DOCSLIB.ORG

The Eight Great Taoist Spiritual Chants

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Eight Great Taoist Spiritual Chants �� The Eight Great Taoist Spiritual Chants Ba Da Zhen Zhou Te Eight Immortals 51 Taoist Chanting & Recitation First Chant Spiritual Chant for Purifying of the Heart Jing Xin Shen Zhou1 Recite in Chinese:2 !•Tai • • •• "•Shang • • • • • • • • " Tai " " •• Tai Shang 3 of the • • • • " Xing Star Terrace, !"•Ying • • •• "•Bian • • •# • • • • • " Wu " " •• # without cease responds • " Ting! to all transformations, •Qu •Xie •Fu •Mei eradicates all demons by binding them with magic charms. •Bao •Ming •Hu •Shen Protecting a person’s body, he defends life. •Zhi •Hui •Ming •Jing His wisdom is pure and illuminating, •Xing •Shen •An •Ning and brings spiritual peace to the mind. 52 The Eight Great Taoist Spiritual Chants •San •Hun •Yong •Jiu Forever eternalizing the Three Heavenly Spirits, •Po •Wu •Sang •Qing and so defeating and causing all the Earthly Po Spirits to flee. "•Ji •Ji "•Ru •Lu "•Ling These mandates I will expediently follow. 1 Purifying the Heart chant and the next two chants, Purifying the Spirit and Purifying the Body, are essentially meant to attract good spirits to help protect the body, mouth, and mind from malignant influences. This particular chant protects against external negative influences from entering. 2 Wooden fish symbols show the chanting pattern for the first two lines of each chant, as well as the beats for the remaining lines. Listen to the Eight Great Taoist Spiritual Chants at the Sanctuary of Tao’s website: sanctuaryoftao.org. 3 Honorific deity title for Lao Zi. 53 Taoist Chanting & Recitation Second Chant Spiritual Chant for Purifying the Mouth Jing Kou Shen Zhou1 !•Dan • • •• "•Zhu • • • • • • • • " Kou " " •• Dan Zhu (Cinnabar • • • • " Shen Elixir), the spirit of the mouth. !"•Tu • • •• "•Hui • • • • • • • • " Chu " " •• Expelling the unclean • " Fen! and eliminating ill vapors. •She •Shen •Zheng •Lun Zheng Lun (Correct Order), the Tongue Spirit, •Tong •Ming •Yang •Shen enhances life and nourishes the spirit. •Luo •Qian •Chi •Shen Luo Qian (A Thousand Gatherings), Spirit of the Teeth, •Que •Xie •Wei •Zhen guards the True by sending away demons. 54 The Eight Great Taoist Spiritual Chants •Hou •Shen •Hu •Bi Hu Bi (Bright Tiger), the Spirit of the Throat, •Qi •Shen •Yin •Jin entices the saliva of Qi and spirit. •Xin •Shen •Dan •Yuan Dan Yuan (Primordial Elixir), the Spirit of the Heart, •Ling •Wo •Tong •Zhen decrees my penetrating the True. •Si •Shen •Lian •Ye Lian Ye (Refining the Secretions), the Spirit of the Mind, •Tao •Qi •Chang •Cun eternally keeps to the Tao of breath. "•Ji •Ji "•Ru •Lu "•Ling These mandates I will expediently follow. 1 Qi dissipates from the mouth, so this chant for Purifying the Mouth protects the cultivator from losing qi through excessive and wrongful speech. This chant brings forth spirits who help protect and guard against speech-related transgressions. 55 Taoist Chanting & Recitation Tird Chant Spiritual Chant for Purifying the Body Jing Shen Shen Zhou1 !•Ling • • •• "•Bao • • •# • • • • • " Tian " " •• Heavenly Worthies of • • • • " Zun the Numinous Treasury, !"