In The Beginning (The Celestial Bureaucracy Book 2)

Based on the history books, it is difficult to determine if Fong was a genius, or insane. Either way, his techniques were original and in the end, successful. Though his first several attempts were unsuccessful, he refused to give up. Despite the costs and the obvious danger to his own life, Fong persevered until he completed his first prototype flyer. The flyer didn't do much more than hop across the landscape, but it was a start. A year later, he was able to travel for nearly a mile before crashing, and unfortunately, dying, in the process.

Several years after Mad Fong's first successful flight, a scholar from the south discovered the unusual device known simply as the Inscrutable Power Source. A few years later, Scholar Shu Wen came up with a design for a flyer that used this mysterious new device. Initial attempts bordered on apocalyptic, in one case destroying half of a mountainside and the village that lay below.

Several scholars tried to outlaw the use of this strange new energy source, but Shu Wen continued his experiments until at last he was successful. Unfortunately, his prototype was too successful; both he and the flyer took off at great speeds toward the north, and neither was ever seen again. Some time after Scholar Shu Wen and his prototype flyer disappeared, an apprentice from the Imperial City discovered the scholar's cryptic notes, detailing the use of the Inscrutable Power Source.

The apprentice showed the information to his master, General Sung Tao. Sung Tao was an engineer before he joined the army, and he recognized the potential of the scholar's work. He convinced Emperor Sun Siwen to fund a project to develop a flyer for use in the army. The emperor agreed readily and after several months of trying the first true flyer was created.

Within a year the skies near the Imperial Palace were filled with flyers. Though the safety of the new flyers was questionable, it didn't take long for others to adopt and improve upon the design.

Celestial Bureaucracy - TV Tropes

As far as we know, all copies of the larger text were destroyed, but I shall include a fragment below for your amusement: They are servants, guards, teachers, doctors, and spiritual advisors. With their simple robes and dyed hands, they are an omnipresent and unpredictable force whose importance is disproportionate to their numbers. Anyone who wishes a presence in the court of the Emperor must, in some way, appease the Lotus Monks.

Should someone displease the Emperor or offend the glory of the Empire, the consequences can be dramatic. Fortunately, they watch themselves as well as others, and any who stray are punished accordingly". Scholars know little about the culture that lies across the Glass Ocean.

The tribes of that land have a sizeable amount of gold and a near insatiable demand for silk and spices.

They also seem able to manufacture metals to an astounding degree, though perhaps not in as sophisticated a manner as our master tradesmen. Still, something on the other side of the Glass Ocean bears investigation. Unfortunately, few trade fleets have ever successfully made the passage, and those trade caravans that do pass follow a circuitous route through unenlightened peoples hostile to the Jade Empire.

It discusses Tho Fan.

Chinese theology

As the wars raged, constant shifts in territorial leadership spread the use of the Old Tongue. By the time Sagacious Tien formed the Empire, the Old Tongue was so widely spread that it became a second official language of the Jade Empire. Though Scholar Shao Shiang has raised several interesting points in his rebuttal to my treatise on the physical world, his lack of respect for the divine is of greater concern than his lack of understanding of the physical world around him.

I agree that there are many aspects to our world that cannot be explained by divine influence alone. We learn and continue to thrive at the mercy of the celestial beings. Without their guidance, and indeed, their blessing, we would quickly discover that research and understanding of our physical world alone are not nearly enough for us to survive. To suggest that I, of all people, do not understand the significance or the importance of the celestial beings is preposterous.

I pay my tributes at the temple because I honor those who gave us our minds and our curiosity. Philosopher Jiang ignores the crux of the problem by hiding behind his arguments of divine belief. The scholars have made some recent discoveries, such as the way in which clouds are formed. But the philosophers, lead by Jiang, dismiss these theories without even hearing them out. How can we progress as a society if we refuse to accept new ideas and new concepts?

The philosophers would have us cling to our traditions, even at the cost of our own prosperity. Scholar Shao Shiang has once again missed the central point of the philosopher's argument. We do not wish to stall development, nor do we seek to stop people from learning. Philosophers see the work of the divine in the physical world and oppose those who defy tradition only because they find those customs inconvenient or outdated.

Learning and respect for the past need not be mutually exclusive; we seek only to learn in a way that does not dishonor the celestial beings that give us our very lives. The World that we live in is not as simplistic as Philosopher Jiang would suggest in his treatise on the physical universe. His hypotheses regarding divine regulation of weather and seasons, though interesting, is nothing more than children's tales made overly complicated.

