DOCSLIB.ORG

The Tempest of Inward Focus Cost: -; Mins: Essence 6; Type: Permanent

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Tempest of Inward Focus Cost: -; Mins: Essence 6; Type: Permanent The Tempest of Inward Focus Cost: -; Mins: Essence 6; Type: Permanent Keywords: Heretical Duration: Permanent Prerequisites: Triumphant Howl of the Devil-Tiger, Any two Shintai Charms This Charm's prerequisites must come from two different Yozis. This Charm allows the Infernal to redesign their Caste.Source Broken-Winged Crane, p. 46. Source: Broken-Winged Crane Annihilation Left Unrecorded Cost: ; Mins: Essence 4; Type: Permanent Keywords: Heretical Duration: Permanent Prerequisites: Look Upon My Works, The Mighty Despair, Freedom Lets Go The warlock may treat any attachment, sentimental or otherwise, to something he created with the aid of Look On My Works as a full intimacy for the purposes of Freedom Lets Go, allowing him to terminate his attachment, as well as erase all memories of it if he so desires. He becomes unable (or simply refuses) to recognise his mark on the object, no matter how blindingly obvious it might be. A true genius cannot allow himself to be occupied by past accomplishments, such as they are; he must move onward! If the warlock uses Freedom Lets Go in this way, and then uses the marked object in question as materials in a subsequent Craft project enhanced by Destruction Begets Creation, he gains further additional successes, his work unimpeded by reluctant pride or disdainful shame over his previous creations. Mundane objects used in this way grant additional successes equal to their Resources value, while artifacts used as in this way grant additional successes equal to three times their Artifact rating. Only one such bonus may be applied per project. If the warlock uses Freedom Lets Go in this way to remove his memories of a marked object, and then uses the object in question as materials in a subsequent Craft project enhanced by Destruction Begets Creation, he may treat it as fully intact even if it has been destroyed or rendered otherwise useless prior before being used as materials. It is the nature of Adorjan-as-Artificer to build over what the ruins of what she has made before, ripping up the cobbles of now-useless roads or salvaging the torso of a useless statue. It is the nature of Malfeas-as-Madman to ignore the imperfections of the things he uses; who is to say that he did not intend for that dire spear to be lacking a spearhead all along? If the warlock uses Freedom Lets Go in this way to remove his memories of an object, and then uses the abandoned marked object in question as materials in a subsequent Craft project enhanced by Forged in Fury, he always treats the enhanced project as being a direct replacement for the destroyed object; if he cannot remember exactly what the object was, who is to say what it could be replaced by? Ignorance is bliss, and opens up new vistas of possibility. Source: Revlid Blistering Hell-Beaches Cost: ; Mins: Essence 3; Type: Permanent Keywords: Heretical 1 Duration: Permanent Prerequisites: Holy Land Infliction, Blue-Ringed Venom Garden Cecelyne is endless. Kimbery is hateful. Where the two meet, eternal and bitter grudges form from silvered shores and burning foam. This Charm upgrades Blue-Ringed Venom Garden. If the warlock uses that Charm within the bounds of a blight created by his Holy Land Infliction, then its effects extend throughout the entire area of that blight, regardless of its size. If the blight later expands, the poisonous wildlife follows, and vice-versa. If the blight later fades, the poisonous wildlife will be affected as though plunged into adverse conditions - while they will not automatically disperse, their removal becomes much easier. While wildlife affected by this Charm count as being adapted for the desert, those that actually are will generally have the edge in the food chain, leading to a landscape dominated by scorpions, snakes, venomous cacti and other poisonous desert wildlife. At Essence 4+ the Infernal may purchase this Charm a second time, extending the effects of Blue-Ringed Venom Garden to any members of his Cult who are within the range of the initial activation of the Charm, as well as those born within the bounds of the affected blight. Source: Revlid Ignigenuous Emerald Adjutor Cost: ; Mins: Essence 3; Type: Permanent Keywords: Heretical, Obvioys Duration: Permanent Prerequisites: Tool-Transcending Constructs, Forged in Fury, Sun-Heart Fur- nace Soul Whenever the Infernal warlock makes a Craft roll enhanced by Tool- Transcending Constructs and the Obvious application of Forged in Fury, she may vomit a more substantial torrent of green flame, using her mind-tools to shape and crystallise it into up to (Essence) emerald servitors (a warlock with more prim sensi- bilities might instead draw them out from the light of her pulsing fire-heart). These servitors are generally