Podcasts about Manichaeism

In this fourth installment on the Problem of Evil, Dr. Jacobs explores the complex relationship between divine providence and human freedom. What does it mean that God delegates subsovereignce to creation? And how does divine foreknowledge interact with human self-determination? Tune in as we examine biblical figures like Abraham, Job, and Saul alongside the desecration of goodness and the atheist's problem with evil. This episode lays crucial groundwork for understanding the synergistic nature of providence before our final exploration of theodicy.All the links: X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastInstagram: https://www.instagram.com/thenathanjacobspodcastSubstack: https://nathanajacobs.substack.com/Website: https://www.nathanajacobs.com/Academia: https://vanderbilt.academia.edu/NathanAJacobs 00:00:00 Intro 00:02:13 The rational ordering principle00:13:17 What is the individual? 00:32:05 Divine foreknowledge 00:40:08 Abraham, Job, & Saul 00:52:06 Providence: blueprint or synergy? 01:01:29 The desecration of goodness01:08:28 The atheist's evil problem 01:18:51 So why doesn't God intervene? 01:34:30 God delegates subsovereignce  01:46:06 A critical feature of providence 01:49:51 What DOES God do? 01:56:49 The divine energies 02:16:40 The synergistic nature of providence 02:27:17 Engaging in self-determinationOther words for the algorithm… Leibniz, A defense of God, Epicurus, David Hume, Heraclitus, The Problem of Pain, The Problem of Divine Hiddenness, Christianity, Eastern Christianity, Orthodox Christian, Christianity, Evangelical, Protestant, Catholicism, Catholics, pantheism, Empedocles, body-soul dualism, metaphysical dualism, Manichaeism, Augustine of Hippo, Plato, Aristotle, Socrates, C.S. Lewis, Mere Christianity, Nicene Creed, The Arian Dispute, Christology, Seven Ecumenical Councils, Jonathan Pageau, Fr. Josiah Trenham, Jordan Peterson, Pints With Aquinas, Christian apologetics, theology, Alex O'Connor, John of Damascus, Alvin Plantinga, modal logic, Scholastics, the consequent will of God, Origen, complex goods, Theism, philosophy of religion, natural theology, moral philosophy, ontological argument, teleological argument, cosmological argument, ancient philosophy, patristics, church fathers, suffering, existentialism, free will, determinism, sovereignty, divine attributes, omnipotence, omniscience, benevolence, theological ethics, moral evil, natural evil, comparative religion, religious epistemology, divine justice, meaning of suffering, spiritual formation, rationalism, empiricism, atheism, agnosticism, William Lane Craig, Ravi Zacharias, Bishop Barron, apologetics debate, philosophical theology, Thomas Aquinas, divine providence, spiritual warfare, eschatology, redemptive suffering, qualified omnipotence

