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The new destiny of the old country: The “God” of the Zhou people and the worship of “Heaven”
Author: Bai Yuxiao
Source: “Religious Research” Issue 04, 2011
Abstract: The religious worship of the Zhou people formed in history is repetitive. Although the worship of the Zhou people’s “God” has unique connotations due to the influence of the Shang religion, “God” is regarded as the supreme god and protector of the Zhou people. The worship of “Tian” is unique to the Zhou people. “Tian” is sensible and has the characteristics of being a member of the ethnic group, but it does not occupy the highest worship hall. The worship structure of “God-God” is the basic structure of worship by the Zhou people, and it has developed a major influence in the political and civilized transformation of “its destiny is renewed”.
Keywords: Zhou people; God; Heaven; Constitution of worshipBreeding meaning; The fateBaobao.com dcardRenew;
On ordinary belief, the religious concepts and civilized energy of the Zhou people have gained sufficient physical appearance in the process of the reform of the Yin Zhou Dynasty. This is to replace the respect of the Yin people’s “God” with “Destiny” worship, and to determine that “Destiny is always the same, but virtue is the essence”, and has the characteristics of sensory or ethicalization①. However, the religious concepts and civilized energy of the Zhou people were formed over a long historical process. The tags of concepts did not fail to explain the reconciliation and their relationship with the religious worship of the Shang Dynasty was not as clear as those of the political Dingjie. As mentioned in the Zhou Dynasty, the reverence of “God” exists from the beginning. Although the worship of “God” by the Zhou people was influenced by the respect of “God” by the merchants, their connotations were not the same. Although the worship of “Heaven” was uniquely possessed by the Zhou people, after defeating Shang, the worship of “Heaven” did not replace the worship of “God”. “God” and “Heaven” paid equal attention to the worship of “Heaven” and “Heaven” and made new developments, forming the worship structure of “God-Heaven”. The reconciliation of the Zhou people’s “God” and the worship of “Heaven” is not only derived from the energy shaping of the Zhou people’s life, but also comes from the political and civilized needs of “their life is renewed”.
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From the Zhou people’s worship of “God” from the Zhou people to the Western Zhou Dynasty, the historical narrative of the Zhou people’s tribes andThere is sufficient explanation for the historical texts of the founding of the Western Zhou Dynasty.
“Penyi·Daya·Life” says that Jiang Yan, the female ancestor of the Zhou people, gave birth to Hou Ji, “Emperor Lu Minxin”, traces the origin of Zhou to the sacred “God”, and sees that the Zhou people are descendants of God. “Penyue·Big Ya·Emperor” describes the history of the Zhou tribe moving to Qixia until the reign of King Wen. This recognizes the religious worship of the Zhou people in the previous period of the Zhou period, but just enters the elevator hall, the voice becomes more obvious, and the long and sharp voices have the main value. “The Emperor” says: “The Emperor is God, and there is a great power in the lower world. If you look at the world, you will not be able to get to know the world. If you use these two countries, your politics will not be gained. If you use these four countries, you will study and conquer it. God avenged it and hated it. He was so interested in the West, and this was the home.” God looked at people’s four directions, and he could not observe the politics and religion of Xia and Shang dynasties, so he went west to follow the Zhou Dynasty and stopped at the Qixia and Qixia. “The emperor was virtuous and connected with the barbarians. The heaven was established and the man was granted a solid man.” The Zhou people lived and built a country under the sacred state. It is worth noting that the “God” that favored the Zhou people here seemed to be unified and the “Heaven” that “established and matched with each other”, and the Zhou people were granted the orders for “God” and “Heaven”. “The emperor concealed the mountains, and the oaks were everywhere, and the pine and cypresses were everywhere. The emperor confronted the country and was proud of Wang Ji.” The Zhou Dynasty’s excitement and the orders of King Ji were both due to the order of “God”. “The Emperor said to King Wen: I would like to be virtuous, not to speak great virtue, not to be virtuous, not to be virtuous, not to be virtuous. I don’t know, I would like to be virtuous.” “The Emperor said to King Wen: I would like to be virtuous, and to be with brothers.” “God” warned King Wen and gave King Wen to be virtuous, united with the tribes and brothers of the Zhou clan, retained all directions and safeguarded the whole country. In “Penyi·Big Ya·Wen Wang”, there are also words such as “There is Zhou Bu (Pi) when the emperor’s order is not (Pi)” and “The king of Wen rises and descends and slaps in the emperor”. “Pen Yue·Da Ya·Da Ming” also says: “Be careful with this King Wen. It is clear that God will be blessed.” “Shang Shu·Mu Oath” records that King Wu Muye Oath said: “God is a daughter, without any intention.” “Shang Shu·Jin Shu” records that Duke Zhou prayed that King Wu would receive the punishment of heaven on behalf of King Wu, and claimed that the former king “ordered him to the imperial court to protect all directions”, which are all clear records of the royal family of the Western Zhou Dynasty worshipping God. Judging from the above-mentioned Zhou people’s recapitulation of their own national history and the historical records of the Yin and Zhou dynasties, believing in and worshiping “God” is obviously a deep-rooted worship and civilization concept of the Zhou people in the early Zhou and even the Western Zhou dynasties. “There is a god below” and “I am so dedicated to the Western Palace”, “God” who “the emperor’s orders are not (pi) times” is not only the supreme god worshipped by the Zhou people, but also the protector god respected by the Zhou people. Judging from the perspective of “The Emperor’s Mountain”, “The Emperor’s King Wen”, “God’s Lady”, etc., this supreme God and the Protective God have personality characteristics.
The little girl sat back on the server again and started to use short videos, but she didn’t know what “God” she sawIt was the original spiritual power of the Zhou people or the worship of the merchants. This is a major problem. Teacher Fu Sinian believed that the God of the Zhou people moved from the East to the Western Land, and that was borrowed from the Shang Dynasty. There are two points in the certificate: one is what the “Mandarin·Lu” says, “The merchants go to the house and the ancestors are in the underworld and the descendants are in the suburbs. The Zhou people go to the suburbs and the descendants are in the suburbs and the descendants are in the suburbs and the descendants are in the suburbs and the descendants are in the suburbs and the ancestors are in the suburbs and the ancestors are in the suburbs and the ancestors are in the suburbs and the ancestors are in the suburbs and the ancestors are in the king of Wen and the emperor”; the other is, “The emperor and the emperor are in the heavens and the emperor are in the suburbs and the residences are in the suburbs and the residences.” Teacher Fu Sinian said: “Although this God said that “this territory and house” under the Zhou residence, it comes from the east. … It is clear that the emperor of the Zhou people borrowed from the East. Let me ask one step further, is this God famous? He said: Yes, that is the emperor.” American’s H.G.Greel also held that the Zhou people and God were born in the merchants. In 1935, he proposed in his article “The Legend of Heaven” that God was the tribal god of Shang, and Tian was the tribal god of Zhou people. After the tribes of the Yin and Zhou dynasties were approached, the Emperor of Heaven became the strange name of a god. In the article “The Origin of God” published in 1970, Li Ya still emphasized that after serving the Zhou people, they combined “God” and “Heaven” with one [1]. Teacher Zhu Fenghan did not agree to the way of reverence of the Lord of Zhou as a way of inheriting the worship of merchants. He said: “We trace the glorious historical poems of the early Zhou people from “Pen Shu”, and we will feel infected with the poem. There is a kind of admiration for God.” In his opinion, Jiang Yan, in “Big Ya·Life and Bright”, “successful and conquered the sacrifice” because of his lack of a son, and finally “Lu Emperor Wu Minxin” gave birth to Hou Ji. This “Emperor” i
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