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Chinese gods and immortals are beings in various Chinese religions seen in a variety of ways and mythological contexts.
Many are worshiped as deities because traditional Chinese religion is polytheistic, stemming from a pantheistic view that divinity is inherent in the world. [1]
The gods are energies or principles revealing, imitating, and propagating the way of heaven (天, Tian ), [2] which is the supreme godhead manifesting in the northern culmen of the starry vault of the skies and its order.[ citation needed ] Many gods are ancestors or men who became deities for their heavenly achievements. Most gods are also identified with stars and constellations. [3] Ancestors are regarded as the equivalent of Heaven within human society, [4] and therefore, as the means of connecting back to Heaven, which is the "utmost ancestral father" (曾祖父, zēngzǔfù). [5]
There are a variety of immortals in Chinese thought, and one major type is the xian , which is thought in some religious Taoism movements to be a human given long or infinite life. Gods are innumerable, as every phenomenon has or is one or more gods, and they are organised in a complex celestial hierarchy. [6] Besides the traditional worship of these entities, Chinese folk religion, Chinese Buddhism, Confucianism, Taoism, and formal thinkers in general give theological interpretations affirming a monistic essence of divinity. [7]
"Polytheism" and "monotheism" are categories derived from Western religion and do not fit Chinese religion, which has never conceived the two things as opposites. [8] Tian bridges the gap between supernatural phenomena and many kinds of beings, giving them a single source from spiritual energy in some Chinese belief systems. [2] However, there is a significant belief in Taoism which differentiates tian from the forces of earth and water, which are held to be equally powerful. [9]
Since all gods are considered manifestations of qì (氣), the "power" or pneuma of Heaven, in some views of tian, some scholars have employed the term "polypneumatism" or "(poly)pneumatolatry", first coined by Walter Medhurst (1796–1857), to describe the practice of Chinese polytheism. [10] Some Taoists consider deities the manifestation of the Tao.[ citation needed ]
In the theology of the classic texts and Confucianism, "Heaven is the lord of the hundreds of deities". [11]
Modern Confucian theology sometimes compares them to substantial forms or entelechies (inner purposes) as described by Leibniz as a force that generates all types of beings, so that "even mountains and rivers are worshipped as something capable of enjoying sacrificial offerings". [12]
Unlike in Hinduism, the deification of historical persons and ancestors is not traditionally the duty of Confucians or Taoists.[ clarification needed ] Rather, it depends on the choices of common people; persons are deified when they have made extraordinary deeds and have left an efficacious legacy. Yet, Confucians and Taoists traditionally may demand that state honours be granted to a particular deity. Each deity has a cult centre and ancestral temple where he or she, or the parents, lived their mortal life. There are frequently disputes over which is the original place and source temple of the cult of a deity. [13]
Chinese traditional theology, which comes in different interpretations according to the classic texts, and specifically Confucian, Taoist, and other philosophical formulations, [14] is fundamentally monistic, that is to say, it sees the world and the gods who produce it as an organic whole, or cosmos. [15] The universal principle that gives origin to the world is conceived as transcendent and immanent to creation, at the same time. [16] 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 Deity"). Dì is a title expressing dominance over the all-under-Heaven, that is, all things generated by Heaven and ordered by its cycles and by the stars. [20] Tian is usually translated as "Heaven", but by graphical etymology, it means "Great One" and a number of scholars relate it to the same Dì through phonetic etymology and trace their common root, through their archaic forms, respectively *Teeŋ and *Tees, to the symbols of the squared north celestial pole godhead (口, Dīng). [3] [21] These names are combined in different ways in Chinese theological literature, often interchanged in the same paragraph, if not in the same sentence. [22]
Besides Shàngdì and Tàidì, other names include Yudi ("Jade Deity") and Taiyi ("Great Oneness") who, in mythical imagery, holds the ladle of the Big Dipper (Great Chariot), providing the movement of life to the world. [23] As the hub of the skies, the north celestial pole constellations are known, among various names, as Tiānmén (天門, "Gate of Heaven") [24] and Tiānshū (天樞, "Pivot of Heaven"). [25]
Other names of the God of Heaven are attested in the vast Chinese religio-philosophical literary tradition:
Tian is both transcendent and immanent, manifesting in the three forms of dominance, destiny, and nature of things. In the Wujing yiyi (五經異義, "Different Meanings in the Five Classics"), Xu Shen explains that the designation of Heaven is quintuple: [27]
All these designations reflect a hierarchical, multiperspective experience of divinity. [17]
Many classical books have lists and hierarchies of gods and immortals, among which are the "Completed Record of Deities and Immortals" (神仙通鑑, Shénxiān Tōngjiàn) of the Ming dynasty, [29] and the Biographies of the Deities and Immortals (Shenxian Zhuan) by Ge Hong (284–343). [30] The older Collected Biographies of the Immortals (Liexian Zhuan) also serves the same purpose.
