This is the transmigration of this work—Feldman is not a 'God,' rather a continuation of this universal knowledge that transmigrates through the characters in the project on to the viewer itself.
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For years the noncorpum inhabits the mind of the lady of the Tea Shack, manifesting as the voice of tree. The noncorpum subsequently transmigrates into Caspar, a Danish backpacker, after overhearing a guest at the Tea Shack explain the fable's Mongolian origins. Inhabiting Caspar, the noncorpum travels to Mongolia, where Caspar meets an Australian girl, Sherry; the pair initiate a relationship. The noncorpum transmigrates between a number of Mongolian natives, searching for a Mongolian writer said to know the origin of the fable.
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Jaini, Padmanabh (1998) pp.108–09 Depending on its karma, a soul transmigrates and reincarnates within the scope of this cosmology of destinies. The four main destinies are further divided into sub-categories and still smaller sub-sub-categories. In all, Jain texts speak of a cycle of 8.4 million birth destinies in which souls find themselves again and again as they cycle within samsara.
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Urban and rural Mongolia is seen through the eyes of a disembodied spirit, a "noncorpum" which survives by inhabiting living hosts. It has lost memory of its origin, only recollecting starting inside a soldier's mind at the foot of the Holy Mountain in China. Its only other memory is a fable about three animals thinking about the fate of the world. The noncorpum transmigrates from host to host, using whatever measures necessary to find the fable's origins.
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Although Buddhists criticize the immutable ātman of Hinduism, some Buddhist schools problematized the notion of an individual personhood; even among early ones, such as the Pudgala view, it was approached implicitly in questions such as "who is the bearer of the bundle?", "what carries the aggregates?", "what transmigrates from one rebirth to another?" or "what is the subject of self- improvement and enlightenment?".Priestley, Leonard C. D. C. (1999) Pudgalavada Buddhism: The Reality of the Indeterminate Self.
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Cathepsin K has an optimal enzymatic activity in acidic conditions. It is synthesized as a proenzyme with a molecular weight of 37kDa, and upon activation by autocatalytic cleavage, is transformed into the mature, active form with a molecular weight of ~27kDa. Upon polarization of the osteoclast over the site of resorption, cathepsin K is secreted from the ruffled border into the resorptive pit. Cathepsin K transmigrates across the ruffled border by intercellular vesicles and is then released by the functional secretory domain.
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Adhiparasakthi Siddhar Peetam Arulmigu Adhiparasakthi Siddhar Peetam is situated at Melmaruvathur, 92 km from Chennai (Formerly known as Madras) in the southern state of Tamil Nadu, India. Tamil is the place where 21 Siddhars (saints) men as well as women from different religion, had their Jeeva- Samadhis (meaning, where the Siddhars left their human forms behind, while they are still alive as holy spirits). Here in Melmaruvathur Adiparashakti Siddhar Peetam, the divine mother Adhi para sakthi transmigrates into Arulthiru Bangaru Adigalar thereby promoting spirituality and devotion.
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In the second chapter, Aitareya Upanishad asserts that the Atman in any man is born thrice: first, when a child is born (procreation); second, when the child has been cared for and loved to Selfhood where the child equals the parent; third, when the parent dies and the Atman transmigrates. The overall idea of chapter 2 of Aitareya Upanishad is that it is procreation and nurturing of children that makes a man immortal, and the theory of rebirth, which are the means by which Atman sustainably persists in this universe.
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There is no retribution, judgment or reward involved but a natural consequences of the choices in life made either knowingly or unknowingly. Hence, whatever suffering or pleasure that a soul may be experiencing in its present life is on account of choices that it has made in the past.Kuhn, Hermann (2001) p.15 As a result of this doctrine, Jainism attributes supreme importance to pure thinking and moral behavior.Rankin, Aidan (2006) p.67 The Jain texts postulate four gatis, that is states-of-existence or birth-categories, within which the soul transmigrates.
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Depending on its karma, a soul transmigrates and reincarnates within the scope of this cosmology of destinies. The four main destinies are further divided into sub-categories and still smaller sub–sub categories. In all, Jain texts speak of a cycle of 8.4 million birth destinies in which souls find themselves again and again as they cycle within samsara. In Jainism, God has no role to play in an individual's destiny; one's personal destiny is not seen as a consequence of any system of reward or punishment, but rather as a result of its own personal karma.
