#divine command theory

[religion-is-a-mental-illness]

"Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?" -- Euthyphro dilemma

The typical way theists attempt to rationalize this problem away is to claim that the divine will and wisdom of a god cannot be reduced down to mere human reasoning and logic. This, of course, means they can't claim that it is good or that what it wants can be known, much less that they do know what it wants.

[omegaphilosophia]

The Philosophy of Metaethics

Metaethics is a branch of philosophy that investigates the foundations, nature, and meaning of ethical concepts, judgments, and language. Unlike normative ethics, which focuses on what is morally right or wrong, and applied ethics, which applies ethical theories to specific situations, metaethics asks deeper, more abstract questions about the nature of morality itself. It explores the origins and meaning of ethical principles, the nature of moral facts, and the relationship between ethical language and the world.

Core Questions in Metaethics

What is the Nature of Moral Judgments?

Metaethics seeks to understand whether moral judgments are expressions of objective truths or merely subjective opinions. This question leads to the debate between moral realism, which posits that moral facts exist independently of human beliefs, and moral anti-realism, which denies the existence of objective moral facts.

Are Moral Values Objective or Subjective?

One of the central questions in metaethics is whether moral values are objective (existing independently of our thoughts and feelings) or subjective (dependent on individual or cultural perspectives). This debate touches on the nature of moral truth and whether it is universal or varies across different contexts.

What Do Ethical Terms Mean?

Metaethics explores the meaning of ethical language. Are terms like "good," "bad," "right," and "wrong" used to describe objective properties, or do they merely express emotions or commands? This question is central to the debate between cognitivism (the view that moral statements express beliefs that can be true or false) and non-cognitivism (the view that moral statements do not express truth-apt beliefs but rather emotions, prescriptions, or commands).

What is the Source of Moral Obligations?

Metaethics examines where moral obligations come from. Are they grounded in divine command, human reason, societal conventions, or individual preferences? This question relates to theories such as divine command theory, moral constructivism, and moral relativism.

How Do We Know Moral Truths?

Another key concern in metaethics is the epistemology of moral knowledge. How, if at all, can we know moral truths? Can moral knowledge be attained through reason, experience, intuition, or some other means? This question explores the connection between moral beliefs and other types of knowledge.

Key Theories in Metaethics

Moral Realism:

Moral realism asserts that there are objective moral facts that exist independently of our beliefs or perceptions. Realists argue that moral statements can be true or false based on these facts. Prominent moral realists include philosophers like G.E. Moore and David Brink.

Moral Anti-Realism:

Moral anti-realism denies the existence of objective moral facts. This category includes several different theories:

Moral Relativism: The view that moral truths are relative to cultures or individuals.

Emotivism: The theory that moral statements express emotional reactions and do not refer to objective facts.

Error Theory: The belief that while moral language attempts to describe objective facts, all such statements are false because no such facts exist.

Cognitivism vs. Non-Cognitivism:

Cognitivism holds that moral statements are capable of being true or false because they express beliefs about the world.

Non-Cognitivism asserts that moral statements do not express beliefs but rather emotional attitudes or prescriptions, thus they cannot be true or false.

Moral Constructivism:

Moral constructivism is the view that moral truths are constructed by procedures or practices, often within a rational or societal framework. It suggests that moral facts are not discovered but created through rational deliberation or social agreements.

Divine Command Theory:

This theory posits that moral obligations are derived from the commands of a divine being. It suggests that what is morally right or wrong is determined by God's will, making moral truth dependent on divine authority.

Moral Relativism:

Moral relativism holds that moral judgments and values are not absolute but vary depending on cultural, societal, or individual perspectives. It challenges the notion of universal moral truths and emphasizes the diversity of moral practices across different contexts.

Moral Subjectivism:

Moral subjectivism claims that moral judgments are based on individual feelings, preferences, or attitudes, making them inherently subjective. According to this view, there are no objective moral truths, only personal or societal opinions.

Importance of Metaethics

Metaethics plays a crucial role in shaping our understanding of morality. By examining the foundations of ethical thought, it helps clarify what we mean when we talk about right and wrong, good and bad. Metaethics also influences how we approach moral disagreements, ethical decision-making, and the justification of moral beliefs. It provides the tools to critically analyze the assumptions underlying various ethical theories and practices, leading to a deeper and more nuanced understanding of morality.

The philosophy of metaethics is essential for anyone interested in the deeper questions surrounding morality. It goes beyond asking what we should do and instead investigates what it means to say that something is right or wrong in the first place. By exploring the nature of moral judgments, the objectivity of moral values, and the meaning of ethical language, metaethics provides a foundation for all other ethical inquiry.

[kirbarts]

don’t have the sunny side to face this…

(read @divinecommandtheory )

[vampsbian]

VINCENT OF DCT FAME @zitboy

[pixiemelon]

comm for my friend lex ! check out the webcomic divine command theory on tapas, its good

[da-riya]

idk about y'all but the fact English has seperate words for Sin and Mistake just fucks me up

Like in Serbain it's Greh and Greška which are the same root, making them both feel somewhat benign. However "Sin" feels like a mark stuck to you regardless of if it's a mistake or the right thing to do, so you can Sin despite making no Mistake

[sharp-teeth-and-archived]

( ooc ): I'm really just sitting here in between my studying, figuring out what philosophy theory Hewlett would subscribe to.

[genderkoolaid]

expand on ur "mental asylum Marxism shit" thing about children & grief?? from what you've said im pretty sure i will relate from my own experiences as a grieving child. also it sounds interesting!!

so i was thinking about how weird it is that, when a child has to deal with the death of a loved one, they say something like "no child should have to go through this! no child should have to even think about death!" which strikes me as weird because i was a child who dealt with the deaths of multiple close family members, very close together. the first was my great-grandmother, who i lived with and who was my best friend. death was never foreign to me (my mom has always been very death-positive on top of all that). grief was just part of my life like everything else was.

but i realized that its because people think childhood should not have any flaws. you should be 100% happy and fulfilled all the time. any time a child experiences anything painful, its bad. not "children should have access to love and support," but "children should not have basic life experiences because the idea of childhood being anything other than fluffy purity scares me."

because children in society are fundamentally not people. especially in a society structured around christian beliefs in natural law theory, that what is natural = what is good, healthy, and Divinely commanded. so on top of children being the property of adults, they are also forced to be the symbols of Nature. whatever is the most useful to whoever needs them. which means we built up this idea of children as tabula rasas, pureness incarnate. like a magic mirror where if we look into it, we'll be able to catch a glimpse of the true face of humanity. every single thing children do can be scrutinized for some grand truth about humans as a whole. and then, the ways children are treated also reflect how we think humanity should interact with its own nature.

example: the idea of humanity as inherently sinful and wicked, with that urge needing to be suppressed through state violence (hello hobbes) = the idea that children are annoying and shitty on purpose and need to be forced via punishment into being Good Citizens.

this is also why children cannot be trans, even though all trans people must prove that we were trans children. being queer must be unnatural; and even if not, its inherently sexual, and sexuality is dirty and bad. so children can't be trans, and they also can't read books on puberty until their parents decide when and what exactly they are allowed to learn. child victims of sexual assault only matter to the extent that they can be used as a symbol of a cultural threat; calling Jewish or trans people pedophiles means saying that they are foreigners attacking basic human nature, and indirectly, Divine command. if you aren't the right kind of victim, or when you inevitably reveal yourself to be A Person with complicated experiences and opinions, you are no longer of use to the agenda.

it sucks that bad things happen to anyone. aspects of youth can exacerbate the pain sometimes, but sometimes it does the reverse: I wish I could have spent more time with the family members I lost, but I know other people who are glad they loss family members young, because they weren't really hurt by it. I think the main thing is that, even sometimes when we talk about our past selves, we project this cultural idea of Child As Purity and ignore the actual person having the experience. when we "empathize" with children by projecting Purity onto them, we aren't actually connecting with them.