Recent research, led by Scholar Dongow, has proven that our seasons and weather are much more than the careless whims of distant celestial beings. Our universe is made up of very real, very tangible components that can be carefully quantified and qualified. It discusses the siege of Dirge. Despite obvious bias, some passages hint at the bloody actions that tormented Sagacious Zu: The gates of the fortress did not yield until cowards within were convinced to turn on their fellows.

Victory was as inevitable as the tide, but losses were felt. Two brothers were claimed by crimes that remain unspoken, lest the heart of the Empire break with the telling. Death's Hand rose in their stead, to serve while Sun Hai returned life to the withered land. In the weeks that followed, the price of disloyalty was made clear to those in and out of the Emperor's honored grasp. A difficult time full of changes that not all would accept, but necessary cruelties ensured that no one in the Jade Empire would ever go thirsty again".

It discusses strange sightings in the Great Southern Forest of a silhouette. Travelers in the Great Southern Forest often report strange sightings and bizarre phenomena. Aside from the hospitality of the Pilgrim's Rest Inn, the forest is nearly entirely wilderness, and the verdant canopy of the forest hides wonderful and fearsome creatures unlike any seen anywhere else in the Empire.

The strangest tales are those of a shadow among the trees that seems to follow visitors to the forest. Philosophers hoping to reflect in the peace of the forest often report feeling watched, and patrons of the Pilgrim's Rest Inn claim to have seen a strange silhouette darting among the trees. Despite the apparent otherworldly nature of this figure, those who witness it sense no aggression and attribute it to the mysteries of the forest.

It discusses the characteristics of the Ocean of Glass. The farther east one goes across the Ocean of Glass, the colder and drier the air becomes. Modern scholars have struggled to understand this phenomenon, but to no avail. If one travels far enough, the sea currents all change, drawing east, just as all winds begin to draw in the same direction. Myths persist, however, of something greater, an ancient devouring evil detailed in the legends of the barbarian savages who line among the isles of the Glass Ocean.

The legends tell of a voracious creature, a great demon trying to draw the entire world into its maw. An expedition sent during the Star Dynasty to discover the truth of these legends never returned and was presumed lost at sea. It discusses the philosophy of the Lotus Assassins. Many acolytes misinterpret the tenets of the Lotus Assassin order. Stated simply, there are no tenets save one: Some believe we preach strength over all, but one must be strong to even be considered for recruitment.

We are assassins, not monks. Our order does not teach as much as act. Leave the teachings to the scholars in their wasteful garden. Because they demand strength, we give them strength. Because they demand cunning, we give them cunning. Most of all, they demand obedience, and so we give them obedience. To do otherwise would be to spit in the eyes of those who hold our spirits in their hands.

Acolytes may create philosophical justifications for the lives they have chosen, but in the end, our masters' wills are the only truth and the only law we serve. The scrollstand " Abbot Song's Journal " is located in the inner courtyard of Dirge. It discusses Abbot Song 's thoughts some time before the siege on Dirge.

The Water Dragon won't speak of it openly, but I can sense that she is troubled by something. No one else suspects, not even her caretakers. But she is the Water Dragon, and if she wants us to know surely she will tell us. Still, the storm continues to grow. Last week, one of the fountain guardians actually left their post unattended. And there were more conflicts among the monks this past year than I care to recall. The storm is building strength, and it seems poised to strike right at the heart of Dirge. I cannot say for certain, but I believe the Spirit Monks , the whole Empire in fact, is in grave danger.

I can only trust that Water Dragon also senses it, and is preparing for whatever may come. It discusses the style's development by Zou How. Zou How grew up in a small fishing village in the south. His uncle was a great warrior, but he died when Zou How was still quite young.

The young man longed to learn the ways of his uncle, but his parents did not want him to get involved in such a dangerous life. Despite their caution, Zou How used his uncle's incomplete journals and notes to teach himself how to fight, eventually creating his own techniques to fill in the blanks. His new style was eventually called Black Leopard Style, and it was one of the most formidable styles of his time.

The scrollstand " Cannibal Cookbook, Volume 1 " is located on the second floor of the Imperial Arena. It discusses a cannibal recipe for "Leg of Lam". While we appreciate your business, the staff of the Heart of the Empire politely requests that you keep your nose out of ours. To assure that you will no longer wish to pry into our recipes, please enjoy this excerpt recently unearthed in the south.