Couplets or polarities, such as Fuxi and Nuwa, Xiwangmu and Dongwanggong, and the highest couple of Heaven and Earth, all embody yin and yang and are at once the originators and maintainers of the ordering process of space and time. [31]
Immortals, or xian , are seen as a variety of different types of beings, including the souls of virtuous Taoists, [32] gods, [32] [33] zhenren , [33] and/or a type of supernatural spiritual being who understood heaven. [34] Taoists historically worshiped them the most and Chinese folk religion practitioners during the Tang dynasty also worshiped them, although there was more skepticism about the goodness, and even the existence, of xian among them. [34]
Chinese folk religion that incorporates elements of the three teachings in modern times and prior eras sometimes viewed Confucius and the Buddha as immortals or beings synonymous to them. [35]
In Taoism and Chinese folk religion, gods and xian [36] are often seen as embodiments of water. [37] Water gods and xian were often thought to ensure good grain harvests, mild weather and seas, and rivers with abundant water. [37] Some xian were thought to be humans who gained power by drinking "charmed water". [36]
Some gods were based on previously existing Taoist immortals, bodhisattvas, or historical figures. [38]
In mythology, Huangdi and Yandi fought a battle against each other, and Huang finally defeated Yan with the help of the Dragon (the controller of water, who is Huangdi himself). [58] This myth symbolizes the equipoise of yin and yang, here the fire of knowledge (reason and craft) and earthly stability. [58]
Yan (炎) is flame, scorching fire, or an excess of it (Graphically, it is a double 火 (huo, "fire"). [58] As an excess of fire brings destruction to the earth, it has to be controlled by a ruling principle. Nothing is good in itself, without limits; good outcomes depend on the proportion in the composition of things and their interactions, never on extremes in absolute terms. [58] Huangdi and Yandi are complementary opposites, necessary for the existence of one another, and they are powers that exist together within the human being.
Some Taoist gods were thought to affect human morality and the consequences of it in certain traditions. Some Taoists beseeched gods, multiple gods, and/or pantheons to aid them in life and/or abolish their sins. [62]
The worship of mother goddesses for the cultivation of offspring is present all over China, but predominantly in northern provinces. There are nine main goddesses, and all of them tend to be considered as manifestations or attendant forces of a singular goddess identified variously as Bixia Yuanjun (碧霞元君, "Lady of the Blue Dawn"), also known as the Tiānxiān Niángniáng (天仙娘娘, "Heavenly Immortal Lady") or Tàishān Niángniáng (泰山娘娘, "Lady of Mount Tai"), [ix] or also Jiǔtiān Shèngmǔ (九天聖母, [67] "Holy Mother of the Nine Skies" [x] ) [68] : 149–150 or Houtu, the goddess of the earth. [69]
Bixia herself is identified by Taoists as the more ancient goddess Xiwangmu. [70] The general Chinese term for "goddess" is nǚshén (女神), and goddesses may receive many qualifying titles, including mǔ (母, "mother"), lǎomǔ (老母, "old mother"), shèngmǔ (聖母, "holy mother"), niángniáng (娘娘, "lady"), nǎinai (奶奶, "granny").