[tiamathh]

DANCING ANGEL (37530)

Devotion

This asteroid was named after Ekaterina Pavlova, who was extremely talented in oriental dance and devoted her short life to the art. In my theory, wherever this asteroid is in your chart will show you where you're most devoted and talented.

Masterlist | Paid Readings | Tip Jar

Houses

↑ 1st: Devoted to themselves, these individuals are big on self care and are really confident in their ability to complete and start new cycles at their pace. Their talents lie in being able to find their identity early on in life and also being a bit of a shape shifter, they can be whoever they want to be whenever they want to be whilst staying true to themselves and being authentic.

↑ 2nd: They're devoted to their family and may pursue careers that will provide them stability both emotional and financial, they are usually lucky with getting money through unconventional means too. Their talents lie in being able to make a safe and secure environment for the people around them as well as being extremely resourceful and helpful individuals.

↑ 3rd: Devoted to their ideas and usually their siblings if they have any, may admire them a lot and are also very devoted to learning about new topics. Their talents lie when it comes down to competing especially in regards to the mind and their communication styles are flexible, they can change their way of speech depending on the person they are talking to and are also very convincing.

↑ 4th: Devoted to their homes, especially the ones they make in the future for themselves and are extremely connected to their roots, may be close to maternal figures in their life. Their talents lie in building foundations for later generations, and are usually great in occupations such as therapy as they can help others decipher and understand their emotions.

↑ 5th: Devoted to individuality and self-expression, they are the ones who try to be as different as possible and rebel because it makes them stand out from the crowd. Their talents lie with the performing arts, people with these placements tend to have a commanding presence which makes leads to them naturally being in the spotlight, they're also great at working with children.

↑ 6th: Devoted to what they can do for others, usually workaholics because they simply like doing as much as they can and have high self discipline. Their talents lie in being able to stay in control and rational at their place of work, as well as making great leaders; due to their competence people are willing to follow them, extremely organised and healthy, they don't get sick easily.

↑ 7th: Devoted towards and in their relationships both romantic and platonic, they are big on mutual give and take but are more often givers. Their talents lie in being a mediator, they're a pretty good judge of character and have a natural ability to diffuse tense situations, they're also great at socialising with others and are quick to form lasting and important partnerships.

↑ 8th: Devoted in general, these natives never do something without complete devotion, are the kind of people to immerse themselves into all kinds of experiences. Their talents lie in being able to balance their energies and chakras easily, some may also be good at communicating with individuals from the afterlife or talented at astrology and divination as well due to their ability to sense energies around them.

↑ 9th: Devoted to understanding the depths of the world, questions like 'why?' and 'how?' come to mind, they're also devoted to their ideals and morals. Their talent lies in pursuing careers that are related to higher education as well as being able to learn languages quickly, they're also quick at picking up information about different cultures and they often bring others luck.

↑ 10th: Devoted to their vision and long term goals, they always look at the bigger picture and are often close to paternal figures in their life. Their talents lie in being authoritive and guide people through life, usually in a professional setting. They're great at being able to maintain a high reputation and can easily mask their true selves to exhibit the sort of public image they want.

↑ 11th: Devoted to the community, are also very concerned about giving back to nature and the community, usually extremely involved with social services especially volunteering at animal shelters. Their talents lie with being original, they may also be highly intuitive and be able to predict near future events, and are also great at getting people to start community service.

↑ 12th: Devoted to their subconscious and their intuition, they always listen to their gut and and usually go with the flow, believing that there is a plan even when they can't see it. Their talents lie with having psychic abilities such as bring clairvoyant, clairaudient, etc and they're also really good with shadow work, they can help bring closure to the people around them as well.

All Rights Reserved tiamathh on tumblr. Do not steal, repost, plagiarise or reword and claim as your own!

[internalloops]

DA:TV rant … if you are of the mind that BioWare can do no wrong /its games can be criticize or if you truly enjoying the game and are loving everything that you’ve seen so far this post is not for you. Please move along and if you don’t want me showing up on your feed please block me.  I will not be engaging with any fan that will not allow me to take up space and vent my feelings on the disaster that is this fucking game.

*Also a lot of spoilers!!

.. it’s horrible, like I knew I was going to be disappointed but holy fucking shit …

I’m about to finish act one and .. they destroyed their entire lore … BioWare destroyed their ENTIRE lore /world build of Dragon Age

Minrathous has NO SLAVES !!! They are briefly talked about via shadow dragons but they’re are none visible at all in the city ( but they have the animation to give a poor person “fake money” )

The qunari who literally fought and tried to kill solas in trespasser have been turned into mindless brutes who willingly joined the evil gods … because they command dragons ?

The blight except for one mission is harmless. They purposely turned it into a bio weapon and then (besides the dark spawn spawning from it like something out of an MMO) due to *plot armor, no one actually contracts the blight ???

The black chantry minus one building that you go through in a side quest doesn’t exist? No chantry members , no talk of the black divine ..

Dalish are all engineers now and part of the veil jumpers ( which should not exist lore wise) and all elven magic has been converted into cyberpunk technology and artifacts. Very little talk about their oppression and they are all very willing to drop all their history , even their distrust of solas , to flight the old gods .

Varric Has been demoted to inspirational speaker and narrator he has no other role and the entire team acts like he died , even when he’s in the room with him ( I think BioWare actually planned to kill him but then chickened out ) and is a husk of his former self

Same with Morgan , you can’t interact with her at all and she’s given the same mysterious background as flemeth ( the theory that she carries mythal spirit is very strong right now )

Lyrim potions don’t exist, in fact lyrim doesn’t exist at all besides the dagger. All magic has turned into technology, and if you play as a mage mana just has an automatic replenish rate /cool down effect that you can level up.

Evil gods go back and forth between an actual intense adversary and threat to the world, and a typical Disney villain.

These are just the few I can think of off the top of my head, there is so much more than this …

The game can literally be summed up as Mass effect andromeda x2 with God of war animations and marvel style writing ( not the avengers I’m talking about the recent shit)

Also for the people who want to kill solas or simply dislike him, the game pushes a sympathetic view of him on you ,even your companions who outrightly want to kill him will feel sorry for him. And I’m saying this as a solavellan fan. Yes they’re options to be mean to him and antagonize him, but you won’t get anyone agreeing with your actions ,at best they’ll be neutral about it. Now this might play out differently for those who picked the “chooses to stop him “ option , but for those who’s inquisitions wanted to save him but they wanted their rooks to hate him … you’re not gonna be happy about what you get ..

The only thing that keeping me playing is the reveal of history of ancient elves and Titans and solas’s story. And Assan!! Assan can do no wrong !! Everything else is a slog to get through.

[trappedinafantasy37]

Let's talk a little bit about Minthara and her oath real quick. Now, a question that I have seen pop-up in a few places between Reddit, Tiktok, and even Tumblr, is how the in the hells Minthara isn't already an oathbreaker. Well, I have 3 potential theories as to why that is.

Because it is merely a game mechanic and Larian did not want your only potential paladin to be an oathbreaker upon recruitment.

Her original oath to Lolth never broke because she never willingly joined the Absolute and her oath to the Absolute was made under false pretenses.

When she joins your group, she makes a new oath in your name instead.

Personally, I think that Minthara's oath is actually a mixture of 2 and 3. Yes, it is possible for a paladin to have multiple oaths at the same time. It just isn't a recommended practice in tabletop DnD because they can sometimes contradict each other, some oaths will straight up break other oaths, or the players just are unable to manage them properly. In this case, I do believe that Minthara has two oaths, one to Lolth and one to you.

