Living with Qi
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Rebuilding the Ancestral Temple and Hosting Daluo Heaven and Earth Prayer and Enlightenment Ceremony
Cultural and Religious Studies, July 2020, Vol. 8, No. 7, 386-402 doi: 10.17265/2328-2177/2020.07.002 D DAVID PUBLISHING Rebuilding the Ancestral Temple and Hosting Daluo Heaven and Earth Prayer and Enlightenment Ceremony Wu Hui-Chiao Ming Chuan University, Taiwan Kuo, Yeh-Tzu founded Taiwan’s Sung Shan Tsu Huei Temple in 1970. She organized more than 200 worshipers as a group named “Taiwan Tsu Huei Temple Queen Mother of the West Delegation to China to Worship at the Ancestral Temples” in 1990. At that time, the temple building of the Queen Mother Palace in Huishan of Gansu Province was in disrepair, and Temple Master Kuo, Yeh-Tzu made a vow to rebuild it. Rebuilding the ancestral temple began in 1992 and was completed in 1994. It was the first case of a Taiwan temple financing the rebuilding of a far-away Queen Mother Palace with its own donations. In addition, Sung Shan Tsu Huei Temple celebrated its 45th anniversary and hosted Yiwei Yuanheng Lizhen Daluo Tiandi Qingjiao (Momentous and Fortuitous Heaven and Earth Prayer Ceremony) in 2015. This is the most important and the grandest blessing ceremony of Taoism, a rare event for Taoism locally and abroad during this century. Those sacred rituals were replete with unprecedented grand wishes to propagate the belief in Queen Mother of the West. Stopping at nothing, Queen Mother’s love never ceases. Keywords: Sung Shan Tsu Huei Temple, Temple Master Kuo, Yeh-Tzu, Golden Mother of the Jade Pond, Daluo Tiandi Qingjiao (Daluo Heaven and Earth Prayer Ceremony) Introduction The main god, Golden Mother of the Jade Pond (Golden Mother), enshrined in Sung Shan Tsu Huei Temple, is the same as the Queen Mother of the West, the highest goddess of Taoism. -
Eva Wong Taoism an Essential Guide
Eva Wong Taoism An Essential Guide Donn still outsmarts gladsomely while inframaxillary Nickey poking that surety. Damoclean Roarke sometimes beacons any ephemeron clogs shily. Dimitri dribbles tritely while pilose Shlomo pents unexpectedly or treadle definitively. Magritte is my fave artist! Please select the tabs below to change the source of reviews. Sms or may need the rest and eva wong taoism an essential guide to new york city to the pursuit of heaven originally created. Taoist guide and eva wong taoism an essential guide to. This subtle concepts of taoism as monkey became one, eva wong taoism an essential guide ta taoism is imported from each other foot, the trip shortly, and shows or expired. Here is an essential guide to the spiritual essence of eva wong london and chuang tzu. Sun style and political theory: the essential guide to save you an item to get an illustration of eva wong taoism an essential guide you really think the. See your business and eva wong is magical theories from which will my items such as the shandong province of eva wong taoism an essential guide is the polluted air from the osher jcc marin in. Chinese religion and masculine side represent a formal definition would say that time were regarded by eva wong taoism an essential guide to student of learned with the bank for it stands for the arts was disillusioned that is. Wer mehr im detail, for specific arrangement of an essential guide to your inputs and many different powers and spirit stones can we will use. You want power in your desires summoned specifically for a yen for soul stones, revealing the fulfillment of taoism through asia, eva wong taoism an essential guide. -
Analysis of Cultural Resources of Taoist Landscape Architecture in Qingcheng Mountain Tan Huicun Tourism College of Sichuan