The additional eight main goddesses of fertility, reproduction, and growth are: [68] : 149–150, 191, note 18
Altars of goddess worship are usually arranged with Bixia at the center and two goddesses at her sides, most frequently the "Lady of Eyesight" and the "Lady of Offspring". [68] : 149–150, 191, note 18 A different figure, but with the same astral connections as Bixia is the "Goddess of the Seven Stars" (七星娘娘, Qīxīng Niángniáng). [xi]
There is also the cluster of the "Holy Mothers of the Three Skies" (三霄聖母, Sānxiāo Shèngmǔ; or 三霄娘娘, Sānxiāo Niángniáng, "Ladies of the Three Stars"), composed of Yunxiao Guniang , Qiongxiao Guniang, and Bixiao Guniang . [71] The cult of Chenjinggu, present in southeast China, is identified by some scholars as an emanation of the northern cult of Bixia. [72]
Other goddesses worshipped in China include Cánmǔ (蠶母, "Silkworm Mother") or Cángū (蠶姑, "Silkworm Maiden"), [69] identified with Leizu (嫘祖, the wife of the Yellow Emperor), Magu (麻姑, "Hemp Maiden"), Sǎoqīng Niángniáng (掃清娘娘, "Goddess who Sweeps Clean"), [xii] [73] Sānzhōu Niángniáng (三洲娘娘, "Goddess of the Three Isles"), [73] and Wusheng Laomu. The mother goddess is central in the theology of many folk religious sects. [69]
Northeast China has clusters of deities which are peculiar to the area, deriving from the Manchu and broader Tungusic substratum of the local population. Animal deities related to shamanic practices are characteristic of the area and reflect wider Chinese cosmology. Besides the aforementioned Fox Gods (狐仙, Húxiān), they include:[ citation needed ]
Gods who have been adopted into Chinese religion but who have their origins in the Indian subcontinent or Hinduism:
Shangdi (Chinese: 上帝; pinyin: Shàngdì; Wade–Giles: Shang4 Ti4), also called simply Di (Chinese: 帝; pinyin: Dì; lit. 'God'), is the name of the Chinese Highest Deity or "Lord Above" in the theology of the classical texts, especially deriving from Shang theology and finding an equivalent in the later Tiān ("Heaven" or "Great Whole") of Zhou theology.
Chinese folk religion comprises a range of traditional religious practices of Han Chinese, including the Chinese diaspora. This includes the veneration of shen ('spirits') and ancestors, and worship devoted to deities and immortals, who can be deities of places or natural phenomena, of human behaviour, or progenitors of family lineages. Stories surrounding these gods form a loose canon of Chinese mythology. By the Song dynasty (960–1279), these practices had been blended with Buddhist, Confucian, and Taoist teachings to form the popular religious system which has lasted in many ways until the present day. The government of China generally tolerates popular religious organizations, but has suppressed or persecuted those that they fear would undermine social stability.
A xian is any manner of immortal, mythical being within the Taoist pantheon or Chinese folklore. Xian has often been translated into English as "immortal".
Songzi Niangniang, also referred to in Taiwan as Zhusheng Niangniang (註生娘娘), is a Taoist fertility goddess. She has been identified with many historical figures. She is often depicted as Guan Yin herself in drawings, or alternatively as an attendant of Guan Yin; Guan Yin herself is also often referred to as "Guan Yin Who Brings Children". She is depicted as an empress figure, much like Xi Wangmu and Mazu. She is often portrayed as an attendant to Bixia Yuanjun.
Hòutǔ or Hòutǔshén, also known as Hòutǔ Niángniáng, otherwise called Dimǔ or Dimǔ Niángniáng, is the deity of all land and earth in Chinese religion and mythology. Houtu is the overlord of all the Tudigongs, Sheji, Shan Shen, City Gods, and landlord gods worldwide.
Húxiān, also called Húshén or Húwáng is a deity in Chinese religion whose cult is present in provinces of north China, but especially in northeast China where it can be said to be the most popular deity.
Dǒumǔ, also known as Dǒumǔ Yuánjūn, Dòulǎo Yuánjūn and Tàiyī Yuánjūn, is a goddess in Chinese religion and Taoism. She is also named through the honorific Tiānhòu, shared with other Chinese goddesses, especially Mazu, who are perhaps conceived as her aspects. Other names of her are Dàomǔ and Tiānmǔ.
Manchu folk religion or Manchu traditional religion is the ethnic religion practiced by most of the Manchu people, the major Tungusic group in China. It can also be called Manchu shamanism because the word "shaman" being originally from Tungusic [šamán] Error: {{Lang}}: invalid parameter: |3= (help), later applied by Western scholars to similar religious practices in other cultures.