I have not been able to find any reference to how paladin oaths work when the paladin is being coerced or mind controlled. But from what I have read in DnD lore, when a paladin makes an oath they have to do so willingly, deliberately, and consciously. None of those things occurred for Minthara when she took up her oath to the Absolute which is why it did not break her oath to Lolth (because it otherwise would have as she would have been sworn to destroy the Absolute for Lolth). And, technically speaking, the god that the oath is sworn to cannot go in and break the oath. Only the paladin can break their own oath. I only think gods can revoke divinity from their clerics. So, even if Lolth was truly pissed at Minthara, Lolth herself cannot just break Minthara's oath. That is something only Minthara can do. Minthara's original oath to Lolth still being intact is not necessarily indicative that she still has Lolth's favor, it just means she hasn't yet broken the terms of that oath. Even a crisis of faith (which Minthara is going through) won't break the paladin's oath either.

Another thing that is important to note is that as of 5e, a paladin actually does not need to make their oaths in the name of a god or before a god as their divinity is powered solely by the oath itself. Paladins are able to just summon divine smites and other holy based powers by sheer force of will and conviction (which is pretty damn sexy if you ask me). I mean, oathbreaker paladins still have access to divinity as well. Of course, paladins can still make an oath in the name of a god and most typically do, it's just that gods are not the source of power behind that oath. An oath is nothing but a vow, a promise that the paladin makes *to* a god, not the other way around. It does not even need that gods approval. So Lolth abandoning Minthara will also not break Minthara's oath either because Lolth is not the one who made an oath to Minthara.

So, it is very much possible that when Minthara joins your group, she does make a new oath in your name as oaths don't need gods. But, Minthara herself does not actually know how to live her life without having some kind of god figure so she just kinda puts you in that spot for the time being. I mean, she literally prayed to multiple gods and you were the one that answered. Which is also one of the many reasons why she does to along with what you want to do (even if she disagrees) because the oath she made to you would keep herself in check and keep her from acting against you. Minthara already is a very loyal person, but if you have any doubts on Minthara's loyalty, just keep in mind that she is quite literally oath bound to do whatever you tell her to do and will not betray you.

Minthara also never goes out of her way to become an oathbreaker, even after you free her from the Absolute. To be precise, you have to command her to break her oath. And of course, she will do so willingly knowing the consequences. Despite her oath being broken, she will still abide by the tenants of that oath. But she does enjoy the freedom that comes with being an oathbreaker and now nothing will hold her back from achieving her goals. However, she also says she does not know if her oath will still stand when all the nonsense with the Absolute is resolved and she even implies that if you do take the Absolute, she will no longer have an Oath of Vengeance, but an Oath of Conquest (which I think fits her better than vengeance if I'm being honest).

Minthara also makes quite a few suggestions to you that would actually break you oath if you are a paladin. Such as making an oath to Gortash, or making certain choices in regards to the vampire spawn. But, Minthara never does any of these things herself and I think that is purposeful. She knows these actions are oathbreaking type of actions. She attempts to orchestrate a fight between Dame Aylin and the wizard knowing fully well that it will break Aylin's oath. And she really wants you to go snitch on the wizard (although I just think it's because of her disdain for wizards rather than her being a little scoundrel to mess with Aylin's oath).

She is very very careful to keep herself in the position that she is because she doesn't want to be an oathbreaker initially. She is also very careful to tell you to do all these things. The language that she uses in regards to her oaths are also very important. Her original oath to Lolth would have her sworn to destroy the Absolute. But, we also know that Minthara very much has other ideas for the Absolute that do not involve destroying it (but oaths only break from oath breaking actions, not oath breaking thoughts). And her oath to you, she very specifically says that she is sworn to destroy all those who serve the Absolute, which is not exactly the same kind of oath she has with Lolth.

But, there is only one instance in this game in which Minthara will willingly become an oathbreaker and you do not have to command her to be one and that is if and only if you claim the brain. Her choosing not to destroy the brain when she had the opportunity to breaks her oath to Lolth. Now, the oath that she makes to you is where it becomes very very tricky. The oath she made to you, she specifically uses the language to "destroy all those who serve the Absolute". Her oath gets broken to you because she has become someone who serves the Absolute. But, there's more than that. If you become the Absolute, you also enthrall all your other companions which would make them servants of the Absolute and she also does not destroy them. Ironically, her choosing to serve you as the Absolute, breaks the oath she made to you because she has gone back on what she said she was going to do in your name. But most importantly, she chose not to get vengeance for herself.

Her oath to you was never to help you become the Absolute. Her oath was specifically to assist you with destroying the Absolute and all those who serve it. Her choosing not to destroy the Absolute and everyone who serves it, breaks both of her oaths. So, the Minthara that greets you at the gallows is now an oathbreaker. But, as I mentioned earlier, Minthara has already expressed the notion of taking up a completely different oath if you were to claim the Absolute. She helped you become the Absolute, knowing it was going to break her oath, and she had the intention of immediately replacing it with an Oath of Conquest, making her the first official paladin of the Absolute.

The fact that she wants you to become Absolute at all and that she prefers being an oathbreaker is why I read her as a canon oathbreaker. But she will never break her oath out of betrayal, but because of loyalty and devotion. She breaks her oath trying to make you as powerful as you can be. I have also discussed previously that her devotion is her fatal flaw and her choosing to remain devoted to you could potentially get her back in the same position you found her (that is if you betray her and choose to use the Absolute to reenthrall her). Her becoming solely devoted to you officially removes any and all ties she has to Lolth. But it causes Minthara to remain stagnant in which she doesn't learn anything, she doesn't change at all, and she doesn't grow.

She will live the rest of her life devoted to someone that isn't herself and act in the name of someone that isn't herself. She will live the rest of her life helping you achieve your goals and ambitions and what she wants is kinda secondary to all that because she has propped you up on a pedestal. She has always lived her life in service of a god and she does not know how not to. Many of the things that she has done in her life are not because she wanted to do them, but because she had the burden of expectations either from Lolth, from her family, or from Menzoberranzan culture and her oath kept her bound to these expectations. And she is falling back into that cycle with you because you failed to show her that there was another way and that she could be devoted to herself. You failed to show her that she does not need a god and she can indeed choose for herself.

[omegaphilosophia]

The Philosophy of the Euthyphro Dilemma

The Euthyphro Dilemma, originating from Plato's dialogue "Euthyphro," presents a significant philosophical problem regarding the nature of morality and its relationship to divine command. This dilemma poses a fundamental question about whether moral values are commanded by gods because they are inherently good, or whether they are good because they are commanded by gods. This issue remains relevant in contemporary discussions about the foundations of ethics and the intersection of religion and morality.

The Dilemma Explained

In Plato's dialogue, Socrates encounters Euthyphro, who claims to have a deep understanding of piety and impiety. Socrates asks Euthyphro to define piety, leading to the famous question: "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?"

This question can be reformulated as:

Divine Command Theory: Are moral actions good because they are commanded by the gods?

Moral Realism: Are moral actions commanded by the gods because they are inherently good?

Each horn of the dilemma presents challenges:

If moral actions are good because they are commanded by the gods (Divine Command Theory), then morality appears arbitrary. Anything could be deemed morally right or wrong based solely on divine will, potentially leading to morally questionable commands being seen as good.

If moral actions are commanded by the gods because they are inherently good (Moral Realism), then morality exists independently of the gods. This implies that there is a standard of goodness that even the gods must adhere to, challenging the notion of their omnipotence and moral authority.

Implications of the Euthyphro Dilemma

The Nature of Morality: The dilemma forces a reconsideration of the origins and nature of moral values. If morality is independent of divine command, then ethical principles must be grounded in something other than religious authority, such as reason, human nature, or societal consensus.

Divine Omnipotence and Omnibenevolence: The dilemma raises questions about the attributes of gods, particularly their omnipotence and omnibenevolence. If gods are bound by an external standard of goodness, their power and moral perfection might be seen as limited.

Secular Ethics: The Euthyphro Dilemma supports the development of secular ethical theories that do not rely on divine command. Philosophers such as Immanuel Kant and John Stuart Mill have proposed ethical systems based on reason, human well-being, and utilitarian principles.

