Pgs. 195
[...] meanwhile, were no less metaphysical than the most complicated Hindu, Assyrian, Egyptian dogmas. Thus, it is not the nature of the abstract idea itself that should be inspected when images are odious: it is at the disposal of eyes, minds, imaginations to which figurative feelings must be addressed. Now, the black man and the yellow man could only understand the ugly: it was for them that the ugly was invented and always remained rigorously necessary.
At the same time as it was necessary among the Hindus to produce the theological personifications, it was equally necessary to multiply them, in order, by splitting them, to make them present a clearer meaning and easier to grasp. The few gods of the primordial ages, Indra and his companions, were no longer sufficient to render the series of ideas that a growing civilization gave birth to in profusion. To cite an example, the notion of wealth having become more familiar to masses who had learned to appreciate its causes and effects, was put this powerful social mobile in the custody of a celestial master, and invented Kouvéra, a goddess made in such a way as to fully satisfy the taste of blacks (1). > (1) Lassen, Indian Alterthumkunde, t. I, p. 771. - The Brahmanic spirit struggled for a long time against anthropo-
Pgs. 196
In this multiplication of gods, however, there was not only rudeness. As the Brahminic spirit refined itself, it made an effort and sought to recapture the ancient truth that had once eluded the Aryan race, and, at the same time as it created inferior gods to satisfy the rallied aborigines, or that it tolerated first and then accepted them into the pantheon. They searched from above, and imagining powerful celestial entities superior to Indra, to Agni, they discovered Brahma, gave him the most sublime character that human philosophy could ever combine, and, in the world of over-ethereal creation where his instinct for beautiful things conceived such a great being, he only let in few ideas that were unworthy of it.
Brahma remained for a long time for the crowd an unknown god. They figured him only very late. Neglected by the lower castes who neither understood nor cared about him, he was par excellence the particular god of ascetics, the one they claimed [...] > -morphism, this is how Mr. de Schlegel seems to have had every reason to say that Hindu monuments cannot rivalize in height of antiquity with those of Egypt. He is not so true, when he adds: "And those of Nubia." (A. W. v. Schlegel, Preface to the Representation of Egyptian Mythology by Prichard, translated by Haymann (Bonn, 1837), p.x.)
>not just about sand people antics
What did you mean by this exactly? Pic related is nothing special by any means, every major religion has multiple facets and paths, the one taken by ascetics and mystics being one that is found in all with similar sayings.
It's pretty kino from what I've heard
At least they have some smoking hot deities, western religions can't even manage this much.
You're a lonely, lonely man.
I prefer Nepali art
I love her. Thank you anon.
>Created a God that both feminists and antifeminists love
Can other theists even compete?
What's with their obsession with many hands?
They are especially useful for touching all the erogenous zones simultaneously or in an orgy for touching multiple partners simultaneously.
For handling multiple weapons simultaneously
Women love hands.
Dude, why must I murder my 100 cousins?
cuz its fun
It’ll be fun, trust me bro.
coward!
someone please post the paragraph where Krishna had enoug and decide to kill Bhishma
What about Ashwataman the elephant?
Pgs. 195
[...] meanwhile, were no less metaphysical than the most complicated Hindu, Assyrian, Egyptian dogmas. Thus, it is not the nature of the abstract idea itself that should be inspected when images are odious: it is at the disposal of eyes, minds, imaginations to which figurative feelings must be addressed. Now, the black man and the yellow man could only understand the ugly: it was for them that the ugly was invented and always remained rigorously necessary.
At the same time as it was necessary among the Hindus to produce the theological personifications, it was equally necessary to multiply them, in order, by splitting them, to make them present a clearer meaning and easier to grasp. The few gods of the primordial ages, Indra and his companions, were no longer sufficient to render the series of ideas that a growing civilization gave birth to in profusion. To cite an example, the notion of wealth having become more familiar to masses who had learned to appreciate its causes and effects, was put this powerful social mobile in the custody of a celestial master, and invented Kouvéra, a goddess made in such a way as to fully satisfy the taste of blacks (1).
> (1) Lassen, Indian Alterthumkunde, t. I, p. 771. - The Brahmanic spirit struggled for a long time against anthropo-
Pgs. 196
In this multiplication of gods, however, there was not only rudeness. As the Brahminic spirit refined itself, it made an effort and sought to recapture the ancient truth that had once eluded the Aryan race, and, at the same time as it created inferior gods to satisfy the rallied aborigines, or that it tolerated first and then accepted them into the pantheon. They searched from above, and imagining powerful celestial entities superior to Indra, to Agni, they discovered Brahma, gave him the most sublime character that human philosophy could ever combine, and, in the world of over-ethereal creation where his instinct for beautiful things conceived such a great being, he only let in few ideas that were unworthy of it.
Brahma remained for a long time for the crowd an unknown god. They figured him only very late. Neglected by the lower castes who neither understood nor cared about him, he was par excellence the particular god of ascetics, the one they claimed [...]
> -morphism, this is how Mr. de Schlegel seems to have had every reason to say that Hindu monuments cannot rivalize in height of antiquity with those of Egypt. He is not so true, when he adds: "And those of Nubia." (A. W. v. Schlegel, Preface to the Representation of Egyptian Mythology by Prichard, translated by Haymann (Bonn, 1837), p.x.)
>Bhagavad Gita le bad even though its actually applicable to the modern world and not just about sand people antics
>not just about sand people antics
What did you mean by this exactly? Pic related is nothing special by any means, every major religion has multiple facets and paths, the one taken by ascetics and mystics being one that is found in all with similar sayings.
Read about Ramayana Anons is pretty Kino as well.