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27 Sentences With "innermost self"

How to use innermost self in a sentence? Find typical usage patterns (collocations)/phrases/context for "innermost self" and check conjugation/comparative form for "innermost self". Mastering all the usages of "innermost self" from sentence examples published by news publications.

It was quiet and small, driven by the innermost self.
"I doubt I'd ever be anyone's baby," she trails off, retreating back into her innermost self.
But he still sees one place as a safe space in which to express his innermost self: Twitter.
So, let's take a more general look at how the moon's activity might have helped to shape your innermost self.
So, you can look forward to (or, depending on how you feel about quiet reflection, dread) yet another monthlong tour of your innermost self in 2038, give or take.
The fantasy of the daemon is a fantasy of self-knowledge, of completely understanding your secret, innermost self and your soul — and that makes it perfect for the philosophical, theological His Dark Materials, which is often described as Paradise Lost for teenagers.
"Sharing one's innermost self can be challenging, and to do so as an adolescent can be particularly so, especially when in the midst of figuring it out for yourself," Dr. Jaime M. Grant, Executive Director of PFLAG National said in a statement.
Also posing gamely, without apparent artifice, for the German photographer Peter Lindbergh are Kate Winslet, Uma Thurman, Robin Wright and Julianne Moore, among others, each over 40, some much older, and each apparently willing to bare not just parts of her flesh, but shades of her innermost self, too.
Intimacy is also physical closeness. “The desire for intimacy is the desire to share ones innermost self with another” (The Dalai Lama, 81).
The text emphasizes there is no difference between Vishnu and Shiva – the gods of Vaishnavism and Shaivism respectively, that they are one, as are all gods. The ideal worship, states the Upanishad, is to see one's innermost self as not different from Skanda, Shiva, Vishnu and Brahman.
Self-examination, however, does not always protect against delusion. In a quest to be all things to all people, a person can lose sight of their innermost self. In contrast to Leah, Natalie has always tried her best to meet societal expectations - in her role as daughter, sister, mother, wife, lawyer, rich person, poor person, Briton and Jamaican. Each of this roles demands its own costume.
Hence, today the teachings do not concern themselves with reincarnation, heaven, or life after death. The movement now focuses entirely on "Knowledge", which is a set of simple instructions on how adherents should live.Chryssides, George D. Historical Dictionary of New Religious Movements pp. 210–1, Scarecrow Press (2001) This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine.
Each one knows from one's own experience that the ego is agent, enjoyer and knower, but its tadatmya relation with God is not known. The fundamental nature of the self is its relationship with God. And God being the innermost self of man, the former imparts his luster to the individual even to his body and organs especially the intellect. The final description of God is essential.
Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within...and emphasizing that the Knowledge is universal, non Indian, in nature."Hunt, Stephen J., Alternative Religions: A Sociological Introduction.
God provides both the reality and the orderly structure and course of the universe. But this does not imply any change in God; He just gives reality and order from its own fullness. Such a causality of God is so universal and ontologically complete that it is the innermost self of every single entity. The ego-relational description of God operates with reference to the knowing individual self.
Who indeed then is Brahmana, rhetorically repeats the verse 9 of the text. Whoever he may be, answers the Upanishad, he is the one who has directly realized his Atman (innermost self, soul). He is the one who understands that his soul is without a second, is devoid of class, is devoid of actions, is devoid of faults. He knows that the Atman is truth, is knowledge, is bliss and is eternity.
Thus Rāmānujā says the purport of the passage is to show the unity of all beings in a common base. Ishvara (Parabrahman) who is the Cosmic Spirit for the pan-organistic body consisting of the Universe and sentient beings, is also simultaneously the innermost self (Atmān) for each individual sentient being (Jīvā). All the bodies, the Cosmic and the individual, are held in an adjectival relationship (aprthak-siddhi) in the one Isvara. Tat Tvam Asi declares that oneness of Isvara.
210-1, Scarecrow Press (2001) "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within." Before they receive the "Knowledge", Rawat asks practitioners to promise to give it a fair chance and to stay in touch with him. He also asks that they not reveal the techniques to anyone else, but allow others to prepare to receive the experience for themselves.
Thereafter, the text presents its theory of changing reality (Maya) and unchanging reality (Brahman). Sixteen of the text's verses from this chapter are referenced and found in their entirety in Vakyasudha (literally "A Nectar of Sayings"), an Advaita Vedanta text, as verses 13, 15–20, 23–28 and 30–32. The theme of these verses, states Dhavamony, is that "Brahman, the Absolute, is the ultimate ground of the objective world, and the innermost self (soul) of the subjective consciousness structure of man". It is the Vedantic theology of spiritual unity in everything.