•An • • •• "•Wei • • •# • • • • • " Shen " " •• calming and comforting • " Xing! the bodily form, •Di •Zi •Hun •Po# and its disciples, the Hun and Po. •Wu •Zang •Xuan •Ming# Dark and mysterious are the Five Viscera. •Qing •Long •Bai •Hu# The Green Dragon and White Tiger •Dui •Zhang •Fen •Yun# engage in chaotic battle. •Zhu •Que •Xuan •Wu# The Vermilion Bird and Mysterious Warrior 56 The Eight Great Taoist Spiritual Chants •Shi •Wei •Wo •Zhen# 中 attend to and guard my True.2 "•Ji •Ji "•Ru •Lu "•Ling# These mandates I will expediently follow. 1 The Purifying the Body chant is primarily used for protecting the body against disease and for the healing of others who may be suffering from an illness. 2 Zhen () indicates a person’s true nature, original spirit, and primordial essence. 57 Taoist Chanting & Recitation Fourth Chant Spiritual Chant for Comforting the Earth Spirit An Tu Di Shen Zhou 1 !•Yuan • • •• "•Shi • • • • • "• • • " An " •• The Primordial One • • • • " Zhen calms and guards !"•Pu • • •• "•Gao • • • • • • • • " Wan " " •• by universally • " Ling! requesting a myriad of immortal spirits, •Yue •Du •Zhen •Guan 起 and the True Officials of Yue and Du.2 •Tu •Di •Zhi •Ling Paying spiritual respect to the Earth God. •Zuo •She •You •Ji Earth God on the left and the God of Grain on the right. •Bu •De •Wang •Jing )? Having no false fears, •Hui •Xiang •Zheng •Tao I return to the Correct Way. 58 The Eight Great Taoist Spiritual Chants •Nei •Wai •Cheng •Jing Being clear and pure, both internally and externally. •Ge •An •Fang •Wei Everything is fixed in their respective positions, •Bei •Shou •Tan •Ting and the Shrine Hall is prepared and guarded. •Tai •Shang •You •Ming , Having a mandate from Tai Shang, •Sou •Bu •Xie •Jing all nefarious influences are seized and captured. •Hu •Fa •Shen •Wang Protecting the law of the spirit kings. •Bao •Wei •Song •Jing Protecting the recitations of the scriptures. •Gui •Yi •Da •Tao Seeking sanctuary in the Great Tao. 59 Taoist Chanting & Recitation !"•Yuan !"•Heng • • !" Li !" Zhen Originating, persevering, advantageous, and resolute.3 1 The Spiritual Chant for Comforting the Earth Spirit is used primarily to seek favor with the Earth Spirit in order that blessings and good fortune may be acquired for oneself or others. This chant should be recited on Keng Shen days. 2 Yue are the five sacred Taoist mountains, and Du are the four great rivers of China. 3 Yuan, Heng, Li, and Zhen are the Four Great Virtues according to the Book of Change’s Qian Hexagram, A. See note 2, p. 74. 60 Taoist Chanting & Recitation Fifth Chant Spiritual Chant for Purifying Heaven and Earth Jing Tian Di Shen Zhou 1 !•Tian • • •• "•Di • • •# • • • • • # " Zi " " •• The naturally-just-so • • • • " Ran of Heaven and Earth. !"•Hui • • •• "•Qi • • •# • • • • • # " Fen " " •• Disperses all filthy • " San!# # vapors. •Dong •Zhong •Xuan •Xu Within the grotto of the Mysterious Void. •Huang •Tang •Tai •Yuan The Supreme Origin is dazzlingly bright. •Ba •Fang •Wei •Shen Courageous spirits of the eight directions, •Shi •Wo •Zi •Ran Bring to pass the naturally-just-so, •Ling •Bao •Fu •Ming and the talismanic decrees of the Numinous Treasury. 