies them as being what or who they are. With this criterion in mind, perceiving a man or woman as such necessarily leads one to the essence of each, intricately tied to the corresponding act-of-being of each.

Each substance forms a complete whole which has a structure that we shall analyze and which constitutes an ontological unit capable of being given a definition. Essence, therefore, is only substance as susceptible of definition.

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To be exact, the essence is what the definition says the substance is. In other words, one may argue that identity as such is intrinsically connected to personhood which is in turn participating in the essence of their particular being that is qualified by the act-of-being. These perspectives clash with secular views of gender as a transmutable human phenomenon that can be governed in accordance to the will of the person.

Those who attempt to dissipate any certainty that gender, as manifested corporeally, is unalterable must first seek to deconstruct the notion of absolute reality by claiming that absoluteness is apparent and resides in a purely linguistic context. It is interesting to note that such claims seem to be enveloped in a kind of intentional absoluteness that cannot be attributed to purely semantic leanings. That is to say that modernists do not consider that their own insistence upon gender as a construct can also be viewed as a societal construct that stems from current relativistic ideologies trending in academic institutions of higher learning.

Contrastingly, each Catholic philosopher approaches the notion of gender as being integral to the person. Their philosophical conclusions imply that the gender principle needs to somehow parallel the absoluteness of personhood since dismissing the substantial quality of the hylomorphic composite would make personhood permeable to the denial of its own absolute reality.