Rebuilding the Ancestral Temple and Hosting Daluo Heaven and Earth Prayer and Enlightenment Ceremony
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The Cultural and Religious Background of Sexual Vampirism in Ancient China
Theology & Sexuality Volume 12(3): 285-308 Copyright © 2006 SAGE Publications London, Thousand Oaks CA, New Delhi http://TSE.sagepub.com DOI: 10.1177/1355835806065383 The Cultural and Religious Background of Sexual Vampirism in Ancient China Paul R. Goldin [email protected] Abstract This paper considers sexual macrobiotic techniques of ancient China in their cultural and religious milieu, focusing on the text known as Secret Instructions ofthe Jade Bedchamber, which explains how the Spirit Mother of the West, originally an ordinary human being like anyone else, devoured the life force of numerous young boys by copulating with them, and there- by transformed herself into a famed goddess. Although many previous studies of Chinese sexuality have highlighted such methods (the noted historian R.H. van Gulik was the first to refer to them as 'sexual vampirism'), it has rarely been asked why learned and intelligent people of the past took them seriously. The inquiry here, by considering some of the most common ancient criticisms of these practices, concludes that practitioners did not regard decay as an inescapable characteristic of matter; consequently it was widely believed that, if the cosmic processes were correctly under- stood, one could devise techniques that may forestall senectitude indefinitely. Keywords: sexual vampirism, macrobiotics, sex practices, Chinese religion, qi, Daoism Secret Instructions ofthe Jade Bedchamber {Yufang bijue S Ml^^) is a macro- biotic manual, aimed at men of leisure wealthy enough to own harems, outlining a regimen of sexual exercises that is supposed to confer immor- tality if practiced over a sufficient period. The original work is lost, but substantial fragments of it have been preserved in Ishimpo B'O:^, a Japanese chrestomathy of Chinese medical texts compiled by Tamba Yasuyori ^MMU (912-995) in 982. -
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. -
Mythical Image of “Queen Mother of the West” and Metaphysical Concept of Chinese Jade Worship in Classic of Mountains and Seas
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue11, Ver. 6 (Nov. 2016) PP 39-46 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Mythical Image of “Queen Mother of the West” and Metaphysical Concept of Chinese Jade Worship in Classic of Mountains and Seas Juan Wu1 (School of Foreign Language,Beijing Institute of Technology, China) Abstract: This paper focuses on the mythological image, the Queen Mother of the West in Classic of Mountains and Seas, to explore the hiding history and mental reality behind the fantastic literary images, to unveil the origin of jade worship, which plays an significant role in the 8000-year-old history of Eastern Asian jade culture, to elucidate the genetic mechanism of the jade worship budded in the Shang and Zhou dynasties, so that we can have an overview of the tremendous influence it has on Chinese civilization, and illustrate its psychological role in molding the national jade worship and promoting the economic value of jade business. Key words: Mythical Image, Mythological Concept, Jade Worship, Classic of Mountains and Seas I. WHITE JADE RING AND QUEEN MOTHER OF THE WEST As for the foundation and succession myths of early Chinese dynasties, Allan holds that “Ancient Chinese literature contains few myths in the traditional sense of stories of the supernatural but much history” (Allan, 1981: ix) and “history, as it appears in the major texts from the classical period of early China (fifth-first centuries B.C.),has come to function like myth” (Allan, 1981: 10). While “the problem of myth for Western philosophers is a problem of interpreting the meaning of myths and the phenomenon of myth-making” as Allan remarks, “the problem of myth for the sinologist is one of finding any myths to interpret and of explaining why there are so few.” (Allen, 1991: 19) To decode why white jade enjoys a prominent position in the Chinese culture, the underlying conceptual structure and unique culture genes should be investigated. -
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. -
The Daoist Tradition Also Available from Bloomsbury