no larger than a human hand, but can flare up and grow larger if their size would make them useless to the Infernal. They can be any shape; one warlock might form them into miniature, burning green replicas of himself, while an- other might produce crystalline green pattern-spiders, and a third might simply shape them into floating orbs, lit with a pale green glow. In any case, these servitors have no traits, and cannot be targeted or destroyed; they are shaped extensions of the warlocks genius, nothing more, and their only purpose is to aid her. Each servitor grants the warlock a teamwork bonus as though it were an aiding character with at least one dot in the relevant ability. At Essence 5+, this Charm automatically upgrades, as the warlock gains a greater integration with her servitors; the dice they add to her rolls no longer count against the normal limit for dice added by teamwork. Source: Revlid Inverted Pantomime Participation Cost: ; Mins: Essence 3; Type: Permanent Keywords: Heretical Duration: Permanent 2 Prerequisites: , Exit Stage Left, Loom-Snarling Deception The Infernal fades into his audience, taking on the mien of a fascinated observer. This Charm upgrades its prerequisites. Whenever the Infernal uses Charms:Exit Stage Left Exit Stage Left, he may treat any crowd (i.e. a gathered group of at least Magnitude 2) within range as cover sufficient to conceal him. If he desires, he may reflexively activate (or deactivate and reactivate) Charms:Loom-Snarling Deception Loom-Snarling Deception upon doing so. Category:Heretical Charms2eInfCharm source=Revlid trait= name=Manifest Arms of the Emerald Angel cost= (4m, 1wp) min=0 essence=5 type=Permanent keywords=Heretical duration=Permanent prereqs=Searing Pattern Infusion text=The right hand cares not what the left does; the arms of a titan are each sovereign, and their burning grasp portends a terrible justice. This Charm perma- nently enhances its prerequisite, allowing the Infernal to reflexively pay four motes and a point of Willpower to create new arms rather than simply replace lost ones, to maximum of (Essence) additional limbs. These arms sear the flesh around them as they erupt into existence somewhere on the Infernals body; if he has Viridian Leg- end Exoskeleton active, the armour produced by that Charm automatically warps to accommodate these new appendages. Additional arms created in this way use all the normal traits for arms created by Searing Pattern Infusion, but do not function in perfect harmony with the rest of his body, and so ignore any existing rules for additional limbs. Instead, they operate separately, snatching and pounding at his enemies. Each such limb may be used to make a single reflexive attack on the Infernals action tick, though he cannot use an Extra Action Charm on any tick in which he has done so. At Essence 5+, the Infernal can use this Charm to create a set of wings, knife- edged and featherless, formed from green light. These wings do not count toward the maximum number of limbs that can be created, and allow the Infernal to fly through the air at a rate of (normal move distance x Essence) per tick. If the Infernal has Charms:Emerald Angel Unfurling Emerald Angel Unfurling active, he may replace these wings with those created by that Charm, resulting in the mandala of emerald wings becoming fully Obvious for the duration. If he does so, the Infernal increases his effective Essence by the number of remaining wings for the purposes of calculating his flight-speed. Source: Revlid Sadistic Artisan's Enthusiasm Cost: ; Mins: Essence 3; Type: Permanent Keywords: Heretical Duration: Permanent Prerequisites: , Destruction Begets Creation, Intolerable Burning Truths (Trust 3 is Naive "or" Never Forgive) Kimbery Kimberys tide moves in and out, a steadiness interrupted only by whatever dark mood she has fallen into from hour-to-hour. Lit by Malfeas Malfeas fire, however, this tide becomes a bubbling wave of inspiration, bearing the flotsam and jetsam of genius. This Charm has two powers, based on which variations of Intolerable Burning Truths the Infernal warlock knows. If the warlock knows Trust is Naive, she may treat beloved artifacts as being intact and functional for the purposes of Destruction Begets Creation, even if they are not; is it not the duty of a mother to see past all faults, save disloyalty? In addition, whenever the warlock completes a Craft project of any type, she may choose to immediately acquire a positive intimacy toward the result, making it beloved. This intimacy is maintained and lost as normal. If the warlock knows Never Forgive, then for the purposes of Destruction Begets Creation and Charms building off it she may treat reviled characters (deceased or oth- erwise) as artifacts with a rating equal to the number of dots in the Ally Background that would be required to have them as an Ally (obviously, characters too weak to qualify as a Ally grant no bonus at all).
