Some forms have received official understanding or recognition as a preservation of traditional ancient Chinese culture, such as Mazuism and the Sanyi teaching in Fujian, Huangdi worship, and other forms of local worship, for example the Longwang, Pangu or Caishen worship. It describes the manifestation, activity, of the power of a god (靈氣 ling qi, “divine energy” or “effervescence”), the evidence of the holy. Main article: Chinese salvationist religions. Meanwhile, acting wickedly (that is to say against the Tian and its order) brings to disgrace and disaster. Usually, indigenous ritual practices remain unaffected and are adopted into Taoist liturgy, while indigenous gods are identified with Chinese gods. The Tiandi teachings is a religion that encompasses two branches, the Holy Church of the Heavenly Virtue (天德聖教 Tiāndé shèngjiào) and the Church of the Heavenly Deity (天帝教 Tiāndìjiào), both emerged from the techings of Xiao Changming and Li Yujie, disseminated in the early 20th century. An early Chinese dictionary, the Shuowen jiezi by Xu Shen, explains that they “are the spirits of Heaven” and they “draw out the ten thousand things”. Jede dieser Weltreligion hat noch verschiedene Strömungen. Confucians, Taoists, and other schools of thought share basic concepts of Tian. Other definitions that have been used are “folk cults” (民間崇拜 mínjiān chóngbài),” spontaneous religion” (自發宗教 zìfā zōngjiào), “lived (or living) religion” (生活宗教 shēnghuó zōngjiào), “local religion” (地方宗教 dìfāng zōngjiào), and “diffused religion” (分散性宗教 fēnsàn xìng zōngjiào). In man there’s no distinction between rationality and intuition, thinking and feeling: the human being is xin (心), mind-heart. There are nine main goddesses, and all of them tend to be considered as manifestations or attendant forces of a singular goddess identified variously as Bixia (碧霞 “Blue Dawn”), the daughter or female consort of the Green God of Mount Tai, or Houtu (后土 the “Queen of the Earth”). The folk religion of northeast China has unique characteristics deriving from the interaction of Han religion with Tungus and Manchu shamanisms; these include chūmǎxiān (出馬仙 “riding for the immortals”) shamanism, the worship of foxes and other zoomorphic deities, and the Fox Gods (狐神 Húshén)—Great Lord of the Three Foxes (胡三太爺 Húsān Tàiyé) and the Great Lady of the Three Foxes (胡三太奶 Húsān Tàinǎi)—at the head of pantheons. While in popular thought they have conscience and personality, Neo-Confucian scholars tended to rationalise them. In north China temple gatherings are generally week-long and large events attracting tens of thousands of people, while in south China they tend to be smaller and village-based events. A different figure but with the same astral connections as Bixia is the Qixing Niangniang (七星娘娘 “Goddess of the Seven Stars”). 1,5 Millionen die Religion mit den meisten Anhängern dar. The jiào 醮, an elaborate Taoist sacrifice or “rite of universal salvation”, is intended to be a cosmic community renewal, that is to say a reconciliation of a community around its spiritual centre. Adapted from Wikipedia, the free encyclopedia, […] and not necessarily non-belief in traditional folk religions collectively represented by Chinese Shendao and Japanese Shinto (both meaning “ways of […]. The Guomindang government of the early republic intensified the suppression of local religion with the 1928 “Standards for retaining or abolishing gods and shrines”; the policy abolished all cults of gods with the exception of human heroes such as Yu the Great, Guan Yu and Confucius. An example of martial sect is Meihuaism (梅花教 Méihuājiào, “Plum Flowers”), that has become very popular throughout northern China. Within the category of hui Mao also distinguished the sacrifice associations (jiàohuì 醮會) which make sacrifices in honour of gods. These movements were banned in the early Republican China and later Communist China. Home Religion Folk religion . Special devotional currents within this framework can be identified by specific names such as Mazuism (媽祖教 Māzǔjiào), Wang Ye worship, or the cult of the Silkworm Mother. Ancestors are means of connection with the Tian, the primordial god which does not have form. The yin and yang symbolizes the duality in nature and all things in the Taoist religion. About 150 million people believe in Fengshui theory and 140 million people believe in … The Qing dynasty scholars Yao Wendong and Chen Jialin used the term shenjiao not referring to Shinto as a definite religious system, but to local shin beliefs in Japan. According to Chen Xiaoyi 陳曉毅 local indigenous religion is the crucial factor for a harmonious “religious ecology” (宗教生態), that is the balance of forces in a given community. In this sense, the Chinese view of human life is not deterministic, but one is a master of his own life and can choose to collaborate with the deities for a harmonious world. According to Law (2005), in his study about the relationship between the revival of folk religion and the reconstruction of patriarchal civilisation: Yang Mayfair (2007) defines it as an “embedded capitalism”, which preserves local identity and autonomy, and an “ethical capitalism” in which the drive for individual accumulation of money is tempered by religious and kinship ethics of generosity which foster the sharing and investment of wealth in the construction of civil society. Recognising this connection has the result of making a person responsible for his or her actions: doing good for others spiritually improves oneself and contributes to the harmony between men and environmental gods and thus to the wealth of a human community. In Chinese academic literature and common usage “folk