Pub Date : 2023-06-01DOI: 10.1353/jcr.2023.a899643
Ilia Mozias
Abstract:This paper explores the teachings of Wang Dongting 汪東亭 (1839–1917), a leading master of the Western school (xipai 西派) of internal alchemy (neidan 內丹), who developed an innovative method of alchemical cultivation that focused on creating the immortal body in the external space outside of the physical body. Wang developed a concept of two Heavens and four yin-yangs, presenting the perfect immortal and corrupted ordinary worlds as two parallel universes existing simultaneously. The two Heavens express themselves as humans' two selves, an ordinary self and its physical body given to us by our parents, and the eternal "body of law." Wang maintained that alchemists must abandon the ordinary self and exclusively cultivate the body of law, achieving immortality by separating the body of law from the physical body and "teaching" the latter to exist on its own. According to Wang's method, alchemists form a new immortal body by unifying their genuine selves with external space. To do it, practitioners first focus on breathing outside the physical body, then naturally follow breathing, then forget about it and go into deep concentration, oblivion, and even sleep. They finally awaken in an actual dream of this new immortal reality. Practitioners not only create a new immortal body outside the physical one, but also make a choice between the ordinary world of death and the immortal world of life, aiming to leave our fallen world entirely, forget about it, and never return.摘要:本文探討內丹西派大宗師汪東亭（1839–1917）的內丹思想與實際修練方法。汪東亭開發了一種全新的"身外虛空"內丹修練方法，專注於在色身外進行心息相依，煉形易身等功夫。汪氏提出兩重天地四個陰陽的概念，將仙界和凡界視為同時存在的兩個平行宇宙。兩種天地四個陰陽表現為人的兩個自我，即父母給我們的色身，以及永恆的"法身"。汪東亭認為，內丹修煉者必須捨棄色身，專修法身，將法身與肉身分離，"教"法身自身存在，從而達到長生不老的目的。根據汪氏的丹法，修煉者需要將神氣在外面合一，逐漸形成一個新的不死之身。為此，內丹修煉者首先凝神於鼻外寸勁，在外面虛空裡心息相依，然後神氣相忘，入定，甚至入睡。入定之後， 修煉者先沒有夢， 後來他們突然有夢，叫真夢。然後他們在真夢中醒來，出陽神，進入仙界。內丹修行者不僅要在外面虛空裡創造陽神，還要在有死亡的凡界和永恆的仙界之間做出選擇，力求徹底離開凡界，忘掉它，再也不回來。
Abstract:This paper explores the teachings of Wang Dongting汪东亭（1839–1917），a leading master of the Western school（xipai西派）of internal alchemy（neidan内丹），who developed an innovative method of alchemical cultivation that focused on creating the immortal body in the external space outside of the physical body.Wang developed a concept of two Heavens and four yin-yangs，presenting the perfect immortal and corrupted ordinary worlds as two parallel universes existing simultaneously.The two Heavens express themselves as humans' two selves，an ordinary self and its physical body given to us by our parents，and the eternal“body of law.”Wang maintained that alchemists must abandon the ordinary self and exclusively cultivate the body of law，achieving immortality by separating the body of law from the physical body and“teaching”the latter to exist on its own.According to Wang's method，alchemists form a new immortal body by unifying their genuine selves with external space.To do it，practitioners first focus on breathing outside the physical body，then naturally follow breathing，then forget about it and go into deep concentration，oblivion，and even sleep.They finally awaken in an actual dream of this new immortal reality.Practitioners not only create a new immortal body outside the physical one，but also make a choice between the ordinary world of death and the immortal world of life，aiming to leave our fallen world entirely，forget about it，and never return.摘要：本文探讨内丹西派大宗师汪东亭（1839–1917）的内丹思想与实际修练方法。汪东亭开发了一种全新的“身外虚空”内丹修练方法，专注于在色身外进行心息相依，炼形易身等功夫。汪氏提出两重天地四个阴阳的概念，将仙界和凡界视为同时存在的两个平行宇宙。两种天地四个阴阳表现为人的两个自我，即父母给我们的色身，以及永恒的“法身”。汪东亭认为，内丹修炼者必须舍弃色身，专修法身，将法身与肉身分离，“教”法身自身存在，从而达到长生不老的目的。根据汪氏的丹法，修炼者需要将神气在外面合一，逐渐形成一个新的不死之身。为此，内丹修炼者首先凝神于鼻外寸劲，在外面虚空里心息相依，然后神气相忘，入定，甚至入睡。入定之后，修炼者先没有梦，后来他们突然有梦，叫真梦。然后他们在真梦中醒来，出阳神，进入仙界。内丹修行者不仅要在外面虚空里创造阳神，还要在有死亡的凡界和永恒的仙界之间做出选择，力求彻底离开凡界，忘掉它，再也不回来。