Advances in Social Science, Education and Humanities Research (ASSEHR), volume 80 International Conference on Education, Culture and Social Development (ICECSD 2017) Analysis of Cultural Resources of Taoist Landscape Architecture in Qingcheng Mountain Tan Huicun Tourism College of Sichuan Agricultural University *email: [email protected] Abstract. Qingcheng Mountain as a Taoist mountain, Sichuan important tourist destination, rich in tourism and cultural resources. Qingcheng Mountain as a national 5A-class tourist attractions, which contains the rich Taoist landscape cultural resources constitute Qingchengshan tourism cultural resources is an important part of the tourists is an important source of attractiveness. Keywords: Qingcheng Mountain, Taoist landscape, Cultural resources, Tourism. 1 Introduction Qingcheng Mountain as the fifth cave of Taoism, after the operation of it has a rich Taoist landscape cultural resources. It is important to enhance the cultural experience of tourists in the tourism experience, and to explore its inner cultural connotation, to enhance the visibility and attractiveness of Qingcheng Mountain and to enhance the cultural experience of tourists in tourism. 2 A Survey of Taoist Landscape Cultural Resources in Qingcheng Mountain Taoist landscape, it refers to the Taoist architecture as the core component of the unified natural space, socio-economic elements of the overall characteristics of the collection and space system. Qingcheng Mountain as one of the birthplace of Taoism, the mountain area is rich in Taoist landscape cultural resources [1]. In the temple, gong, guan, dian, tang, miao, tai, lou, ge, guan, she, xuan, zhai, lang, que, men, tan, yu, ta, xie, fang, qiao became a part of the landscape of the Qingcheng Mountain Taoism.It greatly enriched the Qingcheng Mountain Taoist landscape cultural resources and connotations. -
Changchun Taoist Temple
Line 1: Changchun Taoist temple Changchun Taoist temple, one of the most famous Taoist temples in China, located in wuhan, hubei province, is the only existing Taoist temple in this area. It was listed as a national key Taoist temple by the state council in 1983. The Taoist temple is located in the south of shuangfeng mountain in wuhan city. It is said that laozi, the ancestor of Taoism, once stayed here. Taoist architecture appeared here as early as the 3rd century BC. During the yuan dynasty, qiu chuji, a famous representative of quanzhen school, came here to practice and preach, which further expanded its scale. Because qiu chuji was called changchun real person, the Taoist temple was called changchun view. Since its establishment, the influence of changchun outlook has been constantly expanding, and it was further expanded in the Ming and qing dynasties to form its current scale. It sits in the south, built according to the mountain, the main building is the gate, lingguan dian, taiqing dian, three emperor dian, etc., compact layout, large scale. Next to the building of qizhen temple, there is a hall of merit and virtue, with an astronomical panorama inlaid on the wall. It was completed by the famous Taoist priest Lilian in the 1930s, which has a high reference value for the study of ancient astronomy. Now, changchun view is not only the local center of Taoist activities, but also a scenic tourist resort, every year many visitors and believers come to worship. Guiyuan Buddhist Temple Guiyuan Buddhist Temple is located at the west end of cuiwei street in hanyang, hubei province, China. -
An Alternative Study of Chinese History: Two Daoist Temples
UNLV Retrospective Theses & Dissertations 1-1-2008 An alternative study of Chinese history: Two Daoist temples Joan Lorraine Mann University of Nevada, Las Vegas Follow this and additional works at: https://digitalscholarship.unlv.edu/rtds Repository Citation Mann, Joan Lorraine, "An alternative study of Chinese history: Two Daoist temples" (2008). UNLV Retrospective Theses & Dissertations. 