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A fundamental belief in Manichaeism is that the powerful, though not omnipotent, good power (God) was opposed by the eternal evil power (the devil). Humanity, the world, and the soul are seen as the by-product of the battle between God's proxy—Primal Man—and the devil. [100]
An account in Fozu Tongji, an important historiography of Buddhism in China compiled by Buddhist scholars during 1258–1269, says that the Manichaeans worshipped the "white Buddha" and their leader wore a violet headgear, while the followers wore white costumes. Many Manichaeans took part in rebellions against the Song government and were ...
The problem of evil, in the context of karma, has been long discussed in Indian religions including Buddhism, Hinduism and Jainism, both in its theistic and nontheistic schools; for example, in Uttara Mīmāṃsā Sutras Book 2 Chapter 1; [106] [107] the 8th-century arguments by Adi Sankara in Brahmasutrabhasya where he posits that God cannot ...
The mythology or religion of most cultures incorporate a god of death or, more frequently, a divine being closely associated with death, an afterlife, or an underworld. They are often amongst the most powerful and important entities in a given tradition, reflecting the fact that death, like birth , is central to the human experience.
Relief fragment of Mara in Gandhara style, found in Swat Valley The demons of mara. Palm leaf manuscript. Nalanda, Bihar, India Mara's assault on the Buddha (an aniconic representation: the Buddha is only symbolized by his throne), 2nd century, Amaravati Stupa, India Mara, his lustful daughters, and demonic army, attempting to tempt Buddha, on a 10th-century icon from Mogao Caves
In philosophy, religion, and psychology, "good and evil" is a common dichotomy.In religions with Manichaean and Abrahamic influence, evil is perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated.
The yidam, or ishta-devata, is a personal meditation deity. The Sanskrit word iṣṭadevatā or iṣṭadevaḥ is defined by V. S. Apte as "a favorite god, one's tutelary deity." [18] Though this term is used in many popular books on Buddhist Tantra, the term işţadevatā has not been
Yan Hui depicts the crazy-wise Hanshan 寒山. Color on silk. Tokyo National Museum. According to June McDaniel and other scholars, divine madness is found in the history and practices of many cultures and may reflect religious ecstasy or expression of divine love. [3]