{"title":"Creating an Immortal Body in the External Void: The Alchemical Way of Wang Dongting 汪東亭 (1839–1917)","authors":"Ilia Mozias","doi":"10.1353/jcr.2023.a899643","DOIUrl":"https://doi.org/10.1353/jcr.2023.a899643","url":null,"abstract":"Abstract:This paper explores the teachings of Wang Dongting 汪東亭 (1839–1917), a leading master of the Western school (xipai 西派) of internal alchemy (neidan 內丹), who developed an innovative method of alchemical cultivation that focused on creating the immortal body in the external space outside of the physical body. Wang developed a concept of two Heavens and four yin-yangs, presenting the perfect immortal and corrupted ordinary worlds as two parallel universes existing simultaneously. The two Heavens express themselves as humans' two selves, an ordinary self and its physical body given to us by our parents, and the eternal \"body of law.\" Wang maintained that alchemists must abandon the ordinary self and exclusively cultivate the body of law, achieving immortality by separating the body of law from the physical body and \"teaching\" the latter to exist on its own. According to Wang's method, alchemists form a new immortal body by unifying their genuine selves with external space. To do it, practitioners first focus on breathing outside the physical body, then naturally follow breathing, then forget about it and go into deep concentration, oblivion, and even sleep. They finally awaken in an actual dream of this new immortal reality. Practitioners not only create a new immortal body outside the physical one, but also make a choice between the ordinary world of death and the immortal world of life, aiming to leave our fallen world entirely, forget about it, and never return.摘要:本文探討內丹西派大宗師汪東亭（1839–1917）的內丹思想與實際修練方法。汪東亭開發了一種全新的\"身外虛空\"內丹修練方法，專注於在色身外進行心息相依，煉形易身等功夫。汪氏提出兩重天地四個陰陽的概念，將仙界和凡界視為同時存在的兩個平行宇宙。兩種天地四個陰陽表現為人的兩個自我，即父母給我們的色身，以及永恆的\"法身\"。汪東亭認為，內丹修煉者必須捨棄色身，專修法身，將法身與肉身分離，\"教\"法身自身存在，從而達到長生不老的目的。根據汪氏的丹法，修煉者需要將神氣在外面合一，逐漸形成一個新的不死之身。為此，內丹修煉者首先凝神於鼻外寸勁，在外面虛空裡心息相依，然後神氣相忘，入定，甚至入睡。入定之後， 修煉者先沒有夢， 後來他們突然有夢，叫真夢。然後他們在真夢中醒來，出陽神，進入仙界。內丹修行者不僅要在外面虛空裡創造陽神，還要在有死亡的凡界和永恆的仙界之間做出選擇，力求徹底離開凡界，忘掉它，再也不回來。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"51 1","pages":"135 - 97"},"PeriodicalIF":0.9,"publicationDate":"2023-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43414847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article examines the nèidān training regimen advocated by Niú Jīnbǎo 牛金寶 (Xuánjīn 玄金 [Mysterious Gold]; 1915–1988), an influential modern lay Daoist practitioner. Niú was a senior disciple and formal lineage-successor of Zhào Bìchén 趙避塵 (Shùnyī 順一 [Accordant Unity]; 1860–1942), author of the influential Xìngmìng fǎjué míngzhǐ 性命法訣明指 (Illuminating Pointers to the Methods and Instructions of Innate Nature and Life-Destiny). Zhào is best known as the founder of