The Daoist Tradition Also available from Bloomsbury Chinese Religion, Xinzhong Yao and Yanxia Zhao Confucius: A Guide for the Perplexed, Yong Huang The Daoist Tradition An Introduction LOUIS KOMJATHY Bloomsbury Academic An imprint of Bloomsbury Publishing Plc 50 Bedford Square 175 Fifth Avenue London New York WC1B 3DP NY 10010 UK USA www.bloomsbury.com First published 2013 © Louis Komjathy, 2013 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Louis Komjathy has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identified as Author of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury Academic or the author. Permissions Cover: Kate Townsend Ch. 10: Chart 10: Livia Kohn Ch. 11: Chart 11: Harold Roth Ch. 13: Fig. 20: Michael Saso Ch. 15: Fig. 22: Wu’s Healing Art Ch. 16: Fig. 25: British Taoist Association British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: 9781472508942 Library of Congress Cataloging-in-Publication Data Komjathy, Louis, 1971- The Daoist tradition : an introduction / Louis Komjathy. pages cm Includes bibliographical references and index. ISBN 978-1-4411-1669-7 (hardback) -- ISBN 978-1-4411-6873-3 (pbk.) -- ISBN 978-1-4411-9645-3 (epub) 1. -
Yu-Huang -- the Jade Emperor
יו הואנג يو هوانج https://www.scribd.com/doc/55142742/16-Daily-Terms ヒスイ天使 Yu-huang -- The Jade Emperor Yu-huang is the great High God of the Taoists -- the Jade Emperor. He rules Heaven as the Emperor doe Earth. All other gods must report to him. His chief function is to distribute justice, which he does through the court system of Hell where evil deeds and thoughts are punished. Yu- huang is the Lord of the living and the dead and of all the Buddhas, all the gods, all the spectres and all the demons. According to legend he was the son of an emperor Ch'ing-te and his wife Pao Yueh-kuang who from his birth exhibited great compassion. When he had been a few years on the throne he abdicated and retired as a hermit spending his time dispensing medicine and knowledge of the Taoist texts. Some scholars see in this a myth of the sacred union of the sun and the moon, their son being the ruler of all Nature. "The good who fulfill the doctrine of love, and who nourish Yu-huang with incense, flowers, candles and fruit; who praise his holy name with respect and propriety -- such people will receive thirty kinds of very wonderful rewards." --Folkways in China L Holdus. http://www.chebucto.ns.ca/Philosophy/Taichi/gods.html Jade Emperor The Jade Emperor (Chinese: 玉皇; pinyin: Yù Huáng of the few myths in which the Jade Emperor really shows or 玉帝, Yù Dì) in Chinese culture, traditional religions his might. and myth is one of the representations of the first god (太 In the beginning of time, the earth was a very difficult 帝 tài dì). -
Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfi Guration1
Asian Journal of Social Science 37 (2009) 107–137 www.brill.nl/ajss Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfi guration1 Daniel P.S. Goh National University of Singapore Abstract Th e past fi fty years have seen continuing anthropological interest in the changes in religious beliefs and practices among the Chinese in Malaysia and Singapore under conditions of rapid modernisation. Anthropologists have used the syncretic model to explain these changes, arguing that practitioners of Chinese “folk” religion have adapted to urbanisation, capitalist growth, nation-state formation, and literacy to preserve their spiritualist worldview, but the religion has also experienced “rationalisation” in response to the challenge of modernity. Th is article proposes an alternative approach that questions the dichotomous imagination of spiritualist Chinese reli- gion and rationalist modernity assumed by the syncretic model. Using ethnographic, archival and secondary materials, I discuss two processes of change — the transfi guration of forms brought about by mediation in new cultural fl ows, and the hybridisation of meanings brought about by contact between diff erent cultural systems — in the cases of the Confucianist reform movement, spirit mediumship, Dejiao associations, state-sponsored Chingay parades, reform Taoism, and Charismatic Christianity. Th ese represent both changes internal to Chinese religion and those that extend beyond to reanimate modernity in Malaysia and Singapore. I argue that existential anxiety connects both processes as the consequence of hybridisation and the driving force for transfi guration. Keywords hybridity, modernity, syncretism, Chinese religion, Singapore, Malaysia Th e Question of Syncretic Chinese Religion Syncretic popular religion in Oriental societies has long intrigued Western scholars because of its striking diff erence with the theological religions of sacred books. -
1 Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I Have Been