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]
  • 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]
  • 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]
  • 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]
  • 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.
    [Show full text]
  • THE DAOIST BODY in the LITURGY of SALVATION THROUGH REFINEMENT by BINGXIA BIAN B.L., South-Central University for Nationalities, 2016
    THE DAOIST BODY IN THE LITURGY OF SALVATION THROUGH REFINEMENT by BINGXIA BIAN B.L., South-Central University for Nationalities, 2016 A thesis submitted to the Faculty of the Graduate School of the University of Colorado in partial fulfillment of the requirement for the degree of Master of Arts Department of Religious Studies 2019 ii This thesis entitled: The Daoist Body in the Liturgy of Salvation through Refinement written by Bingxia Bian has been approved for the Department of Religious Studies Terry F. Kleeman Loriliai Biernacki Holly Gayley Date The final copy of this thesis has been examined by the signatories, and we find that both the content and the form meet acceptable presentation standards of scholarly work in the above mentioned discipline. iii Bian, Bingxia (M.A., Department of Religious Studies) The Daoist Body in the Liturgy of Salvation through Refinement Thesis directed by Professor Terry F. Kleeman Abstract This thesis will address the concept of the body and souls in the context of a Daoist ritual, the Liturgy of Salvation through Refinement (liandu yi 鍊度儀) based on the "Great Refinement of Numinous Treasures" (Lingbao dalian 靈寶⼤鍊) in the Great Rites of Shangqing Lingbao (Shangqing Lingbao dafa 上清灵宝⼤法) written by Wang Qizhen 王契真 (fl. ca 1250). The first chapter is a brief review of traditional Chinese ideas toward the body and souls. People believed that the deceased live in the other world having the same need as they alive. Gradually, they started to sought methods to extend their life in this world and to keep their souls alive in the other world.
    [Show full text]
  • Transforming the Void
    iii Transforming the Void Embryological Discourse and Reproductive Imagery in East Asian Religions Edited by AnnaAndreevaandDominicSteavu LEIDEN |BOSTON For use by the Author only | © 2016 Koninklijke Brill NV ContentsContents v Contents Acknowledgements ix List of Figures and Tables xi Conventions and Abbreviations xiv List of Contributors xviii Introduction: Backdrops and Parallels to Embryological Discourse and Reproductive Imagery in East Asian Religions 1 Anna Andreeva and Dominic Steavu Part 1 China 1 Prenatal Infancy Regained: Great Peace (Taiping) Views on Procreation and Life Cycles 53 Grégoire Espesset 2 Conceiving the Embryo of Immortality: “Seed-People” and Sexual Rites in Early Taoism 87 Christine Mollier 3 Cosmos, Body, and Gestation in Taoist Meditation 111 Dominic Steavu 4 Symbolic Pregnancy and the Sexual Identity of Taoist Adepts 147 Catherine Despeux 5 Creation and Its Inversion: Cosmos, Human Being, and Elixir in the Cantong Qi (The Seal of the Unity of the Three) 186 Fabrizio Pregadio 6 On the Effectiveness of Symbols: Women’s Bodies as Mandalas 212 Brigitte Baptandier For use by the Author only | © 2016 Koninklijke Brill NV vi Contents Part 2 Japan 7 The Embryonic Generation of the Perfect Body: Ritual Embryology from Japanese Tantric Sources 253 Lucia Dolce 8 Buddhism Ab Ovo: Aspects of Embryological Discourse in Medieval Japanese Buddhism 311 Bernard Faure 9 “Human Yellow” and Magical Power in Japanese Medieval Tantrism and Culture 344 Nobumi Iyanaga 10 “Lost in the Womb”: Conception, Reproductive Imagery,