Qiānfēng pài 千峰派 (Thousand Peaks Lineage), a sub-lineage of the Wǔ-Liǔ 伍柳 sub-lineage of the Lóngmén 龍門 (Dragon Gate) lineage of Quánzhēn 全真 (Complete Perfection) Daoism. In this study, I begin with a discussion of Qiānfēng pài, including an overview of nèidān training according to the Xìngmìng fǎjué míngzhǐ. I then explore the life of Niú Jīnbǎo and his lineage connection to Zhào. This is followed by a summary of Niú's "Jiǔbù gōngfǎ" 九步功法 (Methods in Nine Stages). The core of the study is a bilingual, annotated Chinese-English translation of Niú's major composition, namely, thirteen poems on Daoist internal alchemy.摘要:本文探討具有影響力的現代道教居士牛金寶（玄金；1915–1988）倡導的內丹修煉。牛金寶是趙避塵（順一；1860–1942）的高級弟子和正式繼承人。趙避塵出名的主要緣故應是他為千峰派的祖師與《性命法訣明旨》的作者。千峰派是道教全真道龍門派的伍柳派的一個支派。在這項研究中，作者首先討論千峰派，包括根據《性命法訣明指》的內丹修煉作法。然後又探索牛金寶的生平和他與趙避塵的聯繫，接下來提供牛氏九步功法的總結。本研究的核心乃牛金寶的道教內丹十三詩的漢英翻譯與註釋。
{"title":"Nèidān 內丹 Training According to the Qiānfēng 千峰 (Thousand Peaks) Sub-Lineage: Niú Jīnbǎo's 牛金寶 (1915–1988) Methods in Nine Stages","authors":"L. Komjathy","doi":"10.1353/jcr.2022.0011","DOIUrl":"https://doi.org/10.1353/jcr.2022.0011","url":null,"abstract":"Abstract:This article examines the nèidān training regimen advocated by Niú Jīnbǎo 牛金寶 (Xuánjīn 玄金 [Mysterious Gold]; 1915–1988), an influential modern lay Daoist practitioner. Niú was a senior disciple and formal lineage-successor of Zhào Bìchén 趙避塵 (Shùnyī 順一 [Accordant Unity]; 1860–1942), author of the influential Xìngmìng fǎjué míngzhǐ 性命法訣明指 (Illuminating Pointers to the Methods and Instructions of Innate Nature and Life-Destiny). Zhào is best known as the founder of Qiānfēng pài 千峰派 (Thousand Peaks Lineage), a sub-lineage of the Wǔ-Liǔ 伍柳 sub-lineage of the Lóngmén 龍門 (Dragon Gate) lineage of Quánzhēn 全真 (Complete Perfection) Daoism. In this study, I begin with a discussion of Qiānfēng pài, including an overview of nèidān training according to the Xìngmìng fǎjué míngzhǐ. I then explore the life of Niú Jīnbǎo and his lineage connection to Zhào. This is followed by a summary of Niú's \"Jiǔbù gōngfǎ\" 九步功法 (Methods in Nine Stages). The core of the study is a bilingual, annotated Chinese-English translation of Niú's major composition, namely, thirteen poems on Daoist internal alchemy.摘要:本文探討具有影響力的現代道教居士牛金寶（玄金；1915–1988）倡導的內丹修煉。牛金寶是趙避塵（順一；1860–1942）的高級弟子和正式繼承人。趙避塵出名的主要緣故應是他為千峰派的祖師與《性命法訣明旨》的作者。千峰派是道教全真道龍門派的伍柳派的一個支派。在這項研究中，作者首先討論千峰派，包括根據《性命法訣明指》的內丹修煉作法。然後又探索牛金寶的生平和他與趙避塵的聯繫，接下來提供牛氏九步功法的總結。本研究的核心乃牛金寶的道教內丹十三詩的漢英翻譯與註釋。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"233 - 283"},"PeriodicalIF":0.9,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46152866","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Handbook of Divination and Prognostication in China: Part I: Introduction to the Field ed. by Michael Lackner and Zhao Lu (review)","authors":"B. McGuire","doi":"10.1353/jcr.2022.0012","DOIUrl":"https://doi.org/10.1353/jcr.2022.0012","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"289 - 292"},"PeriodicalIF":0.9,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49265126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The study of Buddhist monastic reconstruction has long focused on the leading role played by well-connected literati and charismatic monks in periods of fervent Buddhist revival in the late Ming and late Qing respectively. This article seeks