Get 20M+ Full-Text Papers For Less Than $1.50/day. Start a 14-Day Trial for You or Your Team.

Learn More →

The Continent of the Gods

The Continent of the Gods It first occurred to me some thirty years ago that Shenzhou 神州, translated “continent of the gods,” was a perfect way of talking about “China in the Daoist mirror.” It made it possible to think of China as a series of concentric spaces, going from the self to the cosmos, all structured in the same away around nodal points occupied by gods. Because it revealed a dense organization at every level, this space-based approach led me as well to call into question the classic distinction between “diffused” and “organized” religion. Subsequent work, both historical and in the field, gradually enabled me to see this as a long evolutionary history which begins with elite attacks on spirit-medium religion in the Warring States and culminates with the emergence of popular religion in the Song. This religion includes popular versions of the Three Teachings, but it is built around the local, anthropomorphic gods whose primary task was the protection of bounded territory and whose natural servants were the ever-maligned spirit-mediums. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Review of Religion and Chinese Society Brill

The Continent of the Gods

Review of Religion and Chinese Society , Volume 6 (2): 21 – Dec 12, 2019

Loading next page...
 
/lp/brill/the-continent-of-the-gods-Dcr4sWRhiS
Publisher
Brill
Copyright
Copyright © Koninklijke Brill NV, Leiden, The Netherlands
ISSN
2214-3947
eISSN
2214-3955
DOI
10.1163/22143955-00602003
Publisher site
See Article on Publisher Site

Abstract

It first occurred to me some thirty years ago that Shenzhou 神州, translated “continent of the gods,” was a perfect way of talking about “China in the Daoist mirror.” It made it possible to think of China as a series of concentric spaces, going from the self to the cosmos, all structured in the same away around nodal points occupied by gods. Because it revealed a dense organization at every level, this space-based approach led me as well to call into question the classic distinction between “diffused” and “organized” religion. Subsequent work, both historical and in the field, gradually enabled me to see this as a long evolutionary history which begins with elite attacks on spirit-medium religion in the Warring States and culminates with the emergence of popular religion in the Song. This religion includes popular versions of the Three Teachings, but it is built around the local, anthropomorphic gods whose primary task was the protection of bounded territory and whose natural servants were the ever-maligned spirit-mediums.

Journal

Review of Religion and Chinese SocietyBrill

Published: Dec 12, 2019

There are no references for this article.