religion” (民間宗教 mínjiān zōngjiào) refers to specific organised folk religious sects. By the 11th century (Song period), these practices had been blended with Buddhist ideas of karma (one’s own doing) and rebirth, and Taoist teachings about hierarchies of gods, to form the popular religious system which has lasted in many ways until the present day. The spoken word, however, never lost its power. Ancient Chinese religion in its communal expression involves the worship of gods that are the generative power and tutelary spirit (genius loci) of a locality or a certain aspect of nature (for example water gods, river gods, fire gods, mountain gods), or of gods that are common ancestors of a village, a larger identity, or the Chinese nation (Shennong, Huangdi, Pangu). Worship is devoted to a multiplicity of gods and immortals (神 shén), who can be deities of phenomena, of human behaviour, or progenitors of lineages. Pollination from Indian religions included processions of carts with images of gods or floats borne on shoulders, with musicians and chanting. Confucian churches as well have historically found much resonance among the population of the northeast; in the 1930s the Universal Church of the Way and its Virtue alone aggregated at least 25% of the population of the state of Manchuria and contemporary Shandong has been analysed as an area of rapid growth of folk Confucian groups. Many scholars now view folk religion in a positive light. These societies organise gatherings and festivals (miaohui 廟會) participated by members of the whole village or larger community on the occasions of what are believed to be the birthdays of the gods or other events, or to seek protection from droughts, epidemics, and other disasters. In ancient Chinese religion the concept of ling (靈) is the equivalent of holy and numen. The most important deity among Southeast Asian Chinese is Mazu, the Queen of Heaven and goddess of the sea. [43] Temples and the gods enshrined acquire symbolic character, with specific functions involved in the everyday life of … With death, while the po returns to the earth and disappears, the hun is thought to be pure awareness or qi, and is the shen to whom ancestral sacrifices are dedicated. Some folk religious sects have spread successfully among Southeast Asian Chinese. A further distinctive type of sects of the folk religion, that are possibly the same as the positive “secret sects”, are the martial sects. The term was subsequently adopted in Japan in the 6th century as Shindo, later Shinto, with the same purpose of identification of the Japanese indigenous religion. Many classical books have lists and hierarchies of gods and immortals, among which the “Completed Record of Deities and Immortals” (神仙通鑒 Shénxiān tōngjiàn) of the Ming dynasty, and the “Biographies of Deities and Immortals” (神仙傳 Shénxiān zhuán) by Ge Hong (284-343). Israel believed in the "God of its fathers, but not its divinised fathers". These temples serve as centres of aggregation for people belonging to the same lineage, and the lineage body may provide a context of identification and mutual assistance for individual persons. Die Art und Weise wie in China Religion gelebt und erlebt wird, unterscheidet sich grundlegend von unserer westlichen Religiosität. The “Primordial Deity” or “Primordial Emperor” was considered to be embodied in the human realm as the lineage of imperial power. In the Yizhuan, a commentary to the Yijing, it is written that “one yin and one yang are called the Tao … the unfathomable change of yin and yang is called shen“. Fashi are defined as of “kataphatic” (filling) character in opposition to professional Taoists who are “kenotic” (of emptying, or apophatic, character). These temples are the “collective representation” of a group, and function as centers where religious, social and economic activities intersect. Deities can also be respected through moral deeds in their name (shanshi 善事), and self-cultivation (xiuxing 修行). Wu Hsin-Chao (2014) distinguishes four kinds of Chinese traditional religious organisation: ① ancestry worship; ② deity worship; ③ secret societies; and ④ folk religious sects. In doctrinal terms, the Chinese view of gods is related to the understanding of qi, the life force, as the gods and their phenomenal productions are manifestations of it. Furthermore, folk religious sects have historically been more successful in the central plains and in the northeastern provinces than in southern China, and central-northern folk religion shares characteristics of some of the sects, such as the heavy importance of mother goddess worship and shamanism, as well as their scriptural transmission. Contrary to institutional religions, ancient Chinese religion does not require “conversion” for participation. This phenomenon, which locals attributed to the god Chenghuang, was taken a sign to empty his residence of grain and allow him back in. For Chinese, Hinduism is basically Indian Taoism. Within temples, it is common to see banners bearing the phrase “if the heart is sincere, the god will reveal his power” (心誠神靈 xin cheng shen ling). Fan and Chen summarise four spiritual, cosmological, and moral concepts: Tian (天), Heaven, the source of moral meaning; qi (氣), the breath or substance of which all things are made; the practice of jingzu (敬祖), the veneration of ancestors; bao ying (報應), moral reciprocity. Christianity in China has borrowed this term from the sects. Local priests of southwestern ethnic minorities often acquire prestige by identifying themselves as Taoists and adopting Taoist holy texts. Along the southeastern coast, ritual functions of the folk religion are reportedly dominated by Taoism, both