to redirect scholarly focus and give voice to clerics and institutions that are so far marginalized in the history of Chinese Buddhism. By using legal archives, this article examines how ordinary clerics, including Daoists, used locally available resources to finance temple reconstruction in nineteenth-century Sichuan. In particular, since Sichuan had rich coal deposits and timber reserves, they routinely tapped into these resources to fund reconstruction projects. However, such efforts tended to aggravate the clergy-laity relationship due to ecological and fengshui concerns. In this regard, reconstruction did not always build upon and lead to community consensus. By foregrounding the experience of less-known Buddhist clerics, the article questions the dominant narrative of monastic reconstruction and deepens our understanding of the complexity of institutional Buddhism in imperial China.摘要:學界關於佛教寺廟重建的研究長期聚焦在明末或清末佛教復興時期士紳和高僧的領導作用。與之相對，本文把目光轉向在佛教研究中被長期邊緣化的底層僧侶。通過利用檔案材料，本文探討十九世紀四川底層佛教和道教僧侶如何利用地方資源來籌措資金進行寺廟重建。尤其值得注意的是，因為四川煤炭和木材資源豐富，當地僧侶充分利用這些資源來為重建提供資金支持。但是，由於生態和風水因素的影響，這種做法有可能導致僧俗關係的惡化。因此，寺廟重加並不一定建立在地方社會共識的基礎上，也不一定必然會促進僧俗關係的改善。通過視角轉移，本文對現有寺廟重建的敘事提出質疑，藉此加深學界對於帝製晚期製度性佛教的認識。
{"title":"Local Matters: A Socioeconomic History of Monastic Reconstruction in Nineteenth-Century China","authors":"Gilbert Z. Chen","doi":"10.1353/jcr.2022.0009","DOIUrl":"https://doi.org/10.1353/jcr.2022.0009","url":null,"abstract":"Abstract:The study of Buddhist monastic reconstruction has long focused on the leading role played by well-connected literati and charismatic monks in periods of fervent Buddhist revival in the late Ming and late Qing respectively. This article seeks to redirect scholarly focus and give voice to clerics and institutions that are so far marginalized in the history of Chinese Buddhism. By using legal archives, this article examines how ordinary clerics, including Daoists, used locally available resources to finance temple reconstruction in nineteenth-century Sichuan. In particular, since Sichuan had rich coal deposits and timber reserves, they routinely tapped into these resources to fund reconstruction projects. However, such efforts tended to aggravate the clergy-laity relationship due to ecological and fengshui concerns. In this regard, reconstruction did not always build upon and lead to community consensus. By foregrounding the experience of less-known Buddhist clerics, the article questions the dominant narrative of monastic reconstruction and deepens our understanding of the complexity of institutional Buddhism in imperial China.摘要:學界關於佛教寺廟重建的研究長期聚焦在明末或清末佛教復興時期士紳和高僧的領導作用。與之相對，本文把目光轉向在佛教研究中被長期邊緣化的底層僧侶。通過利用檔案材料，本文探討十九世紀四川底層佛教和道教僧侶如何利用地方資源來籌措資金進行寺廟重建。尤其值得注意的是，因為四川煤炭和木材資源豐富，當地僧侶充分利用這些資源來為重建提供資金支持。但是，由於生態和風水因素的影響，這種做法有可能導致僧俗關係的惡化。因此，寺廟重加並不一定建立在地方社會共識的基礎上，也不一定必然會促進僧俗關係的改善。通過視角轉移，本文對現有寺廟重建的敘事提出質疑，藉此加深學界對於帝製晚期製度性佛教的認識。