This episode we continue to follow the monk Xuanzang on his path along the silk road.  From Gaochang, he traveled through the Tarim Basin, up over the Tianshan Mountains, to the heart of the Western Gokturk Qaghanate.  From there, he traveled south, through the region of Transoxania to Bactria and the land of Tukhara.  He pushed on into the Hindu Kush, witnessing the stone Buddha statues of Bamiyan, and eventually made his way to the land of Kapisa, near modern Kabul, Afghanistan.  From there he would prepare to enter the Indian subcontinent: the home of the historical Buddha. For more discussion and some photos of the areas along this journey, check out our podcast blog at https://sengokudaimyo.com/podcast/episode-121   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 121: Journey to the West, Part 2   The cold winds blew through the travelers' doubled up clothing and thick furs.  Cold, wet ground meant that even two sets of boots were not necessarily enough after several days.  The frozen mist would often obscure everything except for the path immediately in front, hiding the peaks and making the sky a uniform white. In many places, the path would be blocked by rock, ice, or snow—the remnants of an avalanche, which could easily take an unsuspecting traveler.  And there was the elevation.  Hiking through the mountains, it was easy enough to reach heights of a mile or higher, and for those not accustomed to that elevation the thin air could take a surprising toll, especially if you were pushing yourself.  And the road was no less kind to the animals that would be hauling said travelers and their gear. And yet, this was the path that Xuanzang had agreed to.  He would continue to push through, despite the various deprivations that he would be subjected to.  No doubt he often wondered if it was worth it.  Then again, returning was just as dangerous a trip, so why not push on?   Last episode we introduced the monk Xuanzang, who traveled the Silk Road to India in the 7th century and returned to China.  He brought back numerous sutras to translate, and ended up founding a new school, known as the Faxian school—or the Hossou school in Japan.   As we mentioned last time, Xuanzang during his lifetime met with students from the archipelago when they visited the continent.  The records of his travels—including his biography and travelogue—are some of the best information we have on what life was like on the silk road around this time. In the last episode, we talked about Xuanzang: how he set out on his travels, his illegal departure from the Tang empire, and his perilous journey across the desert, ending up in Gaochang.  There, King Qu Wentai had tried to get him to stay, but he was determined to head out.  This episode we are going to cover his trip to Agni, Kucha, and Baluka—modern Aksu—and up to the Western Gokturk Qaghanate's capital of Suyab.  From there, we'll follow his footsteps through the Turkic controlled regions of Transoxania and into Tukhara, in modern Afghanistan.  Finally, we'll cover the last parts of his journey before he reached the start of his goal:  India. From Gaochang, Xuanzang continued on, through the towns he names as Wuban and Dujin, and into the country of Agni—known today as the area of Yanqi—which may also have been known as Wuqi.  The route was well-enough known, but it wasn't necessarily safe.  At one point, Xuanzang's caravan met with bandits, whom they were fortunately able to pay off.  The following night they encamped on a river bank with some merchants who also happened to be traveling the road.  The merchants, though, got up at midnight and headed out, hoping to get to the city early so that they could be the first ones to the market.  They only made it a few miles down the road, however, before they encountered more bandits, who slaughtered them and took their goods.  The following day, Xuanzang and his retinue came upon the merchants' remains lying in the road and saw the aftermath of the massacre. This was an unforgiving land, and the road was truly dangerous, even for those who traveled it regularly.  And yet Xuanzang was planning to travel its entire length until he reached India. So with little alternative, they carried on to the royal city of Agni. Agni, or Yanqi, sits on the southwestern edge of the basin, west of Bositeng lake, on the border between the Turfan basin and the larger Tarim Basin.  The name is thought to be a Tocharian—or Turfanian—name for the city, which is also known as Karashr. According to the biography by Huili, Xuanzang and his party didn't stay long in Agni.  Apparently Agni and Gaochang were not exactly on friendly terms, and even though the King of Agni and his ministers reportedly came out to greet Xuanzang and welcome him to their city, they refused to provide any horses.  They spent a single night and moved on. That said, Agni still made an impression on Xuanzang.  He noted how the capital was surrounded by hills on four sides, making it naturally defensible.  As for the people, he praises them as honest and straightforward.  They wore clothing of felt and hemp cloth, and cut their hair short, without hats or any kind of headwear.  Even the climate was pleasant, at least for the short time he was there.  He also notes that they used a script based on India—likely referring to the Brahmic script, which we find in the Tarim basin. However, as for the local lord, the King of Agni, he is a little less charitable.  Xuanzang claimed he was brave but “lacked resourcefulness” and he was a bit of a braggart.  Furthermore, the country had “no guiding principles or discipline and government orders are imperfect and not seriously implemented.”  He also mentioned the state of Buddhism in the country, noting that they were followers of Sarvastivada school, a Theravada sect popular along the Silk Road at the time.  Xuanzang was apparently not too pleased with the fact that they were not strict vegetarians, including the “three kinds of pure meat”.  From Agni, Xuanzang continued southwest, heading for the kingdom of Kucha.  He seems to have bypassed the nearby kingdom of Korla, south of Agni, and headed some 60 or 70 miles, climbing over a ridge and crossing two large rivers, and then proceeding another 200 miles or so to the land of Kucha. Kucha was a kingdom with over one hundred monasteries and five thousand monks following a form of Theravada Buddhism.  Here, Xuanzang was welcomed in by the king, Suvarnadeva, described as having red hair and blue eyes.  While Xuanzang was staying in Kucha, it is suspected that he probably visited the nearby Kizil grotto and the Buddhist caves, there, which include a painting of King Suvarnadeva's father, King Suvarnapuspa, and his three sons. You can still visit Kucha and the Kizil grottos today, although getting there is quite a trek, to be sure.  The ancient Kuchean capital is mostly ruins, but in the Kizil caves, protected from the outside elements, you can find vivid paintings ranging from roughly the 4th to the 8th century, when the site was abandoned.  Hundreds of caves were painted, and many still demonstrate vibrant colors.  The arid conditions protect them from mold and mildew, while the cave itself reduces the natural bleaching effect of sunlight.  The paintings are in numerous styles, and were commissioned by various individuals and groups over the years.  They also give us some inkling of how vibrant the city and similar structures must have been, back when the Kuchean kingdom was in its heyday. The people of Kucha are still something of a mystery.  We know that at least some of them spoke an Indo-European language, related to a language found in Agni, and both of these languages are often called Tocharian, which we discussed last episode.  Xuanzang himself noted that they used Indian writing, possibly referring to the Brahmi script, or perhaps the fact that they seem to have used Sanskrit for official purposes, such as the inscription on the cave painting at Kizil giving the name of King Suvarnapuspa.  The Kucheans also were clothed in ornamental garments of silk and embroidery.  They kept their hair cut, wearing a flowing covering over their heads—and we see some of that in the paintings. Xuanzang also notes that though we may think of this area as a desert, it was a place where rice and grains, as well as fruit like grapes, pomegranates, plums, pears, peaches, and almonds were grown.  Even today, modern Xinjiang grows some absolutely fantastic fruit, including grapes, which are often dried into raisins. Another point of interest for Xuanzang may have been that Kucha is known as the hometown of none other than Kumarajiva.  We first mentioned Kumarajiva back in episode 84.  Kumarajiva was one of the first people we know of who translated many of the sutras from India that were then more widely disseminated throughout the Yellow River and Yangzi river basins.  His father was from India and his mother was a Kuchean princess.  In the middle of the 4th century, when he was still quite young, he traveled to India and back with his mother on a Buddhist pilgrimage.  Later he would start a massive translation project in Chang'an.  His translations are credited with revolutionizing Chinese Buddhism. Xuanzang was initially welcomed by the king, his ministers, and the revered monk, Moksagupta.  They were accompanied by several thousand monks who set up tents outside the eastern gate, with portable Buddha images, which they worshipped, and then Xuanzang was taken to monastery after monastery until sunset.  At one of the monasteries, in the southeast of the city, there were several tens of monks who originally came from Gaochang, and since Xuanzang had come from there, they invited him to stay with them. The next day he met and feasted with the King, politely declining any meat, and then went to the monastery in the northwest to meet with the famous monk: Moksagupta.  Moksagupta himself had made the journey to India, and had spent 20 years there himself.  It seems like this would have been the perfect person for Xuanzang to talk to about his plans, but instead, the two butted heads.  Moksagupta seems to have seen Xuanzang's Mahayana faith as heretical.  He saw no reason for Xuanzang to travel all the way to India when he had all the sutras that anyone needed there in Kucha, along with Moksagupta himself.   Xuanzang's response seems to have been the Tang dynasty Buddhist version of “Okay, Boomer”, and then he went ahead and tore apart Moksagupta's understanding of his own sutras—or so Xuanzang relayed to his biographers.  We don't exactly have Moksagupta's side, and, let's face it, Xuanzang and his biographers are not necessarily reliable narrators.  After all, they followed Mahayana teachings, which they considered the “Greater Vehicle”, and they referred to the Theravada teachings as the “Hinayana” or “Lesser Vehicle”.  Meanwhile, Theravada Buddhists likely saw many of the Mahayana texts as extraneous, even heretical, not believing them to actually be the teachings of the Buddha. It must have been winter time, as the passes through the mountains on the road ahead were still closed, and so Xuanzang stayed in Kucha, spending his time sightseeing and meeting with various people.  He even went back to see Moksagupta, but the older monk shunned him, and would get up and exit the room rather than engaging with him, so they had no more conversations. Eventually, Xuanzang continued on his way west, following along the northern rim of the Tarim basin.  Two days out from Kucha, disaster struck.  Some two thousand or so Turkish bandits suddenly appeared—I doubt Xuanzang was counting, so it may have been more or less.  I imagine that memories of what had happened to the merchants near Agni must have gone through Xuanzang's mind.   Fortunately, for him, they were fighting over loot that they had pillaged from various travelers, and since they couldn't share it equally, they fell to fighting each other and eventually dispersed. He travelled for almost 200 miles after that, stopping only for a night at the Kingdom of Baluka, aka Gumo—the modern city of Aksu.  This was another Theravada Buddhist kingdom.  Xuanzang noted tens of Buddhist temples, and over 1000 Buddhist monks.  The country was not large—about 200 miles east to west and 100 miles north to south.  For reference that means it was probably comparable in size with Kyushu, in terms of overall area, or maybe the size of Denmark—excluding Greenland—or maybe the US state of Maryland.  Xuanzang described the country as similar to Kucha in just about every way, including the written language and law, but the spoken language was different, though we don't get many more details. From Baluka, he crossed northward through the Tianshan mountains, which are classified as an extension of the Pamirs known as the Ice Mountains.  Had he continued southwest, he would have hit Kashgar and crossed over between the Pamir and Tian Shan ranges into the Ferghana valley, but instead he turned north. We don't know exactly why he took this perilous option, but the route that may have been popular at the time as it was one of the most direct routes to the seat of the Western Gokturk Empire, which he was currently traveling through. The Tian Shan mountains were a dangerous journey.  Avalanches could block the road—or worse.  Xuanzang describes the permanent ice fields—indeed, it is the ice fields and glaciers of the Tian Shan that melt in the summer and provide the oasis towns of the Tarim Basin with water, even to this day.  In Xuanzang's day, those glaciers were likely even more prevalent than today, especially as they have been recorded as rapidly disappearing since 1961.  And where you weren't on snow and ice, the ground was probably wet and damp from the melt.  To keep warm, you would wear shoes over your shoes, along with heavy fur coats, all designed to reduce exposure. Xuanzang claims that 3 or 4 of every 10 people didn't survive the crossing—and that horses and oxen fared even worse.  Even if these numbers are an exaggeration, the message is clear:  This was a dangerous journey. After about seven days, Xuanzang came out of the mountains to the “Great Pure Lake”, the “Da Qing Hai”, also known as the Hot Sea or the Salt Sea, which likely refers to Issyk Kul.  The salt content, along with the great volume of water it possesses, means that the lake rarely freezes over, which is likely why it is seen as “hot” since it doesn't freeze when the fresh water nearby does.  This lake is the second largest mountain lake in the world, and the second deepest saltwater lake.  Traveling past the lake, he continued to Suyab, near modern Tokmok, in Kyrgyzstan, just west of the modern capital of Bishkek.  This was an old Sogdian settlement, and had since become the capital of the Western Gokturks.  Sogdians—like Xuanzang's guide, Vandak—were integral to the Gokturk kingdom. Their language was the lingua franca of the Silk Road, and at the time of the Gokturk Khaganate, it was also the official court language, and so when Xuanzang appeared at the court of the Great Khagan of the Western Gokturks, it was likely the language of diplomacy. When we think of Turkic people, many in the English speaking world think of Turkiye, and perhaps of the mighty Ottoman empire.  Some may think of Turkmenistan, Kazhakstan, Kyrgyzstan, or Uzbekistan, among others.  And of course, there are the Uyghur people in Xinjiang.  All of these people claim roots in the ancestral Turkic homeland in the Altai mountains, which sit largely in western Mongolia, north of China's Xinjiang region.  Much like the Xiongnu and the Mongols, they were pastoral nomads, moving their herds across the steppes, often covering great distances.  They would regularly move through different regions, perhaps returning each season, though sometimes not returning for years at a time.  They were often seen as barbarians by settled people living in cities, and yet their goods and horses were highly prized. Nomad and sedentary lifestyles would often collide.  Farmers would turn pastureland into fields, and when the nomadic people returned on their circuits, they would find walls and fences where there was once open land, and the people there would claim to “own” the land, a concept often foreign to people who were always on the move.  Nomadic people, such as the Gokturks, were not necessarily keeping vast libraries of records about themselves and their histories, and so much of what we get comes from external sources, which do not always have incredibly reliable narrators.  To many of the settled agriculturalists, groups like the Turks were marauders who raided their villages and farms.  They were a great bogeyman of the steppes, which required the firm hand of strong defenses to keep out—or so their opponents would want people to think. While they were known for their warfare, which incorporated their mobility, but they were keenly interested in trade, as well.  They understood the value of the trade routes and the various cities and states that they included in their empire.  Thus, the Sogdians and the Gokturks seem a natural fit: the Sogdians were more settled, but not entirely so, as demonstrated by their vast trade networks.  And the Sogdians also were part of the greater central Eurasian steppe culture, so the two cultures understood each other, to a degree.  They are even depicted similarly in art, with slight differences, such as long hair that was often associated with Turks over the Sogdians.  In some areas of the Gokturk empire, Sogdians would run the cities, while the Gokturks provided military aid and protection. Xuanzang's description of the people of Suyab, or the “City of Suye River”, doesn't pick out anyone in particular, and he even says that it was a place where traders of the Hu, or foreign, tribes from different countries mingle their abodes.  He mentions the people here as being called Suli, which is also the name given to the language—this may refer to “Sogdian” in general.  They write with an alphabet that is written vertically rather than horizontally—this may refer to a few scripts that were written this way, possibly based off Syriac or Aramaic alphabets that were adapted to Sogdian and other Iranian languages, but it isn't clear. We are told that the people dressed in felt and hemp clothing, with fur and “cotton” garments.  Their clothes fit tightly, and they kept their hair cut short, exposing the top of their heads—though sometimes they shaved it completely, tying a colored silk band around the forehead. He goes on to describe these people as greedy liars, possibly a reference to the mercantile nature of many of the people at the time. Something to note: The Turks of this time had not yet encountered Islam, which was just now starting to rise up in the Middle East.  The Prophet Muhammad is said to have been born around the end of the 6th century CE and was preaching in the early 7th century, though his teachings would begin to spread outward soon enough.  But that means that the Gokturks were not an Islamic empire.  Rather, their own traditions seem to have focused on the worship of Tengri, an Altaic personification of the universe, often simplified as a “sky god”.  Tengrism can be found amongst the Xiongnu, Mongols, and others, and it was the national religion of the Gokturks themselves, but there were many who also adopted other religions that they encountered, including Zoroastrianism, Christianity, Manichaeism, and Buddhism.  In fact, Xuanzang notes that the Turks he met in Suyab would not sleep or sit on beds made of wood because wood was thought to contain the spirit of fire, which he says they worshipped.  That sounds similar to Zoroastrian beliefs, where fire is associated with Ahura Mazda, who is also worshipped as a sky god.  These may have been beliefs inherited from their Eastern Iranian Sogdian partners. In Xuanzang's biography, we are given more details about his visit to Suyab.  Apparently, as he was headed to the city, he met a hunting party, which we are told was the retinue of Yehu Khan.  Hunting was an important part of life on the steppes, and it continued to be a favorite sport of the Gokturk nobility. Yehu Khan—possibly Yagbhu Khan, though that is up for some debate—is described as being dressed in a green silk robe, with his hair exposed, and wearing  a turban of white silk about ten feet long that wrapped his forehead and hung behind his back.  His “hunting” expedition wasn't just a couple of the guys.  It included about 200 officials, all with plaited hair and dressed in brocade robes—they weren't exactly out there roughing it.  He also had his soldiers, dressed in furs, felt, or fine woolen clothes, and there were so many cavalry that they stretched out of sight.  The Khan seemed pleased to meet Xuanzang, but his hunt was expected to last another couple of days, at least, so he sent an attendant named Dharmaja to take Xuanzang back to wait for the Khan to return. Three days later, Xuanzang was given an audience.  The khan was seated in a large yurt.  Xuanzang noted the seeming incongruity between the khan, sitting there in the tent, decorated with golden flowers, with the officials dressed in magnificent brocade garments sitting in two long rows in front of him and the armed guards behind him, compared to the simple felt walls of the tent. A ”yurt” is a common feature of nomadic life on the steppes.  It wasn't exactly a single person operation to haul them around, but they can be taken down and put up with relative ease.  And while yurts could be relatively simple, there are examples of much more elaborate structures.  There is little reason they couldn't be made larger, perhaps with some extra support.  In later centuries, there are examples of giant yurts that seem like real construction projects.  Use of tents, even in a city, where they had permanent palace buildings, was likely a means of retaining the nomadic steppe traditions, even while enjoying the benefits of city life. Whom exactly Xuanzang met with is a matter of debate.  His records seem to indicate that it was Tong Yabghu Qaghan of the Western Gokturk Khaganate, but other sources say that Tong Yabghu Qaghan died in 628, and the earliest Xuanzang could have been meeting with him was 630, two years later, so if that is the case, he must have met with Tong Yabghu's son, Si Yabghu Qaghan.  It is likely that Xuanzang, who was dictating his accounts years after, mentioned the Qaghan and then, when they looked up who it was, they simply made a mistake.  Remember, Xuanzang would have had everything translated through one or two languages.  He did know what he saw, however, and he recounted what he remembered. Tong Yabghu Qaghan oversaw the height of the Gokturk Qaghanate, and appears to have favored the Buddhist religion, though there were many different religions active in their territories at the time.  They oversaw an extremely cosmopolitan empire covering huge swaths of central Eurasia, including the lucrative silk road.  Xuanzang notes that at the court there were individuals from Gaochang and even a messenger from the Han—which is to say the Tang Empire.  One wonders if Xuanzang—or anyone at that time—realized just how tenuous the Khan'sposition was.  After Tong Yabghu's death, the Qaghanate would decline, and less than a decade later it would fall to the Tang dynasty, who took Suyab and made it their western outpost.  In fact, Suyab is thought to have been the birthplace, over a century later, of a young boy who would find a love of poetry.  That boy's name was Li Bai, or Ri Haku, in Japanese. He would become one of the most famous poets in Chinese history, and his poems were even known and studied in Japan.  And it was largely through Japanese study of Li Bai's poems that his works came to the English speaking world: first through Ernest Fenollosa, who had studied in Japan, and then by the celebrated Ezra Pound, who had used Ernest's notes to help with his own translations of the poems. This was, though, as I said, over a century after Xuanzang's journey.  At the time of our story, the Qaghan was throwing a feast, including Xuanzang and all of the foreign envoys.  Xuanzang comments on the food and drink—his hosts provided grape juice in lieu of wine, and cooked a special vegetarian feast just for him, while the other guests ate a feast of meat, such as veal, lamb, fish, and the like.  There was also the music of various regions along the Silk Road, which Xuanzang found to be catchy, but of course not as refined as the music he was used to, of course.  After dinner Xuanzang was asked to expound upon the Darma, largely about the basic principle that you should be kind to one another—I doubt he was getting into the deep mysteries of Buddhist philosophy. Xuanzang stuck around the court for three more days, during which time the Qaghan tried to get him to stay, but Xuanzang insisted that he had to make it to India.  And so the Qaghan relented.  He found men in his army who could translate for Xuanzang along his journey, and had letters of introduction written to at least as far as the state of Kapisa, in modern Afghanistan. And so, armed with the Qaghan's blessing and a fresh translator, Xuanzang struck out again.  They headed westward for over one hundred miles, eventually reaching Bingyul, aka the Thousand Springs.  This is the area where the Qaghan and his court would spend his summers, and the deer in the area were protected under his orders, so that they were not afraid of humans—which sounds similar to the situation with the deer in Nara.  Continuing on another fifty miles or so—the distances are approximate as Xuanzang's primary duty was not exactly to map all of this out—Xuanzang arrived at the city of Taras, in modern Kazakhstan, another place where the cultures of the Silk Road mixed and mingled.  Xuanzang didn't have much to say about Taraz, apparently, though it is one of the oldest cities in Transoxania, founded near the beginning of the Common Era.  A few miles south of there, Xuanzang reportedly found a village of re-settled ethnic Han that had been captured by the Gokturks and settled here.  They had adopted the dress and customs of the Turkic people, but continued to speak a version of Chinese. Southwest of that he reached the City of White Water, likely referring to Aksukent.  This is the same “Aksu” as the city in Xinjiang, both of which mean “White Water” in Turkic, but this one is in the south of Kazakhstan.  Xuanzang found the climate and products an improvement over what he had experienced in Taras.  Beyond that, he next arrived at the city of Gongyu, and then south again to Nujkend, and then traveling westward to the country of Chach, aka Tashkent.  Both Nujkend and Chach were large cities in nations of smaller, mostly autonomous city-states, which made up a lot of the political geography of Transoxania. I would note that Xuanzang's notes here are much more sparse than previously.  This may be because these were outside of the Tarim basin and therefore of less interest to individuals in the Tang empire.  Or perhaps he was just making his way more quickly and not stopping at every kingdom along the way. From Tashkent, he continued southeast to the Ferghana valley—the country of Feihan.  Oddly, this country doesn't appear in Xuanzang's biography, even though the Ferghana Valley seems to have been fairly well known back in the Tang Empire—it was known as the home of some of the best horses, which were one of its first major exports.  In fact, the Han dynasty even mounted a military expedition to travel to Ferghana just to obtain horses.  Xuanzang is oddly silent on this; however, he does talk about the fertile nature of the land.  He mentions that their language here is different from the lands he had been traveling through up to this point, and also points out that the people of the Ferghana valley were also visibly different from others in the area. From the Ferghana valley, Xuanzang headed west for about 300 miles or more to the land of Sutrushana—perhaps referring to the area of Ushrusana, with its capital of Bunjikat.  This country was also largely Sogdian, and described as similar to Tashkent.  From there, he traveled west through a great desert, passing skeletons, which were the only marker of the trail other than a view of the far off mountains.  Finally, they reached Samarkand, known as the country of “Kang” in Chinese, which was also the term used to mark Sogdians who claimed descent from the people of Samarkand. Samarkand is another of the ancient cities of Central Asia, and even today is the third largest city in modern Uzbekistan.  Human activity in the region goes back to the paleolithic era, and the city was probably founded between the 8th and 7th centuries BCE.  Samarkand was conquered by Alexander the Great, and during the Achaemenid Empire it was the capital of Sogdiana.  During Xuanzang's visit, Samarkand was described as an impenetrable fortress with a large population. For all of his travel, Samarkand was the first place Xuanzang notes as specifically not a Buddhist land.  In fact, there were two monasteries, suggesting that there had been Buddhists, but if any monks tried to stay there then the locals would chase them out with fire.  Instead, they worshipped fire—likely meaning Ahura Mazda and Zoroastrianism.  This leads to a story that I have to wonder about, given the reliability of our narrators. It is said that Xuanzang was met by the King with arrogance, but after staying the night Xuanzang was able to tell the King about Buddhism and its merits.  The king was intrigued, and asked to observe the Precepts, and treated Xuanzang with hospitality and respect.  So when two of Xuanzang's attendants went to the monasteries to worship, they were chased out with fire.  When the king heard about this, he had the people arrested and ordered their hands to be cut off.  Xuanzang could not bear to witness such suffering, however, and he intervened to have them spared.  So instead the king had them flogged and banished from the city.  Ever since then, all the people believed in Buddhism. Some parts of this strike true.  It was likely that the king would entertain this strange wanderer who had arrived with letters from the great Qaghan—that may have even explained why Xuanzang had been encouraged to make the dangerous journey to Suyab in the first place, so that he could obtain such permission.  And it would not be strange for the king to listen to his teachings.  If Xuanzang's attendants were attacked, that would have been a huge breach of hospitality, and however the King felt about it, he no doubt had to do something about it.  And so all of that sounds somewhat believable.  Does that mean everyone suddenly converted to Buddhism?  I don't know that I'm quite willing to go that far.  It is also likely that there were Buddhists there already, even if the majority religion was Zoroastrianism. From Samarkand, Xuanzang traveled farther southwest, to the country of Kasanna, which seems to have been the edge of what we might call Sogdiana.   According to his biographers, however, there was a little more to all of this.  Rather, he headed west to Kusanika.  Then he traveled to  Khargan, and further on to the country of Bukhara, and then to Vadi.  All of these were “An” in Chinese, which was the name element used for Sogdians from this region.  He then continued west to the country of Horismika, on the other side of the Amu Darya, aka the Oxus River of Transoxanian fame. From there he traveled further southwest, entering into the mountains.  The path here was often such that they had to travel single-file, and there was no food or water other than what you brought with you.  Eventually they came to a set of doors, known as the Iron Gate.  This was a Turkic fortress.  It was no doubt fortuitous that he had come from his meeting with the Qaghan, and likely had permission to pass through.  From there, they entered the country of Tukhara. As we noted in Episode 119, Tukhara was in the region of Bactria.  It was bordered by the Pamir range in the east, and the Persian empire in the west.  There were also the Great Snow Mountains in the south, likely referencing the Hindu Kush. Tukhara had been conquered by the Gokturks just within the past couple of decades, and Xuanzang notes that the country had been split into largely autonomous city-states as the local royalty had died without an heir many years before.  With the Gokturk conquest, it was now administered by Tardu Shad, the son of Tong Yabghu Qaghan.  “Shad” in this case was a local title. Here, Xuanzang's narrative gets a little dicey, especially between his biography and his records.  The records of the Western Regions denotes various countries in this area.  It is unclear if he traveled to all of them or is just recounting them from records he obtained.  He does give us at least an overview of the people and the region.  I would also note that this is one of the regions he visited, again, on his return trip, and so may have been more familiar with the region than those areas he had passed through from Suyab on down. For one thing, he notes that the language of the region was different from that of the “Suli”, which appears to refer to the Sogdians.  This was the old territory of the Kushan empire, and they largely spoke Bactrian.  Like Sogdian, it was another Eastern Iranian language, and they used an alphabet based largely on Greek, and written horizontally rather than vertically.  They also had their own coins. This region had plenty of Buddhist communities, and Xuanzang describes the cities and how many monasteries they had, though, again, it isn't clear if he actually visited all of them or not.  These are countries that Li Rongji translates as “Tirmidh”, “Sahaaniyan”, “Kharuun”, “Shuumaan”, etc. It does seem that Xuanzang made it to the capital city, the modern city Kunduz, Afghanistan. Xuanzang actually had something specific for the local Gokturk ruler, Tardu Shad.  Tardu Shad's wife was the younger sister of King Qu Wentai of Gaochang, whom we met last episode.  Qu Wentai had provided Xuanzang a letter for his younger sister and her husband.  Unfortunately, Xuanzang arrived to learn that the princess of Gaochang had passed away, and Tardu Shad's health was failing.  It does seem that Tardu Shad was aware of Xuanzang, however—a letter had already come from Qu Wentai to let them know that Xuanzang was on his way.  As I mentioned last episode, letters were an important part of how communities stayed tied together.  Of course, given the perils of the road, one assumes that multiple letters likely had to be sent just in case they didn't make it.  The US Postal Service this was not. Tardu Shad, though not feeling well, granted an interview with Xuanzang.  He suggested that Xuanzang should stick around.  Then, once the Shad had recovered from his illness, he would accompany Xuanzang personally on his trip to India.  Unfortunately, that was not to be.  While Xuanzang was staying there, he was witness to deadly drama.  Tardu Shad was recovering, which was attributed to the recitations by an Indian monk who was also there.  This outcome was not exactly what some in the court had wanted.  One of the Shad's own sons, known as the Tagin prince, plotted with the Shad's current wife, the young Khatun, and she poisoned her husband.  With the Shad dead, the throne might have gone to the son of the Gaochang princess, but he was still too young.  As such, the Tagin Prince was able to usurp the throne himself, and he married his stepmother, the young Khatun.  The funeral services for the late Tardu Shad meant that Xuanzang was obliged to stay at Ghor for over a month. During that time, Xuanzang had a seemingly pleasant interaction with an Indian monk.  And when he finally got ready to go, he asked the new Shad for a guide and horses.  He agreed, but also made the suggestion that Xuanzang should then head to Balkh.  This may have meant a bit of backtracking, but the Shad suggested that it would be worth it, as Balkh had a flourishing Buddhist community. Fortunately, there was a group of Buddhist monks from Balkh who happened to be in Kunduz to express their condolences at the passing of Tardu Shad, and they agreed to accompany Xuanzang back to their hometown, lest he end up getting lost and taking the long way there. The city of Balkh is also known as “Baktra”, as in “Bactria”, another name of this region.  A settlement has been there since at least 500 BCE , and it was already an important city when it was captured by Alexander the Great.  It sits at the confluence of several major trade routes, which no doubt were a big part of its success.  Xuanzang's biography notes that it was a massive city, though it was relatively sparsely populated—probably due to the relatively recent conquest by the Gokturks, which had occurred in the last couple of decades.  That said, there were still thousands of monks residing at a hundred monasteries in and around the city.  They are all characterized as monks of Theravada schools.  Southwest of the city was a monastery known as Navasamgharama, aka Nava Vihara, or “New Monastery”.  Despite its name, the monastery may have actually been much older, going back to the Kushan emperor Kaniska, in the 2nd century CE.  Ruins identified as this “New Monastery” are still visible south of Balkh, today. The monastery is described as being beautifully decorated, and it seems that it had a relic—one of the Buddha's teeth.  There are also various utensils that the Buddha is said to have used, as well.  The objects would be displayed on festival days.  North of the monastery there was a stupa more than 200 feet in height.  South of the monastery was a hermitage.  Each monk who studied there and passed away would have a stupa erected for them, as well.  Xuanzang notes that there were at around 700 memorial stupas, such that they had to be crammed together, base to base. It was here that Xuanzang met a young monk named Prajnaakara, who was already somewhat famous in India, and well-studied.  When questioned about certain aspects of Buddhism, Xuanzang was impressed by the monk's answers, and so stayed there a month studying with the young monk. Eventually, Xuanzang was ready to continue on his journey.  He departed Balkh towards the south, accompanying the teacher Prajnakara, and together they entered the Great Snow Mountains, aka the Hindu Kush.  This path was even more dangerous than the trip through the Tian Shan mountains to Suyab.   They eventually left the territory of Tukhara and arrived at Bamiyan.  Bamiyan was a kingdom in the Hindu Kush, themselves an extension of the Himalayan Mountain range.  It Is largely based around valley, home to the modern city of Bamyan, Afghanistan, which sits along the divide between Central Asia and the Indian subcontinent.  Today it is a major center for individuals of the Hazara ethnic group, one of the main ethnic groups in Afghanistan, which is a multi-ethnic state that includes, today, the Pashtun, Hazara, Tajik, and Uzbek people, along with a number of smaller ethnic groups.  Today they largely reside in the mountainous areas of the Hindu Kush. Bamiyan made an impact on our protagonist.   Their language was slightly different from that in Tukhara, but using the same—or similar enough—writing system.  Buddhism was thriving in the capital, and we are told of a rock statue of the standing Buddha, over a hundred feet in height, along with a copper statue of the standing Buddha nearby.    There was also another reclining Buddha a mile or two down the road.  There were multiple monasteries with thousands of monks, and the ruler of that kingdom received Xuanzang well. Xuanzang wasn't the first monk to travel to Bamiyan from the Middle Kingdom—in this he was, perhaps unwittingly, on the trail of the monk Faxian.  Faxian likely did not see these statues, though, as we believe they were built in the 6th and early 7th century—at least the stone Buddha statues.  They were a famous worship site until February 2001, when the Taliban gave an order to destroy all of the statues in Afghanistan.  Despite this, they were inscribed as UNESCO World Heritage Site in 2003. Fortunately, we have images from before their destruction.  These statues were a blend of Greco-Buddhist and Gandharan art styles—appropriate as it stands between the Hellenistic area of Tukhara and the ancient region of Gandhara—including the modern city of Kandahar and into the Indus Valley region of Pakistan. Continuing east through the mountains, Xuanzang eventually came out at the kingdom of Kapisa.  This may have had its capital around modern-day Bagram, north of modern Kabul, but the country seems to have been quite large.  Kapisa over saw some tens of other countries, and it is thought that at one time its influence extended from Bamyan and Kandahar to the area of modern Jalalabad.  Their language was even more different than that of Tukhara, but they were still using the same writing system.  The king of Kapisa is said to have been of Suli ethnicity—which would seem to indicate that he was Sogdian, or at least descended from people of the Transoxanian region.    Xuanzang notes that the ruler, as rough and fiery as he is described—as a true warlord or similar—he nonetheless made a silver image of the Buddha, eighteen feet in height, every year.  He also gave charity to the poor and needy in an assembly that was called every five years.  There were over one hundred monasteries and some 6000 monks, per Xuanzang's recollection, and notably, they were largely following Mahayana teachings. For the most part the monks that Xuanzang had encountered on this journey were Theravada—Xuanzang refers to them as “Hinayana”, referring to the “Lesser Vehicle” in contrast to Xuanzang's own “Mahayana”, or “Greater Vehicle”.  “Theravada” refers to the “way of the elders” and while Mahayana Buddhism largely accepts the sutras of Theravada Buddhism, there are many Mahayana texts that Theravada Buddhists do not believe are canonical.  We discussed this back in Episode 84. There was apparently a story of another individual from the Yellow River being sent as a hostage to Kapisa when it was part of the Kushan Empire, under Kanishka or similar.  Xuanzang recounts various places that the hostage, described as a prince, lived or visited while in the region.  Xuanzang's arrival likely stirred the imagination of people who likely knew that the Tang were out there, but it was such a seemingly impossible distance for most people.  And yet here was someone who had traveled across all of that distance.  One of the monasteries that claimed to have been founded because of that ancient Han prince invited Xuanzang to stay with them.  Although it was a Theravada monastery, Xuanzang took them up on the offer, both because of the connection to someone who may have been his countryman, but also because of his traveling companion, Prajnakara, who was also a Theravada monk, and may not be comfortable staying at a Mahayana monastery. Xuanzang spends a good deal of ink on the stories of how various monasteries and other sites were founded in Kapisa and the surrounding areas.  He must have spent some time there to accumulate all of this information.  It is also one of the places where he seems to have hit at least twice—once on the way to India, and once during his return journey. The King of Kapisa is said to have been a devotee of Mahayana Buddhism.  He invited Xuanzang and Prajnakara to come to a Mahayana monastery to hold a Dharma gathering.  There they met with several leading figures in the monastery, and they discussed different theories.  This gathering lasted five days, and at the end, the king offered Xuanzang and the other monks five bolts of pure brocade and various other gifts.  Soon thereafter, the monk Prajnakara was invited back to Tukhara, and so he and Xuanzang parted ways. And it was about time for Xuanzang to continue onwards as well.  From Kapisa, he would travel across the “Black Range” and into Lampaka.  This may refer to the area of Laghman or Jalalabad.  Today, this is in modern Afghanistan, but for Xuanzang, this would have been the northwestern edge of India.  He was almost there. And so are we, but we'll save his trip into India for next episode. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

