By Hubert Seiwert
This groundbreaking booklet surveys the whole heritage of well known non secular sects in chinese language historical past. "Publish this Book!" is the unequivocal suggestion taken from the peer studies. partially one the reader will discover a thorough therapy of the formation of the notions of orthodoxy and heterodoxy within the contexts of Confucianism, Daoism, and Buddhism. Chronologically geared up, the paintings maintains to accommodate every one new non secular circulate; its teachings, scriptures, social supplier, and political importance. The discussions at the styles laid naked and at the dynamics of well known spiritual routine in chinese language society, make this ebook necessary for all those that desire to achieve a real figuring out of the mechanics of Popular spiritual events in old and modern China.
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Sample text
The Taiping qing ling shu had been transmitted through Gong Chong’s teacher Gan Ji. This shows that there was a certain continuity in transmission from teacher to disciple. Whether these teachers had attracted a larger following, as in the case of Gan Zhongke’s sect, we do not know from the sources. However, we may suppose that people who thought they could convince the emperor had some encouraging experiences in gaining followers. Thus, Gong Chong and Xiang Kai may have been sect leaders, men with considerable self-consciousness and probably social status.
Huangdi, the mythical first emperor who was said to have followed the teachings of Laozi, was the paradigm of the ideal ruler. Under his government the world experienced peace and prosperity and for himself he had reached immortality. Small wonder, therefore, that emperor Wudi (r. 140–89 BCE) aspired to follow the example of Huangdi. Although in the political realm he promoted Confucianism, his search for immortality brought him under the influence of several fangshi (“masters of recipes”), who prompted him to perform the famous fengshan sacrifices as Huangdi had supposedly done.
When during the Qin dynasty the Confucian school became the object of repression, its texts were confiscated in much the same way as were later the writings of heterodox sects. Thus, after the fall of this 2 Cf. C. D. 220, edited by Denis Twitchett and Michael Loewe (The Cambridge History of China; 1), Cambridge: Cambridge University Press, 1986, pp. 766–807. 3 Cf. Robert P. C. D. 220, edited by Denis Twitchett and Michael Loewe (The Cambridge History of China; 1), Cambridge: Cambridge University Press, 1986, pp.