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"155 - 184"},"PeriodicalIF":0.9,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48983440","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The major Muslim group in China, the Hui, discussed the issue of haircut for Muslim women in their own newspapers and magazines in the 1930s. Authors of those publications include ordinary male and female Hui Muslims, Islamic clerics, and Muslim students from the new Islamic educational institutions. Based on various sources of Islamic jurisprudence (Sharīʿa), the participants put forward varying opinions on the issue. In this article, I have investigated the debate on the Hui women's haircut by assessing how the debate started and developed, and what it meant for a Hui Muslim woman to cut or not to cut her hair in relation to the Sharīʿa in the sociopolitical context of Republican China. I argue that different narratives tried to construct a proper Muslim woman, and furthermore, I also assess how Muslims in China during the Republican period defined their own identities of being Chinese and Muslim via debating on the "authentic" interpretation of the Sharīʿa. Finally, I point out that liberation of Chinese Muslim women is impossible unless there is comprehensive participation of them in the debate.摘要:在一九叁〇年代，作爲中國穆斯林主體的囘族在其創辦的各類報紙及雜志上討論了關於穆斯林女性剪髮的議題。參與這一討論的作者包括普通男女穆斯林，伊斯蘭神職人員，以及來自新式伊斯蘭教育機構的穆斯林學生們。基於多種伊斯蘭教法（沙里亞）法源，這些參與者們對該議題提出了不同的看法。本文就圍繞囘族婦女剪髮而產生的討論進行了研究，對其發生和發展進行了評價，并由此説明在民國時期特定的社會政治語境中，剪或者不剪髮對囘族穆斯林女性而言在教法上到底意味著什麽。我主張，首先，在這場辯論中各方不同的敘事都旨在建構一個合格的穆斯林女性。此外，我進一步研究了，民國時期的中國穆斯林是如何通過對所謂沙里亞"真正"含義的論辯來定義其作爲「中國人」與作爲「穆斯林」的身份認同的。最後，本文指出，如果沒有穆斯林女性自身在該討論中的全面參與，就不可能有穆斯林女性的解放。
{"title":"Reasoning The Sharīʿa and Constructing a Proper Muslim Woman: Reflections on the Issue of Chinese Muslim Women's Haircut in Republican China","authors":"Gang Li","doi":"10.1353/jcr.2022.0010","DOIUrl":"https://doi.org/10.1353/jcr.2022.0010","url":null,"abstract":"Abstract:The major Muslim group in China, the Hui, discussed the issue of haircut for Muslim women in their own newspapers and magazines in the 1930s. Authors of those publications include ordinary male and female Hui Muslims, Islamic clerics, and Muslim students from the new Islamic educational institutions. Based on various sources of Islamic jurisprudence (Sharīʿa), the participants put forward varying opinions on the issue. In this article, I have investigated the debate on the Hui women's haircut by assessing how the debate started and developed, and what it meant for a Hui Muslim woman to cut or not to cut her hair in relation to the Sharīʿa in the sociopolitical context of Republican China. I argue that different narratives tried to construct a proper Muslim woman, and furthermore, I also assess how Muslims in China during the Republican period defined their own identities of being Chinese and Muslim via debating on the \"authentic\" interpretation of the Sharīʿa. Finally, I point out that liberation of Chinese Muslim women is impossible unless there is comprehensive participation of them in the debate.摘要:在一九叁〇年代，作爲中國穆斯林主體的囘族在其創辦的各類報紙及雜志上討論了關於穆斯林女性剪髮的議題。參與這一討論的作者包括普通男女穆斯林，伊斯蘭神職人員，以及來自新式伊斯蘭教育機構的穆斯林學生們。基於多種伊斯蘭教法（沙里亞）法源，這些參與者們對該議題提出了不同的看法。本文就圍繞囘族婦女剪髮而產生的討論進行了研究，對其發生和發展進行了評價，并由此説明在民國時期特定的社會政治語境中，剪或者不剪髮對囘族穆斯林女性而言在教法上到底意味著什麽。我主張，首先，在這場辯論中各方不同的敘事都旨在建構一個合格的穆斯林女性。此外，我進一步研究了，民國時期的中國穆斯林是如何通過對所謂沙里亞\"真正\"含義的論辯來定義其作爲「中國人」與作爲「穆斯林」的身份認同的。