Together with Fr. Mike, we examine some of the different explanations for God's existence outside of the Catholic understanding, such as Pantheism, Dualism, Manichaeism, and Deism. Fr. Mike explains that while some understanding of man's origin can be perceived through human reason and the natural world, we also need Revelation, as it answers many questions about creation we could never possibly hope to answer with reason alone. Today's readings are Catechism paragraphs 285-289. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Watch the video version here!:  https://youtu.be/0WqtJHVdn2M Welcome, to episode #99 of The Exploring Antinatalism Podcast! A podcast, showcasing the wide range of perspectives & ideas throughout Antinatalism as it exists today, through interviews with Antinatalist & non-Antinatalist thinkers & creators of all kinds - now running 5 years strong! I'm your host, Amanda Sukenick, and today, I'm speaking with the director of Neo-Manichean church, The Ekklesia of Light – Oscar Manzano!http://manichee.com/ https://www.ekklesiaoflight.com/ https://www.reddit.com/r/manichaeism/ Discord: https://discord.gg/Y9an4DK https://www.patreon.com/theekklesiaoflight https://www.etsy.com/shop/EkklesiaOfLight The Ekklesia Of Light YT channel: https://www.youtube.com/@EkklesiaOfLight1023 Oscar's other interview: https://youtu.be/f2NvlvRw8R4?si=AppzTSjcXSS2XAU8 Kohl Nelson: https://www.youtube.com/@KohlNelson/videos Response # 2 to the Five Flames Podcast: Natalism, the Suffering Jesus, Augustinianism & Grace only.: https://www.youtube.com/watch?v=UZzanjaKeJs

The Primate of the United States explores Gnosis in the traditions of Zoroastrianism, Manichaeism, and Ilm-e-Khshnoom - owing to the length of the original presentation and time-limits in the Conclave session- this talk is in two parts, joined together in a single presentation.

Merriam-Webster's Word of the Day for October 30, 2024 is: syncretism • SING-kruh-tiz-um • noun Syncretism refers to the combining of different forms of belief or practice. // As a scholar of religion, Laila is especially interested in the syncretism of Manichaeism, which was influenced by Christianity, Buddhism, and Zoroastrianism. See the entry > Examples: "Explore the archaeological wonders of Chavín de Huantar, where history comes alive. This village, steeped in cultural richness, provides a journey into Peru's ancient past. 'The village of Chavín de Huántar is an example of how tourism can foster syncretism between religious traditions and ancestral cultural elements, generating experiences with a positive impact for the population and improving the quality of life of its residents,' said the UNWTO [United Nations World Tourism Organization]." — Laura Begley Bloom, Forbes, 26 Nov. 2023 Did you know? The ancient Greeks used the term synkrētismos to refer to Cretan cities allied in opposition to a common enemy. In the early 17th century, English speakers adopted the term in the anglicized form syncretism to refer to the union of different religious beliefs. Three centuries later, lexicographers of the 1909 edition of Webster's New International Dictionary of the English Language added a new definition of syncretism ("the union or fusion into one or two or more originally different inflectional forms, as of two cases"), but this specialized sense is rarely encountered outside of the field of linguistics. Some related terms that you are more likely to encounter are syncretize ("to attempt to unite and harmonize"), syncretist ("one who advocates syncretism"), and syncretic and syncretistic ("characterized or brought about by syncretism").