Theological Responses: The dilemma has prompted various theological responses. Some theologians argue for a modified Divine Command Theory, suggesting that God's nature is inherently good and that divine commands naturally align with this goodness. Others propose that God's will and moral truths are identical, thus avoiding the arbitrariness problem.

The Euthyphro Dilemma remains a cornerstone in the study of moral philosophy and theology, provoking ongoing debate about the foundations of ethical principles and the role of divine authority in determining what is right and wrong. By challenging both Divine Command Theory and the independence of morality from divine will, the dilemma encourages deeper exploration of the sources and nature of moral values.

[kirbarts]

flcl inspired Zerbinetta from @divinecommandtheory

[talonabraxas]

“The change took place to begin with in the spiritual world, in that the Beings who had been leading hitherto were replaced by that spiritual Being who may be described as the Being of Michael. Michael, has taken over the Spiritual guidance of humankind. The fact that Michael is now entering the soul-life and spiritual life of humankind has its visible counterpart on Earth. An ever growing number of people begin to realize that the human being is livingly and constantly connected, not only through their physical body with the Earth, but through their soul and spirit with the spiritual world.

The human being is thus growing into conscious spiritual knowledge. This is the one aspect of the leadership of Michael, but there is also another. To be sincerely filled with spiritual knowledge also affects the human heart, the human soul. The more the light of Spiritual Science spreads, the less will it remain a mere theory; it will pour out into human feeling, — it will be present in the form of true human love, in ever widening circles.”

--Rudolf Steiner, Planetary Spheres and Their Influence on Mans Life on Earth and in the Spiritual Worlds, VI.

Michael

Archangel of the First Ray

Michael is the Archangel of the First Ray - the Ray of Protection, Faith and the Will of God. He is the Prince of the Archangels and the Angelic Hosts, the Defender of the Faith, the Angel of Deliverance.

Archangel Michael is head of the “Lord of Hosts” and fights with any manifestation of corrupt and negative energy.

He serves the interests of the Lord in this universe and does His work in the manner commanded by His honor.

His name means “ Nobody like God.” Archangel Michael is so transparent that He lets the Divine Light come through us, through which we discover God.

The divine complement of Michael - Archea Faith.

[trashcanlore]

Kabbalah in the Worldbuilding of Genshin Impact; Part 3: Very Impure, Very Sinful

Written by Sabre (@paimoff on twitter) and Schwan (@abyssalschwan on twitter)

The Origin of Evil

In earlier parts of this theory, we've discussed how the elements of Teyvat and their ideals are similar to the sefirot of Kabbalah, as well as the implications of the similarities between Descenders and the Kabbalistic Primordial Man. In this section, we'll be discussing how the metaphors used to describe evil in Kabbalah are made literal in Genshin, specifically in the form of the Gnoses and the Heavenly Principles. We’ll also be connecting the Traveler’s role as RPG ProtagonistTM to the Kabbalistic concept of Tikkun Olam (repairing the world) and how that relates to their role in the good-evil duality. 

When it comes to the concept of evil in kabbalah, there are generally two perspectives considered: 1) evil is the result of an imbalance in the dichotomy of divine mercy vs divine judgment, and/or 2) the existence of evil is an inherent part of creation that can be affected by the actions of humans.

The Zohar, a foundational text of Jewish Kabbalah and massively influential on Western esotericism, details several explanations for the origin of evil. This theory does not contain a comprehensive analysis of the philosophy of evil in Kabbalah, but we’ve tried to at least mention or summarize the core concepts that can be tied directly into discussion of Genshin’s worldbuilding. 

The primary explanation in the Zohar is that evil originates in the sefira of divine judgment if it is not counterbalanced by divine mercy. This creates a parallel but mirrored/inverted system of the sefirot, called the Sitra Achra, which we will refer to with the literal translation “Other Side”. This dimension is associated with death and anger, and a few other unique traits we’ll explore later on. It’s important to note that according to this perspective, the existence of evil is actually a necessary part of the divine plan for the world - some of the commandments in the Torah (Jewish law), or even regular human activities like sleeping, are described as actions that ‘appease’ the “Other Side” and keep the balance between good and evil forces in the world. The Zohar even goes as far as to suggest that the “Other Side” can function as a ‘test’ for the righteous: In order for someone to be fully righteous, they must descend completely into the realm of the “Other Side” and resist all their temptations and then emerge pure. Those who fail are doomed to become breeding grounds for demons. Interesting.

The Husks in a Nutshell

The Zohar also introduces the concept of the klippot, literally husks, shells, or peels . The name Qlipoth, which players of Honkai Star Rail might be more familiar with, is just another spelling of the same term.

The Zohar’s conception of the sefirot is like a nesting doll: the sefirot are one inside the other, like concentric circles, and the klippot are the shells each sefira makes around the one inside it, as illustrated in the drawings below, where each ring or square represents one of the sefirot.

This ties in to another one of the Zohar’s explanations for the origin of evil: evil has always been mixed in with the sefira of Keter, the first to be emanated, and in order for reality to be formed, the evil had to be purified out. This was done by repeatedly creating worlds and destroying them, until the creative divine energy was purified. Think of it like when you’re washing something you’ve dyed, and it takes multiple washes for the dye to stop bleeding.

This process leaves behind “shards” of evil, which become the foundations of the dimension of evil, the “Other Side”. The Zohar names some of the klippot as direct counterparts to the sefirot, giving them equivalent roles in their respective dimensions, but there is no consistent or complete description of all the names or comparisons. 

Similar to the process of creation and destruction described above, Rabbi Isaac Luria (very influential Kabbalist in the 16th century) described a process where there are multiple iterations of the creation of the world, resulting from the dilution of divine energy as it is emanated into the void where reality is created. (For a more detailed explanation of this, check out Part 2.) Luria compares the sefirot to vessels filled with divine light, and the farther these vessels get from the source of the light, the weaker they get. Eventually the vessels shatter and form the klippot, which here are technically fragments of the divine and not inherently evil. However, unlike the sefirot that can balance each other, these fragments are isolated and intense attributes of the divine that eventually become evil and demonic. 

In the context of Genshin, the klippot take the form of the Gnoses, reflecting their role as both remains of evil and fragments of the divine isolated from the source. 

Demons and Dead Descenders

Back in Part 1 of this theory, we briefly discussed the implications of both the inverted Irminsul and the Demon Gods, or Archons, in the context of Kabbalah. We hypothesized that Teyvat is in the dimension of evil, aka the “Other Side,” and the Archons have demon names to indicate their alignment with each of the evil equivalents of the sefirot: the klippot. There is no standardized list of demons associated with the “Other Side,” so we think that they are using the Goetic demon names instead, like some historical sources have done in their incomplete lists. 

We also suggested that the Gnoses themselves could represent the klippot of each element, the “shell” around the sefirot. This was based on the information we knew about the Gnoses at the time which was basically that: 

a. It is an “internal magical focus that resonates directly with Celestia itself,” and represents the archon’s status as one of The Seven (Archon Quest, Prologue, Act III, Ending Note). This may be related to Zhongli’s concern that giving up his Gnosis will mean that he cannot defend Liyue anymore (Zhongli Character Stories: Gnosis)

b. It can gather elemental energy for the Archon, presumably acting as some kind of amplifier, given that the Archons have elemental abilities without a Gnosis (Nahida Character Story: Gnosis). This is presumably how the Akasha (and the Oratrice) was able to be powered by the Gnosis, and how Nahida was able to use the power of two Gnoses to access Irminsul and delete Rukkhadevata, something she could not do with her own power (dendro+electro amplifying reaction indeed). 

The Fontaine Archon Quest and subsequent Neuvillette character stories introduced two new crucial pieces of information that cemented the role of the Gnoses in this theory: 

a. The Gnoses are the remains of the Third Descender, and since they are remains, they are cursed. Skirk even says that the Gnosis “smells” “very similar to a god's ‘curse’.”