最後，本文指出，如果沒有穆斯林女性自身在該討論中的全面參與，就不可能有穆斯林女性的解放。","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"185 - 232"},"PeriodicalIF":0.9,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42823103","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Voices from the Underworld: Chinese Hell Deity Worship in Contemporary Singapore and Malaysia by Fabian Graham (review)","authors":"Vincent Durand-Dastès","doi":"10.1353/jcr.2022.0014","DOIUrl":"https://doi.org/10.1353/jcr.2022.0014","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"285 - 289"},"PeriodicalIF":0.9,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46796291","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Routledge International Handbook of Morality, Cognition, and Emotion in China ed. by Ryan Nichols (review)","authors":"Bongrae Seok","doi":"10.1353/jcr.2022.0013","DOIUrl":"https://doi.org/10.1353/jcr.2022.0013","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"292 - 303"},"PeriodicalIF":0.9,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44817414","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Daoism in Modern China: Clerics and Temples in Urban Transformations, 1860–Present by Vincent Goossaert and Xun Liu (review)","authors":"J. DeBernardi","doi":"10.1353/jcr.2022.0006","DOIUrl":"https://doi.org/10.1353/jcr.2022.0006","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"144 - 149"},"PeriodicalIF":0.9,"publicationDate":"2022-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46778551","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"A History of Cultic Images in China: The Domestic Statuary of Hunan by Alain Arrault and Lina Verchery (review)","authors":"Simona Lazzerini","doi":"10.1353/jcr.2022.0005","DOIUrl":"https://doi.org/10.1353/jcr.2022.0005","url":null,"abstract":"","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"141 - 144"},"PeriodicalIF":0.9,"publicationDate":"2022-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46704431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Lord Wang (Wang lingguan 王靈官, Wang tianjun 王天君) is a ubiquitous god in late imperial and modern Chinese society, worshipped in different contexts, including temple processions, exorcistic rituals, monastic ordinations, and elite spirit-writing cults. This article argues that his divine persona remains coherent in these different contexts, and that a reason for this coherence is that he is made present to his many audiences through ritual techniques (controlled spirit-possession, ritual theater, spirit-writing) that are closely related to each other.
{"title":"Ritual Techniques for Creating a Divine Persona in Late Imperial China: The Case of Daoist Law Enforcer Lord Wang","authors":"Vincent Goossaert","doi":"10.1353/jcr.2022.0002","DOIUrl":"https://doi.org/10.1353/jcr.2022.0002","url":null,"abstract":"Abstract:Lord Wang (Wang lingguan 王靈官, Wang tianjun 王天君) is a ubiquitous god in late imperial and modern Chinese society, worshipped in different contexts, including temple processions, exorcistic rituals, monastic ordinations, and elite spirit-writing cults. This article argues that his divine persona remains coherent in these different contexts, and that a reason for this coherence is that he is made present to his many audiences through ritual techniques (controlled spirit-possession, ritual theater, spirit-writing) that are closely related to each other.","PeriodicalId":53120,"journal":{"name":"Journal of Chinese Religions","volume":"50 1","pages":"45 - 76"},"PeriodicalIF":0.9,"publicationDate":"2022-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49198699","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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