In this episode, John Vervaeke and Harvard professor Charles Stang explore the concept of the 'daimon'', stemming from Stang's book Our Divine Double. John and Charles discuss semi-autonomous entities in psychological and philosophical contexts, linking ancient wisdom and modern cognitive science. Key topics include Socratic 'daimonion', Platonic thought, phenomenology of visionary encounters, and cultural ontology. They emphasize the embodied, embedded, enacted, and extended nature of cognition, highlighting the relevance of understanding these phenomena amid emerging technologies like AGI and virtual realities. The episode calls for Socratic self-awareness to navigate these transformative potentials and risks. Charles Stang is a Professor of Theology at Harvard Divinity School and Director of the Center for the Study of World Religions. His research focuses on ancient Mediterranean religions, Neoplatonism, and contemporary philosophy and spirituality. His research and teaching focus on the history of Christianity in the context of the ancient Mediterranean world, especially Eastern varieties of Christianity. More specifically, his interests include: the development of asceticism, monasticism, and mysticism in Christianity; ancient philosophy, especially Neoplatonism; the Syriac Christian tradition, especially the spread of the East Syrian tradition along the Silk Road; other philosophical and religious movements of the ancient Mediterranean, including Gnosticism, Hermeticism, and Manichaeism; and modern continental philosophy and theology, especially as they intersect with the study of religion. Notes:  (0:00) Introduction: Welcome to the Lectern (2:30) Charles Stang, Background, Framework (4:45) John's Experience and Dialogue with Hermes (IFS)  (7:45) IFS (Internal Family Systems) - a psychotherapy model that focuses on dialoguing with various parts of the self (10:00) Platonic Tradition and Daimonology (15:00) Socrates and the Concept of Daimonion in Plato's Apology (20:40) Real-Life Accounts of Felt Presence (28:00) Socrates' Complex Relationship with the Imaginal (33:00) Socrates' Authority vs. Rational Argument (41:30) Corbin's Notion of the Imaginal (46:30) Daimonology and Angelology - Encounters with the Higher Self (49:00) The Role of Hermes in Personal Encounters (54:30) Lucid Dreaming and Cognitive Science (1:03:30) The Interplay of Subjective and Objective Realities (01:12:00) Concluding Thoughts and Future Directions   ---  Connect with a community dedicated to self-discovery and purpose, and gain deeper insights by joining our Patreon. The Vervaeke Foundation is committed to advancing the scientific pursuit of wisdom and creating a significant impact on the world. Become a part of our mission.   Join Awaken to Meaning to explore practices that enhance your virtues and foster deeper connections with reality and relationships.   John Vervaeke: Website | Twitter | YouTube | Patreon     Ideas, People, and Works Mentioned in this Episode   Plato, Apology Plato, Republic Charles Stang, Our Divine Double John Geiger, The Third Man Factor: Surviving the Impossible Henry Corbin, The Man of Light in Iranian Sufism Henry Corbin, Alone with the Alone: Creative Imagination in the Sufism of Ibn 'Arabi' Gregory Shaw, Theurgy and the Soul: The Neoplationism of Iamblichus Socrates Socratic philosophy Daimonion (Divine sign) David Gordon White, Daemons Are Forever: Contacts and Exchanges in the Eurasian Pandemonium Porphyry, Life of Plotinus Daimonology Paul VanderKlay Christopher Mastropietro Carl Jung Theurgy Internal Family Systems (IFS) Quotes: "Socrates' daimonion was unique in that it only ever told him ‘no,' which highlights its role as a dissuading force rather than a guiding one." — Charles Stang (13:30)   “One of the things that seems to be a requirement for rationality is a metacognitive ability, ability to step back and reflect, and know, become aware of your cognition so that you can redirect it. In fact, that seems to be an essential feature. If you don't have that, if your attention and intelligence couldn't ever do this reflective thing, then it's hard to know how you could ever be rational in the, in the way we seem to indicate like noticing bias or noticing fallacy or noticing misdirection.” — John Vervaeke (39:40)  

St. Augustine of Hippo (part 2) - From Pope Benedict's audience: After his Baptism, Augustine decided to return to Africa with his friends, with the idea of living a community life of the monastic kind at the service of God. However, while awaiting their departure in Ostia, his mother fell ill unexpectedly and died shortly afterwards, breaking her son's heart. Having returned to his homeland at last, the convert settled in Hippo for the very purpose of founding a monastery. In this city on the African coast he was ordained a priest in 391, despite his reticence, and with a few companions began the monastic life which had long been in his mind, dividing his time between prayer, study and preaching. All he wanted was to be at the service of the truth. He did not feel he had a vocation to pastoral life but realized later that God was calling him to be a pastor among others and thus to offer people the gift of the truth. He was ordained a Bishop in Hippo four years later, in 395. Augustine continued to deepen his study of Scripture and of the texts of the Christian tradition and was an exemplary Bishop in his tireless pastoral commitment: he preached several times a week to his faithful, supported the poor and orphans, supervised the formation of the clergy and the organization of mens' and womens' monasteries. In short, the former rhetorician asserted himself as one of the most important exponents of Christianity of that time. He was very active in the government of his Diocese - with remarkable, even civil, implications - in the more than 35 years of his Episcopate, and the Bishop of Hippo actually exercised a vast influence in his guidance of the Catholic Church in Roman Africa and, more generally, in the Christianity of his time, coping with religious tendencies and tenacious, disruptive heresies such as Manichaeism, Donatism and Pelagianism, which endangered the Christian faith in the one God, rich in mercy. And Augustine entrusted himself to God every day until the very end of his life: smitten by fever, while for almost three months his Hippo was being besieged by vandal invaders, the Bishop - his friend Possidius recounts in his Vita Augustini - asked that the penitential psalms be transcribed in large characters, "and that the sheets be attached to the wall, so that while he was bedridden during his illness he could see and read them and he shed constant hot tears" (31, 2). This is how Augustine spent the last days of his life. He died on 28 August 430, when he was not yet 76. We will devote our next encounters to his work, his message and his inner experience. The post St. Augustine of Hippo, Part 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

In this episode, Ellen explores the complex concept of shame in the context of sex and intimacy for Catholic women. Drawing insights from St. John Paul II's "Love and Responsibility," she discusses the dual nature of shame—its protective aspect to prevent objectification, and its role in seeking true love. Ellen delves into how positive shame safeguards intimacy, while emphasizing the need to eliminate negative shame influenced by purity culture and Manichaeism. She explains how love can absorb shame in a healthy marital relationship, ensuring respect and the true value of each person.___________________________________ Did we mention a book on this week's episode? Click here for our recommended books! Have a question you want to hear answered on a future podcast episode? Click Here to submit questions! Looking for support around sexuality, NFP, sexual ethics, or something we talked about in this episode? Click here to learn more about Ellen's 12 week coaching program. Reach out at instagram.com/chartingtowardintimacy/ or email us at ellen@vinesinfullbloom.comThe Charting Toward Intimacy Exclusive Community is now closed, if you would like to support the podcast, please consider purchasing one of our courses: vinesinfullbloom.com/courses

We review the absurdity of viewing ethics and truth as depending on person, group or culture, like it would for one's taste in ice cream or music.In Messiah: 2030 ­ an astounding, bold and very biblically focused little book ­ Clive Douglas Campbell makes the case that biblical and historical chronology, as well as the figurative meanings of biblical texts, indicate the year but not the day and hour of the coming of the Messiah, God¹s King Who is coming to reign. In addition to a strong case being made for a seven-millennia plan and time line of God, Campbell puts forward some astounding new thoughts:Between probably 4 1/2 billion B.C. and 3966 B.C., the earth was further from the sun. The creation "week," which began in 3970 B.C., was seven years long. The moon is a figure for the Holy Spirit in the fourth "day" of the creation "week." The garden of Eden was at the site of Jerusalem. God likely tilted the earth's axis at the Fall. The World Trade Center Towers are in the Bible. The fifth Arab-Israeli war will be over in 2003. Animal sacrifices at a rebuilt temple in Jerusalem will begin about 2020. At the Rapture, in 2023, the Lord will return with Moses and Elijah,both who have immortal bodies, to receive "the dead in Christ" and those "who are alive and remain," respectively. The Antichrist will come out of the ten-nation C.I.S.Druze (/ˈdruːz/ DROOZ;[19] Arabic: دَرْزِيّ, darzī or دُرْزِيّ durzī, pl. دُرُوز, durūz), who call themselves al-Muwaḥḥidūn (lit. 'the monotheists' or 'the unitarians'),[20]are an Arab and Arabic-speaking esotericethnoreligious group from West Asia who adhere to the Druze faith, an Abrahamic, monotheistic, syncretic, and ethnic religion whose main tenets assert the unity of God, reincarnation, and the eternity of the soul.Most Druze religious practices are kept secret. The Druze do not permit outsiders to convert to their religion. Marriage outside the Druze faith is rare and strongly discouraged. The Druze maintain Arabic language and culture as integral parts of their identity, and Arabic is their primary language.The Epistles of Wisdom is the foundational and central text of the Druze faith. The Druze faith originated in Isma'ilism (a branch of Shia Islam),and was influenced by Christianity, Gnosticism, Neoplatonism, Zoroastrianism, Gandharan Buddhism, Manichaeism,Pythagoreanism, and other philosophies and beliefs, creating a distinct and secretive theology based on an esoteric interpretation of scripture, which emphasizes the role of the mind and truthfulness. Druze believe in theophany and reincarnation.

Transcript Address: https://share.descript.com/view/mD2bkZXa9UOJoin us as Garry of the History in the Bible Podcast and Steve explore alternative historical scenarios within early Christianity, focusing on potential impacts if Marcionism or Manichaeism had predominated over orthodox Christianity. Garry and Steve delve into the history and principles of these movements, their potential to reshape Christian doctrine by excluding Judaic elements or integrating with other religions, and the socio-political consequences within the Roman Empire. In this conversation we also touch on the role of Constantine in legalizing Christianity, the influence of Arianism, and how different religious trajectories could have affected the spread of Islam in Europe.  00:00 Diving Into Speculative History: The Marcionite Scenario00:02 Exploring the Impact of Marcionism on Early Christianity00:20 The Rise and Fall of Marcion in Rome02:16 What If Marcionism Had Prevailed? 03:52 Transitioning to Dutch Influences on English04:50 Speculating on Marcionism's Potential Influence07:49 Introducing the Manichean Challenge to Christianity08:07 The Spread and Influence of Manichaeism09:47 Debating Manichaeism's Threat to Christianity17:58 Exploring the Potential of Arianism24:40 Concluding Thoughts on Religious Speculations  You can learn more about the History of Papacy and subscribe at all these great places: https://atozhistorypage.start.pageTo Subscribe: https://www.spreaker.com/show/history-of-the-papacy-podcast_1Email Us: steve@atozhistorypage.comSupport Us on Patreon: https://www.patreon.com/historyofthepapacyParthenon Podcast Network: parthenonpodcast.comThe History of the Papacy on YouTube: https://www.youtube.com/@atozhistoryHelp out the show by ordering these books from Amazon! https://smile.amazon.com/hz/wishlist/ls/1MUPNYEU65NTFMusic Provided by:"Sonatina in C Minor" Kevin MacLeod (incompetech.com)"Funeral March for Brass" Kevin MacLeod (incompetech.com)"Crusade Heavy Perfect Loop" Kevin MacLeod (incompetech.com) Agnus Dei X - Bitter Suite Kevin MacLeaod (incomptech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/

Today we're discussing the Whore of Babylon! This is a bit of an offshoot of the sex magick topic because it covers the idea of polarities in the occult, Christianity and other sex related ideas. Topics include:The TikTok Ban/Steal: Is this the end of Josie's TikTok CornerFeminine/Masculinity Electric Theory Michelle Bloom quote from @BrookeChaseStudio on IGOriginal Sin, Gnosticism, Manichaeism, St AugustinJosie's "Lilith Fair" and Eye GazingWhore of Babylon history: John Dee wife swapping, Crowley and moreBlue collar vs white collarFULL SHOW NOW UP AD-FREE with early access on Patreon.com/BreakingSocialNorms and Apple Podcast Premium; free feed gets it in two days!—You can now sign up for our commercial-free version of the show with a Patreon exclusive bonus show called “Morning Coffee w/ the Weishaupts” at Patreon.com/BreakingSocialNorms  OR subscribe on the Apple Podcasts app to get all the same bonus “Morning Coffee” episodes AD-FREE with early access! (*Patreon is also NOW enabled to connect with Spotify! https://rb.gy/r34zj)-Check out the index of all supporter ad-free episodes here: https://www.patreon.com/posts/55009895-Follow Josie Weishaupt on IG for dogs, memes and show discussions: instagram.com/theweishaupts2 (*now under new management- Josie's running it and reading all the comments!)Want more?…—Sign up for the free email newsletter for updates at BreakingSocialNorms.com—Index of all previous episodes on free feed: https://breakingsocialnorms.com/2021/03/22/index-of-archived-episodes/—Leave a review or rating wherever you listen and we'll see what you've got to say!Follow us on the socials:-instagram.com/theweishaupts2/Check out Isaac's conspiracy podcasts, merch, etc:-AllMyLinks.com/IsaacW-Occult Symbolism and Pop Culture (on all podcast platforms or IlluminatiWatcher.com)-Isaac Weishaupt's book are all on Amazon and Audible; *author narrated audiobooks

