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Gifts, worship and energy practice: Taking Zhu Xi’s “Gifts-Experience” for Confucius as the middle
Author: Zhang Qingjiang
Source: “World Religion Research and Research” Issue 2, 2020, slightly changed
Abstract:The gifts of the ancestor Confucius worshipped Confucius, and they were worn through Zhu Xi’s career, but the experiences and their impact on Zhu Xi were rarely encountered. href=”https://www.taiwanlovelog.com/Penny/%e5%8c%85%e9%a4%8a%e6%94%b9%e8%ae%8a%e6%88%91%e9%81%8e%e5%8e%bb%e7%9a%84%e7%94%9f%e6%b4%bb/”>CultivationStudents’ attention. Through Zhu Xi’s understanding of memorial service, we can find that he firmly trusts that he can realize the “contact” with the person who is commemorating the gift. Therefore, the communication with the “predecessor sage” during the commemoration of Confucius has a special energy and meaning for Zhu Xi, because in Zhu Xi’s faith, the predecessor sage and his own self-cultivation and self-cultivation. Being affected by the predecessor sage is a sacred dimension of his own life, which brings the inspection 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 with career, through the display of the interaction between Zhu Xi’s worship of Confucius, worship and energy practice, exploring the experience dimension in his gift practice can better understand the spiritual world of Confucians and their connection with life.
Keywords: Zhu Xi, a sage, a tribute, worship, and practice of energy
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 attention willTo emphasize, 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 respect of Confucians, and to develop social effectiveness that gathers people’s hearts through rituals. 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 gifts. Therefore, their compliance with the gifts is linked to specific values and worship concepts. Moreover, it is precisely in this worship of the gifts that the gifts can open up a specific meaning world and thus truly have an impact on 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 the sacrifice of Zhu Xi in his career. The following is the presentation of the Kong Rongfu.How can this kind of gift-giving be built into a special meaning space through Zhu Xi’s faith structure in a specific time and space atmosphere? In addition, through Zhu Xi’s “Prayer of the Past Saints” written by Zhu Xi, how can the participation in this space be brought to Zhu Xi for a special meaning experience.
1. Zhu Xi and the gifts to Confucius
Zhu Xi paid a great gift, especially the sacrifices, and Huang Gan wrote a note on 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 servant than a small one. If you are not happy in the end, you have no sacrifices, but you have no joy.” [3] Among all the memorial activities, Zhu Xi particularly valued the gifts who commemorated Confucius, and finally kept examining 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 gifts” for the county. He recorded the anniversary reviews. At that time, Zhu Xi looked for the printed version of “Zhenghe Five Gifts New Guards”, but he could not find it. So he “takes “Zhou Lu”, “Tang Yuan Lu”, and “Shu Xing Sheng Ling”, and more references, and draws pictures of gifts, instruments, clothes, etc., and can be clarified and prepared them accurately.” [4] In the seventh year of Chunxi (1180), Zhu Xi was appointed as the Southern Kang Army and wrote to the court to apply for a “sacrifice of surrender” and laid a ceremony as the main department; when he was in charge of Zhangzhou (1190), he was appointed as the chief minister of the emperor. [5] In the fifth year of the Shuxi period (1194), Zhu Xi was appointed as the chief of the emperor and went to the county to serve as a minister. [6] It can be seen that Zhu Xi refuted to apply for the court to provide correct guidance from the court. During this process, Zhu Xi also repeatedly referred to the provisions of the previous gift books and made a correct review of the correct French style of the gift. The final result was the “Shuxizhou County Layout Picture” confirmed by the Tanzhou office in 1194. The reversal of the ceremony originated from Zhu Xi’s dissatisfaction with the ceremony of the prefecture of the prefecture of the prefecture at that time. He even said: “There is no preface for the prefecture of the prefecture in a certain prefecture” (Volume 90 of Zhu Xi’s Words, page 2294). [7] However, the examination and adherence to the system of gifts is only one aspect. Zhu Xi’s emphasis on worshiping Confucius’s gifts is more importantly reflected in his own career.
According to the Confucian gift system and customs formed along the lines, Confucians hold important stages to commemorate the ancestors. First, when the school is first established, perhaps at the age of the school, and second, when they are in the beginning or when they step down. According to the “Present Saints” written by Confucian scholars in the ceremony of worshipping Confucius, the Confucian scholars in the ministry carried out corresponding rituals in accordance with the above customs. However, the ten “Present Saints” in the 86th volume of “Present Saints” were retained. Zhu Xi was not