2304. http://dx.doi.org/10.25669/ryst-56ao This Thesis is protected by copyright and/or related rights. It has been brought to you by Digital Scholarship@UNLV with permission from the rights-holder(s). You are free to use this Thesis in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This Thesis has been accepted for inclusion in UNLV Retrospective Theses & Dissertations by an authorized administrator of Digital Scholarship@UNLV. For more information, please contact [email protected]. AN ALTERNATIVE STUDY OF CHINESE HISTORY: TWO DAOIST TEMPLES by Joan Lorraine Mann Bachelor of Arts San Jose State University 1979 A thesis submitted in partial fulfillment of the requirement for the Master of Arts Degree in History Department of History College of Liberal Arts Graduate College University of Nevada, Las Vegas May 2008 UMI Number: 1456353 Copyright 2008 by Mann, Joan Lorraine All rights reserved. INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. -
The Development of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener
Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Summer 7-9-2019 The evelopmeD nt of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples Xiang Wei [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Chinese Studies Commons Recommended Citation Wei, Xiang, "The eD velopment of Shamanism and Its Social Functions in the Song Dynasty (960-1279): Taking Folktales in Record of the Listener as Major Examples" (2019). Seton Hall University Dissertations and Theses (ETDs). 2681. https://scholarship.shu.edu/dissertations/2681 THE DEVELOPMENT OF SHAMANISM AND ITS SOCIAL FUNCTIONS IN THE SONG DYNASTY (960-1279): TAKING FOLKTALES IN RECORD OF THE LISTENER AS MAJOR EXAMPLES BY XIANG WEI A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF ASIAN STUDIES AT SETON HALL UNIVERSITY SOUTH ORANGE, NEW JERSEY 2019 © Xiang Wei 2019 ACKNOWLEDGEMENT First of all, I would like to express my gratitude to all those who helped me during the writing of this thesis. I gratefully acknowledge the help of my supervisor, Dr. Rice, who has offered me valuable suggestions in the academic studies. In the preparation of this thesis, he has spent much time reading through each draft and provided me with inspiring advice. Without his patient instruction, insightful criticism, and expert guidance, the completion of this thesis would not have been possible. -
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Advances in Social Science, Education and Humanities Research (ASSEHR), volume 103 2017 International Conference on Culture, Education and Financial Development of Modern Society (ICCESE 2017) A Study on the Influence of Yu Xin‟s “Bu Xu Ci” on Literati Taoist Literary Creation Mengmeng Zhou College of Liberal Arts Northwest University for Nationalities Lanzhou, Gansu, China 730030 Abstract—Taoist unique literati Bu Xu Ci was founded from After entering the official career in the Northern Dynasty, Yu Xin's "Ten Taoist Bu Xu Ci" in the Northern Zhou Dynasty. Yu Xin was friendly with TengWang Yu Wenyou and Although the origin is the Tao Qu Bu Xu, it reflects the creation ZhaoWang Yu Wenzhao, who both believe in Taoism. Yu Xin feature of literati and weakens the shackles of Taoist rituals in and Yu Wenzhao even directly create Taoist poem, so that this writing function, showing very different appearance from the group of Bu Xu Ci should be the product after Yu Xin entered Taoist Bu Xu Ci, which not only determines the future the Zhou Dynasty under the influence of the atmosphere of development direction of Bu Xu Ci, but also greatly influences advocating Taoism. Its theme still closely related to Taoism, the ideological content and artistic features of Qing Ci and Nv but it not simply preached religious beliefs. It carried the Guan Ci that rose in the Tang Dynasty. literati‟s emotions, and its nature has also separated from the Keywords—Yu Xin; Bu Xu Ci; literati; ritual literature Keyi of Lingbao. A. Propagate Immortal Thoughts, God Thought, Express the I. -
Divinity and Salvation : the Great Goddesses of China
