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Deity

2007 Schools Wikipedia Selection. Related subjects: Divinities

          This article is about deities or gods from a non-monotheistic
          perspective.

   A deity or god is a postulated preternatural being, usually, but not
   always, of significant power, worshipped, thought holy, divine, or
   sacred, held in high regard, or respected by human beings. They assume
   a variety of forms, but are frequently depicted as having human or
   animal form. Some faiths and traditions consider it blasphemous to
   imagine or depict the deity as having any concrete form. They are
   usually immortal. They are commonly assumed to have personalities and
   to possess consciousness, intellects, desires, and emotions much like
   humans. Such natural phenomena as lightning, floods, storms, other
   'acts of God', and miracles are attributed to them, and they may be
   thought to be the authorities or controllers of every aspect of human
   life (such as birth or the afterlife). Some deities are asserted to be
   the directors of time and fate itself, to be the givers of human law
   and morality, to be the ultimate judges of human worth and behaviour,
   and to be the designers and creators of the Earth or the universe. Some
   of these 'gods' have no power at all—they are simply worshipped.

Etymology

   The English word deity is derived from the Latin word deus, meaning
   'god'. Related are words for the sky: Latin dies, day, divum, the open
   sky, Sanskrit div, diu, sky, day, shine. Also related are divine or
   divinity from Latin divinus from divus. The English word god is from
   the Anglo-Saxon, and similar words are found in many Germanic languages
   (e.g. the German Gott, God).

Relation with humanity

   Some are thought to be invisible or inaccessible to humans— to dwell
   mainly in otherworldly, remote or secluded and holy places, such as
   Heaven, Hell, the sky, the under-world, under the sea, in the high
   mountains, or deep forests, or in a supernatural plane or a celestial
   sphere—choosing but rarely to reveal or manifest themselves to humans,
   and to make themselves known mainly through their effects. While a
   monotheistic God (one god) is thought of as dwelling in Heaven, such a
   God is also said to be omnipresent, though invisible.

   Often people feel an obligation to their god. There are others however
   that treat their god as something that serves them.

   Folk religions usually contain active and worldly deities.

   In polytheism (many gods), gods are conceived of as a counterpart to
   humans. In the reconstructed and hypothetical Proto-Indo-European,
   humans were described as tkonion, "earthly", as opposed to the gods
   which were deivos, "celestial". This almost symbiotic relationship is
   present in many later cultures: humans are defined by their station
   subject to the gods, nourishing them with sacrifices, and gods are
   defined by their sovereignty over humans, punishing and rewarding them,
   but also dependent on their worship. The boundary between human and
   divine in most cultures is by no means absolute. Demigods are the
   offspring from a union of a human with a deity, and most royal houses
   in Antiquity claimed divine ancestors. Beginning with Djedefra ( 26th
   century BC), the Egyptian Pharaohs called themselves "Son of Ra". Some
   human rulers, such as the Pharaohs of the New Kingdom, the Japanese
   Tennos and some Roman Emperors, have been worshipped by their subjects
   as deities while still alive. The earliest ruler known to have claimed
   divinity is Naram-Sin ( 22nd century BC). In many cultures rulers and
   other prominent or holy persons may be thought to become deities upon
   death (see Osiris, ancestor worship, canonization).

   Theories and narratives about, and modes of worship of, gods are
   largely a matter of religion. At present, the vast majority of humans
   are adherents of some religion, and this has been true for at least
   thousands of years. Human burials from between 50,000 and 30,000 B.C.
   provide evidence of human belief in an afterlife and possibly in gods,
   although it is not clear when human belief in deities became the
   dominant view.

   Some religions are monotheistic and assert the existence of a unique
   god. In the English language, the common noun "god" is equivalent to
   "deity", while "God" (capitalized) is the name of the unique deity of
   monotheism. Pantheism considers the Universe itself to be a deity.
   Dualism is the view that there are two deities: a deity of Good who is
   opposed and thwarted by a deity of Evil, of equal power. Manichaeism,
   Zoroastrianism, and Gnostic sects of Christianity are, or were,
   dualist. Polytheism asserts the existence of several gods, who together
   form a pantheon. Henotheism is a form of polytheism in which one god is
   worshipped as supreme. Monolatrism is a type of polytheism in which
   gods are believed to exert power only on those who worship them.
   Animism is the belief that spirits inhabit every existing thing,
   including plants, minerals, animals and, including all the elements,
   air, water, earth, and fire. The anthropologist E. B. Tylor argued that
   religion originally took an animist form. Theism is the view that at
   least one god exists. Atheism is either the denial of the existence of
   gods or God, or the absence of the belief that there are gods or God.