This hearty meal was first discovered after Yu Lam the Hunter stumbled upon our community. For five to ten people, use just one leg the other can be pickled for later or roasted slowly and smoked to preserve it. For larger groups, use both legs of an adult male or female. Boil the legs in a large pot for two hours with the following ingredients: When the legs have about half an hour left, add some skinned potatoes and leeks.

Can be served on the bone or in steaks. It discusses the execution and uses of harmonic combos. Harmonic combinations demand the use of two styles in rapid succession. The first must be of the class called Support, the second from the class known as Martial. Timing is the key: The two actions working in concert will create a harmonic channel in your chi and wreak havoc upon your foe. You must be swift, as the window to create the harmony is limited.

Disable your foe, close swiftly as you change style, and strike with all available force. Let nothing stand in your way, but beware. Opponents of great strength may possess the training to resist this technique. Thought will guide you to victory. Harmonic combinations will ensure the journey is swift.

The scrollstand " Imperial Champions " is located on the first floor of the Imperial Arena. It discusses the past and current arena champions: Gaze upon these words with reverence, for they offer some small slice of the history of the most glorious contest in the arena. Deadly, cold, and precise. The Ravager refuses to speak and shows no care for the crowd, but none can question his deadly strength. Wildy popular with the more bloodthirsty members of our crowd, the Ravager's rare flights are always sold out.

Quick with a smile and famous for his antics both in and out of the ring, Ox's legend will live many lifetimes. Kai Lan's phenomenal control over magic and his intense focus made him one of the greatest champions to grace the ring of the Imperial Arena. Located in the swamp , on the outskirts of Two Rivers , inside the gazebo.

These curious beasts are not always as dangerous as their looks might imply. Those who confront one of these hulking monstrosities should treat them with caution, however, for despite the ogres' obvious skills at making weapons and armor, they are little more than wild animals. Although ogres are typically resistant to earth and air magic, fire and ice do significant damage to them, and weapons are usually effective against their thick hides. Until recently, very little was known about golems; those few people skilled enough to craft golems keep their secrets carefully.

Powerful and deadly foes, golems are feared throughout the Empire. Though their workings remain a mystery, there are several useful characteristics worth nothing about these formidable opponents. These man-made beasts are immune to most types of magic. Their solid exteriors are best attacked with equally strong forces. Weapons and strength are the best ways to defeat these dangerous adversaries.

Located in the Spirit Cave , beneath Two Rivers. To Kill a Spirit A wise monk once asked, "How can you kill a thing that is already dead? You can, however, disperse a spirit. This is not the same as killing, but it has a similar effect. It is important to remember that spirits are virtually immune to man-made weapons. You must confront spirits with martial, magic, or transformation styles. Never underestimate the strength of spirits. They may appear insubstantial, but they can still be deadly to the living.

The average person is never likely to come across one of these horrific beings. Demons are some of the most dangerous and malevolent beings in all of Jade Empire. Though some demons are not evil, they are all powerful, and rarely can they be trusted. If confronted by a malicious demon, it is important to remember that they are usually immune to magic, especially the larger demons. You can successfully combat them with weapons and simple martial styles. Strangely enough, on those rare occasions when demons and ghosts were seen to tangle the strange magics used by the ghosts seem to affect these malevolent beasts.

Horse Demons Words are only wasted describing these equine horrors, for their appearances are all too easily recalled from the nightmares of childhood. All the legends talk of these beasts' fiery manes and terrifying strength, but few sources delve beyond the lore to seek out the fact. It was a most fortunate happenstance that led this author into a roadside discussion with the venerable Li Shi Tun, a master warrior who had recently destroyed one of these beasts. His insight proved most valuable, for it was this master who first made clear the true effect of the horse demon's terrifying mane.

Holding out blistered hands, the ancient warrior made his point most clearly: One must be prepared to hurt themselves with each attack. An ancient text penned by some of the first Spirit Monks, this book has taught you how to properly focus upon the Mantra of Inspiration. Still, in the striving can be found deep inspirations, and those can aid you in your search. In this paradox, the never-ending journey is made possible. Think upon what you have read here, and take your lessons to the meditation wheels of Divine Harmony in the temple's hallway. They will help you to find the next step upon the unending path.

