By Julia Ching
During this booklet, Julia Ching deals a survey of over 4,000 years of chinese language civilization via an exam of the connection among kingship and mysticism. She investigates the sage-king fantasy and excellent, arguing that associations of kingship have been sure up with cultivation of trance states and communique with spirits. over the years, the sage-king fable grew to become a version for the particular ruler. As a paradigm, it was once additionally appropriated via deepest people who strove for knowledge with out turning into kings. because the Confucian culture interacted with the Taoist and the Buddhist, the spiritual personality of religious and mystical cultivation turned extra suggested. however the sage-king suggestion persevered, selling expectancies of benevolent despotism instead of democratization in chinese language civilization.
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Extra resources for Mysticism and Kingship in China: The Heart of Chinese Wisdom
8, sect, n ; see also 7:3-4, 14:1-27; English translation of ch. 14 is in James Legge, U Ki, Sacred Books, vol. 28, bk 2 0 - 2 . See also Ikeda, Chugoku kodai shukyoshi, pp. 2 9 9 - 4 0 4 , 4 0 5 - 7 3 3 , 7 8 5 - 8 0 6 ; Jung Ken et ai, Tin Chou ch'ing-t'ung-ch'i t'ung-lun (A comprehensive discussion of the b r o n z e vessels of Yin a n d C h o u times) (Beijing: Institute of Archaeology, Chinese A c a d e m y of Science, 1958), pp. 2 8 - 7 9 . 'Yin' refers to the S h a n g dynasty's last capital.
Were the Chinese chu men of prayer, as well as of invocations? The answers to these questions depend in part upon our understanding of prayer and invocations. And in turn, they will decisively shape our understanding of the role of the chu. I define prayer broadly, as human communication with the divine and spiritual. There are many kinds of prayer: formal and informal, collective or individual, depending often on whether it has a ritual origin and context, or whether it is personal prayer. Often, prayers with liturgical origin become later used as models for personal prayer.
Whether offered to specific gods or without such specification, whether b u r n t sacrifices, or the sacrifice of the victim's internal organs, salted, spiced a n d cooked, whether including a meal of communion, a n d so on. For the above information, see Chou-li Cheng-chu, 2 5 : 3 - 8 ; French trans, in E d o u a r d Biot, Le Tcheou li ou rites de Tcheou (Paris: Imprimerie Nationale, 1851), vol. 2, pp. 2 7 - 5 8 . Consult Henri Maspero, China in Antiquity (Amherst: University of Massachusetts Press, 1978), p.