61 Taoist Chanting & Recitation •Qian •Luo •Ta •Na Qian Luo Ta Na 2 •Dong •Gang •Tai •Xuan In the Pole Star’s Grotto of the Ultimate Mystery •Zhan •Yao •Fu •Xia he executes evil beings and binds up demons. •Du •Ren •Wan •Qian Crossing over tens of millions of people. •Zhong •Shan •Shen •Zhou Chanting to the spirits on Central Mountain. •Yuan •Shi •Yu •Wen The Jade Writings of the Primordial Causation. •Chi •Song •Yi •Bian Hold onto and recite it once •Que •Bing •Yan •Nian and it will prevent disease and prolong life. •An •Xing •Wu •Yue 62 The Eight Great Taoist Spiritual Chants He travels over the Five Mountains •Ba •Hai •Zhi •Wen and is heard over the Eight Seas. •Mo •Wang •Shu •Shou Bound are the hands of the Demon King. •Shi •Wei •Wo •Xuan 中 Attending to and guarding my carriage, •Xiong •Hui •Xiao •San eliminating and dispersing malevolent filth. •Tao •Qi •Chang •Cun The Qi of Tao will merge and exist eternally. "•Ji •Ji "•Ru •Lu "•Ling These mandates I will expediently follow. 1 Spiritual Chant for Purifying Heaven and Earth is mainly used for the protection of one’s home and property, but it’s also chanted for the prevention of war and other hostilities. 2 Transliteration of a Sanskrit name for a Deity General. 63 Taoist Chanting & Recitation Sixth Chant Spiritual Chant of the Golden Light Jin Guang Shen Zhou1 !•Tian • • •• "•Di • • • • • • • • " Xuan " " •• The Mysterious • • • • " Zong Ancestor is Heaven and Earth. !"•Wan • • •• "•Qi • • • • • • • • " Ben " " •• Being the root • " Gen! causation it has myriad vapors [Qi]. •Guang •Xiu •Yi •Jie Through vast cultivation for tens of millions of kalpas •Zheng •Wu •Shen •Tong my spiritual penetrations are confirmed. •San •Jie •Nei •Wai Internally and externally of the Three Realms 64 The Eight Great Taoist Spiritual Chants •Wei •Tao •Du •Zun the Tao is the only sole Worthy. •Ti •You •Jin •Guang , Its body has a Golden Light, •Fu •Ying •Wu •Shen completely reflecting upon my body. •Shi •Zhi •Bu •Jian ) Looked at, it cannot be seen. •Ting •Zhi •Bu •Wen ) Listened to, it cannot be heard. •Bao •Luo •Tian •Di Embracing Heaven and Earth together, •Yang •Yu •Qun •Sheng it nourishes all living beings. •Shou •Chi •Wan •Bian Recite and hold this chant ten thousand times 65 Taoist Chanting & Recitation •Shen •You •Guang •Ming , and the body will be brightly illuminated. •San •Jie •Shi •Wei 中 The Three Realms will guard and protect. •Wu •Di •Si •Ying The Five Sovereigns and Controller will come to greet you •Wan •Shen •Chao •Li and myriad deities will pay obeisance. •Gui •Yao •Sang •Dan The ghosts and demons will tremble in fear •Jing •Guai •Wang •Xing and evil spirits will lose their forms. •Nei •You •Pi •Li ,會 Internally the sound of thunder is heard, •Lei •Shen •Yin •Ming revealing the hidden name of the Thunder God, 66 The Eight Great Taoist Spiritual Chants •Dong •Hui •Jiao •Che and the wisdom of the grotto will be transmitted. •Wu •Qi •Teng •Teng The Five Qi will soar, •Jin •Guang •Su •Xian a Golden Light will manifest immediately •Fu •Hu •Zhen •Ren to cover and protect all True Persons. "•Ji •Ji "•Ru •Lu "•Ling These mandates I will expediently follow. 1 Spiritual Chant of the Golden Light has two purposes: First, it’s used by meditation practitioners to aid in bringing forth an internal golden light and then eventually project that light externally. The second purpose is to help those who have just passed from this world, a way of encouraging them to seek the golden light to direct their spirit to an immortal paradise.
