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Adding too long tag, gonna leave the article alone for now Tag: Reverted | self-revert my revert: was a bit knee-jerk and now I understand better | ||
Line 1: {{Short description|Esoteric beliefs in the Eastern world}} {{For|its western counterpart|western esotericism}} {{lead too short|date=January 2024}} [[File:Adi-Buddha Samantabhadra.jpg|thumb|300px|[[Yab-Yum]] of [[Samantabhadra (Bodhisattva)|Samantabhadra]] ("All Good," the Primordial Buddha) and his female aspect of consort, [[Samantabhadrī (tutelary)|Samantabhadrī]] (17th century). The erotic union symbolizes, respectively, the non-duality of [[Karuṇā|Compassion]] (or Method) and [[Prajñā (Buddhism)|Wisdom]]; or also of [[Śūnyatā|Form]] and Emptiness.<ref>{{cite web|access-date=2022-08-18|language=en|title=yab-yum|url=https://www.britannica.com/topic/yab-yum|website=www.britannica.com}}<!-- auto-translated by Module:CS1 translator --></ref><ref>{{cite book|date=1999-10-12|first=Robert|language=en|last=Beer|publisher=Shambhala|title=The Encyclopedia of Tibetan Symbols and Motifs|isbn=978-1-57062-416-2 |url=https://books.google.com/books?id=b5s-o5c8DkAC&q=%22metaphor+for+the+union+of+form+and+emptiness,+compassion+and+wisdom%22}}<!-- auto-translated by Module:CS1 translator --></ref><ref>{{cite book|date=2014-07-08|first1=Yongey Mingyur|first2=Helen|language=en|last1=Rinpoche|last2=Tworkov|publisher=Shambhala Publications|title=Turning Confusion into Clarity: A Guide to the Foundation Practices of Tibetan Buddhism|isbn=978-0-8348-2975-6 |url=https://books.google.com/books?id=pD76AwAAQBAJ&dq=%22form%22+%22emptiness%22&pg=PT149}}<!-- auto-translated by Module:CS1 translator --></ref>]] Line 179 ⟶ 177: <blockquote>After Lin was captured, the sky rained down the blood that transformed into writing at the main gate of Lu's capital, and that read, 'Prepare the laws quickly, for the sage Confucius will die; Zhou will be destroyed; a comet will appear from the east. The Qin government will arise and suddenly destroy the literary arts. But although the written records will then be dispersed, the teachings of Confucius will not be interrupted.<ref name=":68" /></blockquote> At the end of the 18th century, esoteric interpretations resurfaced as the "[[New Text Confucianism|New Text School]]". [[Philology|Philological]] in nature, they sought to rescue the classical texts that were no longer orthodox after Wang Mang. It was started by [[Zhuang Cunyu]] (1719-1788), a classicist scholar who, in his research, rediscovered the Han exegetical tradition of the Gongyang, which was ignored by philologists of his time.<ref name=":712">{{cite book|date=2013-11-05|first=Antonio S.|language=en|last=Cua|publisher=Routledge|title=Encyclopedia of Chinese Philosophy|isbn=978-1-135-36755-8 |url=https://books.google.com/books?id=BZX7AQAAQBAJ&pg=PT282}}<!-- auto-translated by Module:CS1 translator --></ref> His works remained in obscurity until they were recognized by Liu Fenglu (1776-1829), Song Xiangfeng (1776-1860), [[Gong Zizhen]] (1792-1841) and Wei Yuan (1794-1857). These interpretive trends led to practical use in political reformism, culminating in [[Kang Youwei]] (1858-1927), who made it a radical interpretation and denounced the bankruptcy of the Qing dynasty government.<ref name=":68" /><ref name=":712" /> From the Gongyang writings, which he considered to be the true teachings of Confucius, he applied the notion that humanity moved in a linear direction to a progression of Three Eras: from the Age of Chaos to the Age of Ascending Equality, and then the final Age of [[Great Unity]].<ref name=":68" /> Line 233 ⟶ 231: According to Ronald M. Davidson, the minimum requirements that define esoteric Buddhism are an entrance ritual, a mandala, ''homa'' rituals, ''mudras'', mantras, and the caveat of secrecy.<ref>{{cite book|chapter=Introdução|date=2012-01-27|editor1=Keul, István|first=István|language=en|last=Keul|publisher=Walter de Gruyter|title=Transformations and Transfer of Tantra in Asia and Beyond|isbn=978-3-11-025811-0 |chapter-url=https://books.google.com/books?id=38gxbEft3-4C&pg=PA3}}<!-- auto-translated by Module:CS1 translator --></ref> The earliest Dharma scriptures that describe ritual performances such as fire sacrifice (''homa'') and offering to the sacred fire (''[[Yajna|yajña]]'') are from the sixth century, such as the ''Dhāraṇīsaṃgraha'' of Atigupta (Atikuta), which describes an arrangement of figures, ritual consecration, ''homa'' offerings, and conditions the establishment of mandala within a pavilion as secret, forbidding disciples to speak of it to anyone who had not been given ''[[abhisheka]],'' whereas in the ''Amoghapāśahṛdaya'', the ''abhisheka'' rite is presented not as a transmission ritual, but as a purificatory one to pacify the disturbances of a country.<ref name=":17">{{cite book|chapter=Some Observations on an Uṣṇīṣa Abhiṣeka Rite in Atikūṭa's ''Dhāraṇīsaṃgraha''|date=2012-01-27|editor1=Keul, István|first=Ronald M.|language=en|last=Davidson|publisher=Walter de Gruyter|title=Transformations and Transfer of Tantra in Asia and Beyond|isbn=978-3-11-025811-0 |chapter-url=https://books.google.com/books?id=38gxbEft3-4C&pg=PA86}}<!-- auto-translated by Module:CS1 translator --></ref> Ritual or mantra collections are traced to the 5th and 7th centuries, while collections of magic continue to the present. This early material is usually called "proto-tantric" in critical literature. Some of these ''compendia'' may have been alternatively referred to as [[Vidyadhara|''Vidyādhara'']]-''piṭaka'' ("Sorcerer's Basket") and served as inspiration for other surviving collections, which have an affinity to Siddha literature as well.<ref name=":15" /> == See also == |
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