Discussion in 'Imperium OffTopicum' started by SouthernKing, Jan 24, 2015.
I don't 'get' All-fatherism. its basically christianity but with its own god and its own christ that was hung instead of crucified? and last year instead of 500+ years ago.
I ask because you called my emperor a servant of the morning star which is associated first with hebrew terms for the king of babylon and later with christian names for devil (lucifer). Do you share a devil mythology with christianity?
So yeah, is there basically two christianities in kashmir?
(if i missed a post- please just say so)
We certainly consider ourselves Christians, though no one else does.
Its for all intents and purposes a Germanic equivalent of Voodoo. That is to say Germanic paganism mixed with Christian iconography and tropes in the manner that Voodoo integrates the Christian God (Bondye in voodoo terminology, from the French Bon Dieu), and covers the lwa with the iconography of the saints.
Basically, though that's dismissing it a bit.
There are actually a good chunk of Christianities, I would say tbh at the least probably 3, With Indian Christianity being significantly different from Syrian or Allfather, though MY indian christianity is probalby going to be significantly closer to Syrian than Allfather is
now unfortuatnly I haven't been doing any rp for kashmir, but I want to, I have some ideas I just need to get writing
note to self: If the opportunity arises and circumstances allow, conquer India and set up an inquisition.
Yamdu Lhatsang Gyalcha [Mnyam-du Lnga-gtsang Rgyal-cha; United Lhatsang Confederacy]
The development of the Lhatsang state and the migration of the Gnamri people began, curiously enough, much to the east of Lhatsang. Historically, the Gnamri people had developed their culture and language in a mountainous region north of the Kingdom of Kamarupa up the Brahmaputra River. By 575 AD, the Gnamri people in this area had formed a variety of small city states, premier among them Tsetang, Rawe-sa, Gzhiskartse, and Nyingkhri. For the most part, these city states remained isolated in the chaotic political world around them. Their economies were primarily pastoral and agricultural, growing buckwheat, wheat, and barley and raising sheep and yaks, though during the second half of the 6th century AD, a new breed of hardy, relatively small but fast horse was introduced to the Gnamri city states from far to the north. The year 575 AD saw contact between the Kingdom of Kamarupa and the Gnamri city states alongside a massive technological transfer between the two cultures (though it was primarily one way from Kamarupa to the Gnamri). Two particular innovations and inventions that were entirely militaristic in nature indirectly seeded the westwards migration of the Gnamri peoples to Lhatsang. They were the stirrups and the repeating crossbow (known in Chinese as the Zhuge nu and in Gnamri as the Mangpolebmemda). With these new innovations, the Gnamri city-states were able to quickly and efficiently subjugate their nearby neighbors and expand at an astonishing pace. As it turned out, once there were no other neighbors left for the Gnamri to conquer, the city-states quickly turned to anarchy. As the Gnamri city-states quickly devolved into anarchy, a single opportunistic
Lamkhag-sangsrgyaskyichos [Lamkhag Buddhism] is centered entirely on the idea of finding emptiness, vipassanā (Lhagmtong in Gnamri), and blissful liberty from environmental limitations within the fluid and obstructive surroundings. The pinnacle of this liberation as is considered by a majority of the Gnamri peoples (and has been coalesced into a school of thought by the same name) is known as Dzogschen, or ‘Great Perfection,’ under which there are eight other levels of approaching perfection. The Dzogschen tradition has been fused with Confucian and Buddhist traditions gained from contact by the original Gnamri peoples with the Kamarupa Kingdom and Chinese expatriots within Kamarupa to bestow the ideal of Bodhicitta (Byangchubkyisems in Gnamri) and the title of Bodhisattva (Byangchubsemsdpa). In addition, Lamkhag Buddhism comprises the teachings of the three yana of Buddhism: Hinayana, Mahayana, and Vajrayana. A heavy focus in the Dzogschen tradition is the emphasis on skepticism and meditation as an analytical vehicle. Additionally, from Chinese Confucian teachings is derived firstly (in conjunction with Buddhist tradition) a great respect and reverence for the teacher or scholar (Guru or Ru, but Lama in Gnamri) and secondly the five constant ethics of Confucianism placed in nearly the same fashion into Lamkhag thought. Dgeba corresponds to Ren, Drangbden corresponds to Yi, Tshadldan to Li, Shespa to Zhi, and Drangpo to Xin, whereas the four together are known as the Lnga Dbangsgyurbyedchen, or Five Great Virtues.
The premier lama of the Lamkhag system is the Lamachen, or ‘Great Lama.’ Unlike other Lamas, the title of Lamachen is achieved through reincarnation, in which after the death of an incumbent Lamachen, an oracle is consulted to determine the flow of the Lamachen’s mindstream to a new body. From this oracle, through a variety of distinct signs, is found the young child that will take the form of the new Lamachen.
-Leh: Gle Namgyal
Lahore: Gzhiskhor-gyi-Ldumra [Lhapwargyalsa]
Separate names with a comma.