Skirk: Regardless, you should probably get rid of objects of "misfortune," to prevent any disasters from befalling you.

 Skirk: To live is in itself a blessing. But once a person dies, the bonds he once had with this world shall all turn to curses.

b. The Primordial One was wounded in the “great war of vengeance” (probably when the Second Who Came arrived) and couldn’t “suppress the original order” of the world anymore. They and the “one who came after” created the Gnoses from the Third Descender and used them to “subdue and control the resentment and loathing of the world.” This seems to have created a new order to the world, where the remaining primordial “fragments” were destroyed, and humans gained the “seven remembrances.” (Neuvillette Character Story: Vision). This is implied to be related to the Archon War and to humans receiving Visions, which is described as a “shattered shard” of an Archon’s authority. 

With this updated information, we have more evidence for our claims that Teyvat is in the realm of the “Other Side,” and that the Gnoses are the klippot. Here we compare key traits of the Gnoses and the Kabbalistic metaphors used for evil:

While the Gnoses and the “inverted” world of Teyvat are certainly the most overt references to the klippot and the “Other Side” in Genshin lore, derivations of these concepts are sprinkled throughout the worldbuilding in the form of repeated references to ‘shards’ and ‘husks’ of power and will. In the next section, we’ll go through two primary categories where the klippot of Genshin can be found: Death and the anger it leaves behind, and judgment, which includes the concept of sin in Teyvat, and speculation about how the Heavenly Principles turned Teyvat into the “Other Side.”

Rest in Pieces: Death and Anger

As you may have noticed, dying in Teyvat is not exactly straightforward. Death is meant to be a sort of recycling/reincarnation process via the leylines, but it seems like there are infinite exceptions to this rule. Hilichurls are cursed to never be able to enter the leylines, and thus are never able to truly die. When gods die, they can stick around indefinitely as corrosive and resentful energy (like Yaksha’s Karma and Inazuman Tataragami), or their remains can be used to permanently change the environment, like Rukkhadevata creating the Harvisptokhm out of Egeria’s remains to seal Tunigi Hollow. God-like individuals have also ‘died’ after being split in pieces, and those pieces contain some aspect of their will or consciousness, like Liloupar or Hermanubis and his Ba fragments. The Ba fragments are even associated with specific traits like the sefirot are: Sethos specifically mentions might and glory, which could correspond to the sefirot of Gevurah and Hod respectively. Both these and the resentful energy of things like the Tataragami can influence the actions of humans who come in contact with these fragments and remains. 

The will of more ordinary people can also remain after death: the Shadowy Husk enemy descriptions call them “nothing but a husk,” and that “the long years and a curse seems to have robbed them of their reason and memory. Now, all that remains within that armor is the will to "fight for something, someone, and some matter."” 

All shall decay in the end, and this is all that is left of the Black Serpent Knights amidst the merciless march of their sins, curses, and time itself.

We also have instances where a powerful being’s sacrifice provides the power for an ‘impossible’ event to occur: the Goddess of Flowers using her body as a conduit to give Deshret access to forbidden knowledge, or Sybilla sacrificing her life to create Phobos. Sybilla, who was likely also a Seelie, is described as being from the land of the dead - more on Seelies later. And most relevantly, we have the death of the Third Descender being used to create the Gnoses. 

Logically, this death-associated release of power makes sense In a world that is also the “Other Side.” But it also seems to be a double-edged sword: just like how the order of the world itself is held together with the Gnoses sourced from death, the death of other powerful beings can destabilize it. 

And speaking of the Gnoses - how is it that ‘death’ energy can be used to channel elemental energy, which should belong to the sefirot? As we mentioned earlier, that’s because the klippot and the sefirot are derived from the same divine source material - at their core, the realm of the divine and the realm of the demonic are the same. The distinction between these powers in Genshin is their source: are these the true elemental powers original to this world, or is this the power stolen by the Heavenly Principles? 

Teyvat has its own “laws”: Judgment, Sin, and Curses

Earlier we mentioned that the Zohar’s primary explanation for the origin of evil is an excess of divine judgment. In Kabbalistic thought, divine judgment refers to the setting of limits during creation - without it there would be no distinction between anything and the world would just be an everything soup. For more on this idea and its usage in the Fontaine AQ, check here. When it comes to the human expression of this idea, “limits” would be equivalent to the concept of laws, both natural (like physics) and legal (like the concept of social contract).

The Heavenly Principles are thought to be the highest power of “law” in Teyvat, described in the Scroll of Streaming Song as “the universal law created in heaven, the divine laws established in the beginning.” 

Nahida also tells use that the Gnoses represent the laws of the Heavenly Principles: 

Nahida: I'm sure you remember the entity that changed your fate — the Heavenly Principles. Nahida: In fact, the Heavenly Principles has been quiet since the Khaenri'ah disaster five hundred years ago. I used this point as leverage against The Doctor. Nahida: I told him that the Heavenly Principles may be awakened if I destroyed a Gnosis. Although it was just a bluff, he still fell for it. Nahida: I assumed that the Heavenly Principles wouldn't just stand by and let such extensive damage to its "laws" take place.

What do these laws entail, exactly? Rukkhadevata in Scroll of Streaming Song explains:

"One may only bow down and worship Vaana of the heavenly spirits — no arrogation, deception, or trickery is permitted." "If one dares to imitate the forbidden arts, only calamity awaits at the edge of divine knowledge.”

As expected, these “divine laws" include definitions of sins, and conveniently for us, these sins tend to be punished with curses, yet another misfortune associated with the klippot.

There are three* curses specifically associated with the Heavenly Principles: 

The “curse of the wilderness” which turned non-pure-blood Khaenriahns into hillichurls (but may be older than the Cataclysm considering hillichurls have been around since before that time and there are other references to humans turning into various monsters that aren’t associated with the Cataclysm)

The curse of immortality put on pure-blood Khaenriahns during the Cataclysm

The Seelie curse, which has multiple variations: a. Arama says the Seelies were cursed to become “empty husks” if they fell in love with a human. The curse would make them lose their intelligence and their bodies would shrink, becoming the little treasure Seelies found in exploration  b. Wolfy in the Imaginarium Theater talks about the Boar Tribe who were forced to place parts of themselves on a scale, and then lose those parts of themselves, as a punishment. The description of what happened to these boars sounds a lot like the Seelie curse. Wolfy: Those boars who placed their heads on the scales became wolves, lizards, and snakes, leaving only their strength. Those who offered their muscles became rabbits, leaping three paces to a bound, instinctively guiding people to treasure.

*Paimon voice* “Maybe it should be called the rule of four!”: While we don’t know yet if this is associated with the Heavenly Principles, Skirk references a god’s curse, which in context seems to be related to the Gnoses and the fact that Gnoses are the remains of a dead Descender.

In summary, the Heavenly Principles, their “divine laws” and corresponding curses and punishments are the Teyvat equivalent of the excessive divine judgment that leads to the formation of the “Other Side”. According to the Zohar, the “Other Side" and the klippot sustain themselves through stealing divine energy and feeding off human sin. We’ve already discussed how the Gnoses are the means for stealing divine energy, so how does human sin play a role in this equation?

The Sinners Are All That's Left

After the war with the Second Who Came, and the Seelies were cursed, the Heavenly Principles established the order of Teyvat using the power from the death of the Third Descender: the Gnoses. They then had the gods of each nation fight to the death for the chance to win this power and become representative of their “law”, creating resentment in many places across Teyvat. Given what we know about the klippot, we must consider the Archon War as the Heavenly Principles creating strife and death to power themselves enough to maintain the order of Teyvat. 

