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In 1812, the leaders of the Eight Trigram Sect (Bagua jiao) also known as the Sect of Heavenly Order (Tianli jiao) announced that leader Li Wencheng was a 'true lord of the Ming' and declared 1813 as the year for rebellion, [1] while Lin Qing declared himself the reincarnation of Maitreya, the prophesied future Buddha in Buddhism, using banners ...
The Mandate of Heaven (Chinese: 天命; pinyin: Tiānmìng; Wade–Giles: T'ien 1-ming 4; lit. 'Heaven's command') is a Chinese political ideology that was used in Ancient China and Imperial China to legitimize the rule of the king or emperor of China. [1] According to this doctrine, Heaven (天, Tian) bestows its mandate [a] on a virtuous
In 1812, the leaders of the Eight Trigram Sect (Bagua jiao) also known as the Sect of Heavenly Order (Tianli jiao) announced that leader Li Wencheng was a 'true lord of the Ming' and declared 1813 as the year for rebellion, while Lin Qing declared himself the reincarnation of Maitreya, the prophesied future Buddha in Buddhism, using banners ...
Tianxia, 'all under Heaven', is a Chinese term for a historical Chinese cultural concept that denoted either the entire geographical world or the metaphysical realm of mortals, and later became associated with political sovereignty.
Tian (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 highest god as Shangdi or Di (帝, 'Lord'). [1]
[33] [34] The principle or way of Heaven (tian li or tian tao) is the order of the world and the source of divine authority. [34] Tian li or tian tao is monistic, meaning that it is singular and indivisible. Individuals may realise their humanity and become one with Heaven through the contemplation of such order. [34]
Chinese theology, which comes in different interpretations according to the Chinese classics and Chinese folk religion, and specifically Confucian, Taoist, and other philosophical formulations, [1] is fundamentally monistic, [2] 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. [3]
Correct ritual practice focuses and orders the social world in correspondence with the terrestrial and celestial worlds, keeping all three in harmony. Throughout the Sinosphere , li was thought of as the abstract force that made government possible—along with the Mandate of Heaven it metaphysically combined with—and it ensured "worldly ...