Apologies for any degradation of the sound quality.  This was recorded while we were traveling, and the room setup was not ideal, so if sounds like I'm in a cave, you know why ;) This episode we head over to the continent to kick off the Tang dynasty.  The Tang dynasty was extremely influential on Yamato and later Japan, as well as the rest of East Asia.  And so we'll take a look at how it got its start and how it expanded along the silk road, while at the same time talking about the literally cutthroat politics of the period.  Especially in the royal house.  Nobody fights like family. For more information, check out the podcast webpage:  https://sengokudaimyo.com/podcast/episode-104   Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is episode 104: A Bloody Start to a Golden Age It was early in the morning on the fourth day of the sixth month of the ninth year of Wu De.    Brothers Li Jiancheng, Crown Prince, and his younger brother, Li Yuanji, were more than a bit annoyed--Their brother had apparently slandered them to their father, the Emperor, claiming that they had had illicit relationships with his concubines.  Although the accusations were false, they still had to come to the palace to clear their names.  So they left the crown prince's residence at the Eastern Palace and were traveling on horseback with a retinue of men through the private, forested royal park north of the city towards the Xuanwu Gate—the northern gate to the palace and to the great city of Chang'an. As they approached Linhu Hall, they noticed something was afoot: there were soldiers in the park, headed their way. It was immediately apparent that the accusations had been a ruse, and their brother meant for more than just to tarnish their honor.  As they fled eastward, back towards the Eastern palace, their brother, Li Shimin, came galloping towards them and called out to them.  Li Yuanji tried to draw his bow, but couldn't get to it in time, and Li Shimin shot and killed Li Jiancheng, their older brother and the crown prince. Li Yuanji himself fell from his horse as he dodged arrows from the attacking troops, but Li Shimin also became entangled in the brush of the park and had to dismount.  Li Yuanji ran up to his brother and tried to strangle him with his bow string, but soon he was chased off by reinforcements.  Li Yuanji fled on foot to Wude Hall, where he was finally caught and struck down with arrows.  Li Shimin's forces struck off the heads of the two murdered princes, and took them to the Xuanwu gate, where opposing forces were still fighting.  Seeing the heads of the two princes, it was clear that Li Shimin's ambush was victorious, and the princes' forces quickly dispersed. Three days later, the victorious Li Shimin was instated as the new crown prince.  Two months later, his father, Li Yuan, known to history as emperor Tang Gaozu, abdicated in favor of his son, who came to power as Emperor Taizong.  This was the start of the Zhenguan era, which would come to be seen as a golden age in the history of the various Chinese empires. --------------- Alright, so as may be apparent, we are deviating a bit from our discussion of Yamato to look at some of the events on the continent.  This is because the rise of the Tang dynasty would have an incredible impact on the Japanese archipelago.  For one, it was the alliance between the Tang and Silla that would eventually mean the removal of Yamato and its allies from the Korean peninsula.  In addition, however, the Tang dynasty's access to the silk road and its grandiose government would become an exemplar for Yamato and many other polities who wished to demonstrate their political and cultural sophistication.  Many of the laws and even court dress would mimic that of the Tang court—with a local flare, of course.  In addition, the Tang dynasty brought a relative stability to the continent that would last for over two hundred years.  Of course, none of that was known at the outset, and like many previous kingdoms, the Tang dynasty was born out of bloodshed. We've mentioned several times how the Sui Dynasty was growing increasingly unpopular in the late 6th and early 7th centuries.  Wars continued to cost money and lives, as did the giant public works projects of the periods - though the Grand Canal would be one of the greatest constructions of any age, uniting the Yangzi and Yellow River basins in myriad ways, powering the regions' economies for centuries to come. Into this Sui period came a man of the Li family named Yuan.  We mentioned him back in episode 102, but I figured he could do with a little more backstory.  Li Yuan's family originated in the frontier regions.  Official biographies had connected him to the founder of the Western Liang dynasty, and his family had served in various roles as the different northern kingdoms rose and fell.  The Li family had been providing military service since the time of Yuan's great-grandfather, and Li Yuan himself had been serving since the early 600s.  He was made a general and placed in charge of the Dongguang pass  in the Taihang mountains.  There, he largely stayed out of the limelight.  At one point, he was summoned to the palace and rather than going he feigned illness, instead. You see, around this time there was a prophecy flying around that someone with the surname of Li would try to take the throne from Sui Emperor, Emperor Yang, so it may have been in Li Yuan's best interest to avoid the court and anything that could draw Emperor Yang's suspicions.  He continued to do everything in his power to make himself seem unthreatening, even as rebellions were breaking out across the Empire. In 614, the Sui army was defeated by Goguryeo, and the Sui court was plagued by numerous uprisings.  Li Yuan may have sat it out if it weren't for his son, Li Shimin.  Like many youthful individuals, Li Shimin was less than invested in the current administration.  He and several of his close acquaintances began to scheme behind his father's back, with plans to join the other uprisings and hope to take a piece of the pie.  Eventually, they blackmailed Li Yuan into marching on the capital of Daxingcheng in 617, threatening to expose several illicit relationships from his time at the court—relationships that would have surely put him at odds with the Emperor.  At the same time, Emperor Yang had fled to the southern capital along the banks of the Yangzi River, but his son and heir, Yang You, was still in the capital.  Li Yuan marched on imperial city of Daxingcheng, near the ancient capital of Chang'an, claiming that he was coming to protect the young heir. Taking control of the capital city put Li Yuan at odds with imperial forces, who did not necessarily accept Li Yuan's altruistic claims.  Li Yuan and his sons, including Li Shimin and Li Jiangcheng, were drawn into fighting.  Even Li Yuan's daughter, Pingyang, the wife of general Chai Shao, contributed to the war effort.  She personally raised an army and led it into battle, becoming the first female general of what would be known as the Tang dynasty. In 618, Emperor Yang of Sui was assassinated by another general, Yuwen Huaji, and the throne passed to his son, Yang You, known as Emperor Gong of Sui.  However, Li Yuan pressured the newly made Emperor Gong to yield the throne to him.  Since Li Yuan had inherited the title “Duke of Tang” from his paternal line, he used that as the name of his new dynasty, and became known as Tang Gaozu—the High Founder of Tang. It wasn't enough to simply take the throne, though.  There were still many other warlords looking to take his place.  After all, unification had only come about some thirty or forty years prior.  Up to that point, there had been numerous, often competing kingdoms, especially in the north.  It was quite possible that the Sui dynasty was just a fluke, and most people no doubt expected the empire to fall once more into chaos. Still, although he definitely had to back it up with military might, often led by his sons and close confidants, Li Yuan went about the process of enacting his sovereignty.  This included various state rituals, as well as a reform of the administration.  For one thing, they renamed the capital.  Daxingcheng had been built nearby the ancient capital of Chang'an, and so they renamed Daxingcheng to the ancient name of Chang'an. In addition, he sought out various supernatural portents.  He also enjoyed the support of various Daoists, who believed that the founder of Daoism, Laozi, was from the Li family.  There was a belief at the time that a messianic ruler from the Li family would bring about the Daoist millennium.  And to better understand that, it may be useful to understand a little bit about Daoism. Daoism, first and foremost, is one of the more well known religions to come out of China, and often is found side by side what would seem to be its polar opposite, Confucianism.  However, the two have more in common than one might at first assume. The believed founder of Daoism is known as Laozi, though some later sources, including the Qin dynasty “Records of the Grand Historian”, by Sima Chen, would claim for him the name Li Er.  Laozi was said to have been a scholar who abandoned the world, and as he was leaving the empire for parts unknown, an astute guard recognized him and requested that before he left that he write down his accumulated wisdom before he would let the old sage leave.  That became the work known as the Dao De Jing, or the Classic of the Way and Virtue. The opening of the Dao De Jing is rather famous: Dao ke Dao, feichang Dao. Or, according to one translation:  The Dao that can be known is not the eternal Dao. However, no English translation truly does the original justice. Traditionally, Laozi is said to have been a contemporary of Confucius, and some of the earliest writings on him, in the Warring States period writings of Zhuangzi, often show Confucius in awe of Laozi.  That said, most tend to agree that Laozi himself likely never existed, and that the Dao De Jing was assembled over the years from various poems and sayings that fit with the general theme of formlessness and a general concept of following the Way, a rather ill defined concept of natural order, one which humans are constantly pushing against, often to our detriment. Truth is that both Confucius and Laozi—or whomever compiled the Dao De Jing—wrote about a thing called the “Dao” or “Way”.  Confucius was often talking about the “Way of Heaven”, describing an ordered universe where balance was kept by everyone remaining in their proper place, creating a series of rules around strict, hierarchical relationships, such as those between a father and son, or the ruler and subject.  According to Confucian thought, as long as things on Earth were properly ordered, that order would be reflected in the Heavens, and all of creation would be ordered as well. In Daoism, it is much less about attempting to order the universe, but rather about giving in to your natural place in the universe.  This is a much simplified version of both religions, but in general, where Confucianism tended to see serving at court as a virtue, Daoism tended to reject official life.  For many court officials, they would embrace Confucian ideals in their official lives, but often seek out Daoist pleasures in their free time. Religious Daoism, where it became more than simply a philosophical ideal, appears to have coalesced around the Han dynasty.  There are Daoist temples, though in this instance it is often intertwined with many other Sinitic philosophies and beliefs.  Thus things like the Queen Mother of the West and the Peaches of Immortality could be included in Daoist practice.  Things like the Yijing, the Book of Changes, and various divination methods could also be included. In many cases, “Daoist” seems to be used less to refer to a strict adherent to the philosophy of the supposed Laozi, and more as a general catchall for various folk beliefs.  Thus many people see the images of the Queen Mother of the West on Han Dynasty mirrors imported to Japan as evidence of a Daoist influence on the archipelago, while others note the lack of the further panoply of religious accoutrements that we would expect if it was truly a “Daoist” influence, and not just a few folk beliefs that made their way across the straits. However, by the time that Li Yuan was coming to the throne there was a thriving Daoist community in the Sui and burgeoning Tang dynasties, and if they believed that Li Yuan was an incarnation of Laozi—or at least a messianic descendant—who was he to dissuade them of such a notion? Li Yuan reached back into the past in other ways as well.  For one, he would reinstitute the Northern Wei “equal-field” system of state granted land, along with a system of prefectures and districts to help administer it.  This was largely an effort to help fill up the coffers, which had been emptied by the Sui and constant warfare, while also emphasizing state ownership of land, with individuals being mere tenants.  It also helped bring back into cultivation lands that had long lain fallow, often due to the constant fighting of the previous centuries. In 621, Li Yuan ordered the minting of new copper coins to help stabilize the currency.  Later Sui currency had been devalued by numerous forgeries as well as official debasement—mixing in less valuable metals to make the coins, while attempting to maintain the same denominations as before.  These new coins were meant to restore faith in the currency, but shortages would continue to plague the dynasty throughout its history, leading to the use of cloth as a common medium of exchange and tax payment, something that was also common on the archipelago, along with other goods, in lieu of rice or money. By 624, Li Yuan also announced a new legal code based on the old Han era code, although this was quickly expanded, since the needs of the code from the 3rd century Now initially, for all of their claims to the entire geographic area of the Sui dynasty, the newly established Tang dynasty really only had effective control over a small are of Guanzhou—the area around Chang'an itself.  Li Yuan hadn't been the only one to rise up, and just because he had declared himself the new emperor didn't mean that the other warlords were just giving up.  It wasn't like they had reached the end of a football match and everyone was now just going to go home. And so he and his sons found themselves campaigning for at least the next five years, and that was against the active threats.  Plenty of local elites, especially along the Yellow River basin, simply opted to hole up in their fortified settlements.  After all, they had no guarantees that this new Tang dynasty would last longer than any of the others in the past several centuries.  Often these local elites came under nominal vassalage of the Tang—and probably any other warlord that showed up—but in reality, based on how we see the Tang administration at work, it seems they were primarily left to their own devices, at least early on.  After all, Li Yuan and his sons had plenty of active threats to worry about. And it was definitely his sons who bore the brunt of the work.  Li Jiancheng, the eldest son, who would eventually be named Crown Prince, and Li Shimin each took charge of various troops against  the threats to the new Tang empire.  And they were, for the most part, successful.  They eventually brought a majority of the former Sui territory under their control, such that by 623 internal resistance had begun to wane, and by 624 the situation was largely under control. At least internally.  To the north and west there was another threat:  The khaganate of the Göktürks. Now for many people, if you hear “Turks” you might immediately think of the Ottomans in the region of modern Turkiye.  However, that is not where the Turkish people originated from.  In fact, the first mention of Turkic people appears to be out of the Altai mountains, in modern Mongolia, from around 545.  They appear to have been a nomadic group, as were many of the people of the steppes of central Eurasia.  By 551, only a short time after they were first documented by outside groups, they had established the Göktürk, or Celestial Turk, Khaganate, based in the Mongolian plateau.  From there they expanded in the 6th century, at one point spanning from the Byzantine and Sassanid Persian empires in the west all the way to the kingdoms and empires of the Yellow River basin in the east. Many of the ethnic Han kingdoms that clashed with the Göktürks instituted practices of basically paying them off to prevent raids and invasions of their territory.  Shortly after the founding of the Sui dynasty, the Turkic Khaganate split in two, after the death of the khagan, and so the Sui and Tang were actually dealing with what we know as the Eastern Turkic Khaganate.  They were known to the ethnic Han people as the Thuk-kyat people, a term that today is often transcribed as Tujue, due to the shift in Sinic pronunciation over time.  “Tujue” is often how you'll see it rendered in sources referencing Chinese documents. The Eastern Turkic Khaganate remained an issue for the Sui and Tang dynasties.  Initially, when the uprisings against the Sui began, the Göktürks actually pulled back for a bit, hoping to allow the internal conflicts to weaken their eastern neighbors, but as they saw the direction things were taking, with the Tang dynasty solidifying their power, they began to launch invasions and harass the border, forcing the Tang dynasty to send troops.  Initially Li Yuan attempted to by off the Eastern Turks, as previous dynasties had done, but while they were happy to take his money, the invasions did not stop. Eventually, things got so bad—and the internal conflicts were in a stable enough state—that Li Yuan, decided to send a force against them.  A fairly straightforward decision, supposedly, except, well… Throughout all of this conflict, Li Jiancheng and Li Shimin had been building up their own influence.  Li Jiancheng, as the eldest son of Li Yuan, was the Crown Prince, but Li Shimin had built up his own power and influence, to the point that Li Jiancheng and his other brother, Li Yuanji, were starting to look at how they could take care of him before he got so powerful and popular that Li Yuan was tempted to make him Crown Prince instead of Jiancheng.  At one point, Li Yuanji proposed inviting Li Shimin over and just having him killed, but Li Jiancheng balked at such direct and obvious fratricide. Instead, Li Jiancheng reportedly pushed his younger brother into positions that would possibly get him killed, but Li Shimin continued to succeed, thwarting his brother's plans and growing his own fame and power in the process. Finally, Li Jiancheng decided to take a different approach, and he suggested to his father that the army to defend the empire against the Turks should be led by none other than Li Yuanji.  This would mean moving a large portion of the army out from under Li Shimin's command to his brother, Li Yuanji, who would also accrue much of the fame and respect if he proved successful.  This was a huge blow to Li Shimin, who had heard rumors that his brothers were out to get him. Before setting out on such a campaign, it would have been expected that Li Shimin and his other brothers turn out to wish Li Yuanji success in his campaign.  That would have put Li Shimin in an extremely vulnerable position, where he could be arrested or even killed, without the usual protection of his own forces.  And so Li Shimin decided to be proactive. Before the campaign could set out, Li Shimin submitted accusations against Li Jiancheng and Li Yuanji that they were having illicit relations with the concubines of their father, the emperor.  This got Li Yuan's attention, and he called both of his sons back to the palace to investigate what was going on.  This is what led to that fateful incident known as the Xuanwu Gate Incident.  Unbeknownst to Li Yuan or his other sons, Li Shimin had forces loyal to him take over the Xuanwu gate the night before Li Jiancheng and Li Yuanji were to have their audience.  Ideally, at least from Li Shimin's position, they would have both been assassinated at Xuanwu gate, but as I noted at the start of the episode, things did not go exactly to plan.   There were several moments where a single stray arrow could have completely changed the course of things, but in the end, Li Shimin was triumphant. As the fighting was going on, Li Yuan heard the commotion.  Apparently he had been out in a boat on the lake in the palace enclosure—and yes, you heard that right, the palace included a lake, or at least a very large pond, such that the emperor could partake in a lazy morning upon the water.  When he heard the commotion, he guessed that the tensions between his sons must be at the heart of it, and even surmised that Li Shimin was likely behind it.  He got to shore and surrounded himself with courtiers, including known comrades and acquaintances of his son, Li Shimin. Eventually, a representative of Li Shimin arrived, and he told the court that Li Jiancheng and Li Yuanji had risen up in rebellion, but that Li Shimin had had them both put to death.  With Li Shimin's troops literally at the gates of the palace, and Li Jiancheng and Li Yuanji not exactly able to defend themselves, the accusation stood.  Several days later, no doubt under pressure from Li Shimin, Emperor Tang Gaozu, aka Li Yuan, officially made Li Shimin the Crown Prince.  Two months later, he abdicated in favor of Li Shimin, who came to power as Tang Taizong in 626 CE.  Li Yuan himself took on the title of Retired Emperor, and continued to live life in the palace, but with a much reduced impact on the political affairs of the empire. Li Shimin himself took the reins of power immediately, and set about cementing his rule in several different ways.  First off, to offset his particularly unfilial method of coming to the throne, Li Shimin engaged in performative Confucian virtue signaling.  He played the part of the dutiful son, at least in public, providing for his retired father and attempting to act the part of the sage ruler.  This was somewhat impeded by the cold relationship he and his father appear to have maintained after that point—apparently killing your siblings and forcing your father to abdicate are not exactly the kinds of bonding experiences that bring a father and son closer together.  Still, that was mostly kept in the confines of the private areas of the palace.  Publicly, he gathered accomplished military and civilian officials, and made sure to seek out their opinion.  The era of emperor Tang Taizong is known as the Zhenguan era, lasting from roughly 627 to 649, and it was considered to be synonymous with good governance by later historians and philosophers.  Granted, most of the examples of good governance only lasted long enough for Li Shimin to establish himself in his position as emperor.  Once he had solidified his power, and felt secure in his position, his rule changed to a more traditional and authoritarian model. Regarding the threat of invasion from the Eastern Turkic Khaganate, Li Shimin met the Turks at the Wei River, where he accused them of invading Tang territory and demanded restitution.  The Turks were impressed enough by his forces that they agreed to settle, offering thousands of horses and other goods, but Li Shimin declined their attempts to make it good.  Eventually, Li Shimin supported some of the more disaffected members of the Turkic Khaganate in a coup, and by 630 the Eastern Turkic Khaganate and their gateway to the Silk Road was under Tang dynasty control.  The Turks granted Li Shimin the title of Heavenly Khagan, placing him over both the Tang dynasty and the Eastern Turkic Khaganate. He then went about resettling surrendered Eastern Turks while sending agents to foment rebellions and civil wars in the Western Turkic Khaganate, which controlled the area from Yumenguan, the Jade Gate, west of Dunhuang, all the way to Sassanid Persia.  Dunhuang is an oasis city at the western end of the Gansu corridor, and the Jade Gate was considered to be the entry way to the Western Regions. As Emperor Taizong, Li Shimin placed a puppet Khagan on the throne of the Western Turkic Khaganate in 642, and then sent numerous campaigns against the Western Turks in a series of wars against those who hadn't simply given in to his will—first against the kingdom of Gaochang, a city cut from the rock of a giant plateau, and then on to the cities Karashr—known today by the Chinese name of Yanqi—and on to Kuqa.  The campaigns would outlive Emperor Taizong himself, and the khaganate was completely annexed by 657, giving the Tang dynasty complete mastery over at least one part of the silk road out to Sassanid Persia and the west. This would be huge, not only for the Tang dynasty, but for all of the cultures on the far eastern end of that silk road.  There would be an increase in material and cultural items that traversed the routes.  Chinese court dress even came to incorporate Turkic and Sogdian dress and clothing styles, which would eventually make their way to the Japanese archipelago, where they would take the tailored, round-necked collar designs for their own, eventually changing them, by the late Heian era, into their own distinctive garments. It also opened a route to India for those Buddhist scholars who wished to go and study at the source, such as it was.  As for Emperor Taizong, by the 630s, with his title as Heavenly Khagan, Li Shimin seems to have stopped worrying about performative Confucian virtues.  He took more direct control, and more often would quarrel with his ministers on various issues.  In 637 he also reworked the Tang legal code, further refining the law. At the same time, there were family matters he also had to attend to.  It seems like father, like son—while Li Shimin's eldest son, Li Chengqian was the Crown Prince, Shimin appeared to favor another son, Li Tai.  As such, these two brothers became bitter rivals.  Li Chengqian started to worry about his position as Crown Prince, and he consulted with some of his close advisors and confidants.  Their solution was not to take his brother out of the picture, but rather to take his own father out of the picture.  And so Li Chengqian reportedly entertained the idea of overthrowing his father, Emperor Taizong, at least as a thought experiment. And really, at this point, I have some suspicions that Li Shimin might very well have been a bit of an absentee father, because does Chengqian even know whom he is talking about trying to coup? Sure enough, Li Shimin learned about his sons extracurricular activities in 643 and he was less than happy with all of this.  Li Chengqian's defense, appears to have been that they only discussed it, they never went through with anything.  As such, some of Chengqian's conspirators were put to death, but Chengqian himself was simply reduced in rank to commoner status, stripped of his titles.  When he died a few years later, though, Li Shimin had him buried as a Duke, and a later emperor would even posthumously restore his rank as an imperial prince. Of course, the question came up as to just what to do about the Crown Prince.  Li Tai seemed the obvious choice, as he had clearly impressed his father with his apparent talent and skill.  However, it was pointed out that Li Tai's competition with his brother is what had led to Chengqian's fear and thoughts of rebellion in the first place.  He hadn't exactly been the model of filial virtue. In fact, if he hadn't been scheming, none of this would have taken place.  And so it was decided to pass him over and to create Li Zhi, a younger brother, as Crown Prince.  Li Tai himself was demoted, though only down to a minor princely state, and exiled from Chang'an, making it extremely difficult for him to influence politics.  Records of the time suggest this was an extremely difficult decision by his father, but one that he considered necessary for the responsible administration of government. All of this was taking place in the early 640s, but it wasn't the only thing that Li Shimin had on his mind.  With the Turkic threat being handled in the west, the emperor let his ambitions get the better of him, and he turned his eyes towards Goguryeo, to his northeast.  Previously, Emperor Yang of Sui had failed in his campaigns against Goguryeo, and that was one of the things that had led to the popular uprisings and rebellion that had taken down the dynasty.  Now, Emperor Taizong seemed determined to succeed where the prior dynasty failed. And so the Tang dynasty allied with the kingdom of Silla, hoping to force Goguryeo into a war on two fronts.  Silla was already expanding on the Korean peninsula, and a natural ally for the Tang dynasty.  Furthermore, they were far enough away that they weren't an immediate threat if they decided to go back on their part of the deal. Unfortunately for the Tang, these campaigns in 645 were not exactly a cake walk, and they handed Li Shimin his first defeat since the attempts to unify everyone under the Tang dynasty.  Not exactly a great look.  Relations with Goguryeo were normalized for a brief time, but then Emperor Taizong decided to give it another try.  They started gathering ships and men for another invasion, no doubt having played out why they had lost the previous go round and hoping that it would be better in round two. The invasions, however, would come to naught.  As it was being prepared, Tang Taizong grew ill.  He called off the invasion, and then, in 649, he passed away.  His youngest son, the Crown Prince Li Zhi, came to the throne as Emperor Gaozong.  The reign of him and his wife, Empress Wu Zetian, would have an enormous impact on the rest of the 7th century. Through all of this fighting, bloodshed, and politics, this set the stage for the future of the Tang dynasty, which would once again place the area of modern China in the center of what many considered to be the civilized world.  Besides being a center for Buddhist, Confucian, and Daoist religion, Chang'an became an extremely cosmopolitan city, with Sogdian and Turkic traders visiting the markets and establishing themselves in the city.  Many foreign families would adapt over time, integrating into the culture of their new home. These foreigners brought other ideas with them as well.  Zoroastrianism, a Persian religion, may have come eastward much earlier, but in the 6th and 7th centuries, both Manichaeism and Christianity—at least an eastern version of Christianity—had made inroads into the capital of Chang'an.  Manichaeism would have its ups and downs, especially in conflict with Buddhism.  Christianity, on the other hand, was not necessarily the Christianity of Rome, but typically connected with the Syriac church that existed in the Persian empire, where it was a decidedly minority religion.  Later proponents of Rome and the Latin rite would connect it with the supposed heresies of Nestorius, referring to the Church of the East as Nestorian Christianity, but this is not a term they would have used for themselves.  These religions kept some of their traditions, but also incorporated some aspects of the culture of their new home, such as the use of rice in place of bread in some rituals. This was an exciting time, and the court at Chang'an was fascinated with various customs of the Western Regions.  Music, clothing, and even pasttimes were influenced by contact with the western lands.  This would, in time, be passed on even to the archipelago.  For instance, the pipa was an instrument that had origins in the Western regions.  It is found in the area of modern China in at least the Northern Wei dynasty, but no doubt it grew more popular over time.  A version of this same instrument traveled west to Persia, where it became the oud, and further on to Europe, where it became the famous lute.  In the archipelago, the pipa became the Biwa, and while we can never be one hundred percent certain about early music, we have instructions from the Tang dynasty on music for the pipa, and Tang dynasty and early music, along with music from Goguryeo, came over to the Japanese courts in the form of gagaku, traditional Japanese court music, in the early 8th century. Moving forward in our story about the Japanese archipelago, we are going to see more and more about the kentoushi, the Japanese embassies to the Tang dynasty, and just what they would bring back.  At the same time, we will also see the reaction of the court to the alliance between the Tang and Yamato's largest competitor on the Korean peninsula, Silla.  That alliance, which outlived emperor Taizong and even the king of Silla, would dramatically shift the balance of power on the peninsula and in all of northeast Asia. But we need to get there, first.  For now, let's move our gaze back across the waters to the archipelago, where Prince Tamura was about to take the throne, later becoming known as Jomei Tennou.  Of course, he was dealing with his own politics, especially regarding the Soga house and the powerful hold they had over government.  Next episode we will get back to just what was happening over there. Until then, thank you for listening and for all of your support. If you like what we are doing, tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to Tweet at us at @SengokuPodcast, or reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for her work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