Divinity and Salvation : The Great Goddesses of China LEE IRWIN Indiana University, Bloomington, Indiana Though Chinese mythology and religion have been dominated by male gods and masters, the presence of female divinities has always been a part of Chinese folk belief. These various divinities, usually identified with the feminine principle of moist, dark, receptive nature, constitute a somewhat obscure pantheon of water sprites, dragon ladies, snake queens, moon-goddesses, and rulers of heaven and earth. Among them may be recognized four divinities whose collective popularity extends from ancient times to the present. These four are Niigua -& #fi, the ancient Zhou dynasty creatress; Xiwangmu EEB,the Queen Mother of the West; Guanyin as, the Goddess of Mercy; and Tian- hou *G, the Empress of Heaven. These four divinities have an in- teresting and significant relationship with each other, indicative of the dynamic social and cultural history of China. Collectively, they rep- resent the presence of the feminine element, divinized to the highest- degree, in an almost unbroken continuity of spiritual potency and signi- ficance for both the masses of China, as well as for various religious- and ~oliticalgroups. It is the purpose of this paper to discuss these four figures and to show how their interrelationship has developed in the face of a dominant male religious and political environment. The basic difference between the religious environment of classical and post-classical China might best be characterized as the difference between a warring hegemony of hereditary Chinese warlords and a central bureaucracy, dominated by a structured hierarchy of non- hereditary officials (BODDE1961, 369). -
Cannabis As Spiritual Narcotic in Early Chinese Medicine & Taoism
The Way of Great Hemp: Cannabis as Spirit... by kevin - http://ancientway.com/blog/?p=1853 The Way of Great Hemp: Cannabis as Spiritual Narcotic in Early Chinese Medicine & Taoism The Hemp Lady and Her Deer, colored by AncientWayKevin page 1 / 38 The Way of Great Hemp: Cannabis as Spirit... by kevin - http://ancientway.com/blog/?p=1853 The Hemp Lady, Daoist Cannabis Goddess The Hemp Lady [Magu] was the younger sister of the immortal Wang Fangping. Under Emperor Huan of the Han dynasty, Wang descended from heaven to visit the family of Cai Jing. He told him: ”You have the ability to go beyond the world. This is why I have come today to teach you. However, your energy is low and your flesh is strong. Therefore you cannot ascend bodily into heaven, but rather have to prepare yourself for deliverance from the corpse.” Wang duly gave him essential instructions and left again. Later Jing developed a fever that seemed to burn his entire body. After three days his flesh began to dissolve so that his bones were sticking out. Lying down in his bedroom, he covered himself with a blanket, when he vanished all of a sudden. His relatives looked in and found only a shell under the blanket, somewhat like the skin of a cicada. Over ten years later he unexpectedly returned to his family. He told them: ”On the seventh day of the seventh month, Lord Wang will grace our house with his presence. We should prepare several hundred pitchers of wine to feast him.” On the appointed day Wang indeed arrived, floating down from heaven. -
Fung Loy Kok Institute of Taoism Taoist Tai Chi®
Fung Loy Kok Institute of Taoism Taoist Tai Chi® YEARS50 / ANS Fung Loy Kok Institute of Taoism Taoist Tai Chi® YEARS50 / ANS Fung Loy Kok Institute of Taoism Taoist Tai Chi® YEARS50 / ANS First published in 2020 by Fung Loy Kok Institute of Taoism A Canadian registered charitable organisation (#11893 4371 RR0001) 134 D’Arcy Street, Toronto, Ontario, Canada M5T 1K3 www.taoist.org ©1988-2020 Fung Loy Kok Institute of Taoism Jade Emperor, Guanyin and Immortal Lü, representing Confucianism, Buddhism and Taoism All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publisher. The Fung Loy Kok Taoism logo and Taoist Tai Chi are trademarks of Certmark Holdings Co. Ltd, used under license by Lord Lao said: Fung Loy Kok Institute of Taoism, which certify the genuine and unbroken transmission of Master Moy Lin Shin’s The perfect and eternal Tao is naturally attained