kingdom of the sun 中文意思是什麼
kingdom of the sun
解釋
變身國王-
Furthermore souls from next 11 star gates towards the boundary of the great central sun are joining each kingdom along with the master oversouls to ensoul the physical and light body body - double planes concurrently of each species
而且，來自領向大中樞太陽界域的接下來11個星空門的靈魂，正在加入到每一個王國中，和大師級超靈一起同步賦靈于每一個物種的物質層和光體翻版體。 -
Thereon embossed in excellent smithwork was seen the image of a queen of regal port, scion of the house of brunswick, victoria her name, her most excellent majesty, by grace of god of the united kingdom of great britain and ireland and of the british dominions beyond the sea, queen, defender of the faith, empress of india, even she, who bore rule, a victress over many peoples, the well - beloved, for they knew and loved her from the rising of the sun to the going down thereof, the pale, the dark, the ruddy and the ethiop
承蒙上主的恩寵，至高無上的女工陛下君臨大不列顛和愛爾蘭聯合王國以及海外英國領土。她是女王，信仰的捍衛者，印度的女皇。就是她，戰勝了眾邦，受到萬人的崇敬，從日出到日落之地138 ，蒼白淺黑微紅到黝黑皮膚的人們，都曉得並愛戴她。 -
To realize this great selfish ambition, cultural and educational elite drastically criticized xikun scholars who held important political and educational positions but advocated poetic pursuit to escape from political dangers, and posed many models of educational discursive practice to control, better, and cultivate the full - of - desire societal life being neglected and thrown out of the academic sight by xikun school : firstly, in the early period, fan zhongyan and his followers, sun fu, and shi jie, et al., believed that confucian principles could be used to reform political, and educational institutions and improve society ; secondly, after fan, wanganshi, being treated as cultural rebel by other traditional moralists and politic competitors, did a failure of national wide educational and political reforms to cultivate financial talents, based on his coarse economics knowledge about how to enrich the central government ; thirdly, ou yangxiu and su shi focused attention on reform the highly rigidified literature and art education system at that time according to their cultural ideal that everybody has the right to express what his daily life, emotions and dreams, which could be seen as an irony by the fact that only themselves " life and feeling could enter into their literature and art education kingdom, while those who described lowly people " s experience, such as liu yong " s sentimental assays written specially for female performers and even the prostitutes, had to suffer from exclusion
但是，在十一世紀的文教空間中，真正值得考古學注意的知識是由理學家發明的，這不光因為，正是理學（而不是范學、王學、蘇學等這些在當時權力更大的知識）日後成了支配中國文教社會生活的權力，更是由於在十一世紀的文教界，只有理學家從一種最抽象的視角，認為十一世紀喧囂混亂的世俗生活及其基本的教化問題，無論多麼復雜，都可以歸結為人身上的理性與慾望之間的斗爭。就「哲學」能力而言，在渴望成聖、平天下的文教精英當中，理學家無疑是最出色的，他們能夠想到從「人」的結構出發，來認識世間紛繁復雜的現象，因而只需靜坐一處沉思人本身的秘密，而不必象王安石等人那樣認為到各地去調查，才可以摸清世間的狀況與問題。尤其不可思儀的是，他們的知識竟來源於看上去對教化世俗並不感興趣、只想追求長生不老的道士。 -
As for our kingdom, out of 133, 000 species of mineral only 110, 000 can ascend home with earth ; 23, 000 shall cease to exist over time as they are non - resonant in nature and hold frequencies that cannot support ascension into the great central sun
對我們王國而言，在13萬3千礦物物種里，只有11萬可以和地球提升回家，還有2萬3千物種將隨時間而停止存在，因為它們的性質是並不共振的，且持有不支持提升到本大中樞太陽的頻率。 -
" quan " " sun " ( legendary aromatic grasses ) analogy of kings, core artistic imagery in the aromatic grass and beauy tradition in chu ci, nearly becomes the metonymy for the god of ciming ( life - control ) and kings of chu kingdom
摘要以「荃」 、 「蓀」喻君是楚辭香草美人傳統中的核心藝術意象，幾乎成為楚辭中司命之神與楚王的專門指代。
分享友人