Reflections of belief in god and the cosmos in dualist religions on the Catharians

Dualistic religious traditions construct distinctive metaphysical systems in which two opposing principles—typically good and evil, spiritual and material, light and darkness—are situated at the very foundation of existence. Over the course of history, these dualistic frameworks evolved and transformed within various cultural contexts, becoming particularly prominent in Eastern traditions such as Manichaeism, Zoroastrianism, and Sabianism. In Zoroastrianism, the ongoing cosmic struggle between Ahura Mazdā and Angra Mainyu; in Manichaeism, the primordial conflict between light and darkness and the doctrine of the soul's deliverance from the material world; and in Sabianism, the hierarchical separation between the realm of light and the material cosmos—all exemplify the dualist character of these belief systems. This intellectual legacy was later reinterpreted in the West, especially within the framework of non-orthodox Christian movements such as Catharism in medieval Europe. In the religious and intellectual history of medieval Europe, dualist belief systems that developed in opposition to dominant Christian doctrine exhibited original approaches on both theological and cosmological levels. In this context, the Cathars stand out as one of the most striking and systematic examples of heterodox traditions in Western Europe, particularly through their conception of God and their understanding of the cosmos. The Cathar faith, in terms of its foundational doctrine, adopts an ontological distinction between good and evil. This distinction points to a profound metaphysical approach concerning the very nature of being. In this context, Kırıkkanat's interpretation illustrates how modern readings may reconstruct or reinterpret historical phenomena. Nevertheless, the wahdat al-wujūd–based framework of Şeyh Bedreddin's thought precludes any direct association with dualist traditions that posit good and evil as two independent and eternal principles. Whereas Cathar theology is grounded in a cosmic antagonism between two primordial forces, Bedreddin's metaphysics emphasizes the absolute unity of being. Accordingly, the alleged parallels between these two traditions should be understood as symbolic or literary analogies rather than indicators of genuine theological continuity. This demonstrates the necessity of critically assessing modern claims of historical or doctrinal linkage, thereby adding a nuanced yet limited perspective to contemporary interpretations within the scope of this study.