Dualistic cosmology in the context of "Evil twin"

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⭐ Core Definition: Dualistic cosmology

Dualism or dualistic cosmology is the moral or belief that two fundamental concepts exist, which often oppose each other. It is an umbrella term that covers a diversity of views from various religions, including both traditional religions and scriptural religions.

Moral dualism is the belief of the great complement of, or conflict between, the benevolent and the malevolent. It simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and independent of how these may be represented. Moral opposites might, for example, exist in a worldview that has one god, more than one god, or none. By contrast, duotheism, bitheism or ditheism implies (at least) two gods. While bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, or light and dark, or summer and winter. For example, a ditheistic system could be one in which one god is a creator and the other a destroyer. In theology, dualism can also refer to the relationship between the deity and creation or the deity and the universe (see theistic dualism). That form of dualism is a belief shared in certain traditions of Christianity and Hinduism. Alternatively, in ontological dualism, the world is divided into two overarching categories. Within Chinese culture and philosophy the opposition and combination of the universe's two basic principles are expressed as yin and yang and are traditionally foundational doctrine of Taoism, Confucianism and some Chinese Buddhist Schools.

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Dualistic cosmology in the context of Good and evil

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.

Evil is often used to denote profound immorality. Evil has also been described as a supernatural force. Definitions of evil vary, as does the analysis of its motives. However, elements that are commonly associated with evil involve unbalanced behavior involving expediency, selfishness, ignorance, or negligence.

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Dualistic cosmology in the context of Manichaeism

Manichaeism (/ˌmænɪˈkɪzəm/; in Persian: آئین مانی, romanizedĀʾīn-i Mānī; Chinese: 摩尼教; pinyin: Móníjiào) was a major world religion founded in the third century CE by the Parthian Iranian prophet Mani (C.E. 216–274) in the Sasanian Empire. Variably described as a Christian heresy and a Gnostic movement, Manichaeism was an organized and doctrinal religious tradition in its own right. It taught an elaborate dualistic cosmology describing the struggle between a good spiritual world of light, and an evil material world of darkness. Through an ongoing process that takes place in human history, light is gradually removed from the world of matter and returned to the world of the divine.

Mani's teachings were intended to integrate, succeed, and surpass the "partial truths" of various prior faiths and belief systems, including Platonism, Christianity, Zoroastrianism, Buddhism, Marcionism, Hellenistic and Rabbinic Judaism, Gnostic movements, Ancient Greek religion, Babylonian and other Mesopotamian religions, and mystery cults. Some forms of Manichaeism see Mani as the final prophet after Zoroaster, the Buddha, and Jesus. The Manichaean scriptural canon includes seven works attributed to Mani, written originally in Syriac. Manichaean sacramental rites included prayers, almsgiving, and fasting. Communal life centered on confession and the singing of hymns.

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Dualistic cosmology in the context of Isfet (Egyptian mythology)

Isfet or Asfet (meaning "injustice", "chaos", or "violence"; as a verb, “to do evil”) is an ancient Egyptian term from Egyptian mythology used in philosophy, which was built on a religious, social and politically affected dualism. Isfet was the counter to Maat, which was order. Isfet did not have a physical form. Rather, it was believed that Isfet was personified in the form of Apep. Isfet was important in Egyptian culture as Isfet showed that there is balance in the world.

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Dualistic cosmology in the context of Albigensian Crusades

The Albigensian Crusade (French: Croisade des albigeois), also known as the Cathar Crusade (1209–1229), was a military and ideological campaign initiated by Pope Innocent III to eliminate Catharism in Languedoc, what is now southern France. The Crusade was prosecuted primarily by the French crown and promptly took on a political aspect. It resulted in the significant reduction of practicing Cathars and a realignment of the County of Toulouse with the French crown. The distinct regional culture of Languedoc was also diminished.