   It may not be readily apparent what form a religion actually takes.
   Religions that avow monotheism may in fact be henotheistic in that they
   recognize the existence of several echelons of supernatural, immortal,
   deity-like beings in addition to the supreme God, such as angels,
   saints, Satan, demons, and devils, although these beings may not be
   considered deities. Adherents of polytheistic religions, such as
   certain schools of Hinduism, may regard all gods in the pantheon as
   manifestations, aspects, or multiple personalities of the single
   supreme god, and the religions may be more akin to monotheism or
   henotheism than is initially apparent to an observer.

   The many religions do not in general agree on which gods exist,
   although sometimes the pantheons may overlap, or be similar except for
   the names of the gods. It is frequently argued that Judaism,
   Christianity, and Islam all worship the same monotheistic god, although
   they differ in many important details. Comparative religion studies the
   similarities and contrasts in the views and practices of various
   religions. The Philosophy of religion discusses philosophical issues
   related to theories about gods. Narratives about gods and their deeds
   are referred to as myths, the study of which is mythology. The word
   "myth" has an overtone of fiction; so religious people commonly
   (although not invariably) refrain from using this term in relation to
   the stories about gods in which they believe themselves.

   In Buddhism "gods" or devas are beings inhabiting certain happily
   placed worlds of Buddhist cosmology. These beings are mortal (being
   part of saṃsāra), numerous and are not worshipped; it is also common
   for Yidams to be called deities, although the nature of Yidams are
   distinct from what is normally meant by the term.

   The Buddhist Madhyamaka argue strongly against the existence of a
   universal creator or essential being (such as Brahman), yet Buddhists
   are not atheist or agnostic - due to these terms being strongly tied to
   concepts of existence. Some Prasangikas hold that even the conventional
   existence of universal (monotheistic) deities is a non-existent,
   whereas others consider that the conventional existence of such a being
   is an existent.

   Some modern Buddhists, especially in the west, believe that deities
   (and God) exist in the same manner that elves or unicorns do - as an
   archetypal consensual entity that serves a purpose in the popular
   imagination; and in this limited sense, God exists.

   Though this may seem a rather weak basis of existence for some, as
   Buddhists (such as the Yogacara) deny any objective existence (of e.g.
   a chair), and many more deny any sort of essential existence of
   phenomena at all, the distinction between the existence and
   non-existence of consensual entities is important to Buddhist
   philosophy. However, a necessary requirement of Candrakirti's (
   Prasangika) view is that existents must not conflict with
   essencelessness, and it is generally agreed by them that monotheistic
   assertions of deity do not make much sense without some assertion of
   essence, which itself is vehemently rejected, so thereby monotheistic
   (objectively/essentially existing) gods are non-existent even in a
   conventional sense. Of course these arguments are more to do with the
   delineation of the definition of existence than anything else.

Singular God

   In some cases, especially the God of monotheism, or the supreme deity
   of henotheistic religions, the divine entity is not thought of by some
   believers in the same terms as deities -- as a powerful, human-like,
   supernatural being -- but rather becomes esoteric, the reification of a
   philosophical category -- the Ultimate, the Absolute Infinite, the
   Transcendent, the One, the All, Existence or Being itself, the ground
   of being, the monistic substrate, etc.

   In this view, God (Allah, Jesus Christ, Brahman, Waheguru, Elohim,
   etc...) is not a god or deity, and the anthropomorphic myths and
   iconography associated with Him are regarded as symbolism, allowing
   worshippers to speak and think about something which otherwise would be
   beyond human comprehension.

   Retrieved from " http://en.wikipedia.org/wiki/Deity"
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