Some translators title the chapter as Vibhuti–Vistara–yoga, Religion by the Heavenly Perfections, Divine Splendor, or The Yoga of Divine Manifestations. Krishna reveals his divine being in greater detail, as the ultimate cause of all material and spiritual existence, one who transcends all opposites and who is beyond any duality. Krishna says he is the atman in all beings, Arjuna's innermost Self, also compassionate Vishnu, the Surya (sun god), Indra, Shiva-Rudra, Ananta, Yama, as well as the Om, Vedic sages, time, Gayatri mantra, and the science of Self-knowledge. Arjuna accepts Krishna as the purushottama (Supreme Being).
Verses 3.1 through 3.6 of the Shwetashvatara Upanishad describe the "Atman, Soul, Self" as the personal God, as the one and only Lord, that resides within, the origin of all gods, calling it the Isha or Rudra. This innermost Self, is stated as under the sway of Māyā or empirical Prakrti.Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, pages 244-245 with footnotes This theme of Eka Deva (one God) – eternal, all prevading and forging the world with his heat – in Svetasvatara Upanishad, is common in more ancient Sanskrit texts such as Rig Veda's hymns 10.72.2 and 10.81.
It allowed Avedon and his crew to photograph 762 people and expose approximately 17,000 sheets of 8×10 Kodak Tri-X Pan film. The collection identified a story within his subjects of their innermost self, a connection Avedon admits would not have happened if his new sense of mortality through severe heart conditions and aging hadn't occurred. Avedon visited and traveled through state fair rodeos, carnivals, coal mines, oil fields, slaughter houses and prisons to find subjects. In 1994, Avedon revisited his subjects who would later speak about In the American West aftermath and its direct effects.
Om, the Ekakshara, is every man, every woman, every boy, every girl, states the Upanishad. It is the king Varuna, the Mitra, Garuda, Chandrama (moon), Indra, Rudra, Tvastr, Vishnu, Savitr, the earth, the atmosphere, the land, the water, the womb of all that is born, that which envelops the world, and the self-born states the text. It is the protector Vishnu, who guides away from what is wrong. It, states the Upanishad in verse 13, is wisdom, is the aim of those who seek wisdom, that which is in the heart of every being, the eternal dwelling innermost self, the golden truth.
Such vampires face persecution from both sides, however, human and vampire alike; it is revealed early on that the creation of the Bund was in large part to provide a haven for the Fangless to live peacefully. All vampires have a 'True Form', which is a physical representation of their innermost self, and is a very similar transformation to that of werewolves. This form can be almost anything, from a giant bat, to a lizard, to a spider, to, in Mina's case, a succubus-like figure. Very few of the vampires in the story have shown their true forms.
The three lines signify the trimurti of Brahma, Vishnu and Shiva. The top line represents “Garhapathya” agni or home fire, syllable “Aa” of AUM, one's own body (self), Rajas guna, the power to act, the Rigveda, ushakala (twilight hour) or early morning hour, and is the personification of Brahma. The second streak or the middle line denotes "Dakshinagni", syllable “Uu” of AUM, Sattva Guṇa (virtue), atman (soul, innermost self), the power to will, Yajurveda, midday, and is the personification of Vishnu. The third streak of bhasma or ash line represents the "Ahavaniya agni", the syllable "Ma" of AUM, the Supreme Self (Brahman), the power to know, the heavens, Tamas guna, Samaveda, evening time, and is personified by Shiva.
The Upasanakhanda, or the first part of the Ganesha Purana, presents two modes of worship.R Stevenson, , Journal of the Royal Asiatic Society, Art 16, Vol 8, page 320 One is meditation and mystic contemplation of Ganesha as the eternal Brahman presented in Vedanta school of Hindu philosophy, the metaphysical absolute and Paramatma (Nirguna, supreme spirit), where he is same as the Atman (soul, innermost self) within oneself. The second approach, suggests the Ganesapurana, is through preparing an image of god (Saguna, murti), decorating it with flowers, presenting it offerings and festively remembering him in Puja-style homage. The Upasanakhanda presents these ideas in a series of episodical stories and cosmogony, that weaves in ancient mythologies as dynamic empirical reality and presents Ganesha as the Vedantist Brahman, or the absolute unchanging reality.
The Isha Upanishad, in hymns 2–6, acknowledges the contrasting tension within Hinduism, between the empirical life of householder and action (karma) and the spiritual life of renunciation and knowledge (jnana). Adi Shankara suggests that "he" in hymn 6 (last sentence in above quote) is the "seeker of emancipation, on a journey to realize Self and Oneness in innermost self and everyone, and includes those in sannyasa"; while Madhvacharya suggests "he" is "the individual soul in loving devotion of God, seeking to get infinitely close to the God soul". Max Muller, in his review of commentaries by many ancient and medieval Indian scholars, states that these verses of Isha Upanishad are proclaiming the "uselessness of all rituals, whether related to sacrifices or precepts of dharma", but simultaneously acknowledging the "harmlessness and necessity of social activity, that may be seen as potentially intermediate preparation to the path of Knowledge". The Isha Upanishad, is reminding the reader that neither routine life and rituals are right nor are they wrong, states Max Muller.

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