The Cathars originated from an anti-materialist reform movement within the Bogomil churches of the Balkans calling for what they saw as a return to the Christian message of perfection, poverty and preaching, combined with a rejection of the physical. The reforms were a reaction against the often perceived scandalous and dissolute lifestyles of the Catholic clergy. Their theology, Gnostic in many ways, was basically dualist. Several of their practices, especially their belief in the inherent evil of the physical world, conflicted with the doctrines of the Incarnation of Christ and Catholic sacraments. This led to accusations of Gnosticism and attracted the ire of the Catholic establishment. They became known as the Albigensians because many adherents were from the city of Albi and the surrounding area in the 12th and 13th centuries.

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Dualistic cosmology in the context of Bogomilism

Bogomilism (Bulgarian: богомилство, romanizedbogomilstvo; Macedonian: богомилство, romanizedbogomilstvo; Serbo-Croatian: bogumilstvo / богумилство) was a Christian neo-Gnostic, dualist sect founded in the First Bulgarian Empire by the priest Bogomil during the reign of Tsar Peter I in the 10th century. It most likely arose in the region of Kutmichevitsa, today part of the region of Macedonia.

The Bogomils were dualists or Gnostics in that they believed in a world within the body and a world outside the body. They did not use the Christian cross, nor build churches, as they revered their gifted form and considered their body to be the temple. This gave rise to many forms of practice to cleanse the body through fasting or dancing.

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Dualistic cosmology in the context of Manicheism

Manichaeism (/ˌmænɪˈkɪzəm/; in Persian: آئین مانی, romanizedĀʾīn-i Mānī; Chinese: 摩尼教; pinyin: Móníjiào) was a major world religion founded in the third century CE by the Parthian Iranian prophet Mani (216–274) in the Sasanian Empire. Variably described as a Christian heresy and a Gnostic movement, Manichaeism was an organized and doctrinal religious tradition in its own right. It taught an elaborate dualistic cosmology describing the struggle between a good spiritual world of light, and an evil material world of darkness. Through an ongoing process in human history, light is gradually removed from the world of matter and returned to the world of the divine.

Mani's teachings were intended to integrate, succeed, and surpass the "partial truths" of various prior faiths and belief systems, including Platonism, Christianity, Zoroastrianism, Buddhism, Marcionism, Hellenistic and Rabbinic Judaism, Gnosticism, Ancient Greek religion, Babylonian religion, other ancient Mesopotamian religions, and the Greco-Roman mysteries. Some forms of Manichaeism viewed Mani as the final prophet after Zoroaster, the Buddha, and Jesus. The canon of Manichaean scripture included seven works attributed to Mani, written originally in the Syriac language. Manichaean sacramental rites included prayers, almsgiving, and fasting. Communal life centered on confession and the singing of hymns.

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Dualistic cosmology in the context of 2

2 (two) is a number, numeral and digit. It is the natural number following 1 and preceding 3. It is the smallest and the only even prime number.

Because it forms the basis of a duality, it has religious and spiritual significance in many cultures.

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Dualistic cosmology in the context of Cheng Hao

Chéng Hào (Chinese: 程顥, 1032–1085), Courtesy name Bóchún (Chinese: 伯淳), was a Chinese philosopher and politician from Luoyang, China. In his youth, he and his younger brother Cheng Yi were students of Zhou Dunyi, one of the architects of Neo-Confucian cosmology. His philosophy was dualistic (between all that is tangible and all that is intangible) and pantheistic (believing that all that is intangible is the same thing, such as god, the human nature, feelings, actions (we see things acting, but not the action itself), movement (likewise), social roles and relations (likewise), chance, etc., and that such a unified, universal principle is in everything that is sensible [rather than in an external reality as in Platonism]); among his quotes are "outside dao there are no things and outside things there is no dao", "we call it god to emphasize the wonderful mystery of principle in ten thousand things, just as we call it lord (di) to characterize its being the ruler of events" and "in terms of the reality, it is change; in terms of principle, it is dao; in terms of its function, it is god; in terms of its destiny in a human being, it is human nature".

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