"Truth and Love are wings that cannot be separated, for Truth cannot fly without Love, nor can Love soar aloft without Truth." (Saint Ephrem the Syrian)   "Look at God within yourself, how 'God is Light.' For his Nature is a glorious, many-splendored Light. He manifests the Light of his Nature to those who love Him in all the worlds…" (John of Dalyatha, Syriac Mystic)   "To be glorified art Thou, the Father Supreme, born of Thy First-born in the silence and tranquility of meditation." (Syriac Acts of Saint Thomas in India)   "There is a silence of the tongue. There is a silence of the whole body. There is a silence of the soul. There is a silence of the mind, and there is a silence of the spirit." (Abraham of Nathpar)   "Open your ears, and I shall speak to you. Give Me yourself, so that I may also give you Myself." (Odes, 9: 1-2)   "What wonders has your love effected! When someone is still alive he has left this world: though his bodily condition remains with the world's bodily condition, yet his spirit has been raised up towards You, so that for a period of time he is where he knows not, being totally raptured and drawn towards You." (John of Apamea)   Several scholars have made a convincing case that the Syriac mystics were a major influence upon early Sufism. And Sufism, as many know, has been an influence on the Sants of India. There is a demonstrable connection between East & West via several sources (Syriac mystics of the Church of the East in the Saint Thomas tradition, Mazdakism, Manichaeism and other schools of Gnosticism) and the Sant tradition of India.   Sebastian Brock, Scholar of Eastern Christianity and Aramaic-Syriac Saints, has translated many wonderful texts of Eastern Saints such as Isaac of Nineveh, Abdusho (Joseph the Visionary), John of Dalyatha, Abraham of Nathpar, Martyrius, Babai, Philoxenus of Mabbug, Aphrahat, Ephrem, John of Apamea, Jacob of Sarug, and others, in great books such as, The Syriac Fathers on Prayer and the Spiritual Life, The Wisdom of St. Isaac of Nineveh, A Garland of Hymns from the Early Church (including Odes of Solomon), The Luminous Eye, and several others. "The text-book and pulpit notion that all Christendom is divided between Greek East and Latin West overlooks an ancient and still continuing third stream of tradition: Syriac Christianity. "Cut off from the rest of the Christian world by theological controversy in the fifth century, Arab conquest in the seventh and Mongol invasions in the thirteenth, Syrian Christians continues to celebrate the Christian mysteries, to meditate on Scripture and to apply its teachings to their lives. "Some of them, attempting to realise here on earth their baptismal potential to re-enter paradise, chose a life of asceticism and single-minded devotion to Christ. Their reflections created across the centuries a rich literature. Some passed into the byzantine tradition; some remained unknown to other Christians and have never until now been translated into a modern language. "These Syriac fathers offer the modern heirs of both Latin and Greek Christendom new, yet ancient and enduring insights on prayer and the spiritual life." (The Syriac Fathers on Prayer and the Spiritual Life, by Professor Sebastian Brock of Oxford University)   In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters   James Bean Spiritual Awakening Radio Podcasts Sant Mat Satsang Podcasts Sant Mat Radhasoami A Satsang Without Walls Spiritual Awakening Radio Website: https://www.SpiritualAwakeningRadio.com    

Together with Fr. Mike, we examine some of the different explanations for God's existence outside of the Catholic understanding, such as Pantheism, Dualism, Manichaeism, and Deism. Fr. Mike explains that while some understanding of man's origin can be perceived through human reason and the natural world, we also need Revelation, as it answers many questions about creation we could never possibly hope to answer with reason alone. Today's readings are Catechism paragraphs 285-289. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Augustine becomes disillusioned with Manichaeism after meeting Faustus; He travels to Rome to teach rhetoric; He meets St. Ambrose in Milan

The last episode in the show. I give a big thank you to all my listeners, and a brief biographical sketch. Then I finish the series with three more speculations. First, what if Marcionism had become the orthodoxy of the imperial church incorporate? Second, could Manichaeism have swallowed up the church? And finally, could the church have survived and prospered had it not become the state religion of the Roman empire?