A similar system is presented in one of the in-game novels, Princess Mina of the Fallen Nation, which tells the story of a princess prophesied to bring destruction. Her nation is plagued with wars due to “Nakura’s Hex,” which drains the life force from people and the environment to strengthen the soldiers, who then in turn, continue fighting to be the most powerful, which leads to them draining more life. In the fifth volume, Mina and her slayful samurai bestie arrive at the Sky Tower, where they meet some priests and learn the truth of their world: Nakura’s Hex was originally created to preserve the “slowly declining” world. Mina learns that she must sacrifice herself, destroy the current world, and use the stored up power from Nakura’s Hex to create a new one. It’s left ambiguous if she succeeds. 

If the Heavenly Principles are able to gain power from wars and death, then they should also be able to gain power from sin as well. And lucky for this theory, we just finished the Fontaine region, where this very concept was explored in the Archon Quest. In order to collect enough power to destroy her Archon throne and return the Hydro authority to Neuvillette, Focalors created the Oratrice. The Oratrice pronounced verdicts during court cases and converted the people’s belief in justice into Indemnitium, which was then used to power Fontaine. In reality though, most of this power was stored up to eventually kill Focalors. In other words, the crimes and well, sins, people committed against each other generated tangible power that could be used by a god. 

In this context, the fact that the title “Sinner” is associated with the cataclysm and Khaenri’ah, and the recent reveal that the Five Sinners split a “world-shattering” Abyssal power between each other become more significant. 

Considering all that we’ve discussed regarding the use of death as a power source in Teyvat and its connection to the Heavenly Principles in their capacity as the Other Side, we are left wondering if the Sinners attempted their own Third Descender moment. In the context of what we’ve theorized about the Primordial Human Project previously, Rhinedottir’s role as a Sinner feels particularly relevant here. Whatever it was exactly that the Sinners were trying to do, their power definitely was “world-shattering,” since 500 years later Teyvat is still recovering from their and the Heavenly Principles’ actions during the Cataclysm.

And speaking of the present day problems of Teyvat, we are now ready to talk about the role the Traveler plays in the interplay between the Heavenly Principles and the original order of Teyvat. 

The Repairing of a World More Broken Than Elon’s Twitter

Ever since the Traveler woke up in Teyvat they have been helping everyone around, whether it’s finding lost pets, defeating evil dragons, finding cures for the sick, cleaning buildings or leyline disorders, maybe defeating another dragon… whether big or small there’s no feat that’s beneath our protagonist. That’s what the heroes do right? Well yes. But it also has a deeper, Kabbalistic significance.

Lurianic Kabbalah builds on the Zohar’s idea that human actions can either strengthen or appease the klippot by proposing there are also specific actions humans can do to have a positive influence on the world. There are two states the world can exist in: Tohu (chaos), where the sefirot are unbalanced, and Tikkun (repair), where the sefirot are harmonized together. Luria taught that humans could contribute to the “Repairing of the World” (Tikkun Olam) by strictly adhering to the religious laws of the Torah. With time, the idea that humans can contribute to the improvement of God’s world by performing acts of kindness and altruism has become mainstream in Judaism, and in the modern day, Tikkun Olam has come to refer to the value of social justice. By performing these “repairing” actions, the Divine Energy that’s “trapped” inside the klippot is released and returns to its rightful place, contributing to the balance and harmony of the world.

Similar concepts are referenced directly in Genshin: In Chinese, the Heavenly Principles are Tiānlǐ: “Heavenly Order.” Li refers to a concept in Confucianism that literally translates to ‘rite,’ and refers to specific ritual actions that connect human action to the harmony of the greater order of the universe. Li is not necessarily religious rites as it also includes “basic” human interactions with each other and nature.

Another similar idea is the alchemical As Above, So Below, which is generally interpreted to refer to either the movement of the celestial bodies affecting events on Earth, or the correspondences between the macrocosm and the microcosm (the human being). You may recognize this second idea from Part 2 of this theory. 

In other words, this means that the actions that humans take in the material world can have a direct impact on the spiritual world (in Judaism) or on the larger movements or changes of the rest of the universe (Li and alchemy). These concepts are all relevant in our discussion of the role of the Traveler, but here we will also be using it to illustrate how the Heavenly Principles have control over Teyvat. 

The concept of As Above, So Below has been mentioned in the context of the Heavenly Principles in Scroll of Streaming Song:

"O wise Princess, if your wisdom is truly as the legends of the people say," "Please answer my second riddle as you did the first." "What rises from the earth, then descends from the sky," "No one has seen it, yet it sees all," "As above, so below, and as at the bottom, so too, the top," "Yet only top to bottom may be, and never bottom to top?" That princess of (...) answered thusly: "You speak of the universal law created in heaven, the divine laws established in the beginning." "No one has seen the eternal law, yet it governs all.”

The Goddess of Flowers is implying here that technically this principle should apply to the Heavenly Principles and their laws, but in the order of Teyvat, only the law can govern the “below,” the world, and the world can not reciprocate their influence on the “above.” This would mean that human action on Teyvat actually does not have an effect on the “sky,” which is the spiritual realm. In the Flower of Paradise Lost artifact lore, she says that the "master of the heavens, consumed by fear for the rising tide of delusion and breakthroughs, sent down the divine nails to mend the land, laying waste to the mortal realm..." This suggests that the sealing off of the connection between Teyvat and the heavens is the result of the Heavenly Principles’ fear of the power of the “invaders” and the effect they and other humans could have on them from the human ‘realm’ of Teyvat. 

More simply, this means that the Heavenly Principles are actively preventing the humans of Teyvat from performing the “Repairing of the World”. 

The (semi)literal translation of Zhongli’s burst voiceline also references this, but in connection with Li and Confucianism, rather than alchemy: “Heaven moves; all follows.” In this scenario, he, as the Archon, has the authority to act as the executor for the Heavenly Principles’ law (Tian Li), and invokes “heaven” to set a limit/boundary. You can even see this illustrated with how his burst stops the enemies from moving, as he restores ‘order’. (Credit to Cristal Marie for this insight)

The one exception to the restriction set by the Heavenly Principles seems to be the Traveler, whose helpful acts are excellent displays of “Repairing the World”: Indeed, while Traveler was initially just showing their good nature, many of their actions have contributed to restoring a balance to a Teyvat that seems to be in a state of “Tohu” (chaos).

Examples are varied and extensive, but we can categorize Traveler’s actions as follows:

Returning things to their rightful place: repairing the Statues of the Seven by returning the Oculi, helping the Seelie return to their courts.

Repairing and balancing Leylines: cleansing Leyline disorders at places like Chenyu Vale, the different islands of Inazuma, cleansing leftover Forbidden Knowledge at Sumeru.

Aiding people and living beings: from the Aranara and Melusines to Scaramouche and Dvalin,  ill or struggling NPCs,  lingering ghosts, etc

Defeating and suppressing evil forces: Osial, Beisht, an eroded Azhdaha, the Thunder Manifestation, the Tatarigami at Yashiori, different agents of the Abyss Order, the All-Devouring Narwhal.

Performing appropriate rituals: the Funerary Rites for the “passing” of Morax, the Rainjade Rite at Chenyu Vale, the Festival Utsava, the Watatsumi Goryou Matsuri, the Sakura Cleansing Ritual, etc.

All this repairing, cleansing, returning things to correct places and balancing elemental energy fits with the Lurianic description of how “Repairing the World” is achieved.

In the first part of this theory we compared the Kabbalistic sefirot with the seven elements of Teyvat, as different “colors” derived from elemental energy. We also mentioned how the famous array of the Sefirot in the “Tree of Life” is an idealized state: the truth is that they won’t be arranged in such a balanced way until the coming of the Messianic Age, and that will only be achieved once the repairing of the world is complete. In this context then, the Traveler’s actions should be accelerating the arrival of this ideal state. 

But… isn’t Teyvat the world of the “Other Side”? Who exactly is the Traveler aiding with their actions? Aren’t they strengthening the klippot by maintaining the order set by the Heavenly Principles, who have been accused of being “usurpers” chaining the world to an unnatural order? Or is the Traveler actually reversing this and returning the world to its natural state?