Load more

Recommended publications
  • Bringing the Dead to Life: Identification, Interpretation, and Display of Chinese Burial Objects in the Rewi Alley Collection at Canterbury Museum
    Bringing the Dead to Life: Identification, Interpretation, and Display of Chinese Burial Objects in the Rewi Alley Collection at Canterbury Museum A thesis submitted in partial fulfilment of the requirements for the Degree of Master of Arts in Art History University of Canterbury Siobhan O’Brien 2016 Contents List of Figures 1 Acknowledgements 6 Introduction 7 Chapter One: History and Provenance of Chinese Burial Objects with identification of examples from the Rewi Alley Collection 14 Chapter Two: The Ontological and Theoretical Complexities of Burial Objects in Museums 44 Chapter Three: Modes of Display of Chinese Burial Objects from the Rewi Alley Collection at Canterbury Museum 75 Conclusion 104 Bibliography 106 Figures 119 1 List of Figures Fig.1 Model of Granary, Han Dynasty (206 B.C.- 220 A.D.), baked earthenware with green pigment, 110x89x141mm (l x w x h), Rewi Alley Collection, Canterbury Museum, Accession number C1948.40, Source: ‘China, Art and Cultural Diplomacy’,(http://ucomeka1p.canterbury.ac.nz/items/show/671) Accessed August 4, 2015. Fig.2 Model of Granary, Han Dynasty (206 B.C.- 220 A.D.), baked earthenware with green pigment, 97x98x223mm (l x w x h), excavated at Wu Wei, Gansu Province, Rewi Alley Collection, Canterbury Museum, Accession number C1947.8, Source: ‘China, Art and Cultural Diplomacy’, (http://ucomeka1p.canterbury.ac.nz/items/show/669) Accessed August 4 2015. Fig.3 Model of Well-Head, Han Dynasty (206 B.C.- 220 A.D.), baked earthenware with green pigment, 115x106x224mm (l x w x h), excavated at Wu Wei, Gansu Province, Rewi Alley Collection, Canterbury Museum, Accession number C1947.9, Source: ‘China, Art and Cultural Diplomacy’, (http://ucomeka1p.canterbury.ac.nz/items/show/670) Accessed August 4 2015.
    [Show full text]
  • Religion in China BKGA 85 Religion Inchina and Bernhard Scheid Edited by Max Deeg Major Concepts and Minority Positions MAX DEEG, BERNHARD SCHEID (EDS.)
    Religions of foreign origin have shaped Chinese cultural history much stronger than generally assumed and continue to have impact on Chinese society in varying regional degrees. The essays collected in the present volume put a special emphasis on these “foreign” and less familiar aspects of Chinese religion. Apart from an introductory article on Daoism (the BKGA 85 BKGA Religion in China proto­typical autochthonous religion of China), the volume reflects China’s encounter with religions of the so-called Western Regions, starting from the adoption of Indian Buddhism to early settlements of religious minorities from the Near East (Islam, Christianity, and Judaism) and the early modern debates between Confucians and Christian missionaries. Contemporary Major Concepts and religious minorities, their specific social problems, and their regional diversities are discussed in the cases of Abrahamitic traditions in China. The volume therefore contributes to our understanding of most recent and Minority Positions potentially violent religio-political phenomena such as, for instance, Islamist movements in the People’s Republic of China. Religion in China Religion ∙ Max DEEG is Professor of Buddhist Studies at the University of Cardiff. His research interests include in particular Buddhist narratives and their roles for the construction of identity in premodern Buddhist communities. Bernhard SCHEID is a senior research fellow at the Austrian Academy of Sciences. His research focuses on the history of Japanese religions and the interaction of Buddhism with local religions, in particular with Japanese Shintō. Max Deeg, Bernhard Scheid (eds.) Deeg, Max Bernhard ISBN 978-3-7001-7759-3 Edited by Max Deeg and Bernhard Scheid Printed and bound in the EU SBph 862 MAX DEEG, BERNHARD SCHEID (EDS.) RELIGION IN CHINA: MAJOR CONCEPTS AND MINORITY POSITIONS ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE SITZUNGSBERICHTE, 862.