Three great religions have come out of Persia and all of them have influenced world history. First there was Zoroastrianism, the first monotheistic religion, which had significant influence over Christianity, Judaism, and Islam. Then there was Mithraism. It began in Persia but, through conquest, it filtered into the Roman pantheon. As a result, there are shrines to it as far away as Hadrian's Wall. Lastly, there is Manichaeism. The religion that is fundamentally rooted in the struggle between good and evil, which is itself a Zoroastrian idea. Listen as William and Anita are joined by Vesta Sarkosh Curtis to discuss Persian religion and all its influence. For bonus episodes, ad-free listening, reading lists, book discounts, a weekly newsletter, and a chat community. Sign up at https://empirepod.supportingcast.fm/ Twitter: @Empirepoduk Email: empirepoduk@gmail.com Goalhangerpodcasts.com Producer: Callum Hill Exec Producer: Jack Davenport + Neil Fearn Learn more about your ad choices. Visit podcastchoices.com/adchoices

Full Text of ReadingsMemorial of Saint Leo the Great, Pope and Doctor of the Church Lectionary: 489The Saint of the day is Saint Leo the GreatSaint Leo the Great's Story With apparent strong conviction of the importance of the Bishop of Rome in the Church, and of the Church as the ongoing sign of Christ's presence in the world, Leo the Great displayed endless dedication as pope. Elected in 440, he worked tirelessly as “Peter's successor,” guiding his fellow bishops as “equals in the episcopacy and infirmities.” Leo is known as one of the best administrative popes of the ancient Church. His work branched into four main areas, indicative of his notion of the pope's total responsibility for the flock of Christ. He worked at length to control the heresies of Pelagianism—overemphasizing human freedom—Manichaeism—seeing everything material as evil—and others, placing demands on their followers so as to secure true Christian beliefs. A second major area of his concern was doctrinal controversy in the Church in the East, to which he responded with a classic letter setting down the Church's teaching on the two natures of Christ. With strong faith, he also led the defense of Rome against barbarian attack, taking the role of peacemaker. In these three areas, Leo's work has been highly regarded. His growth to sainthood has its basis in the spiritual depth with which he approached the pastoral care of his people, which was the fourth focus of his work. He is known for his spiritually profound sermons. An instrument of the call to holiness, well-versed in Scripture and ecclesiastical awareness, Leo had the ability to reach the everyday needs and interests of his people. One of his sermons is used in the Office of Readings on Christmas. It is said of Leo that his true significance rests in his doctrinal insistence on the mysteries of Christ and the Church and in the supernatural charisms of the spiritual life given to humanity in Christ and in his Body, the Church. Thus Leo held firmly that everything he did and said as pope for the administration of the Church represented Christ, the head of the Mystical Body, and Saint Peter, in whose place Leo acted. Reflection At a time when there is widespread criticism of Church structures, we also hear criticism that bishops and priests—indeed, all of us—are too preoccupied with administration of temporal matters. Pope Leo is an example of a great administrator who used his talents in areas where spirit and structure are inseparably combined: doctrine, peace, and pastoral care. He avoided an “angelism” that tries to live without the body, as well as the “practicality” that deals only in externals. Click here for quotes from Catholic saints! Saint of the Day, Copyright Franciscan Media

How do you know what authority to trust? St. Augustine finds himself struggling with the abusive authority of Manichaeism versus the authority of Sacred Scripture. As he works through these authorities, he finds himself questioning the source of happiness. Fr. Gregory Pine and Fr. Jacob-Bertrand Janczyk discuss how to identify true happiness in our own lives. Today's readings are Book 6, Chapters 5-7. To get your copy of the complete reading plan, visit ascensionpress.com/catholicclassics or text "CONFESSIONS" to 33-777. Please note: The Confessions of St. Augustine contains adult themes that may not be suitable for children - parental discretion is advised.

St. Augustine's long-awaited encounter with Faustus, the Manichaeans' Bishop, disappoints him. Finding Faustus incapable of answering his questions, St. Augustine is disillusioned by this leader and Manichaeism. Fr. Gregory Pine and Fr. Jacob-Bertrand Janczyk discuss how this experience is another step in St. Augustine's pursuit of wisdom. Today's readings are Book 5, Chapters 5-7. To get your copy of the complete reading plan, visit ascensionpress.com/catholicclassics or text "CONFESSIONS" to 33-777. Please note: The Confessions of St. Augustine contains adult themes that may not be suitable for children - parental discretion is advised.

What is the difference between the Catholic and the Manichaean account of evil? St. Augustine anticipates his meeting with Faustus, the Bishop of the Manichaeans. He prepares to ask Faustus many questions, hoping for understanding and truth. Fr. Gregory Pine and Fr. Jacob-Bertrand Janczyk explain what heresy is and the background of the Manichaean sect. Today's readings are Book 5, Chapters 1-4. To get your copy of the complete reading plan, visit ascensionpress.com/catholicclassics or text "CONFESSIONS" to 33-777. Please note: The Confessions of St. Augustine contains adult themes that may not be suitable for children - parental discretion is advised.

Get ready for an exciting journey! In Book 5 of Confessions, we'll embark on a thrilling adventure to Carthage, Rome, and Milan. Join us as Fr. Gregory Pine and Fr. Jacob-Bertrand Janczyk delve into the fascinating experiences of St. Augustine at the age of 28 and his relentless quest for answers. As St. Augustine's dissatisfaction with Manichaeism and Faustus's teachings deepens, he eventually finds himself in the vibrant city of Milan, where his first encounter with St. Ambrose awaits. To get your copy of the complete reading plan, visit ascensionpress.com/catholicclassics or text "CONFESSIONS" to 33-777. Please note: The Confessions of St. Augustine contains adult themes that may not be suitable for children - parental discretion is advised.

In his latter teenage years, we find St. Augustine diving into Scripture, Cicero, and the Manichaeans. It is at this point in his life that St. Augustine turns to Manichaeism. Fr. Gregory Pine and Fr. Jacob-Bertrand Janczyk explain why St. Augustine joined the Manichaeans. They share what problems St. Augustine felt they answered. Today's readings are Book 3, Chapters 5-7. To get your copy of the complete reading plan, visit ascensionpress.com/catholicclassics or text "CONFESSIONS" to 33-777. Please note: The Confessions of St. Augustine contains adult themes that may not be suitable for children - parental discretion is advised.

In the upcoming chapters, St. Augustine begins his time in the city of Carthage. His time in Carthage from the ages of 16-19 years old is marked by his studies and his search for wisdom. In this search, St. Augustine encounters the writings of Cicero. In this bonus episode, Fr. Gregory Pine and Fr. Jacob-Bertrand Janczyk prepare us for what we can expect in the upcoming chapters. They also give us a better understanding of the Manichaeism heresy. To get your copy of the complete reading plan, visit ascensionpress.com/catholicclassics or text "CONFESSIONS" to 33-777. Please note: The Confessions of St. Augustine contains adult themes that may not be suitable for children - parental discretion is advised.

This podcast episode explores the intriguing world of Manichaeism, an ancient religion founded by Mani. We discuss Mani's unique beliefs, his colorful clothing, and the impact of his teachings on various cultures and societies. We also look at the challenges Manichaeism faced, such as suppression from the Roman Empire, and how it spread to Central Asia and China. source:https://en.wikipedia.org/wiki/Manichaeism

September 1st 2023 Yuriy reflects on the stark contrast between Soviet-era peace lessons and Russia's current militaristic indoctrination, highlighting the disturbing shift from valuing peace to celebrating aggressive war. He ponders the psychological complexities behind a nation that once cherished peace now advocating for destructive conflict, emphasizing the enduring resilience of Ukraine in the face of ongoing aggression. You can email Yuriy, ask him questions or simply send him a message of support: fightingtherussianbeast@gmail.com    You can help Yuriy and his family by donating to his GoFundMe: https://www.gofundme.com/f/help-yuriys-family   Yuriy's Podbean Patron sign-up to give once or regularly: https://patron.podbean.com/yuriy   Buy Yuriy a coffee here: https://bmc.link/yuriymat  ----more---- TRANSCRIPT: (Podbean app users can enjoy closed captions)  Today is September 1st  Since Soviet Times the academic year in schools begins on this day, and the first lesson of first school day was always the so-called peace lesson I studied in an ordinary Soviet school and I remember it very well. The teacher talked about the fact that there is nothing more valuable in the world when peace show it Some slides with terrible footage of the Second World War. Fields littered with human bodies, prisoners of concentration camps after torture, destroyed cities. Sometimes veterans of that war were brought to class, gray-haired men in uniform with decorations all over their chests. These man talked about how terrible it is in the war, how painful is to lose loved ones killed. They said that all the problems in the world are nonsense compared to the war. "For there to be no war" veterans, a teacher, and where inscriptions in textbooks told us.  But all this was pure bullshit. A cheap show about a peace loving government that supposedly valued peace, but at the same time bombed Afghanistan, killed thousands of people, armed terrorists all over the world, from Angola to Nicaragua, built more and more new tanks, missiles, and submarines. It was a dirty double-edged Manichaeism: in words, the Soviet government valued peace as the main treasure in the world, but in reality, it constantly fought, occupied other countries, killed people and lied at every step.  Peace lessons are no longer held in Russia. Do you know how we start the new academic year? From military training. They are taught to disassemble rifles, fly drones, march in formation and they are also prepared for the fact that there is no greater happiness when dying for their country, preferably by storming Washington, Brussels, or Berlin. This is already starting to resemble North Korea with its cult of a leader that everyone dreams of dying for. But there is one big difference in North Korea, there was never a democracy. There was never freedom of speech. There was no internet and open borders. For generations, people have seen and heard nothing but calls for full devotion for the head of state.  But it was different in Russia. There was freedom of speech and open borders, independent and very high quality journalism existed for a while, but most people did not need it. They easily gave up all this in exchange for government promises to destroy Ukraine and then try to destroy Europe and the USA in the same way. And you know what? All this done by the same people who for years listened to the fact that there is nothing more valuable than peace, that war is the worst thing in the world, that people should negotiate and seek ways of understanding and not take up arms. This is such a complex task for psychologists to understand and to explain to the world how millions of people, an entire nation that has been indoctrinated for decades to cherish peace, now celebrate war. And not a justifiable, liberating war, but a deceitful aggressive war aimed at the destruction of neighbors. This war has been ongoing for over a year and a half now. Russians have killed tens of thousands of Ukrainians and sent to hell hordes of soldiers for a goal that has proven to be utterly elusive. They will never conquer Ukraine. They will never storm Washington or take Berlin. Yet they will continue to try to achieve all of this. We will persist for several more years. The crucial thing is for us to endure even longer.

In this episode of 'Exploring Beliefs,' we discuss the concept of dualism, a belief that exists in various forms across multiple religions and philosophies. We explore the concept of dualism in Christianity, Manichaeism, Hinduism, Taoism, Confucianism, and other religions and philosophies, and how it has sometimes led to conflict in the past. source:https://en.wikipedia.org/wiki/Dualism_in_cosmology

Lost books include apocryphal literature from heretics, grifters, and entrapment-dodging translators, but there's also genuine works that were abridged or edited later, allowing the originals to disappear in the fog of disuse. Some books are lost because their religious traditions and communities have died out or were pushed underground, and other books are the stuff of legend, and may never have really existed....After our discussion of how the various canons were established, we MUST discuss what was left on the cutting room floor.In addition to the more popular Deuterocanonical "Apocrypha" of the Alexandrian Greek Judeo-Christian tradition, there's a vast collection of other Jewish apocryphal and pseudepigraphical writings, and more from Christian writers. Some of our favorites are the Book of Jubilees, and the Testament of Job, and the Christian Infancy Gospels.There is also material that was once listed with--and within--sacred texts that has been lost, including several Hebrew prophetic books mentioned in the Tanakh, and several lost apostolic letters mentioned in the New Testament canon. Even the original Book of Mormon has material that didn't make it into the final publication.With these books, we also explore some of the lost books of Mani (the founder of Manichaeism), the legendary Purvas of Jainism, the burned books of the pre-colonial Mexicans of the Aztec Triple-Alliance, the Christian Book of Nepos, and the Gospel of Eve.But all is not lost, we have been fortunate to discover--in the last century--the Nag Hammadi Library and the Dead Sea Scrolls, so we have to examine these, too.Learn more about the Dead Sea Scrolls project at www.deadseascrolls.org.ilSupport us on Patreon and consider joining our Book Club.You can get our exclusive merch at Spreadshirt.Join the Community on Discord.Learn more great religion factoids on Facebook and Instagram.

We have a bit of an ayahuasca purge on this episode. The past three years left a bad taste in JDO's mouth, and he articulates what exactly bothered him so much about people's response to global crisis. Next time, we get fun and positive as a palate cleanser, but this one felt necessary at the time to get all the poison out. We can move on from here.   In this episode, we talk:   What are you manipulating? What are you manipulated by?   We talk about High Strangeness in high temperatures. Unexpected pest control community service. Automated negligence. Survival of the Sanest. "Humanity always pokes through". Rehabilitated expectations / Integrated ethics. A sanitarium in the woods. Textured storytelling and the Emblematic. Applying principals over value judgements.    Exploring the lust for facets and fixation. Augmented Backmasking Game. The Graveyard of Failed Pitches. Rejigging the Formula (trusting hidden rivers). Performative syntax. The Trafficking of Image Currency. The pathogen of self-hypnotic photography. Microlabs of Cryptogenic Time Control. Transitory masks of initiation. Mini epics of manipulation. Edward T. Hall's "Human Extensions''. Doomed mimetics (pat apocalypses). The Selfie vs. The Mask.    Nightmare callback. Secular Disguises vs. Sacred Costumes. Self-less faces concealing themselves. Obscured recognition. The psychotic detritus of vintage crisis management. Beautiful psyops. All-purpose Manichaeism. The disturbance of rapid social change. Large scale ritual sacrifice (David goes to church). Pop culture survivor's guilt in Big Sur. The fungal classism of unquestioned hypocrisy. The Infallible Panel of Experts.    Conspiracy Theory as Category. Pynchon's COVID novel. "Everything's going to plan". Allegorical distance. Scrappy points of view and amending opinions. Suspicious explosive change. Nonplayer Roleplayer (Collision vs. Integration). Giving attention to what's interesting. Inexplicable bafflement. The courage of curiosity as virtue. Grumpy satisfaction. RnD as practice and discipline. Hiders and Seekers (who's stepping in the river?"). All live events matter. "Nothing simple in the Doing''. The Non Agency of the Woke Junky.    Recurring dream settings. Landlord Anxiety at Sting's Luxury Apartments and a schism in the Small Town soap opera.   Thank you to Nick Spinnett for his amazing summary.

An interview with Dr. Jason BeDuhn. Dr. Jason BeDuhn, an expert on Manichaeism, takes us into the ancient world where Mani was a leader of early Jesus followers in the East, before the fourth century Council of Nicea. He paints an intriguing picture of Mani's interpretation of Jesus's teachings and how Christianity might have been different if he hadn't lost the competition with other leaders from the West. Mani's followers saw his willingness to sacrifice for others parallel to Jesus's martyrdom.

The boys discuss the Manichaeism heresy, letting people be wrong, how gross it is to get gay with your dad, Boolean logic versus Aristotelean logic, and more.

Join TAN Publisher Conor Gallagher and Dr. Paul Thigpen in a discussion about St. Augustine's fight against heresies in part four of an 8-part series of The Spiritual Masters on St. Augustine of Hippo.Almost 1600 years later, St. Augustine's ability to stand up for the Catholic Church against multiple opposing groups and philosophies stands out and inspires today. Discover how the Doctor of Grace stood up to Manichaeism, Donatism, Pelagianism and more.LEARN MORE - USE COUPON CODE MASTERS25 FOR 25% OFFThe Confessions (New Translation from Anthony Esolen Coming Oct. 2023)The Roots of Western Civilization: https://bit.ly/3oP9HGvSt. Monica: Model of Christian Mothers: https://bit.ly/3L7J4nLFor updates about new episodes, special guests, and exclusive deals for The Spiritual Masters listeners, sign up at https://SpiritualMastersPodcast.com.And for more great ways to deepen your faith, check out all the spiritual resources available at https://TANBooks.com and use Coupon Code MASTERS25 for 25% Off your next order.

On this episode we explore the two different ditches modern day churches fall into and how these paradigms are really recycled heresies that have been condemned in the early church.

Together with Fr. Mike, we examine some of the different explanations for God's existence outside of the Catholic understanding, such as Pantheism, Dualism, Manichaeism, and Deism. Fr. Mike explains that while some understanding of man's origin can be perceived through human reason and the natural world, we also need Revelation, as it answers many questions about creation we could never possibly hope to answer with reason alone. Today's readings are Catechism paragraphs 285-289. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB.