in registered and unregistered forms (Zhengyi Taoism and unrecognised fashi orders), which since the 1990s has developed quickly in the area. Recent scholarship has created the label of “secret sects” (祕密教門 mìmì jiàomén) to distinguish the peasant “secret societies” with a positive dimension of the Yuan, Ming and Qing periods, from the negatively viewed “secret societies” of the early republic that became instruments of anti-revolutionary forces (the Guomindang or Japan). A process of sinicization, or more appropriately a “Taoisation”, is also the more recent experience of the indigenous religions of some distinct ethnic minorities of China, especially southwestern people. They became very popular in the early republican period, and often labeled as “heretical doctrines” (宗教異端 zōngjiào yìduān). It is a philosophy that draws on the folk religion of China. Gods can incarnate with a human form and human beings can reach higher spiritual states by the right way of action, that is to say by emulating the order of Heaven. After a few centuries of assimilation, Buddhism evolved into many sects in the Sui and Tang Dynasties and became localized. Further information: Chinese gods and immortals. Learn More →, Communal ceremony at the Temple of Shennong-Yandi in, Altar to the Stone Generals, protective deities, at the Kantai Tianhou Temple in, People forgather for a worship ceremony at an ancestral shrine in. Around the time of the spread of Buddhism in the Han period (206 BCE–220 CE), it was used to distinguish the indigenous religion from the imported religion. It is etymologically and figuratively analogous to the concept of di as the base of a fruit, which falls and produces other fruits. According to Stietencron 1989, “Hinduism is a civilization formed and enriched by a group of Hindu religions that developed a particularly liberal way of coexistence and interaction between themselves” (p. 16).Von Stietencron feels it is better to speak of Hinduism in the plural, allowing us to take into account polytheistic, monistic, and monotheistic variants of … At the same time, reports of the Chinese government claim that the sects have about the same number of followers of the five state-sanctioned religions counted together (~13% ≈180 million). They venerate the particular deities of their faith and partake in the customs and religious practices of that faith, but they … In the holistic view about nature and the human body and life, as macro and microcosmos, the life process of a human being is equated with the rhythm of seasons and cosmic changes. Writing is the physical manifestation of a spoken language. Some gods are considered carnivorous, for example the River God (河神 Héshén) and Dragon Gods, and offering to them requires animal sacrifice. These terms are also used for temples dedicated to immortal beings. The 20th-century expression of this religions has been studied under Prasenjit Duara’s definition of “redemptive societies” (救世團體 jiùshì tuántǐ), while modern Chinese scholarship describes them as “folk religious sects” (民間宗教 mínjiān zōngjiào, 民間教門 mínjiān jiàomén or 民间教派 mínjiān jiàopài), abandoning the ancient derogatory definition of xiéjiào (邪教), “evil religion”. Scriptures had to be recited and heard in order to be efficacious, and the limitations of written texts were acknowledged particularly in Taoism and folk religion. Temples with a longer history are considered holier than newly built ones, which still need to be filled by divine energy. Other terms include 殿 diàn which indicates the “house” of a god, enshrining one specific god, usually a chapel within a larger temple or sacred enclosure; and 壇 tán which means “altar” and refers to any indoor or outdoor altars, majestic outdoor altars being those for the worship of Heaven and Earth and other gods of the environment. Chinese folk religion simplified Chinese: 中国民间信仰 traditional Chinese: 中國民間信仰 pinyin: Zhōngguo minjiān xìnyǎng is the most widespread form of religio. Das Verhältnis des Staats zu den Religionen ist unklar und lokal unterschiedlich. Like all things in matter, also humans have a soul that is a dialectic of hun and po (魂魄), respectively the yang spirit or mind, and the yin animal soul that is the body. 堂 Táng, meaning “hall” or “church hall”, originally referred to the central hall of secular buildings but it entered religious usage as a place of worship of the folk religious sects. Such festivals invoke the power of the gods for practical goals to “summon blessings and drive away harm”. Yes, it's diverse, but so is Hinduism… Neither initiation rituals nor official membership into a church organisation separate from one person’s native identity are mandatory in order to be involved in religious activities. Leaders are usually selected among male heads of families or lineages, or village heads. The Chinese traditional concept of bao ying (“reciprocity”, “retribution” or “judgement”), is inscribed in the cosmological view of an ordered world, in which all manifestations of being have an allotted span (shu) and destiny, and are rewarded according to the moral-cosmic quality of their actions. Bamo Ayi (2001) attests that “since the early 1980s … minority policy turned away from promoting assimilation of Han ways”. After the fall of the empire in 1911, governments and elites opposed or attempted to eradicate folk religion in order to promote “modern” values, and many condemned “feudal superstition”. Collective names defining “temples” or places of worship are 寺廟 sìmiào and 廟宇 miàoyǔ. Chen Chun wrote that shen and gui are expansions and contractions, going and coming, of yin and yang—qi.
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