It discusses the life of Zou How after mastering the Black Leopard martial style. By the time Zou How was twenty, he had already mastered his new style. Rather than leave his small home, he decided to start a school and have the students come to him. Word slowly spread throughout the south of a new master teaching a unique style.

In time, the school became one of the most powerful in all the south, and Zou How soon became known as Master Black Leopard. Though he gained many eager students, Zou How never gave away all the secrets of Black Leopard Style, believing instead that his students should create for themselves a new style out of the basics, just as he had. Black Leopard Style died with Master Black Leopard, and no one since has been able to learn its deepest secrets. It discusses elder Yun's concern for his son, Lord Yun.

A collection of logs, notes and records maintained by the Yun family up until roughly fifteen years ago. One entry catches your eye. They key, of course, remains in knowing that the seasons which most affect a forest are summer and winter, and the colors associated with these two seasons. If I am right and my lessons fly from his head as quickly as they can, then I fear for his safety should he attempt the ritual incorrectly. These furnaces are an ancient magic, and ancient magics draw dark attentions".

Another note, entered a bit later, reads, "As I feared, my son pays little heed. Perhaps I will install something to remind him. Violet is not our family color, but I hope it can be a potent reminder. It discusses the art of conquest. In the art of war, it is not enough to have superiority in numbers, or strength in arms. True victory, lasting victory, is a cultural thing.

To stop a conflict, you must not only defeat armies, you must defeat the will to fight. You must appease your enemy, convince them they have won, or eradicate them utterly. A nation with an expansive population, therefore, benefits from extermination. With a surplus of peasants, a newly cleared land can be rapidly repopulated, and, with an Infrastructure of buildings already in place, made productive in short order. In the reign of Emperor Yuan XI this was demonstrated most admirable in the marshlands to the south.

Navigation menu

Zhou kings declared that their victory over the Shang was because they were virtuous and loved their people, while the Shang were tyrants and thus were deprived of power by Tian. There are many compounds of the name Tian , and many of these clearly distinguish a "Heaven of dominance", a "Heaven of destiny" and a "Heaven of nature" as attributes of the supreme cosmic God.

Attributes of the supreme God of Heaven include: The Classic of Poetry recites: Dominus Deus , used in Taoism for high deities in the celestial hierarchy. In the Shang dynasty, as discussed by John C. The other gods associated with the circumpolar stars were all embraced by Shangdi, and they were conceived as the ancestors of side noble lineages of the Shang and even non-Shang peripherial peoples who benefited from the identification of their ancestor-gods as part of Di.

Through this sympathetic magic, which consisted in reproducing the celestial centre on earth, the Shang established and monopolised the centralising political power. They "reflect the cosmic structure of the world" in which yin, yang and all forces are held in balance, and are associated with the four directions of space and the centre, the five sacred mountains , the five phases of creation , and the five constellations rotating around the celestial pole and five planets.

During the Han dynasty BCE— CE , the theology of the state religion developed side by side with the Huang—Lao religious movement which in turn influenced the early Taoist Church, [88] and focused on a conceptualisation of the supreme God of the culmen of the sky as the Yellow God of the centre, and its human incarnation, the Yellow Emperor or Yellow Deity.

Unlike previous Shang concepts of human incarnations of the supreme godhead, considered exclusively as the progenitors of the royal lineage, the Yellow Emperor was a more universal archetype of the human being. Taiyi was worshipped by the social elites in the Warring States, and is also the first god described in the Nine Songs, shamanic hymns collected in the Chuci "Songs of Chu". The "Inscription for Laozi" Laozi ming , a Han stela, describes the Taiyi as the source of inspiration and immortality for Laozi.

In Huang-Lao the philosopher-god Laozi was identified as the same as the Yellow Emperor, and received imperial sacrifices, for instance by Emperor Huan — The Dipper is the Thearch's carriage. It revolves around the central point and majestically regulates the four realms. The distribution of yin and yang, the fixing of the four seasons, the coordination of the five phases, the progression of rotational measurements, and the determining of all celestial markers—all of these are linked to the Dipper.

As a progenitor, Huangdi is portrayed as the historical incarnation of the Yellow God of the Northern Dipper. As a human being, the Yellow Emperor was conceived by a virgin mother, Fubao, who was impregnated by Taiyi's radiance yuanqi , "primordial pneuma" , a lightning, which she saw encircling the Northern Dipper Great Chariot, or broader Ursa Major , or the celestial pole, while walking in the countryside.