    [Show full text]
  • Pantheism Martin Bollacher
    Online Encyclopedia Philosophy of Nature Online Lexikon Naturphilosophie © Pantheism Martin Bollacher Pantheism, from the Greek πα̃ν (pan), “all”, and ϑεός (theos), “God”, is a religious-philosophical doctrine in which God and the world, God and nature are equated. The concept of pantheism arose out of controversies in the philosophy of religion in the early 18th century and first appeared with the rationalist philosopher John Toland. As a doctrine of All-Oneness, pantheism asserts the immanence of God and the indistinguishability of the workings of divine and natural law in contrast to dualistic ways of thinking, especially the Judeo-Christian theology of creation. As a collective name for a multitude of ideas, it is fuzzy both in historical and systematic terms, and, depending on its manifestation, it intersects with atheism and materialism (primacy of the secular), acosmism (doctrine of God as the only reality) and mysticism (spiritual union with God), panentheism (doctrine of all-in-God), panpsychism (doctrine of all-soulness) or monism (doctrine of oneness). While pantheism’s emergence points to the modern interface between philosophy, theology and natural science, pantheistic ideas can also be found in the early history of European and non-European thought. In the course of the Spinoza-renaissance, pantheism experienced an unprecedented revaluation, especially in Germany in the 18th and 19th centuries, which gave it a cultural and historical significance far beyond its specific origins. Citation and license notice Bollacher, Martin (2020): Pantheism. In: Kirchhoff, Thomas (ed.): Online Encyclopedia Philosophy of Na- ture / Online Lexikon Naturphilosophie. ISSN 2629-8821. doi: 10.11588/oepn.2020.0.76525 This work is published under the Creative Commons License 4.0 (CC BY-ND 4.0) work De Spatio Reali seu Ente Infinito by the British 1.
    [Show full text]
  • The Heritage of Non-Theistic Belief in China
    The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism.
    [Show full text]
  • Elements of Chinese Religion
    ELEMENTS OF CHINESE RELIGION Professor Russell Kirkland Department of Religion University of Georgia 1) CONFUCIANISM: A humanistic value-system based on the teachings of Confucius (Kongzi: 551- 479 BCE). It stresses the moral responsibilities of the individual as a member of society. Confucian ideals are to be attained in one's everyday life, through individual moral cultivation and the fulfillment of one's proper roles in society. Though the early thinkers Mencius (Mengzi) and Hsün-tzu (Xunzi) debated human nature, Confucians generally share a common assumption that human nature and/or society are ultimately perfectible. Though called "humanistic," Confucian ideals were originally grounded in a belief that humanity is perfectible because our higher qualities somehow come from "Heaven" (T'ien/Tian). Also, the Confucian tradition includes a liturgical tradition in which Confucius is venerated as a spiritual being. But most Confucian leaders since the 10th century have been humanistic intellectuals leery of any concept of a personalized higher reality. Influenced by Taoism and Buddhism, those "Neo-Confucians" developed sophisticated metaphysical theories as well as meditative practices. Westerners often overlook the Neo-Confucian pursuit of individual "sagehood." 2) TAOISM: Includes both a classical school of thought (fl. 4th-2nd centuries BCE) and an organized religion (fl. 2nd-12th centuries CE). Classical Taoism — represented by texts like the Nei-yeh (Neiye), Lao-tzu (Laozi), Chuang-tzu (Zhuangzi), and Huai-nan-tzu (Huainanzi) — stressed a return to natural harmony with life's basic realities; such harmony, they thought, typified humanity's original state. Later Taoism is rich and complex. It began as a sacerdotal, liturgical tradition centered upon the socio-political ideal of a world that functions in holistic harmony.
