Over twenty-seven meters long, the Ordination Scroll of Empress Zhang (1493) is an important Ming Dynasty Daoist artifact from the San Diego Museum of Art's collection. It is a record of the imperial ordination of Empress Zhang (1470-1541), consort of the Ming Dynasty Hongzhi emperor (r. 1488-1505), by Zhang Xuanqing (d. 1509), the forty-seventh Heavenly Master of the Zhengyi institution. This book builds a history of imperial ordinations through a detailed examination of the scroll's transcriptions and meticulously painted images of celestial beings, and it examines the influences of the Daoist leaders known as the Zhengyi Heavenly Masters.
The origins of modern Daoism can be traced to the Church of the Heavenly Master (Tianshidao), reputedly established by the formidable Zhang Daoling. In 142 CE, according to Daoist tradition, Zhang was visited by the Lord on High, who named him his vicar on Earth with the title Heavenly Master. The dispensation articulated an eschatological vision of saving initiates—the pure, those destined to become immortals—by enforcing a strict moral code. Under evolving forms, Tianshidao has remained central to Chinese society, and Daoist priests have upheld their spiritual allegiance to Zhang, their now divinized founder. This book tells the story of the longue durée evolution of the Heavenly Master leadership and institution. Later hagiography credits Zhang Daoling’s great-grandson, putatively the fourth Heavenly Master, with settling the family at Longhushan (Dragon and Tiger Mountain); in time his descendants—down to the present contested sixty-fifth Heavenly Master living in Taiwan—made the extraordinary claim of being able to transmit hereditarily the function of the Heavenly Master and the power to grant salvation. Over the next twelve centuries, the Zhangs turned Longhushan into a major holy site and a household name in the Chinese world, and constructed a large administrative center for the bureaucratic management of Chinese society. They gradually built the Heavenly Master institution, which included a sacred site; a patriarchal line of successive Heavenly Masters wielding vast monopolistic powers to ordain humans and gods; a Zhang lineage that nurtured talent and accumulated wealth; and a bureaucratic apparatus comprised of temples, training centers, and a clerical hierarchy. So well-designed was this institution that it remained stable for more than a millennium, far outlasting the longest dynasties, and had ramifications for every city and village in imperial China. In this ambitious work, Vincent Goossaert traces the Heavenly Master bureaucracy from medieval times to the modern Chinese nation-state as well as its expansion. His in-depth portraits of influential Heavenly Masters are skillfully embedded in a large-scale analysis of the institution and its rules, ideology, and vision of society.
Over twentyseven meters long, the Ordination Scroll of Empress Zhang (1493) is an important Ming Dynasty Daoist artifact from the San Diego Museum of Art's collection that records the imperial ordination of Empress Zhang (1470–1541), consort of the Ming Dynasty Hongzhi emperor (r. 1488–1505), by Zhang Xuanqing (d. 1509), the fortyseventh Heavenly Master of the Zhengyi institution. This book uncovers the history of imperial ordinations through a detailed examination of the scroll's transcriptions and the meticulouslypainted images of celestial beings, as well as the influences of the Daoist leaders known as the Zhengyi Heavenly Masters.
p p master steal door female disciple ling xiaoyi a strange combination of circumstances to become the princess this thought can inherit the teacher but i do not know that he fell deeply in love with chu mu han is it the succession or to be the princess of the three kingdoms ling light clothing on the fate of what to do
Winner, 2024 Geiss-Hsu Book Prize for Best First Book, Society for Ming Studies The goddess Guanyin began in India as the bodhisattva Avalokiteśvara, originally a male deity. He gradually became indigenized as a female deity in China over the span of nearly a millennium. By the Ming (1358–1644) and Qing (1644–1911) periods, Guanyin had become the most popular female deity in China. In Becoming Guanyin, Yuhang Li examines how lay Buddhist women in late imperial China forged a connection with the subject of their devotion, arguing that women used their own bodies to echo that of Guanyin. Li focuses on the power of material things to enable women to access religious experience and transcendence. In particular, she examines how secular Buddhist women expressed mimetic devotion and pursued religious salvation through creative depictions of Guanyin in different media such as painting and embroidery and through bodily portrayals of the deity using jewelry and dance. These material displays expressed a worldview that differed from yet fit within the Confucian patriarchal system. Attending to the fabrication and use of “women’s things” by secular women, Li offers new insight into the relationships between worshipped and worshipper in Buddhist practice. Combining empirical research with theoretical insights from both art history and Buddhist studies, Becoming Guanyin is a field-changing analysis that reveals the interplay between material culture, religion, and their gendered transformations.
Though a minority religion in Vietnam, Christianity has been a significant presence in the country since its arrival in the sixteenth-century. Anh Q. Tran offers the first English translation of the recently discovered 1752 manuscript Tam Gi o Chu Vong (The Errors of the Three Religions). Structured as a dialogue between a Christian priest and a Confucian scholar, this anonymously authored manuscript paints a rich picture of the three traditional Vietnamese religions: Confucianism, Buddhism, and Daoism. The work explains and evaluates several religious beliefs, customs, and rituals of eighteenth-century Vietnam, many of which are still in practice today. In addition, it contains a trove of information on the challenges and struggles that Vietnamese Christian converts had to face in following the new faith. Besides its great historical value for studies in Vietnamese religion, language, and culture, Gods, Heroes, and Ancestors raises complex issues concerning the encounter between Christianity and other religions: Christian missions, religious pluralism, and interreligious dialogue.
He was the mighty and domineering emperor of the Demon Clan, the Devil Sect Venerable One with unparalleled scheming, he was the leader of the buddhist faith. Chen Yuyang used his arrogant and domineering life to tell you this: As a man, you must be a dragon amongst men.
A genius abandoning the young, being treated as a servant by a beautiful female student, being stepped on by a tyrant, being bullied by his friends and relatives, being beaten up by his friends for the sake of his friends and being thrown to the ground to die.
When others transmigrated, Lu Zhu transmigrated, and when others transmigrated, their handsome brothers would fly everywhere, and even the worst among them would be saved by their handsome brothers. Why did Lu Zhu transmigrated, not only did he bring a 'burden bottle', he even brought a 'burden bottle', but he actually unluckily saved Old Lady ...The unlucky star was the top. Lu Zhu accepted it. They had all become self-reliant and found ways to survive. Why did he have to meet a tyrant when he started his own business in the ancient times?Wahaha... The handsome guy was here, and there was more than one of him. The other side was using a group chat, so she might as well use a group chat. It looked like she had had her bad luck, good luck ...What? The lousy Old Lady he saved was the empress dowager. These handsome men were her sons ... Great, not only was there the handsome guy, there was also Jin Shan waiting for Lu Zhu to go splurge, what a beautiful life ...