    [Show full text]
  • I. GUI AS SPIRIT, GHOST
    GUI IN CHINESE MEDICINE Giovanni Maciocia 鬼 馬 萬 里 魑 魅 魍 魉 CHI MEI WANG LIANG Man-eating mountain spirit Demons and monsters 鬼 NOTE: “chi” is cognate with 吃 “to eat”. Also, “wang” is cognate with 亡, “to lose, to die, to perish”. All characters are based on Gui radical. RU JIA 儒 家 CONFUCIANISM KONG FU ZI CONFUCIUS DAO JIA 道 家 DAOISM LAO ZI FA JIA 法 家 LEGALISM HAN FEI ZI The concept of gui in Chinese philosophy and culture has important implications in Chinese medicine. Gui is an important complement to the Mind (Shen), Hun (Hun), Po (Po), Intellect (Yi) and Will-Power (Zhi) in the Chinese view of the psyche. As there are many different ways of looking at gui in Chinese medicine, the discussion of gui will be broken down into the following topics: 1. Gui as spirit, ghost 2. Gui as movement of Hun and Po 3. Gui as centripetal, separating, fragmenting force 4. Gui in relation to the Po 5. Gui as a symbol of contraction, counterpole of Shen (expansion) 6. Gui as dark force of the psyche and its connection with the Jungian Shadow 7. Acupuncture points with “gui” in their names 1. GUI AS SPIRIT, GHOST The concept of Gui in Chinese philosophy and culture has important implications in Chinese medicine. Gui is an important complement to Shen, Hun, Po, Yi and Zhi in the Chinese view of the psyche. The old pictogram for Gui depicts the bodyless head of a dead person in its swirling movement in the world of spirit.
    [Show full text]
  • Liver and Lungs
    The Alchemy of the Organs with Peter Firebrace The Green Dragon and the White Tiger: the Liver and the Lungs Toronto, September 2012 TOPIC BREAKDOWN Day 1 Part 1 0 - 30 mins Introduction. The old is the new new, interest in classics. Need to access Chinese mind, thinking, perception. Pictures speak direct to the hun. Dragon and tiger, blending of opposites in cauldron, rising and falling power. Sun Simiao, Tang dynasty King of Medicine, sits on tiger, holds dragon above. Daoist interest in inexhaustible power of nature and how to use it for healing. External alchemy, wai dan, everything from outside that affects inside, herbalism, diet, food, exterior movements. Nei dan, inner alchemy, we are mini-worlds, have everything we need within ourselves. Li Shizhen, great writer and doctor of Ming dynasty knew both, wrote herbal encyclopedia and work on eight extraordinary meridians. 30 - 60 mins Neidan associated with quietness, meditation, how to preserve jing, maintain qi, keep connected to shen. Aims: longevity, health and happiness. Baiyun Guan monastery, Temple of the White Clouds, in Beijing. Guan, bird’s eye view, to see, observe, observatory. Si guan, 4 observations in diagnosis. Neijingtu, Map of Internal Streams or Inner Landscape. Overview. Oval containing the material, circle above, connection with formless, wu ji, no limits. Embryo in form of quiet mountains above and wild sea below. 7 people, boy and girl, young man and woman, star boy, teacher and disciple. Fire of dan tian, fire of ming men. 60 - 90 mins Tai ji, singularity beyond yin yang, pole star, image of heart.
