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'''Khaturvism''' (𑀔𑀝𑀾𑀯𑀸𑀦 ''khāturwanah''), or more commonly '''Khaturva''' or '''Cakrism''' (𑀘𑀓𑀾𑀬𑀦 ''cakryanah''), is an [[East Borea]]n religion comprising a diverse set of beliefs, traditions and spiritual practices revolving around {{wp|Asha|Arta}}-{{wp|Dharma}}, a cosmic energy that is the source of all coherent reality. Its traditionally ranged in Eastern and Southern Borea, overlapping with [[Kiaism]], {{wp|Daoism|Taojiao}} and [[Kamism]]. Its adherents are called '''Khaturvans''' its adjective form being '''Khaturvic'''.


Much of Khaturvism's theological and terminological basis comes from {{wp|Indo-Iranian religion|Vedic}} and [[Monic peoples|Monic]] traditions, but ultimately is born out of a formalized syncretism between Old Vedic religion and the animist traditions of the {{wp|Malayo-polynesian languages|Boreo-Lahudic}} peoples. The gradual foundation of Khaturva as a concrete religious identity continued on up to the 14th to 18th centuries, eventually developing into a distinct body of thought from then on. Relative diffusion would later make rise to regional and doctrinal variants focused on the patronage of particular deities and their elemental qualities, such as in [[Min]] and [[Tinza]], or towards an alternative understanding of the Khaturvi ''weltanschauung''.  
{{Khaturvism sidebar|collapse=all}} '''Khaturvism''' (''Caturvada''), or more commonly '''Khaturva''' or '''Cakrism''' (''Cakrayana''), is an [[Oraia]]n religion comprising a diverse set of beliefs, traditions and spiritual practices revolving around {{wp|Asha|Arta}}-{{wp|Dharma}}, a cosmic energy that is the source of all coherent reality. Its traditionally ranged in Eastern and Southern Oraia, and having historical records of the fait recahing as far as [[Lannonia]] during the XX century CE.
 
Much of Khaturvism's theological and terminological basis comes from {{wp|Indo-Iranian religion|Vedic}} and [[Lhanyi]] traditions, but ultimately is born out of a formalized syncretism between Old Vedic religion and the animist traditions of the {{wp|Malayo-polynesian languages|Boreo-Lahudic}} peoples. The gradual foundation of Khaturva as a concrete religious identity continued on up to the 14th to 18th centuries, eventually developing into a distinct body of thought from then on. Relative diffusion would later make rise to regional and doctrinal variants focused on the patronage of particular deities and their elemental qualities, such as in [[Min]] and [[Lhanyi]], or towards an alternative understanding of the Khaturvic ''weltanschauung''.  


Khaturvism's relative lack of philosophical basis other than relating to the nature of the dual world has led both adherents and outsiders to view the faith as more of a spiritual understanding of reality. Seeing the world through the patterns of order and the lack of such in disorder, Khaturva throughout its history served as a proto-scientific and esoteric way of defining the universe, coherent and separate from the ideas of its eastern antecedents' thought, which it broke off during its late infancy.
Khaturvism's relative lack of philosophical basis other than relating to the nature of the dual world has led both adherents and outsiders to view the faith as more of a spiritual understanding of reality. Seeing the world through the patterns of order and the lack of such in disorder, Khaturva throughout its history served as a proto-scientific and esoteric way of defining the universe, coherent and separate from the ideas of its eastern antecedents' thought, which it broke off during its late infancy.


==Etymology==
qa-tulu-an "principle of three", ie. the three righteous paths (matqa/marga)
[[Qatulu language]], a pre-Makataung language more closely related to the {{wp|Formosan languages|Eteolahudic}} than the Boreolahudic branch of the {{wp|Austronesian languages|Paleolahudic}} family
==Theology and Cosmology==
==Theology and Cosmology==
===Artadharma and the universal Marga===
===Dharma and the three paths===
===Eternal tapestry of chaos and order===
The concept of ''{{wp|Dharma}}'' (known as 𑀟𑀫 ''dama'' in Qatulu) serves as the central focal point of the Khaturvic religions.
===Deities===
===Deities===
{{Main|Cardinal elementalism|Telumpulutiga|Yajatas|Anatas}}
{{Main|Cardinal elementalism|Khaturvic pantheon|Yajatas|Anatas}}
[[File:Benzaiten Surrounded by the Goddesses Kariteimo and Kenrochijin and Two Divine Generals, from Kichijoten shrine, c. 1212.jpg|thumb|200px|The Rakhapati are fundamental beings leading the struggle against Adharma, [[Tinza|Tinzan]] tapestry of [[Mayabhuvan|Amadawa]], 1546.]]
[[File:Benzaiten Surrounded by the Goddesses Kariteimo and Kenrochijin and Two Divine Generals, from Kichijoten shrine, c. 1212.jpg|thumb|200px|A [[Tinza|Tinzan]] tapestry of [[Mayabhuvan|Amadawa]], the ''Yanqaniti'' of the Moon. The ''Yankanitu'' are the five highest gods in the ''Kalakantu''.]]