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The Buddhists also developed these ideas in late 1st-millennium BCE, ideas that were similar to the Vaishashika Hindu school, but one that did not include any soul or conscience. The Jains included soul (jiva), adding qualities such as taste, smell, touch and color to each atom. They extended the ideas found in early literature of the Hindus and Buddhists by adding that atoms are either humid or dry, and this quality cements matter. They also proposed the possibility that atoms combine because of the attraction of opposites, and the soul attaches to these atoms, transforms with karma residue and transmigrates with each rebirth.
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Jaina believe that this soul is what transmigrates from one being to another at the time of death. The moksa state is attained when a soul (atman) is liberated from the cycles of deaths and rebirths (saṃsāra), is at the apex, is omniscient, remains there eternally, and is known as a siddha. In Jainism, it is believed to be a stage beyond enlightenment and ethical perfection, states Paul Dundas, because they can perform physical and mental activities such as teach, without accruing karma that leads to rebirth. Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation).
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While they accept the concept of transmigration of soul (metempsychosis, reincarnation), they believe that Lingayats are in their last lifetime, and believe that will be reunited with Shiva after their death by wearing the lingam. Lingayats are not cremated, but "are buried in a sitting, meditative position, holding their personal linga in the right hand." Indologist F. Otto Schrader was among early scholars who studied Lingayat texts and its stand on metempsychosis. According to Schrader, it was Abbe Dubois who first remarked that Lingayatism rejects metempsychosis – the belief that the soul of a human being or animal transmigrates into a new body after death.
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The hero discovers he is both cursed with bad luck and blessed with a miraculous power - the power to occupy other people's minds - provided he dies first. A series of freak accidents bring him closer and closer to death, until at last he does die - but miraculously transmigrates into the nearest body around. His power to occupy minds is involuntary, and when it happens, he overwhelms those he invades, though he is able to communicate with them. Unwilling to depart from the bodies he occupies, he learns that the only way out of the body he is possessing is by dying, presenting him with an unusual ethical conflict.
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He also seems to dislike watermelons, supposedly because opening them reminds him of the inside of a human's head. His body is destroyed by Ryofu, who uses a double suicide chi blast, at which point he transmigrates into Hakufu, only to be eaten by her dragon later on. It seems as though he had a change of heart on the brink of his death, revealing to Hakufu the truth about Saji being the mastermind behind all this, and that Genpou Saji is not his real identity. He also uses a bit of his remaining strength after being destroyed by Ryofu's double suicide to remove the Fa Jing curse he had previously lain upon her.
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The soul travels to any one of the four states of existence after the death depending on its karmas The Jain texts postulate four gatis, that is states-of-existence or birth-categories, within which the soul transmigrates. The four gatis are: deva (demi-gods), manuṣya (humans), nāraki (hell beings) and tiryañca (animals, plants and micro-organisms). The four gatis have four corresponding realms or habitation levels in the vertically tiered Jain universe: demi-gods occupy the higher levels where the heavens are situated; humans, plants and animals occupy the middle levels; and hellish beings occupy the lower levels where seven hells are situated. Single-sensed souls, however, called nigoda,The Jain hierarchy of life classifies living beings on the basis of the senses: five-sensed beings like humans and animals are at the top, and single sensed beings like microbes and plants are at the bottom.
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The third Prapathaka of Maitri Upanishad presents a theory of Soul that is different than the Vedanta school of Hinduism, rather it resonates with its Samkhya school. It enumerates different types of Atman, the three Gunas and how these "qualities of personality" overwhelm him from his essential nature into egoistic life of cravings, the source of evil and sorrow in a man's life, and other terminology from the Samkhya philosophy.Paul Deussen (Translator), Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass, , pages 338-340 The third Prapathaka opens with the question, "if soul is inherently great, then who is this soul that suffers from the 'bright and dark fruits' of karma, rebirth and is overcome by Dvandva (pairs of opposite such as heat and cold, health and disease, etc)?" As answer, the Maitrayaniya Upanishad states that there is another, different soul, calling it Bhutatman (the elemental soul), which transmigrates.
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