by those who awaken to it. teachings through the organisations he created. To awaken to the Tao, be constantly clear and still. All quotes in this book are from friends of Fung Loy Kok Institute of Taoism and Participants in the Taoist Tai Chi® arts – The Scripture of Clarity and Stillness around the world. Some language and trademarks in the quotes were updated to reflect our current usage. Compassion, Virtue and Wisdom 5 First published in 2020 by Fung Loy Kok Institute of Taoism A Canadian registered charitable organisation (#11893 4371 RR0001) 134 D’Arcy Street, Toronto, Ontario, Canada M5T 1K3 www.taoist.org ©1988-2020 Fung Loy Kok Institute of Taoism Jade Emperor, Guanyin and Immortal Lü, representing Confucianism, Buddhism and Taoism All rights reserved. -
06 (113-124) Taoist Ecology.Pmd
TAOIST ECOLOGY IN THE CONTEXT OF THE GLOBAL CLIMATE CRISIS Fan Guangchun Shaanxi Academy of Social Sciences, China Abstract The major principles of Taoism are a reverence for life and con- forming to the laws of nature. These are also principles of the ecological movement. They come from Laozi’s non-human centered theory. This paper contends that Taoism has an important contribution to environ- mental ethics. Today Taoists actively devote themselves to protecting the environment and are respected by international organizations including the United Nations. º·¤Ñ´ÂèÍ ËÅÑ¡¡Ò÷ÕèÊӤѢͧÅÑ·¸ÔàµëÒ¡ç¤×Í¡ÒÃãËé¤ÇÒÁà¤ÒþµèͪÕÇÔµáÅСÒà ´Óà¹Ô¹ªÕÇÔµµÒÁ¡®áË觸ÃÃÁªÒµÔ ¡®à¡³±ìàËÅèÒ¹Õé¡ç¤×ÍËÅÑ¡¡Òâͧ¡Ãкǹ¡Òà ¹ÔàÇÈÇÔ·ÂÒ ¤ÇÒÁ¤Ô´´Ñ§¡ÅèÒǹÕéÁÒ¨Ò¡·ÄɮբͧàËÅèÒ¨×êÍ «Öè§äÁè¶×ÍÇèÒÁ¹ØÉÂìà»ç¹ ÈÙ¹Âì¡ÅÒ§¢Í§âÅ¡ º·¤ÇÒÁ¹Õé¨ÐªÕéãËéàËç¹ÇèÒÅÑ·¸ÔàµëÒ ÁÕÊèǹÊӤѷÕèÊè§àÊÃÔÁ ¨ÃÔÂÈÒʵÃìÊÔè§áÇ´ÅéÍÁ ·Ø¡Çѹ¹Õé¼Ùé·Õè¹Ñº¶×ÍÅÑ·¸ÔàµëÒ¨ÐÍØ·Ôȵ¹àͧÍÂèÒ§á¢ç§¢Ñ¹ à¾×èÍ»¡»éͧÊÔè§áÇ´ÅéÍÁ áÅоǡà¢Ò¡çä´éÃѺ¡ÒùѺ¶×ͨҡͧ¤ì¡ÃÃÐËÇèÒ§»ÃÐà·È ÃÇÁ·Ñé§Í§¤ì¡ÒÃÊË»ÃЪҪҵԴéÇ The reverence for life is a fundamental character of religions in general. But there are some differences in approach. For instance, while many religions take human life as fundamental, Taoism cherishes life in the whole of the ecological system. This is also the beginning and the end of Taoism. Its ecological thought and concern for health, makes Taoism Prajna~ __ V ihara, __ Volume 13, Number 1-2, January-December, 2012, 113-124 113 c 2000 by Assumption University Press distinctive among the other religions in the world. -
The Teachings and Practices of the Early Quanzhen Taoist Masters SUNY Series in Chinese Philosophy and Culture Roger T
The Teachings and Practices of the Early Quanzhen Taoist Masters SUNY series in Chinese Philosophy and Culture Roger T. Ames, editor The Teachings and Practices of the Early Quanzhen Taoist Masters Stephen Eskildsen State University of New York Press Contents Acknowledgments vii Chapter 1 Introduction 1 Opening Comments 1 Historical Summary 3 Preview of This Book’s Contents 18 Chapter 2 Cultivating Clarity and Purity 21 Conclusion 38 Chapter 3 The Asceticism of the Quanzhen Masters 39 Chapter 4 Cultivating Health and Longevity 57 The Anatomy 61 The Causes of Disease and Death 67 How the Quanzhen Masters Combated Disease and Death 76 Conclusion: Nurturing the Qi and Completing the Spirit 90 Chapter 5 Visions and Other Trance Phenomena 95 Introduction 95 A Remarkable Incident from the Childhood of Yin Zhiping 96 Communications from Realized Beings of Past and Present 97 v vi Contents Miscellaneous “Signs of Proof ”: Sights, Sounds, Tastes, and Sensations 102 Difficulties and Frustrations Involved in Gaining “Signs of Proof ” 110 Conclusion 113 Chapter 6 The Miraculous Powers of the Quanzhen Masters 115 How to Attain Miraculous Power 117 Manifesting the Radiant Spirit 121 Clairvoyance 126 Two Physical Feats of Wang Zhe Confirmed by Qiu Chuji 132 Healing and Ritual Thaumaturgy 134 Wondrous Mirages 137 Conclusion 138 Chapter 7 Death and Dying in Early Quanzhen Taoism 139 Hagiography 140 Collected Sayings 148 Conclusion 153 Chapter 8 The Compassion of the Early Quanzhen Masters 155 Chapter 9 Rituals in Early Quanzhen Taoism 171 Attitudes toward