Dharma > Cardinal gods > Trayatrimsa > Lesser Gods (patrons, nats, gyalpos etc) > Filial devotion
Almost all Khaturvans worship or recognize a grand and complex hierarchy of gods, spirits and divine entities called the ''[[Khaturvic pantheon|Kalakantu]]'' (from 𑀓𑀮𑀓𑀦𑀺𑀝𑀼 ''qāla-qanitu'', "divine spirits", lit. "divinity"). Markedly distinct in character from its Dharmic cousin {{wp|Hinduism}}, the ''Kalakanthu'' descended from the vast and diverse indigenous traditions of the Boreolahudic peoples, which was later organized into a formal pantheon by the 10th century CE.


gods as full manifestation of Dharma
The Kalakanthu are ascended creatures of Dharmic essence, and the fullest manifestation of Dharma's will. As Dharma personified, they work towards the preservation of creation and in turn themselves, through the turning of time.


===Significance of temporality===
===Cosmology and chronology===
{{main|Kranayuga|w:Samsara|w:Marga|w:Moksha}}
{{main|Karibuhan|Takalan}}


===Cosmology===
Karibuhan - the thousand worlds, cosmology
{{main|The thousand worlds}}
Katagalan - the great ages of time


==Practices==
==Practices==
===Temples and sacred groves===
===Temples and sacred groves===
[[File:Tsukiji Honganji 2006-05-02.jpg|200px|thumb|The ''[[Tempanggan a Sumpusin|Apoy a tempanggan nga Sumpusin]]'' (Fire-temple of [[Haripuya]]) in [[Sijang]], the center of the divine pyre in Min and the holiest temple in the Keṭthangapuya tradition.]]
{{main|Tambana|Kilingan}}
[[File:Great shrine of the triad paths.jpg|250px|thumb|The ''[[Great Temple of the Three Paths]]'' (''Dakang Tambana nu Tulung Matqa'') in [[Kraong Nam]], the holiest site in Khaturvism.]]




===Tantric magic===
===Tantric magic===
{{main|Khaturvic magic}}[[File:Madurai Meenakshi temple prayer.jpg|thumb|200px|something]]
{{main|Khaturvic magic}}
[[File:Madurai Meenakshi temple prayer.jpg|thumb|200px|something]]


===Mysticism===
===Mysticism===

Latest revision as of 04:36, 10 July 2019

Khaturvism (Caturvada), or more commonly Khaturva or Cakrism (Cakrayana), is an Oraian religion comprising a diverse set of beliefs, traditions and spiritual practices revolving around Arta-Dharma, a cosmic energy that is the source of all coherent reality. Its traditionally ranged in Eastern and Southern Oraia, and having historical records of the fait recahing as far as Lannonia during the XX century CE.

Much of Khaturvism's theological and terminological basis comes from Vedic and Lhanyi traditions, but ultimately is born out of a formalized syncretism between Old Vedic religion and the animist traditions of the Boreo-Lahudic peoples. The gradual foundation of Khaturva as a concrete religious identity continued on up to the 14th to 18th centuries, eventually developing into a distinct body of thought from then on. Relative diffusion would later make rise to regional and doctrinal variants focused on the patronage of particular deities and their elemental qualities, such as in Min and Lhanyi, or towards an alternative understanding of the Khaturvic weltanschauung.

Khaturvism's relative lack of philosophical basis other than relating to the nature of the dual world has led both adherents and outsiders to view the faith as more of a spiritual understanding of reality. Seeing the world through the patterns of order and the lack of such in disorder, Khaturva throughout its history served as a proto-scientific and esoteric way of defining the universe, coherent and separate from the ideas of its eastern antecedents' thought, which it broke off during its late infancy.

Etymology

qa-tulu-an "principle of three", ie. the three righteous paths (matqa/marga)

Qatulu language, a pre-Makataung language more closely related to the Eteolahudic than the Boreolahudic branch of the Paleolahudic family

Theology and Cosmology

Dharma and the three paths

The concept of Dharma (known as 𑀟𑀫 dama in Qatulu) serves as the central focal point of the Khaturvic religions.

Deities

A Tinzan tapestry of Amadawa, the Yanqaniti of the Moon. The Yankanitu are the five highest gods in the Kalakantu.

Almost all Khaturvans worship or recognize a grand and complex hierarchy of gods, spirits and divine entities called the Kalakantu (from 𑀓𑀮𑀓𑀦𑀺𑀝𑀼 qāla-qanitu, "divine spirits", lit. "divinity"). Markedly distinct in character from its Dharmic cousin Hinduism, the Kalakanthu descended from the vast and diverse indigenous traditions of the Boreolahudic peoples, which was later organized into a formal pantheon by the 10th century CE.

The Kalakanthu are ascended creatures of Dharmic essence, and the fullest manifestation of Dharma's will. As Dharma personified, they work towards the preservation of creation and in turn themselves, through the turning of time.

Cosmology and chronology

Karibuhan - the thousand worlds, cosmology Katagalan - the great ages of time

Practices

Temples and sacred groves

The Great Temple of the Three Paths (Dakang Tambana nu Tulung Matqa) in Kraong Nam, the holiest site in Khaturvism.


Tantric magic

something

Mysticism

Sects, Schools and Denominations

Classical Khaturvism

Elemental cardinalism

State cults

Relations with other faiths

Kamism

Kiaism

Daoism

References

<references>