Northeast China folk religion is the variety of Chinese folk religion of northeast China, characterised by distinctive cults original to Hebei and Shandong, transplanted and adapted by the Han Chinese settlers of Liaoning, Jilin and Heilongjiang since the Qing dynasty. It is characterised by terminology, deities and practices that are different from those of central and southern Chinese folk religion. Many of these patterns derive from the interaction of Han religion with Manchu shamanism.
Chinese folk religion plays a dynamic role in the lives of the overseas Chinese who have settled in the countries of this geographic region, particularly Burmese Chinese, Singaporean Chinese, Malaysian Chinese, Thai Chinese, Indonesian Chinese and Hoa. Some Chinese Filipinos also still practice some Chinese traditional religions, besides Christianity of either Roman Catholicism or Protestantism, with which some have also varyingly syncretized traditional Chinese religious practices. Chinese folk religion, the ethnic religion of Han Chinese, "Shenism" was especially coined referring to its Southeast Asian expression; another Southeast Asian name for the religion is the Sanskrit expression Satya Dharma.
Chinese theology, which comes in different interpretations according to the Chinese classics and Chinese folk religion, and specifically Confucian, Taoist, and other philosophical formulations, is fundamentally monistic, 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. This is expressed by the concept that "all things have one and the same principle". This principle is commonly referred to as Tiān 天, a concept generally translated as "Heaven", referring to the northern culmen and starry vault of the skies and its natural laws which regulate earthly phenomena and generate beings as their progenitors. Ancestors are therefore regarded as the equivalent of Heaven within human society, and therefore as the means connecting back to Heaven which is the "utmost ancestral father". Chinese theology may be also called Tiānxué 天學, a term already in use in the 17th and 18th centuries.
Cánshén or Cánwáng is the deity of silkworm and sericulture in Chinese religion. There are two main Canshen, who are two deified mytho-historical personalities who contributed to the invention and diffusion of sericulture in China.
The Wǔfāng Shàngdì, or simply Wǔdì or Wǔshén are, in Chinese canonical texts and common Chinese religion, the fivefold manifestation of the supreme God of Heaven. This theology dates back at least to the Shang dynasty. Described as the "five changeable faces of Heaven", they represent Heaven's cosmic activity which shapes worlds as tán 壇, "altars", imitating its order which is visible in the starry vault, the north celestial pole and its spinning constellations. The Five Deities themselves represent these constellations. In accordance with the Three Powers they have a celestial, a terrestrial and a chthonic form. The Han Chinese identify themselves as the descendants of the Red and Yellow Deities.
The Wǔdàxiān, also known as Wǔdàjiā (五大家) and Wǔdàmén (五大门), meaning the "Five Great Genii", are a group of five zoomorphic deities of northeastern Chinese religion, and important to local shamanic practices. They are the localised adaptation of the Five Forms of the Highest Deity of common Chinese theology.
Cāngdì of Dōngyuèdàdì is the manifestation of the supreme God associated with the essence of wood and spring, for which he is worshipped as the god of fertility. The Bluegreen Dragon is both his animal form and constellation, and as a human, he was Tàihào 太昊. His female consort is the goddess of fertility Bixia. His astral body is Jupiter.
Bixia Yuanjun, also known as Taishan Niangniang, is the goddess of Mount Tai, childbirth and destiny in Chinese traditional religion (Taoism).
Chìdì or Chìshén, also known as the Nándì or Nányuèdàdì, as a human was Shénnóng, who is also the same as Yándì, a function occupied by different gods and god-kings in mytho-history. Shennong is also one of the Three Patrons, specifically the patron of humanity, and the point of intersection of the Three Patrons and Huangdi.
Emperor Dongyue is a Daoist deity of the sacred mountain Mount Tai. He is also believed to be the leader of a large bureaucratic celestial ministry overseeing the maintenance of the Book of Life (生死簿), a register of the due dates on which each and every human soul must be summoned before the Judges of Hell for judgement. Dongyue Dadi is also considered significant in Chinese Buddhism. He is the personification of Cangdi as the "Great Deity of the Eastern Peak" (东岳大帝), which is Mount Tai. As the incarnation of Mount Tai, he is the holy messenger of communication between heaven and the world, and the patron saint of the emperors of all dynasties who was ordered by the sky to govern the world.