    [Show full text]
  • The Dreaming Mind and the End of the Ming World
    The Dreaming Mind and the End of the Ming World The Dreaming Mind and the End of the Ming World • Lynn A. Struve University of Hawai‘i Press Honolulu © 2019 University of Hawai‘i Press This content is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International license (CC BY-NC-ND 4.0), which means that it may be freely downloaded and shared in digital format for non-commercial purposes, provided credit is given to the author. Commercial uses and the publication of any derivative works require permission from the publisher. For details, see https://creativecommons.org/licenses/by-nc-nd/4.0/. The Creative Commons license described above does not apply to any material that is separately copyrighted. The open-access version of this book was made possible in part by an award from the James P. Geiss and Margaret Y. Hsu Foundation. Cover art: Woodblock illustration by Chen Hongshou from the 1639 edition of Story of the Western Wing. Student Zhang lies asleep in an inn, reclining against a bed frame. His anxious dream of Oriole in the wilds, being confronted by a military commander, completely fills the balloon to the right. In memory of Professor Liu Wenying (1939–2005), an open-minded, visionary scholar and open-hearted, generous man Contents Acknowledgments • ix Introduction • 1 Chapter 1 Continuities in the Dream Lives of Ming Intellectuals • 15 Chapter 2 Sources of Special Dream Salience in Late Ming • 81 Chapter 3 Crisis Dreaming • 165 Chapter 4 Dream-Coping in the Aftermath • 199 Epilogue: Beyond the Arc • 243 Works Cited • 259 Glossary-Index • 305 vii Acknowledgments I AM MOST GRATEFUL, as ever, to Diana Wenling Liu, head of the East Asian Col- lection at Indiana University, who, over many years, has never failed to cheerfully, courteously, and diligently respond to my innumerable requests for problematic materials, puzzlements over illegible or unfindable characters, frustrations with dig- ital databases, communications with publishers and repositories in China, etcetera ad infinitum.
    [Show full text]
  • In Chinese Medicine
    www.acupunctureceus.com OPTIONS FOR WELLNESS, INC. 7059 SW 53 LN MIAMI, FL 33155 305-665-0615 [email protected] CEU PROVIDER Florida Board of Acupuncture 50-2489-1 NCCAOM ACHB-038 CALIFORNIA CEP 722 There are some areas where the audience is asking a question that is not audible on the video. In most cases, Giovanni repeats the question. There are a few instances, however, where he does not. ☯☯☯ The treatment of mental-emotional problems with Chinese medicine must imply a knowledge of the structure of the psyche in Chinese medicine. It is only by understanding the concept of mind and spirit in Chinese culture that we can truly grasp how to treat psychological and emotional problems with acupuncture and Chinese herbs. All too often Chinese concepts of ‘mind’ and spirit’ are mistakenly interpreted in terms of Western (and often Christian) concepts of ‘mind’ and ‘spirit.' The mind, shen, is one of the vital substances of the body. It is the most subtle and non-material type of qi. The word shen, is often translated as ‘spirit’ in Western acupuncture books and schools; for reasons which will be clearer as the discussion progresses, I believe ‘mind’ is a more accurate translation, while what we would call ‘spirit’ in the West is the complex of all five mental-spiritual aspects of a human being, ie. ethereal soul, hun, corporeal soul, po, intellect, yi, willpower, zhi, and the mind, shen, itself. What then is the Chinese view of the mind? The mind, like other vital substances, is a form of qi; in fact, the most subtle and non-material type of qi.
    [Show full text]
  • Towards a Transpersonal Psychology of Daoism: Definitions, Past Research, and Future Directions Christopher Cott Deakin University
    International Journal of Transpersonal Studies Volume 28 | Issue 1 Article 12 1-1-2009 Towards a Transpersonal Psychology of Daoism: Definitions, Past Research, and Future Directions Christopher Cott Deakin University Adam Rock Deakin University Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Cott, C., & Rock, A. (2009). Cott, C. (2009). Towards a transpersonal psychology of Daoism: Definitions, past research, and future directions. International Journal of Transpersonal Studies, 28(1), 119–133.. International Journal of Transpersonal Studies, 28 (1). http://dx.doi.org/10.24972/ijts.2009.28.1.119 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Towards a Transpersonal Psychology of Daoism: Definitions, Past Research, and Future Directions Christopher Cott Adam Rock Deakin University Burwood, VIC, Australia This paper is aimed at facilitating the study of Daoism, a collection of Chinese philosophical beliefs and psychospiritual practices with a history of thousands of years and a living community that stretches throughout East Asia, from a transpersonal psychology perspective. Transpersonal psychologists who wish to embark upon a study of Daoist phenomena must first be cognizant of the often nebulous parameters of the Daoist field of inquiry.
    [Show full text]