primordial unity

The first fundamental force known to have split as an independent principle from the original primordial unity in recent Cosmology is gravity.

The whole course of human development aims at restoring the primordial unity of human and transcendental consciousness.

He describes this primordial unity as the increase of strength, experience of fullness and plenitude bestowed by frenzy.

With its creation and destruction of individuals, it offers us a presentiment of the primordial unity that lies behind the world of phenomena.

This primordial unity then, though self-complete, overflows with potency and from this power creates the manifold world beneath it.

This exalted enstatement of the ālaya-vijñāna is described in the Fa Hsiang as "primordial unity".

Creation by the splitting or ordering of a primordial unity such as the cracking of a cosmic egg or a bringing order from chaos.

Neoplatonism here is taking the concept of primordial unity (henosis) as rational and deterministic, emanating from indeterminism an uncaused cause.

The features common to Yukagir and Uralic are so numerous and so characteristic that they must be remainders of a primordial unity.

For the audience of such drama, this tragedy allows them to sense an underlying essence, what Nietzsche called the Primordial Unity, which revives Dionysian nature.

It can also represent the idea of primordial unity related to something existing in or persisting from the beginning with such force or qualities it cannot be extinguished.

Simply (by Žižekian standards) put, "the ultimate Event is the fall itself, the loss of some primordial unity and harmony which never existed, which is just a retroactive illusion."

God, the primordial Unity, had a desire to emanate beings from his own nature, but Lucifer, who wanted to exercise his own creative power, fell victim to his own faults.

He is no longer an artist, he has become a work of art: in these paroxysms of intoxication the artistic power of all nature reveals itself to the highest gratification of the primordial unity.

For example, the single Greek word pneuma (which can be variously translated as "breath", "spirit", or "wind") reflects, Barfield argues, the primordial unity of these concepts of air, spirit, wind, and breath, all included in one "holophrase".

A radically different interpretation of the division of the sexes as recounted in Genesis and a return through baptism to a primordial unity was expressed in Pauline Christianity, explicitly in Paul's Epistle to the Galatians (3:26-28) and the First Epistle to the Corinthians (I Cor.