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Chinese mythology holds that the Jade Emperor was charged with running of the three realms: heaven, hell, and the realm of the living. The Jade Emperor adjudicated and meted out rewards and remedies to saints, the living, and the deceased according to a merit system loosely called the Jade Principles Golden Script (玉律金篇, Yù lǜ jīn piān
Chinese theology, which comes in different interpretations according to the Chinese classics and Chinese folk religion, and specifically Confucian, Taoist, and other philosophical formulations, [1] is fundamentally monistic, [2] that is to say it sees the world and the gods of its phenomena as an organic whole, or cosmos, which continuously emerges from a simple principle. [3]
The poetic style of the Heavenly Question is markedly different from the other sections of the Chuci collection, with the exception of the "Nine Songs" ("Jiuge"). The poetic form of the Heavenly Questions is the four-character line, more similar to the Shijing than to the predominantly variable lines generally typical of the Chuci pieces, the vocabulary also differs from most of the rest of ...
The Chinese idea of the universal God is expressed in different ways. There are many names of God from the different sources of Chinese tradition. [17] The radical Chinese terms for the universal God are Tian (天) and Shangdi (上帝, "Highest Deity") or simply, Dì (帝, "Deity"). [18] [19] There is also the concept of Tàidì (太帝, "Great ...
This is often achieved through spiritual self-cultivation, alchemy, or worship by others. [2] This is different from the gods in Chinese mythology and Taoism, who were inherently supernatural. Xian is also used as a descriptor to refer to often benevolent figures of great historical, spiritual and cultural significance.
The concept of self-criticism is a component of some Marxist schools of thought, primarily that of Marxism–Leninism, Maoism and Marxism–Leninism–Maoism. The concept was first introduced by Joseph Stalin in his 1924 work The Foundations of Leninism [2] and later expanded upon in his 1928 work Against Vulgarising the Slogan of Self ...
Ziran has been interpreted and reinterpreted in a numerous ways over time. Most commonly, it has been seen as the greatest spiritual concept that was followed by lesser concepts of the Dao, Heaven, Earth, and Man in turn, based on the traditional translation and interpretation of Chapter 25 of the Tao Te Ching.
Along with Chinese folklore, Chinese mythology forms an important part of Chinese folk religion (Yang et al 2005, 4). Many stories regarding characters and events of the distant past have a double tradition: ones which present a more historicized or euhemerized version and ones which presents a more mythological version (Yang et al 2005, 12–13).