    [Show full text]
  • The Emergence and Development of the Sentient Zombie: Zombie
    The Emergence and Development of the Sentient Zombie: Zombie Monstrosity in Postmodern and Posthuman Gothic Kelly Gardner Submitted in partial fulfilment of the requirements for the award of Doctor of Philosophy Division of Literature and Languages University of Stirling 31st October 2015 1 Abstract “If you’ve never woken up from a car accident to discover that your wife is dead and you’re an animated rotting corpse, then you probably won’t understand.” (S. G. Browne, Breathers: A Zombie’s Lament) The zombie narrative has seen an increasing trend towards the emergence of a zombie sentience. The intention of this thesis is to examine the cultural framework that has informed the contemporary figure of the zombie, with specific attention directed towards the role of the thinking, conscious or sentient zombie. This examination will include an exploration of the zombie’s folkloric origin, prior to the naming of the figure in 1819, as well as the Haitian appropriation and reproduction of the figure as a representation of Haitian identity. The destructive nature of the zombie, this thesis argues, sees itself intrinsically linked to the notion of apocalypse; however, through a consideration of Frank Kermode’s A Sense of an Ending, the second chapter of this thesis will propose that the zombie need not represent an apocalypse that brings devastation upon humanity, but rather one that functions to alter perceptions of ‘humanity’ itself. The third chapter of this thesis explores the use of the term “braaaaiiinnss” as the epitomised zombie voice in the figure’s development as an effective threat within zombie-themed videogames.
    [Show full text]
  • Chinese Folk Art, Festivals, and Symbolism in Everyday Life
    Chinese Folk Art, Festivals, and Symbolism in Everyday Life PHOEBE A. HEARST MUSEUM OF ANTHROPOLOGY Written and Designed by Nicole Mullen with contributions by Ching-chih Lin, PhD candidate, History Department, UC Berkeley. Additional contributors: Elisa Ho, Leslie Kwang, Jill Girard. Funded by the Berkeley East Asia National Resource Center through its Title VI grant from the U.S. Department of Education. Special thanks to Ching-chih Lin, for his extraordinary contributions to this teaching guide and the Taipei Economic and Cultural Office in San Francisco for its generous print and electronic media contributions. Editor: Ira Jacknis Copyright © 2005. Phoebe A. Hearst Museum of Anthropology and the Regents of the University of California. All rights reserved. 103 Kroeber Hall. #3712, Berkeley CA 94720 Cover image: papercut, lion dance performance, 9–15927c All images with captions followed by catalog numbers in this guide are from the collections of the Phoebe A. Hearst Museum of Anthropology. All PAHMA objects from Beijing and Nanking are from the museum's Ilse Martin Fang Chinese Folklore Collection. The collection was assembled primarily in Beijing between 1941 and 1946, while Ms. Fang was a postdoctoral fellow at the Deutschland Institute working in folklore and women's studies. PHOEBE A. HEARST MUSEUM OF ANTHROPOLOGY CHINA The People’s Republic of China is the third largest country in the world, after Russia and Canada. It is slightly larger than the United States and includes Hong Kong and Macau. China is located in East Asia. The capital city is Beijing, which is in the northeast part of the country.
    [Show full text]
  • A Cantonese Opera Based on a Midsummer Night's Dream
    A Dream in Fantasia — A Cantonese Opera Based on A Midsummer Night's Dream Loretta Ling Yeung, Hong Kong and Augusta, Georgia USA Abstract This review discusses an appropriation of A Midsummer Night's Dream by the Hong Kong Young Talent Cantonese Opera Troupe. While retaining most of Shakespeare's characters and his basic plot structure, the new opera, A Dream in Fantasia, aimed to expand the audience for Cantonese opera. At the same time it proved to be transparently entertaining to its Cantonese audience. A Dream in Fantasia (adapted from William Shakespeare's A Midsummer Night's Dream), with a new script by Keith Lai. Hong Kong Young Talent Cantonese Opera Troupe. Director, Lee Lung. Cast: Lam Tin-Yao as Linghu Feng (Demetrius); Doris Kwan as Xiahou Jun (Lysander); Lam Tsz-Ching as Yuwen Piaopiao (Hermia); Cheng Nga-Kei as Murong Xiangxiang (Helena); guest artist Kwok Kai-Fai as Crown Prince Gongyang (Oberon); guest artist Leung Wai-Hong as the Crown Princess (Titania); Hong Wah as the Forest Fairy (Puck); Wong Kit-Ching as Shangguan Chan (Peter Quince); Yuen Seen-Ting as Zhuge Zi (Bottom); Keith Lai as Chanyu Xiong 2 Borrowers and Lenders (Egeus); and Wong Po-Hyun as Queen Xuanyuan (Hippolyta). Tsuen Wan City Hall Auditorium, Hong Kong, 14 December 2013. As I enter the theater at the City Hall of Tsuen Wan, a suburb of Hong Kong, the audience — predominantly elderly people and women — is eagerly waiting to watch A Midsummer Night's Dream in a Cantonese version, entitled A Dream in Fantasia (figure 1).1 At stage right, a small Chinese orchestra is about take us to Fairyland, where four confused young lovers will try to find true love, while a group of villagers prepare a show for the Queen's birthday.