She delivered her son after twenty-four months on the mount of Shou Longevity or mount Xuanyuan, after which he was named. Didier has studied the parallels that the Yellow Emperor's mythology has in other cultures, deducing a plausible ancient origin of the myth in Siberia or in north Asia. Huangdi is the model of those who merge their self with the self of the supreme God, of the ascetics who reach enlightenment or immortality. In the Shiji , as well as in the Taoist book Zhuangzi , he is also described as the perfect king.

There are records of dialogues in which Huangdi took the advice of wise counselors, contained in the Huangdi Neijing "Inner Scripture of the Yellow Emperor" as well as in the Shiwen "Ten Questions". In the Huang—Lao tradition he is the model of a king turned immortal, and is associated with the transmission of various mantic and medical techniques. He is also present in Taoist theology, where, however, he is not regarded as the supreme principle though he has a high position in the pantheon.

The eminence of the Jade Deity is relatively recent, emerging in popular religion during the Tang dynasty — and becoming established during the Song dynasty — , especially under Emperor Zhenzong and Emperor Huizong of Song. It appears in the mysical narratives of the Huainanzi where the spreme God is associated to the Mount Kunlun , the axis mundi. Concepts including shen expressing the idea of the supreme God include: It is too delicate to be grasped. It cannot be perceived through reason. It cannot be seen through the eyes. It does without knowing how it can do. This is what we call the Way of the God[s].

It was the surname used by the royal lineage of the Shang dynasty. The number nine is for this reason associated with the yang masculine power of the dragon, and celebrated in the Double Ninth Festival and Nine God-Kings Festival. As explained by Stephan Feuchtwang, the fundamental difference between Confucianism and Taoism lies in the fact that the former focuses on the realisation of the starry order of Heaven in human society, while the latter on the contemplation of the Dao which spontaneously arises in nature. Confucius — BCE emerged in the critical Warring States period as a reformer of the religious tradition inherited from the Shang and Zhou dynasties.

Philosophers in the Warring States compiled in the Analects , and formulated the classic metaphysics which became the lash of Confucianism. Going beyond the Master, they theorised the oneness of production and reabsorption into the cosmic source, and the possibility to understand and therefore reattain it through meditation. This line of thought would have influenced all Chinese individual and collective-political mystical theories and practices thereafter. Fu Pei-Jun characterises the Heaven of ancient Confucianism, before the Qin dynasty , as "dominator", "creator", "sustainer", "revealer" and "judge".

Stephan Feuchtwang says that Confucianism consists in the search for "middle ways" between yin and yang in each new configuration of the world, to align reality with Heaven through rites. The order of Heaven is emphasised; it is a moral power and fully realises in patriarchy, that is to say the worship of progenitors, in the Han tradition in the male line, who are considered to have embodied Heaven. This conception is put into practice as the religious worship of progenitors in the system of ancestral shrines , dedicated to the deified progenitors of lineages groups of families sharing the same surname.

Huang Yong has discerned three models of theology in the Confucian tradition: In Confucianism, God has not created man in order to neglect him, but is always with man, and sustains the order of nature and human society, by teaching rulers how to be good to secure the peace of the countries.

While the God of the Christians is outside the world that he creates, the God of the Confucians is immanent in the world to call for the transcendence of the given situation, thus promoting an ongoing transformation. The first theologian to discuss immanent transcendence was Xiong Shili. At the same time, the noumenon is also transcendent, not in the sense that it has independent existence, separated from the "ten thousand things", but in the sense that it is the substance of all things.

As the substance, it is transcendent because it is not transformed by the ten thousand things but is rather their master: According to the further explanations of Xiong's student Mou Zongsan, Heaven is not merely the sky, and just like the God of the Judaic and Hellenistic-Christian tradition, it is not one of the beings in the world.

However, unlike the God of Western religions, the God of Confucianism is not outside the world either, but is within humans—who are the primary concern of Confucianism—and within other beings in the world. This means that Tian is within the human being, but before this last comes to realise his true heart—mind, or know his true nature, Heaven still appears transcendent to him. What is crucial is to transcend the phenomenon to reach Tian. Mou makes an important distinction between Confucianism and Christianity: Tu Weiming, a student of Mou, furtherly develops the theology of "immanent transcendence".

