Meet Jacob H. Crystal, an ordinary guy with an extraordinary gift. Son of Robert D. and Mary Crystal, and the oldest in his family, he lives an ordinary life with his three younger brothers. That is, until Adam, one of Jacob’s younger brothers accidentally released monsters into Philadelphia. Now Jacob must destroy seven monsters and their leader before they destroy Philadelphia for good.

Liberation Theology is the first serious acknowledgment by a white theologian of the challenge of Black Theology. It invites American theology to reconsider radically its foundations and to reorder its priorities.At a time when theology is often presented piecemeal, Frederick Herzog undertakes to ground Liberation Theology in the originating events of the Christian faith as a whole - in this instance, in the life, death, and resurrection of Christ as given in the Fourth Gospel. The systematic readings in the Gospel which he makes and from which emerge the principles of Liberation Theology are the heart of this book. Throughout, the author asks: How do we understand Christ as Liberator? The answer to this question, he maintains, determines whether or not we are still able to contemplate the Word as power and action.Written with contemporary directness and free of vague abstractions, the book casts theology into a new form to meet today's needs. The method of this new theology is confrontation, not correlation; its goal is liberation, not reformation; and it strives for a new space of freedom among people captive to the dehumanizing structures of modern theology.

The introduction to the nature and purpose of Christian ethics presents an ethical theory consistent with the fundamental insights of the Christian tradition. 'Ethics and Liberation' outlines an ethic which provides guidelines for responsible stands on contemporary issues, be they personal or socio-political. Exploring both the strengths and weaknesses of traditional Christian ethics, Kammer proposes going beyond them to an ethic of theonomous responsibility, one based on the precepts of liberation theology. Stressing the socio-political dimension of ethics, Kammer follows the threads of Christian tradition that led to an emphasis on personal salvation and a neglect of social issues. Finally, he traces the path from Christian realism through liberation theology. 'Ethics and Liberation' concludes with a discussion of two serious test casesÓ in contemporary moral issues: the distribution of health care, and nuclear disarmament.

These are described in the Yoga Aphorism's of the sage Patanjali, the Goroknath Samhita, the Gherand Samhita and other Yoga related scriptures. Such skills have never been demonstrated in public, for they are expressions of venerable spiritual cultures. The Yogi Narayana is a Yogi of the Dharma Megha or in IslamOne of the great sages is coming to terms with God and the world, is making a stand against the murder of the human race. Maha Yogi A.S. Narayana Siddha GuruGiri ; One of the great sages is coming to terms with God and the world, is making a stand against the murder of the human race. Maha Yogi A.S. Narayana Siddha GuruGiri ; The Sutras were written in the style of Pure Land Buddhism of 5th Century China The Millennium is written in a style of poetry and phrases.

The Bhagavad-Gita. With the commentary of Sri Sankaracharya.

Original enlightenment thought (hongaku shiso) dominated Buddhist intellectual circles throughout Japan’s medieval period. Enlightenment, this discourse claims, is neither a goal to be achieved nor a potential to be realized but the true status of all things. Every animate and inanimate object manifests the primordially enlightened Buddha just as it is. Seen in its true aspect, every activity of daily life—eating, sleeping, even one’s deluded thinking—is the Buddha’s conduct. Emerging from within the powerful Tendai School, ideas of original enlightenment were appropriated by a number of Buddhist traditions and influenced nascent theories about the kami (local deities) as well as medieval aesthetics and the literary and performing arts. Scholars and commentators have long recognized the historical importance of original enlightenment thought but differ heatedly over how it is to be understood. Some tout it as the pinnacle of the Buddhist philosophy of absolute non-dualism. Others claim to find in it the paradigmatic expression of a timeless Japanese spirituality. According other readings, it represents a dangerous anti-nomianism that undermined observance of moral precepts, precipitated a decline in Buddhist scholarship, and denied the need for religious discipline. Still others denounce it as an authoritarian ideology that, by sacralizing the given order, has in effect legitimized hierarchy and discriminative social practices. Often the acceptance or rejection of original enlightenment thought is seen as the fault line along which traditional Buddhist institutions are to be differentiated from the new Buddhist movements (Zen, Pure Land, and Nichiren) that arose during Japan’s medieval period. Jacqueline Stone’s groundbreaking study moves beyond the treatment of the original enlightenment doctrine as abstract philosophy to explore its historical dimension. Drawing on a wealth of medieval primary sources and modern Japanese scholarship, it places this discourse in its ritual, institutional, and social contexts, illuminating its importance to the maintenance of traditions of lineage and the secret transmission of knowledge that characterized several medieval Japanese elite culture. It sheds new light on interpretive strategies employed in pre-modern Japanese Buddhist texts, an area that hitherto has received a little attention. Through these and other lines of investigation, Stone problematizes entrenched notions of “corruption” in the medieval Buddhist establishment. Using the examples of Tendai and Nichiren Buddhism and their interactions throughout the medieval period, she calls into question both overly facile distinctions between “old” and “new” Buddhism and the long-standing scholarly assumptions that have perpetuated them. This study marks a significant contribution to ongoing debates over definitions of Buddhism in the Kamakura era (1185–1333), long regarded as a formative period in Japanese religion and culture. Stone argues that “original enlightenment thought” represents a substantial rethinking of Buddhist enlightenment that cuts across the distinction between “old” and “new” institutions and was particularly characteristic of the medieval period.