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Gifts, worship and energy practice
———Take Zhu Xi’s “Gifts-Experts” to worship Confucius as the middle
Author: Zhang Qingjiang (Associate Professor of the Department of Philosophy in Zhongshan)
Source: “World Religion Research” Issue 2, 2020
Time; Confucius was in the 2570s and April 19th of the Gengzi Gengzi in 2570s The gift of the gift of the ancestor Confucius was worn through Zhu Xi’s life, but the experience of this gift of the experience and its impact on Zhu Xi and its influence on Zhu Xi was rarely noticed by students. Through Zhu Xi’s understanding of memorial service, we can find that he firmly trusts that he can realize the “contact” with the object of memorial service during the gift. Therefore, the communication with the “predecessor sage” during the commemoration of Confucius has a special energy meaning for Zhu Xi, because in Zhu Xi’s faith, the predecessor sage was closely related to his own self-cultivation and sage, and suffering from the predecessor sage is to face the sacred dimension of his own life, which brings the examination and transformation of his own life. This is a concrete manifestation in the “Present Saints of Congratulations” written by Zhu Xi, and the writing and implementation of these congratulations is the real process of this kind of energy realization. From the perspective of combining thinking and career, through the development of the interaction between Zhu Xi’s worship of Confucius, worship and energy, and exploring the experience dimension in his gifts can better understand the world of energy and its connection with life.
【Keywords】 Zhu Xi, a sage, a tribute, worship, and practiced energy
1. Introduction: tribute and experience
To Confucians, the behavior of a tribute is a process of showing humanity. In the words of Eastern scholars, “In the tribute, energy can be vividly expressed and gained its greatest spirituality.” [1] In other words, the tribute is the basic career experience of Confucians. It is precisely through the practice of practicing and implementing the tribute, humanity can transmit the divine light that transcends itself. In contrast, this also forms the basic method of Confucians seeking sainthood. In this meaning, the experience gained by Confucians in their specific performances should be of special attention, because it has become the basic element of Confucians’ career and energy world and is the main content of understanding the methods of classical career.
However, the academic community’s past research on Confucian gifts does not seem to particularly focus on the internal experience of Confucians, but focuses more on the internal social effectiveness of gifts. For example, this kind of focus will emphasize that Confucianism advocates the attitude of “sacrifice as if you are” in memorial service. The word “ru” expresses that Confucianism originally did not trust the real existence of ghosts and gods who were celebrating, but only “think about” its existence. The important goal is to practice and cultivate the attitude of Confucians to respect, and to gather people through the ritualssocial effectiveness of the heart. The interpretation of Chinese traditional social religion from the perspective of effectiveness is even regarded as the “holy sacred” of Chinese social religion. [2] This interpretation is very important for understanding the influence of Confucian tribute in traditional Chinese society. However, it does not fully remind the quotation of quotation for the quotation. As for the memorial ceremony, simply saying that memorial is only a kind of social education effect, can neglect the differences between different Confucians on memorial, and does not consider the color and meaning of the gifted men in the spiritual practice of Confucians. As a career experience, the memorial service brings more of the inner personal experience and energy content. This is not directly in theory, but more of it is influenced by a “deep-level grammar”. Confucians are intellectual elites in traditional society and understand the value meanings behind the mercenaries. Therefore, their compliance with the mercenaries is linked to specific values and worship concepts. Moreover, it is precisely in this worship that the mercenaries’ behavior opens up a specific world of meaning and thus truly affects their careers. This kind of correlation structure has become the basic dimension of Confucians’ performance. To understand them, we need to introduce specific gifts into discussion scope, sort out and analyze how Confucians treat and implement specific gifts, and thus display the interaction between gifts, worship and career in a specific time and space.
Therefore, if you focus on the experience dimension in the performance of the ceremonies and the ceremonial interaction of the ceremonies and the ceremonials of worship, you must expand the research and development of the effectiveness theory. This is of course not to deny the past perspectives and ways of studying Confucian tributes, but to try to expand its domain. Based on this consideration, this article specifically selects Zhu Xi’s gift to commemorate Confucius as the object. By reminding the elements of worship in this line, discussing the experience and meanings it brings to Zhu Xi. It attempts to show Zhu Xi’s deep-seated experience from the perspective of combining thinking and life. It is necessary to illustrate that this description is typified. It analyzes Zhu Xi’s worship of Confucius’s gift as a general analysis of a behavior to clarify the internal connection between gifts, worship and the spiritual practice of Confucians. Therefore, it does not attempt to determine the specific experience of each gift. Its focus is Zhu Xi’s inner confidence in the various elements in the worship of Confucius. How can we communicate through the specific spatial atmosphere of the ritual to reveal a special meaning world, making it the basic “field” for Zhu Xi’s energy to realize. The following statement begins with the explanation of Zhu Xi’s career as a worshiper of Confucius, and then presents how this gift of worship can be constructed through Zhu Xi’s faith structure in a specific time and space atmosphere; then, through Zhu Xi’s “Prayer of the Past Saints” written by Zhu Xi, how to introduce Zhu Xi to Zhu Xi for a special meaning experience.
2. Zhu Xi and the gift of Confucius
Zhu Xi paid great honors, especially the memorial service, and Huang Gan wrote a note on the door of the door, “In the memorial service, the matter is not very large, and we must be kind and respectful. It is better to be a small person than a servant, and the end of the dayIf you are not happy, you have no gifts, but you are happy.” [3] Among all the memorial activities, Zhu Xi particularly valued the gifts who worship Confucius, and finally kept considering and adhering to the correct tributes throughout his life. As early as when he was the chief clerk of Tong’an, Zhu Xi studied “decided tributes” for the county, and recorded the anniversary of the year. At that time, Zhu Xi looked for “Zhenghe Five Gifts” New Orders were printed, but they were not found, so they “take “Zhou Rong”, “Greetings”, “Tang Yuan Feng”, and “Shu Xing Sheng Order”, and then refer to each other, and draw pictures of gifts, instruments, clothes, etc., and make them clear and all the standards.” [4] In the seventh year of Chunxi (1180), Zhu Xi was aware of the Southern Kang Army and wrote to the court to apply for a “Treasure of the Revenge” and read The ceremony was the main department of this. When he was in charge of Zhangzhou in the first year of Shuxi (1190), he “released the number of things to be held in the throne of the gifts.” [5] In the fifth year of Shuxi (1194), Zhu Xi was in Tanzhou and “taken the examination of the throne of the gifts and traveled to the county.” [6] It can be seen that Zhu Xi refuted to apply for the court to provide correct guidance on the throne of the court. During this process, Zhu Xi also After several times, I have repeatedly considered the regulations of the previous vocational books and made a correct French way of vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vocational vo
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