By his own words: A person is in this world and yet does not belong to this world. He regards this secular world as divine only because he realizes the divine value in this secular world. Here the secular world in which the divinity is manifested is not a world separate from the divinity, and the divinity manifested in the secular is not some Ideal externally transcendent of the secular world.

According to Tu, the more man may penetrate his own inner source, the more he may transcend himself. By the metaphorical words of Mencius 7a29 , this process is like "digging a well to reach the source of water". Heaven bids and impels humans to realise their true self. This is a central concern of Tu's theology, at the same time intellectual and affectional—a question of mind and heart at the same time. Huang Yong has named a third approach to Confucian theology interpreting the Neo-Confucianism of the brothers Cheng Hao — and Cheng Yi — As it appears from these analogies, the Li is considered by the Chengs as identical with Heaven.

By the words of the Chengs, Huang clarifies the immanent transcendence of the Li , since it comes ontologically before things but it does not exist outside of things, or outside qi , the energy—matter of which things are made. In Chengs' theology the Li is not some entity but the "activity" of things, sheng. Explaining it through an analogy, according to the Shuowen Jiezi , Li is originally a verb meaning to work on jade. According to Benjamin I. Schwartz , in the Xunzi it is explained that: Heaven's working in the non-human sphere is described in a language which can almost be described as mystical.

Once the normative human culture is realized, man is aligned with the harmonies of the universe. Human physiological structure, thought, emotions and moral character are all modelled after Heaven. In the Confucian discourse, ancestors who accomplished great actions are regarded as the incarnation of Heaven, and they last as a form shaping their descendants.

When evil dominates, the world falls into disaster, society shatters up and individuals are hit by diseases, giving the way for a new heavenly configuration to emerge. By the words of Zhu Xi: Once [Heaven] sees that human beings' immorality comes to its apex, it will crush everything up. What will be left is only a chaos, wherein all humans and things lose their being.

Subsequently, a new world will emerge. Sufferings, however, are also regarded by Confucians as a way of Heaven to refine a person preparing him for a future role. When Heaven is about to confer a great office on any man, it first exercises his mind with suffering, and his sinews and bones with toil. It exposes his body to hunger, and subjects him to extreme poverty. It confounds his undertakings. By all these methods it stimulates his mind, harden his nature, and supplies his incompetencies. Likewise, Zhu Xi says: Helplessness, poverty, adversity, and obstacles can strengthen one's will, and cultivate his humanity ren.

Religious traditions under the label of "Taoism" have their own theologies which, characterised by henotheism , are meant to accommodate local deities in the Taoist celestial hierarchy. Differently from common religion or even Confucianism, Taoism espouses a negative theology declaring the impossibility to define the Dao. The core text of Taoism, the Daodejing , opens with the verses: Feuchtwang explains the Dao as equivalent to the ancient Greek conception of physis , that is "nature" as the generation and regeneration of beings.

Deities who take part in the Dao are arranged in a hierarchy. The supreme powers are three, the Three Pure Ones , and represent the centre of the cosmos and its two modalities of manifestation yin and yang. Interest in traditional Chinese theology has waxed and waned throughout the dynasties of the history of China. From the s onwards a revival has taken place, with public sacrifices held at temples meant to renew the perceived alliance between community leaders and the gods.

Even Chinese Buddhism , a religion which originally came from abroad, adapted to common Chinese cosmology by paralleling its concept of a triune supreme with Shakyamuni , Amithaba and Maitreya , representing respectively enlightenment, salvation and post-apocalyptic paradise. In the wake of Gottfried Wilhelm Leibniz , many scholars understand Confucian theology as a natural theology. A society exists concretely, with regard to space, time, and human beings. Their organizational form and its symbols are sacred in their concreteness, regardless of Quoting from Ellis Sandoz 's works, Hsu says: Civil theology consists of propositionally stated true scientific knowledge of the divine order.

• Sports Stories: Roy B. Clogston (1905-1995);
• Die Burgschaft, D246;
• Missing Persons Locator Guide.

It is the theology discerned and validated through reason by the philosopher, on the one hand, and through common sense and the logique du Coeur evoked by the persuasive beauty of mythic narrative and imitative representations, on the other hand. Hundred Schools of Thought. From Wikipedia, the free encyclopedia. This article is about the Chinese general conception of the supreme godhead of Heaven and scholastic theology.

For popular deities, see Chinese gods and immortals.