There are a few instances when we are led to doubt that the Traveler is doing the ‘correct’ thing as they purify/restore places in Teyvat. During the Chenyu Vale world questline, Lingyuan says that the adeptal energy the Traveler gets from Fujin has the power to “suppress nature” and that their efforts to perform the Rainjade Rite go against nature as it is intended to be. She also makes a cryptic comment about how humans used to be part of nature, but are no longer. This may simply refer to how humans affect the world around them, or perhaps it’s meant also as commentary on the Traveler’s actions and the way they are generally considered to be positive and restorative. 

In this case, if the Traveler is doing wrong, could it be that the “true Messiah” is out there, being labeled as a “sinner” for trying to release Divine Energy from the evil grasp of the klippot?

After all, we know someone who fits that description: the Traveler’s own sibling.

Purification through Sin: how the Abyss Order are the good guys akshually

There was actually a movement in Jewish mysticism that believed that doing exactly the opposite of what Luria advised (following the laws of the Torah) is what would achieve the complete repairing of the world. This movement  started in the 17th century, in the Ottoman Empire, when a man named Sabbatai Zvi claimed to be the long awaited Messiah. It wasn’t the first time this happened, indeed Christianity arose from one of those very claims. 

The Sabbatean movement, like many before them, drew criticism from more conservative Rabbis particularly due to the seemingly unstable behavior of their leader: sometimes boldly going against Jewish law, other times falling into periods of melancholy that were “unbecoming” of the Messiah. The breaking point for the detractors of Sabbatai Zvi was his public conversion to Islam after being threatened with torture and execution by the Ottoman authorities, effectively becoming an apostate to the Jewish faith. Despite this, Sabbatai Zvi had a big following, and his conversion didn’t deter them.

What’s relevant about this Messianic claimant movement is that much of the fuel for its credibility was based on Kabbalistic thought. Nathan of Gaza, an accomplished student of Jewish theology, was the first believer that Sabbatai was the real Messiah, and from then on used his deep knowledge of Lurianic Kabbalah to argue why Zvi’s questionable actions were what had to be expected from the Messiah, including the most serious sins. Much of the reasoning for this is explained in a text that is still polemical today: the Treatise on Dragons.

Nathan argued that even though the entirety of the created universe was emanated from Divine Light, that doesn’t mean all of this divine essence was used up: there was a good amount of Divine Light that wasn’t involved in creation, and in a way “didn’t desire” to become created matter.  When the endless Divine Light “retracted” to make space for the future world, the leftover “Void realm” had remnants of Divine Light that didn’t want to be part of creation, and were even hostile to it. Afterwards, Divine Light entered the Void in a “vertical line”, penetrating it and kicking off creation, including the subsequent shattering of the vessels mentioned earlier. Eventually, the shattered fragments of the vessels and the hostile remnants of Divine Light  formed the realm of the “Other Side.” So now, the upper levels of the Void is where the created world is located, and it’s also the realm where humans can aid the “Repairing of the World”. However the lower levels, where the klippot are located, are so evil that only the Messiah themselves can “repair” them. That’s why the soul of the Messiah was cast into the “Other Side” even before creation, when Divine Light penetrated into the Void Realm. This soul would be particularly connected with the klippot, incarnating many times across history as different people that would endure terrible temptations and suffering, all with the objective of purifying the klippot at the bottom of the “hole of the great Abyss”, from the inside.

 While this interpretation of Lurianic Kabbalah was devised to explain the behavior and life of one particular individual (Sabbatai Zvi), for our Genshin Impact theory it serves as an explanation for the actions of the Traveler’s Sibling. After all, we have never seen them hold contempt or hatred against Teyvat like the exiled dragon sovereigns seem to have. Rather, the Sibling and the Abyss Order focus on toppling the Heavenly Principles. The Sibling even seems to have tried to reverse the initial effects of the Cataclysm, attempting to save Khaenri’ah and parts of Teyvat along with Dainsleif, until whatever they saw at the “sea of flowers at the end” made them change their mind. Abyss Sibling is also constantly somber and serious, even when chatting amicably with the Traveler during Bedtime Story, which fits Nathan’s explanation on how different people containing the soul of the Messiah have tended to have a melancholy disposition, constantly battling the temptation to sin and struggling with the uglier side of life.

All this, plus the constant description of the Abyss Order and other Khaenri’ans as “sinners” leads us to think that the actions of its current leader, the Princess/Prince of the Abyss, are in line with the Sabbatean notion of “purifying the klippot through sin”.

Why Am I A Broken Messiah and other old Death Note anime lyrics

One final comparison to draw in this “redemption through sin” is actually from different Abrahamic religions other than Judaism. Gerschom Scholem in his book about Sabbateanism also points out the similarities of this movement to at least one, or perhaps more, early Gnostic Christian sects.

It’s difficult to discern what was genuine belief and what were accusations of heresy by mainstream Christian theologians, but there are at least two Gnostic groups that seemed to identify themselves with Biblical characters typically associated with sin. 

The Cainites allegedly claimed that since the God of the Old Testament was nothing but an evil imposter, salvation would come by opposing his laws and engaging in sin. In their narrative, Cain was but a victim that triumphed over the evil Demiurge and his minion: Abel, while Judas was either the most illuminated disciple of Jesus, who aided him in opening a path for humanity’s salvation, or a hero who opposed the evil Jesus’s attempt to further hide the truth of the world. The second group were the Ophites, who identified themselves with the snake that invited Adam and Eve to go against God’s prohibitions in the Garden of Eden, because doing so would actually reveal the truth about the Imposter God and the True God to them and their descendants.

Whether what we know of these groups is reliable or false, we also know that there was a more generalized Gnostic belief that humans were “sinful bodies” made of “lesser matter” that nonetheless contained “sparks of divine essence” within them: it was through the discarding of the “lesser body” and the “ascending of the divine sparks” towards the Pleroma that humanity could gain salvation. This is very reminiscent of the Kabbalistic notion of “releasing the sparks of Divine Light” from the “husks” of the klippot.

Gnosticism is one of the chief inspirations for the world building of Genshin Impact. If the notion of the Other Side accurately describes the condition of Teyvat, and the characteristics of the klippot are comparable to the order imposed by the Heavenly Principles, then it’s very likely that “repairing” the world will be done in a Gnostic way, whether it’s escaping Teyvat or entirely destroying it.

Also, the Twins having opposite stances when it comes to the “salvation of the world” could be compared to the Christian and Islamic belief that the arrival of the end times will be heralded by a fake “Anti Messiah”, right before the appearance of the actual Messiah of salvation. It could be then, considering the role of the “Sinful Messiah” described before, that the Princess/Prince of the Abyss is behaving like the Antichrist precisely because this is a necessary role to be performed so the Traveler can bring salvation to the world.

At this time, we still don't know which of the twins are the one whose actions are actually leading to the “salvation” of Teyvat. Is the Traveler unwittingly helping the klippot exert tyrannical control over an exiled, scattered Divine Light? Or are they returning the world to a state older than the Heavenly Principles? Is the Abyss Order actually trying to liberate Teyvat from the oppression of the “Other Side,” or are they just looking for power and vengeance? And what role does the exiled Dragon race play in this dichotomy of divine and demonic? 

