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The understanding and name of “Respect for Heaven and Law Ancestors” and Chinese foreign traditional religions
Author: Zhang Fengqian
Source: Author’s Reproduction of Confucianism Network
The original topic of this article “A Brief Introduction to the Ancestors of Heaven – also discussing which religion can represent Chinese traditional religions”, was published in “Respecting Confucianism·Thoughts://twilovedating999.com/”>Baohua.com0.
What is the traditional religion in China? Is it Taoism and ecclesiastical religion, or Confucianism? Is Confucianism a religion? If it is established, what is the position of Confucius? These problems touch the overall structure and essential characteristics of Chinese civilization, and will attract heated discussions and social attention in the academic community every once in a while. In particular, Li Shenjie gave a large amount of information, but the ability to analyze these information from a more tight way of thinking.
If we acknowledge the establishment of the so-called “Confucianism”, then it is a department in the entire traditional religion, or is it all? Confucianism, Gui, and Taoism tomorrow are a tradition for us, and then they each come from or say that they have inherited the 彩彩彩What tradition? href=”https://twilovedating999.com/”>Baohao.com dcardAs an external religion, it has an essential difference from Confucianism and Taoism. In other words, what is the ideological resource and basis of the cooperation between Confucianism and Taoism? href=”https://sites.google.com/view/sugargirl-story-share”>心文典心? Is there a religion that represents “China” rather than which of China?
When we go to the Heavenly Prefecture, we may understand the problem of what traditional Chinese religion is (students who strongly advocate Confucianism also said it from here). The Hall of Prayer for Prayer in the Heavenly Forest worship is the ancestors of the “Haotian God” and the Qing King’s room. The nine heavens, four hours, twelve hours, twenty-eight constellations, etc. symbolized by their buildings are all time and space concepts that Chinese traditional society, from the emperor and even the people are suspicious of gods. Can make the emperor pray for three or nine timesThe great gifts of the kind of kowtow have always been extended, except for God Haotian, and are the ancestors and sects. This is obviously a religion, but there is no Confucian tablet.
The conditions for any religion to be established are at most people’s unconditional (absolutely) worships it, that is, the focus of any religion is the object of non-conditional worship of its believers. For this object, people trust it as the source and fate of all life without condition, so they fear it; trust it as the judge of all values without condition, so they ask it; trust it as the setter of all order without condition, so they follow it; trust it as the transcendent of 口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网
The biggest criticism of Chinese traditional society may be called the “Tianzu Cult” – Chinese tradition and religion in foreign countries are respecting heaven and law ancestors – taking heaven (Liuhe) as the ancestor and ancestors as heaven. “Historical Records: The Book of Lu” clearly shows the “most basic” understanding of the ancestors of Liuhe: “Liuhe is the foundation of life; ancestors are the foundation of genitals; kings and teachers are the foundation of governance. Without Liuhe, evil birth? Without ancestors, evil emergence? Without kings and teachers, evil governance? The three are partially destroyed, and they will not be able to rest assured. Therefore, the gift is to serve the heavens and the land, respect the ancestors and raise the kings and teachers, these are the three books of Lu.” The “Three Books of Gifts” actually reflects the internal relationship between “gifts” and “politics” of Chinese civilization.
The famous archaeologist Su Bingqi said: “Recently, I have retorted my thoughts. The focus of Chinese traditional civilization – the respect and admiration for heaven, earth, king, family, and teachers, is the highest and most concentrated form of traditional worship in China. “(Written by Mr., “A New Exploration on the Source of Chinese Civilization”, Beijing: Sanlian Bookstore, June 1999 edition, page 180) Teacher Su’s explanation should be very representative. The need to be supplemented is that “Jun” actually plays the “cut into a form” color for the ancestors of Liuhe. A more direct way to the more direct way is to “Jun”. The ancestors are also the object of their respect. However, in this way, the “Tianzu Cult” is the highest and most concentrated form of traditional Chinese worship.
The heaven is not just the word “returning in the vastness”, but the heaven has never left the property of “returning in the vastness”. The heavenly father, earth and mother, and the six-member mist have produced thousands of things, and all things are endless and escaped.There is no way out of the Liuhe situation; “The king, minister, father and son have no escape from the Liuhe situation”; the dynasty changes, and blessings are lost due to the destiny of heaven; good deeds should be implemented by the old heaven (report). When God receives the memorial service, there is only one tablet, and people always keep their hands under God’s “eye-lids” – erecting the transcendent tree on the basis of reality, the sacredness does not repel nature, which is an important feature of the Tianzu religion.
The Anxiong Tianshu and Fu Zishu are not only full of the other shore, but also the reality of this shore, and the creation of the “ancestors” – the Chinese are not without the concept of this shore, but the Taiwan Nursing Network equals the extension of this shore with the unabashed inheritance of his son Sun Fu, Lu, and Fortune. They not only seek future happiness, but also thank the care of future generations. The blood relationship connects the past, present and future together, leaving individual lives in an indefinite relationship. Blood relationships are likewise a combination of reality and transcendence, naturalness and sacredness. This is the second main feature of the Tianzu Sect.
In other words, the admiration of the predecessors of China for God and ancestors was searching for dry kidneys, but oily ones were also supported and invented by each other.
The emperor was called “emperor”, “all the country is the home of Your Majesty” (“Hanshu·Shi Danqiu”). The emperor’s right to sacrifice to heaven was to “respect the heaven and inherit the power” as the final basis for governing the world. Politics and religion were closely linked. At the same time, the will and destiny of heaven formed the reason for the contracting of the emperor’s power, “Quan suffixed the heaven.” However, although the Tianzu Sect’s conception is always there, the imperial power is incomparable. Political power often applies “God’s will” at will, and religious authority is replaced by actual political authority. This is the third main feature of the Tianzu religion. Under the framework of the Heavenly Fazu Ancestor, the Women’s College Students’ Care Club has also derived various divine systems that directly influence social life, forming a diverse worship system, which is the fourth main feature of the Tianzu Cult.
First starting point, these four characteristics are unique characteristics of Chinese and foreign religions under the conditions of matching with Eastern religions.
In terms of modern Chinese foreign civilizations, compared with other religions, the essence of Tianzu religion is a kind of conceptual and ceremonial religion. It does not have a specific classic, but instead penetrates all classics; it does not have a specific organization, but instead affects all organizations; its believers should not be decomposed, but (so) all people with families are its believers. There is no territory that the Tianzu Cult has never covered, and it has never formed an independent one.f=”https://twilovedating999.com/”>Baobao.comHighlights—its energy sometimes exceeds the energy of all other religions, and sometimes it is not as good as any other religion. This contains the most essential characteristics of Chinese civilization.
The basis of the conceptual concept between Chinese foreign religions and foreign religions is the attitude towards heaven and the attitude towards ancestors. Although the “development” in Taoism is influenced by the teachings, why are the “baoqing masters”, “teacher’s ancestors”, “teacher brothers”, “teacher brothers”, “teacher uncles”, and “teacher uncles” in Taoism? They are not called brothers and brothers; if they practice in the teachi