    [Show full text]
  • GHOSTS in the MACHINE: Approaching Paranormal Phenomona Within the TCM Framework
    GHOSTS IN THE MACHINE: Approaching Paranormal Phenomona within the TCM Framework by Charles Chace, Dipl. Ac., Dipl. C.H., FNAAOM Abstract: The TCM literature generally focuses on complaints defined in somato-psychic terms. These descriptions do not necessarily match all patients who come for herbal or acupuncture therapy. The present article presents two case histories where patients were troubled by phenomena commonly described as paranormal. Their treatment is described in detail and on the basis of the comments are made about the applicability of TCM to such problems. Although it is often suggested that special therapeutic techniques such as shamanism or exorcism are needed to help individuals with these problems, the Chinese medical literature contains references to, for instance, "ghost points" and herbal treatments. If TCM is to be mixed with other approaches, it is important to integrate these approaches into the framework already at hand.Keywords: Paranormal phenomena, herbal medicine, spirit disturbance. Given an emphasis on internal medicine and the predominance of Chinese herbal medicine in my practice, my patients frequently suffer from serious problems. Like all of us, I also encounter clients whose complaints stretch the bounds of TCM theory. In September of 1989 I saw a client (S.K.) who for the last few years had been suffering from out-of-body experiences within 5 to 10 minutes of going to sleep. She would travel to a variety of different places none of which were pleasant, always accompanied by a sound of wind. These episodes began during a period of intensive zazen practice and had continued to the time of her first consultation.
    [Show full text]
  • Zhongfeng Tian, Phd
    Zhongfeng Tian, PhD Assistant Professor Department of Bicultural-Bilingual Studies College of Education and Human Development The University of Texas at San Antonio [email protected] Phone: (210) 458-6251 ORCID ID: 0000-0003-0233-0284 EDUCATION 2020 Ph.D., Curriculum & Instruction: Language, Literacy, and Culture Boston College, Lynch School of Education and Human Development, Chestnut Hill, MA Dissertation: Translanguaging Design in a Mandarin/English Dual Language Bilingual Education Program: A Researcher-Teacher Collaboration (Chair: C. Patrick Proctor) 2016 M.Ed., TESOL Boston University, Wheelock College of Education & Human Development, Boston, MA 2014 B.A. (Honors), Applied Translation Studies Beijing Normal University – Hong Kong Baptist University United International College (UIC), Zhuhai, China 2011 Summer Exchange Program Hong Kong Baptist University, Hong Kong, China ACADEMIC APPOINTMENTS 2020 – Present Assistant Professor of TESL Teacher Education/Applied Linguistics Department of Bicultural-Bilingual Studies The University of Texas at San Antonio, San Antonio, TX PUBLICATIONS Edited Volumes/Books Tian, Z., Aghai, L., Sayer, P., & Schissel, J. L. (Eds.) (2020). Envisioning TESOL through a Translanguaging Lens: Global Perspectives. Cham, Switzerland: Springer International Publishing. Z. Tian 1 Paulsrud, B., Tian, Z., & Toth, J., (Eds.) (forthcoming; 2021). English-medium Instruction and Translanguaging. Bristol, UK: Multilingual Matters. Edited Special Issues Tian, Z., & Link, H. (Eds.) (2019). Positive Synergies: Translanguaging and Critical Theories in Education (commentary by Ofelia García). Translation and Translanguaging in Multilingual Contexts. 5(1). Refereed Journal Articles Tian, Z., & Shepard-Carey, L. (2020). (Re)imagining the Future of Translanguaging Pedagogies in TESOL through Teacher-Researcher Collaboration. TESOL Quarterly. DOI: 10.1002/tesq.614 [Early View] Khote, N., & Tian, Z.