Perhaps Natlan can bring us those long-awaited answers…

References:

The Origins of the Klippot / Qliphoth & Sitra Achra in the Zohar - Kabbalah on the Problem of Evil

Introduction to Kabbalah and Jewish Mysticism - Part 10/14 - Christian and Lurianic Kabbalah

Major Trends in Jewish Mysticism (Scholem). Sixth Lecture: The Zohar II: The Theosophic Doctrine of the Zohar

https://en.wikipedia.org/wiki/Li_(Confucianism)

https://en.wikipedia.org/wiki/As_above,_so_below

Major Trends in Jewish Mysticism (Scholem). Seventh Lecture: Isaac Luria and his School

Introduction to Kabbalah and Jewish Mysticism - Part 10/14 - Christian and Lurianic Kabbalah https://youtu.be/gqvcifVWjvM?si=BYS_7FbX8lz9iQJy 

https://en.wikipedia.org/wiki/Sabbateans 

Introduction to Kabbalah and Jewish Mysticism - Part 12/14 - Sabbateanism and Mystical Heresy II https://youtu.be/F5QU5ylhOqA?si=dSR4SEbnkMfCUJj_ 

Sabbatai Ṣevi : the mystical Messiah, 1626-1676 (Scholem). Chapter 3: The Beginnings of the Movement in Palestine (1665)

https://en.wikipedia.org/wiki/Cainites 

https://en.wikipedia.org/wiki/Ophites

Anticosmicism: Gnostic Dualism https://gnosticismexplained.org/anticosmicism-gnostic-dualism/ 

https://en.wikipedia.org/wiki/Antichrist 

[gallusrostromegalus]

Why dies tousen hate horoscopes?

Scene: Ninth Division HQ, about 10 years after Turn Back The Pendulum and a few years into the regular publication of The Seireitei Bulletin, The Gotei-13's officially endorsed monthly periodical, produced by the 9th Division, of which one Captain Kaname Tousen is Editor-In-Chief: Tousen could feel the sizzling aura well before he ever set foot in the 9th divisions courtyard, and a good ten minutes before the loser of the hasty break room janken tournament coughed nervously at his office door.

"Yes, Hashimoto?" he sighed.

"The. Uh. The Captain-General is here to see you." Hashimoto stammered. "Actually he's right here in the hall if you want to-"

Yamamoto strolled up to the threshold of the door but did not quite step inside. There were rules, and even The Great Genryusai Yamamoto was beholden to them. "Captain Tousen." he spoke evenly.

"Sir." Kaname stood up and bowed as Hashimoto sprinted back down the hall. His footfalls did not entirely cover the sound of others slinking closer to eavesdrop. This was the 9th, and Kaname would be the first to admit he'd be a little disappointed if their meeting wasn't being carefully and discretely documented by several division members.

Now that he had been acknowledged, Yamamoto stepped in. "At ease." he nodded, and Tousen shifted positions a bit into an easier but no less cautious stance.

The Captain-General went to stand in front of the window beside Kaname's desk, looking down into the courtyard of the Ninth, or perhaps the extensive collection of Bird feeders a confused but earnest Ukitake had gifted Kaname over the years*. "...Captain Iba has been to see me."

Tousen winced. Third Division Captain Chikane Iba, mother of Young Tetsuzaemon and Astrology Fanatic, was Kaname Tousen's third-greatest personal nemesis, and that was only because he had not yet figured out how to Murder Aizen and Gin.

"She claims you were rather sharp with her when you turned down her proposal to include a Horoscope in The Bulletin." Yamamoto continued, watching an exceptionally round bird with dramatic black facial markings hop between feeders, sampling the wide variety of seeds available.

"The contents of the Seireitei Bulletin are not the concern of anyone except the Ninth save in terms of veracity, and to that end, there is not, and will never be, a Horoscope in The Bulletin." Tousen spoke as evenly as possible, but the acid in his voice dripped through.

"I am aware this is not actually my problem," Yamamoto nodded as the little bird settled on a feeder full of safflower seeds. "-But Captain Iba seems determined to make it my problem, so I am politely asking you to make it cease being a problem at all."

"As I said, the foremost requirement of any information or article in the bulletin is that it be, to the best of our ability, accurate and true. In that sense, no horoscope has ever managed to pass the first requirement of publication." Tousen stood up straighter. "I cannot help it if Captain Iba chooses to believe in patent nonsense, but I absolutely refuse to indulge her childish and cruel superstitions."

Yamamoto turned to look at Tousen. "Cruel?"

"A horoscope is, fundamentally, a means of arbitrarily grouping people into various stereotypes based on the accident of their birth. Several of the stereotypes are as cruel as they are inaccurate. For instance, everyone born in from late August through September is a quarrelsome slut, according to her favorite theory of divination."

"...That doesn't sound like Sajin at all." Yamamoto muttered.

"Putting the fraudulent pseudoscience and outright fabrication of all the Zodiac's so-called facts to the side for a moment- It encourages prejudice in a very literal sense. Deciding whether you will be worshipful of or nemeses with someone based entirely on a date, and not one hint of their actual conduct!" Kaname waved his hands evocatively, trying to avoid raising his voice in from of his commander. "Furthermore, predestination is a callous philosophy- to say that our fate is written in the stars is as good as saying that any unfortunate circumstance someone may be born with is 'just how things are' and encourages an apathetic neglect of one's fellow man- if this is destiny, why bother trying to improve things? Worse still- if the stars dictate that someone be born with some misfortune, it is implied also that they *deserved* this misfortune somehow, and heaps the further misfortunes of guilt and being perceived as wicked onto people who were already suffering!"

"...You can tell why I cannot give even the barest hint of endorsement to this kind of thinking." Tousen sighed, gesturing to his face.

"Hm." Yamamoto nodded, watching the birds for a moment. "Your point is well-taken, but this still leaves Captain Iba and her cohort to be dealt with."

"I can lead a horse to water sir, but I cannot make her think." Tousen shrugged.

Yamamoto snorted with amusement. "She did say you compared Astrology rather unfavorably to livestock waste. What was it, Stupider than..?"

"I believe my exact words were that if one were to channel the entire farm animal waste of the rukongai for 100 years into a single location, one would still not have a pile of shit as spectacular as this stupider-than-sheep-smegma attempt at prognostication. Sir." Kaname mumbled.

"...Your former career as a Librarian really enhances the quality of your work." Yamamoto nodded, turning from the window and stepping closer to Kaname, head bowed conspiratorially. "Would you like some advice?"

"Sir?" Kaname tilted his head to point an ear at the old man.

"Understand that you shouldn't follow this advice too often, but I feel like it might help in this situation." Yamamoto cautioned.

Kaname nodded, curious.

"If you do something badly enough the first time, you will not be asked to do it a second time." Yamamoto explained with an audible grin in his voice.

Kaname blinked a few times, processing that, then broke out in a small, hopeful smile of his own.

"You understand. Good man." Yamamoto nodded, affectionately clapping Tousen on the shoulder.

"Thank you, Sir." Kaname grinned. "If you can remind me, When is Captain Iba's Birthday again?"

"September Fourtheenth." Yamamoto replied with a speed that indicated he'd looked up and been waiting to tell Tousen that date all morning. "As you were then, Captain Tousen."

"Thank you, Sir." Kaname bowed.

"I look forward to your next publication with great anticipation!" Yamamoto cheerfully called over his shoulder as he turned to leave, chucking quietly at the sound of manic typing already emanating from Tousen's office.

---

*Upon Tousen's extremely unfortunate promotion to Captain, an entirely good-natured and generous Ukitake had asked Tousen if he had any hobbies, with the intent of trying to get the poor thing's mind off The Tragedy, and scoping out an appropriate end-of-year gift for his new colleague.

Unfortunately, Kaname had been in a foul mood on account of the horror show his life had become, and had sarcastically replied "Bird-watching."

"Oh of course!" Ukitake had replied without missing a beat "-You ryouken is so sensitive you can probably pick a thrush out of a thicket a mile off, and you must be excellent at identifying bird calls!" And then proceeded to gift Kaname varying types of bird feeders, baths and houses until the small porch outside Tousen's office had become a stronghold of the Audubon Society.

Kaname did have to admit, Ukitake was right- with a little practice he *had* gotten quite good at using his spiritual sense to identify the hundreds of birds that passed through the Ninth, and the Birdsong both a comforting blanket of white noise and early warning of Gin's approach were it to suddenly cease.