Chapter 1 Introduction As a Chinese Buddhist in Malaysia, I have been unconsciously entangled in a historical process of the making of modern Buddhism. There was a Chinese temple beside my house in Penang, Malaysia. The main deity was likely a deified imperial court officer, though no historical record documented his origin. A mosque serenely resided along the main street approximately 50 meters from my house. At the end of the street was a Hindu temple decorated with colorful statues. Less than five minutes’ walk from my house was a Buddhist association in a two-storey terrace. During my childhood, the Chinese temple was a playground. My friends and I respected the deities worshipped there but sometimes innocently stole sweets and fruits donated by worshippers as offerings. Each year, three major religious events were organized by the temple committee: the end of the first lunar month marked the spring celebration of a deity in the temple; the seventh lunar month was the Hungry Ghost Festival; and the eighth month honored, She Fu Da Ren, the temple deity’s birthday. The temple was busy throughout the year. Neighbors gathered there to chat about national politics and local gossip. The traditional Chinese temple was thus deeply rooted in the community. In terms of religious intimacy with different nearby temples, the Chinese temple ranked first, followed by the Hindu temple and finally, the mosque, which had a psychological distant demarcated by racial boundaries. I accompanied my mother several times to the Hindu temple. Once, I asked her why she prayed to a Hindu deity. -
Learning Guide
Once Upon a Moon Once Upon a Moon In partnership with the National Air & Space Museum Recommended for ages 3-7 PreK to Grade 2 A Reproducible Learning Guide for Educators This guide is designed to help educators prepare for, enjoy, and discuss Once Upon a Moon It contains background, discussion questions and activities appropriate for ages 3-7. Programs Are Made Possible, In Part, By Generous Gifts From: The Nora Roberts Foundation Smithsonian Women's Committee DC Commission on the Arts and Humanities Sommer Endowment Smithsonian Youth Access Grants Program Conrad N. Hilton Foundation Discovery Theater ● P.O. Box 23293, Washington, DC ● www.discoverytheater.org Like us on Facebook ● Instagram: SmithsonianDiscoveryTheater ● Twitter: Smithsonian Kids Once Upon a Moon 2 Fun Facts about the Moon! • The Moon is the Earth’s only natural satellite. A natural satellite is a space body that orbits a planet, a planet like object or an asteroid. • It is the fifth largest moon in the Solar System. • The average distance from the Moon to the Earth is 238857 miles. • The Moon orbits the Earth every 27.3 days. • The first person to set foot on the Moon was Neil Armstrong. • The Moon is very hot during the day but very cold at night. The average surface temperature of the Moon is 107 degrees Celsius during the day and -153 degrees Celsius at night. • The Earth’s tides are largely caused by the gravitational pull of the Moon. Moon Myths from Around the World Chang’e: The Chinese Goddess of the Moon The Jade Emperor, ruler of Heaven, had ten unruly sons. -
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. -
Appendix 2 Chinese Deities and Spirits
Appendix 2 Chinese deities and spirits This appendix includes a selection of the most common and important gods, goddesses, Buddhas, bodhisattvas, ancestors, and spirits that one can find in reli- gious sites across China. For each major religion, I present the most important deities of the pantheon as people would encounter them in a temple or other sacred space. Of course, there are many other deities presented in temples across China; yet, these are some of the most common of the range of deities – which ultimately cover all aspects of people’s physical and spiritual lives. Animistic ideas (referring to the idea of having or expecting mutually recip- rocal relationships of respect, gift-exchange, and communication; see Harvey 2013) in China stem at least as far back as the proto-Daoist text, the Zhua¯ngzi 庄子, from around 300 BCE, the first seven, inner chapters of which scholars think were written by Zhua¯ ng Zho¯u 庄周 (c. 369 BCE – c. 286 BCE). This text explains ideas about carefree living, naturalness, and relativity of perceptions, and Zhua¯ ngzi seems to attempt to get people to recognize that they live in a multi- species symbiotic community in which each aspect is in relationship and that each deserves respect. The Zhua¯ ngzi continues to be a widely-read and influential book among contemporary Chinese readers. Other popular literary texts include religiously-informed animistic ideas as well. Journey to the West (Xı¯yóujì 西游记), The Investiture of the Gods (Fe¯ngshén Yaˇnyì 封神演义), Dream of the Red Chamber (Hónglóu mèng 红楼梦), and the Water Margin (Shuıˇ huˇ zhuàn 水浒传; aka., Outlaws of the Marsh), all contain examples of some natural phenomenon such as a rock, animal, or flower, which has absorbed the essence of the cosmos for so long that it becomes a spirit being and chooses to incarnate in the human world to experience life in a human form.