In this episode, Barbara takes us on a trip down memory lane. She gives us a glimpse into her childhood, sharing many of the ups and downs that she faced along the way. She talks about how when she entered adulthood she felt like the rug was pulled up from under her and how she had to hustle to stay afloat. And then she shares the quest she pursued in search of a feeling of home and where she ended up landing. This episode highlights Barbara's road of healing and so much more.Barbara Heller is an award winning songwriter, podcaster, filmmaker, and educator.  She is also a published author, playwright, and voice over artist.   Subscribe to her award winning podcast See One Beautiful Soul. Barbra leads "Meditate & Create”  Workshops that Ignite Great Healing and Wonderful Creations from the hearts of her students and colleagues. She is committed to making this world more mentally well, safe, and comfortable for all ages!You can grab some of Barb's original guided mindful meditations here. Email her at info@BarbHeller.com for more information on her Classes, Coaching and Workshops!

The Watcher, Nephilim, fallen angels, theurgy, giants, Biblical account, rape, clowns, Book of Enoch, Kabala, Watchers in the Kabala, Gnosticism, Manichaeism, Neo-Platonism, Sola-Busca tarot, Watcher accounts from the Bogomil, Watchers in Hermeticism, Alexander the Great, Ammon, Ammon cult in Macedonia, Kurunta, Zosimos, alchemy, Ancient Egypt, Logos Ebraicos, Contra Celsum, The Sacred Hidden Book of Moses called Eight or Holy, Kabalistic traditions of Ammon of No, Serapis, Ptolemaic Egypt, Alexandria, Serapis cult's links to Ammon, Ammon as a demon, Yalkuth Shimoni, Ogdoad, Kek, Kek in alt-right, Ennead, The Nine, Andrija Puharich, Star Trek, The Nine/Ennead resurging in modern pop culture, Kek and the Ogdoad reborn among the alt-right, Lovecraft, Great Old OnesMusic by: Keith Allen Dennishttps://keithallendennis.bandcamp.com/ Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

Full Text of ReadingsMemorial of Saint Leo the Great, Pope and Doctor of the Church Lectionary: 494All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint Leo the GreatWith apparent strong conviction of the importance of the Bishop of Rome in the Church, and of the Church as the ongoing sign of Christ's presence in the world, Leo the Great displayed endless dedication as pope. Elected in 440, he worked tirelessly as “Peter's successor,” guiding his fellow bishops as “equals in the episcopacy and infirmities.” Leo is known as one of the best administrative popes of the ancient Church. His work branched into four main areas, indicative of his notion of the pope's total responsibility for the flock of Christ. He worked at length to control the heresies of Pelagianism—overemphasizing human freedom—Manichaeism—seeing everything material as evil—and others, placing demands on their followers so as to secure true Christian beliefs. A second major area of his concern was doctrinal controversy in the Church in the East, to which he responded with a classic letter setting down the Church's teaching on the two natures of Christ. With strong faith, he also led the defense of Rome against barbarian attack, taking the role of peacemaker. In these three areas, Leo's work has been highly regarded. His growth to sainthood has its basis in the spiritual depth with which he approached the pastoral care of his people, which was the fourth focus of his work. He is known for his spiritually profound sermons. An instrument of the call to holiness, well-versed in Scripture and ecclesiastical awareness, Leo had the ability to reach the everyday needs and interests of his people. One of his sermons is used in the Office of Readings on Christmas. It is said of Leo that his true significance rests in his doctrinal insistence on the mysteries of Christ and the Church and in the supernatural charisms of the spiritual life given to humanity in Christ and in his Body, the Church. Thus Leo held firmly that everything he did and said as pope for the administration of the Church represented Christ, the head of the Mystical Body, and Saint Peter, in whose place Leo acted. Reflection At a time when there is widespread criticism of Church structures, we also hear criticism that bishops and priests—indeed, all of us—are too preoccupied with administration of temporal matters. Pope Leo is an example of a great administrator who used his talents in areas where spirit and structure are inseparably combined: doctrine, peace, and pastoral care. He avoided an “angelism” that tries to live without the body, as well as the “practicality” that deals only in externals. Click here for quotes from Catholic saints! Saint of the Day, Copyright Franciscan Media

Scholar Jae Han describes the ancient Manichaean Christian religion as an outsider in the minds of Roman western Christians because it originated in Persia. Manichaeans considered themselves Christian, but heresiologists called them “Manichaeans.” In the same vein, Manichaeans called Catholic Christians “Jews.” From a Western perspective, if any religion originated in the East, it can't be truly Christian. It was unnatural for Westerners (Romans) to consider a religion Christian if it originated in the East.

One of the religious movements that emerged in the third century was that of Manichaeism. This religion, founded by the Iranian prophet […]

St. Augustine of Hippo (part 2) - From Pope Benedict's audience: After his Baptism, Augustine decided to return to Africa with his friends, with the idea of living a community life of the monastic kind at the service of God. However, while awaiting their departure in Ostia, his mother fell ill unexpectedly and died shortly afterwards, breaking her son's heart. Having returned to his homeland at last, the convert settled in Hippo for the very purpose of founding a monastery. In this city on the African coast he was ordained a priest in 391, despite his reticence, and with a few companions began the monastic life which had long been in his mind, dividing his time between prayer, study and preaching. All he wanted was to be at the service of the truth. He did not feel he had a vocation to pastoral life but realized later that God was calling him to be a pastor among others and thus to offer people the gift of the truth. He was ordained a Bishop in Hippo four years later, in 395. Augustine continued to deepen his study of Scripture and of the texts of the Christian tradition and was an exemplary Bishop in his tireless pastoral commitment: he preached several times a week to his faithful, supported the poor and orphans, supervised the formation of the clergy and the organization of mens' and womens' monasteries. In short, the former rhetorician asserted himself as one of the most important exponents of Christianity of that time. He was very active in the government of his Diocese - with remarkable, even civil, implications - in the more than 35 years of his Episcopate, and the Bishop of Hippo actually exercised a vast influence in his guidance of the Catholic Church in Roman Africa and, more generally, in the Christianity of his time, coping with religious tendencies and tenacious, disruptive heresies such as Manichaeism, Donatism and Pelagianism, which endangered the Christian faith in the one God, rich in mercy. And Augustine entrusted himself to God every day until the very end of his life: smitten by fever, while for almost three months his Hippo was being besieged by vandal invaders, the Bishop - his friend Possidius recounts in his Vita Augustini - asked that the penitential psalms be transcribed in large characters, "and that the sheets be attached to the wall, so that while he was bedridden during his illness he could see and read them and he shed constant hot tears" (31, 2). This is how Augustine spent the last days of his life. He died on 28 August 430, when he was not yet 76. We will devote our next encounters to his work, his message and his inner experience. The post DC10 St. Augustine of Hippo (part 2) – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson appeared first on Discerning Hearts Catholic Podcasts.

(First Broadcast - 4th November 2019) Does that which doesn't kill you make you weaker? Should we always follow our emotions? Is life a battle between good people and bad people? And critically, what might the adoption of these three popular, but unwise, ideas be doing to a rising generation of young adults? Jonathan Haidt joins Igor and Charles to discuss the three great untruths of modern life, the nature of antifragility, the 'great awokening,' rising violence on US university campuses, and the origin story of the Heterodox Academy. Igor suggests that diversity can help some projects while hindering others, Jon shares his ultimate conflict-resolving ninja skill, and Charles learns that conservative voters come in radically different shapes and sizes. Special Guest: Jonathan Haidt.

The Kli Yakar and his commentary are discussed. Heinreich Graetz is dragged. The ramifications of secret chavrutas in the Moreh Nevuchim are explicated. Future episodes are alluded to. Paternity is hedged. Manichaeism is too briefly mentioned. The line between mysticism and rationalism is blurred. The color red becomes important at one point. Half-measures are accepted as the best we're gonna get from the 1600's. The nature of the corrupting influence of wealth is pondered. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/misfit-torah/support

This lecture discusses key ideas from the early medieval philosopher and theologian, Augustine of Hippo's work, The Confessions. It focuses specifically on his engagement with the Gnostic religion of Manichaeism, his dissatisfaction with the answers to important philosophical questions that they provided, and his disappointed hopes in their bishop Faustus To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 2000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Augustine's Confessions - https://amzn.to/3NQ7diK

The Essential School Sucks, #8 of 50 Theme One: The Real Problems With Public School March 27, 2018 - This past weekend hundreds of thousands of ill-informed teenagers participated in a nationwide accidental fundraiser for the NRA called #MarchForOurLives. Thaddeus Russell returns to examine the bigger picture. We'll discuss the fetish-ization of children by both the left and the right. Other themes include politics as a performance on a stage, dangers of absolutist thinking, Manichaeism (the age-old religious idea of fighting the battle against the darkness on the side of the light, and the comfort and illusion of moral superiority that idea brings), why this phenomenon does NOT require "crisis actors," and the harnessing of teenage angst towards political ends. Our Partners https://files.fireside.fm/file/fireside-uploads/images/b/b9f98e30-82d3-4781-8400-880c6dc8086f/2gtm0QVk.png Visit Praxis (https://discoverpraxis.com/schoolsuckspodcast/) Please Support School Sucks School Sucks was one of the longest running liberty-minded podcasts on the web, and the only one completely devoted to the issue of education (versus public school and college). Your support keeps the show alive, which keeps us at the top of the options for education podcasts and leads to new people discovering our work. Please help us continue to spread this important message further! One-Time Donation Options:Paypal/Venmo;Donate DASHDonate ETHEREUMDonate LITECOINDonate BITCOINDonate BITCOIN CASHDonate ZCASH Recurring Options: Support Us On PATREONYou support our mission, and you want to help us continue to reach new people with our message and media. Your contribution helps us maintain presence, and to further build the legacy of School Sucks Project. And please bookmark and use this link for your Amazon shopping: Shop With Us Our Private Community: https://files.fireside.fm/file/fireside-uploads/images/b/b9f98e30-82d3-4781-8400-880c6dc8086f/fNnDUPqb.png Visit The Uni-iversity (https://sspuniversity.com/) Originally Released March 27, 2018 As "[PODCAST] #552: #ENOUGH – With Thaddeus Russell"

Andreas Xirtus, Host of Recent Tartarians and Human Super Computer, joins us to discuss Tartaria for a 4th time! I'm proud to say Andreas and I have become friends and its a honor to have him on again, He shared insights from his recent conversation with David Ewing Jr. as well as Edward de Veer as the real Shakespeare, and some recent research he's done into  Manichaeism and other lesser know Gnostic groups. Towards the end we went to the live telegram for a question from Dr. Eye, who asked Andreas to nail down the timeline which gave way for a very concise explanation of the missing time hypothesis originally posed by Anatoly Fomenko. Be sure to join us on telegram to be apart of the next live Q&A with a future guest, while your there subscribe to Andreas' Amazing Telegram channel.  https://andreas.me/ - His Matrix Community - https://tartarynova.com/ - https://xirtus.com/Share This Episode: https://share.transistor.fm/s/b79f7429 Join us on TelegramLeave me a message On Telegram!For Exclusive My Family Thinks I'm Crazy Content: Only 3$ get 50+ Bonus Episodes, Sign up on our Patreon For Exclusive Episodes. Check out the S.E.E.E.N.or on Rokfin@MFTICPodcast on Twitter@myfamilythinksimcrazy on Instagram, Follow, Subscribe, Rate, and Review we appreciate you!https://www.myfamilythinksimcrazy.comhttps://altmediaunited.com/my-family-thinks-im-crazy/Listen to Every AMU Podcast with this link. https://lnns.co/pI5xHeyFdfgGET A NEW PODCASTING APP! https://podcastindex.org/appsMUSICAL CREDITSIntro Song by Destiny Lab IntroMusic: Ancient GroundsBy MomentsOutroMusic: The Cookie JarBy The Night TrainMusic: Lucky KentuckyBy The Night TrainMusic: Crayzie By Daniel MustoReleased under a Creative Commons Attribution International 4.0 License Thanks To Soundstripe★ Support this podcast on Patreon ★

I came into this world anxious to uncover the meaning of things, my soul desirous to be at the origin of the world, and here I am an object among other objects. Locked in this suffocating reification, I appealed to the Other so that his liberating gaze, gliding over my body suddenly smoothed of rough edges, would give me back the lightness of being I thought I had lost, and taking me out of the world put me back in the world. But just as I get to the other slope I stumble, and the Other fixes me with his gaze, his gestures and attitude, the same way you fix a preparation with a dye. I lose my temper, demand an explanation.... Nothing doing. I explode. Here are the fragments put together by another me.We like to begin each year with a book that will challenge us with some theoretical perspectives and insights, which we can have rattling around our minds as we carry on the year's reading. This year we are beginning with Frantz Fanon's 1952 classic Black Skin, White Masks. A collection of essays exploring the construction of the author's psyche (as a Black man from Martinique), Fanon looks at the personal impacts of colonialism, the ways that psychoanalysis might be adapted to understand the colonized psyche, and what possible futures might lie ahead. Chris and Suzanne explore the book's argument and its literary qualities, as well as reflecting on how Fanon's essays continue to resonate today.SHOW NOTES.Frantz Fanon: Black Skin, White Masks. [Bookshop.]Also by Fanon: The Wretched of the Earth.An overview of Fanon's thinking.Stuart Hall: Why Fanon? [requires institutional access, alas]Manichaeism.Interpellation.Aimé Césaire.Léopold Senghor.Glen Sean Coulthard: Red Skin, White Masks: Rejecting the Colonial Politics of Reconciliation.J. Kēhaulani Kauanui: “A Structure, Not an Event”: Settler Colonialism and Enduring Indigeneity.Next: Augustine: Confessions. [Bookshop.]Support The Spouter-Inn and our network, Megaphonic FM, on Patreon.

Manichaeism is an ancient religion that is relatively unknown. In this episode, I give you everything you need to know as a introduction to this fascinating faith.Sources/Further Reading:Lieu, Samuel N. (1993). "Manichaeism in Mesopotamia and the Roman East: 118 (Religions in the Graeco-Roman World)". Brill.Lieu, Samuel N. (1998). "Manichaeism in Central Asia and China: Collected Studies (Nag Hammadi and Manichaean Studies)". Brill.Magnusson, Jörgen (2013). "Mat och manikeism". In "Religion och Mat", Edited by Lena Roos & Leif Nordenstorm. Natan Söderblom-sällskapet. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

Joy speaks with Jenna Reed about why we forget we have bodies and what we lose when we do, the similarities between Manichaeism and the Netflix reality TV show Love is Blind, and gentle steps we can take toward a more integrated life.