    [Show full text]
  • The Dictionary of Chinese Deities
    THE DICTIONARY OF CHINESE DEITIES HAROLD LIU For everyone who love Chinese myth A Amitabha Amitabha is is a celestial buddha described in the scriptures of the Mahayana school of Buddhism. Amitabha is the principal buddha in the Pure Land sect, a branch of Buddhism practiced mainly in East Asia. An Qisheng An immortal who had live 1.000 year at he time of Qin ShiHuang. According to the Liexian Zhuan, Qin Shi Huang spoke with him for three entire days (including nights), and offered Anqi jade and gold. He later sent an expedition under Xu Fu to find him and his highly sought elixir of life. Ao Guang The dragon king of East sea. He is the leader of four dragon king. His son Ao Bing killed by Nezha, when his other two son was also incapitated by Eight Immortals. Ao Run The dragon king of West Sea. His crown prine named Mo Ang and help Sun Wukong several times in journey to the West story.His 3th son follow monk XuanZhang as hisdragon horse during Xuan Zhang's journey to the West. Ao Qin The dragon king of South sea AoShun The dragon King of North sea. Azzure dragon (Qing Long) One of four mythical animal in China, he reincanated many times as warrior such as Shan Xiongxin and Yom Kaesomun, amighty general from Korea who foiled Chinese invasion. It eleemnt is wood B Bai He Tongzhu (white crane boy) Young deity disciple of Nanji Xianweng (god of longevity), he act as messenger in heaven Bai Mudan (White peony) Godess of temptress Famous prostitute who sucesfully tempt immortal Lu Dongbin to sleep with her and absorb his yang essence.
    [Show full text]
  • Original Monotheism: a Signal of Transcendence Challenging
    Liberty University Original Monotheism: A Signal of Transcendence Challenging Naturalism and New Ageism A Thesis Project Report Submitted to the Faculty of the School of Divinity in Candidacy for the Degree of Doctor of Ministry Department of Christian Leadership and Church Ministries by Daniel R. Cote Lynchburg, Virginia April 5, 2020 Copyright © 2020 by Daniel R. Cote All Rights Reserved ii Liberty University School of Divinity Thesis Project Approval Sheet Dr. T. Michael Christ Adjunct Faculty School of Divinity Dr. Phil Gifford Adjunct Faculty School of Divinity iii THE DOCTOR OF MINISTRY THESIS PROJECT ABSTRACT Daniel R. Cote Liberty University School of Divinity, 2020 Mentor: Dr. T. Michael Christ Where once in America, belief in Christian theism was shared by a large majority of the population, over the last 70 years belief in Christian theism has significantly eroded. From 1948 to 2018, the percent of Americans identifying as Catholic or Christians dropped from 91 percent to 67 percent, with virtually all the drop coming from protestant denominations.1 Naturalism and new ageism increasingly provide alternative means for understanding existential reality without the moral imperatives and the belief in the divine associated with Christian theism. The ironic aspect of the shifting of worldviews underway in western culture is that it continues with little regard for strong evidence for the truth of Christian theism emerging from historical, cultural, and scientific research. One reality long overlooked in this regard is the research of Wilhelm Schmidt and others, which indicates that the earliest religion of humanity is monotheism. Original monotheism is a strong indicator of the existence of a transcendent God who revealed Himself as portrayed in Genesis 1-11, thus affirming the truth of essential elements of Christian theism and the falsity of naturalism and new ageism.
    [Show full text]