Concept
Hundun
Related concepts (8)
Chinese folk religion
Chinese folk religion, also known as Chinese popular religion, comprehends a range of traditional religious practices of Han Chinese, including the Chinese diaspora. Vivienne Wee described it as "an empty bowl, which can variously be filled with the contents of institutionalised religions such as Buddhism, Taoism, Confucianism and Chinese syncretic religions”. This includes the veneration of shen (spirits) and ancestors, exorcism of demonic forces, and a belief in the rational order of nature, balance in the universe and reality that can be influenced by human beings and their rulers, as well as spirits and deities.
Chinese theology
Chinese theology, which comes in different interpretations according to the classic texts and the common 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" (wànwù yīlǐ 萬物一理).
Liezi
The Liezi () is a Taoist text attributed to Lie Yukou, a c. 5th century BC Hundred Schools of Thought philosopher. Although there were references to Lie's Liezi from the 3rd and 2nd centuries BC, a number of Chinese and Western scholars believe that the content of the current text was compiled around the 4th century CE by Zhang Zhan. The first two references to the Liezi book are from the Former Han Dynasty. The editor Liu Xiang notes he eliminated repetitions in Liezi and rearranged it into eight chapters (pian 篇).
Chinese creation myths
Chinese creation myths are symbolic narratives about the origins of the universe, earth, and life. In Chinese mythology, the term "cosmogonic myth" or "origin myth" is more accurate than "creation myth", since very few stories involve a creator deity or divine will. Chinese creation myths fundamentally differ from monotheistic traditions with one authorized version, such as the Judeo-Christian Genesis creation narrative: Chinese classics record numerous and contradictory origin myths.
Tian
Tiān (天) is one of the oldest Chinese terms for heaven and a key concept in Chinese mythology, philosophy, and religion. During the Shang dynasty (17th―11th century BCE), the Chinese referred to their supreme god as Shàngdì (上帝, "Lord on High") or Dì (帝, "Lord"). During the following Zhou dynasty, Tiān became synonymous with this figure. Before the 20th century, worship of Tiān was an orthodox state religion of China.
Chu Ci
The Chu ci, variously translated as Verses of Chu, Songs of Chu, or Elegies of Chu, is an ancient anthology of Chinese poetry including works traditionally attributed mainly to Qu Yuan and Song Yu from the Warring States period (ended 221 BC), and also a large number of works composed several centuries later, during the Han dynasty. The traditional version of the Chu ci contains 17 major sections, anthologized with its current contents by Wang Yi, a 2nd-century AD librarian who served under Emperor Shun of Han.
Chinese mythology
Chinese mythology () is mythology that has been passed down in oral form or recorded in literature in the geographic area now known as Greater China. Chinese mythology includes many varied myths from regional and cultural traditions. Much of the mythology involves exciting stories full of fantastic people and beings, the use of magical powers, often taking place in an exotic mythological place or time. Like many mythologies, Chinese mythology has in the past been believed to be, at least in part, a factual recording of history.
Tao Te Ching
The Tao Te Ching (UKˌtaʊ_tiː_ˈtʃɪŋ, USˌdaʊ_dɛ_ˈdʒɪŋ; AUDChinese-TaoTeChing.oggdao4-de2-jing1) is a Chinese classic text and foundational work of Taoism written around 400 BC and traditionally credited to the sage Laozi, though the text's authorship, date of composition and date of compilation are debated. The oldest excavated portion dates back to the late 4th century BC, but modern scholarship dates other parts of the text as having been written—or at least compiled—later than the earliest portions of the Zhuangzi.