After The Philippines closed U.S. bases in Subic Bay and Clart in 1991, Beijing began asserting its claim to the Scarborough Shoal, a territory in the South China Sea that is claimed by both Manila and Beijing, Bower pointed out.
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Thanks to trailblazers like him, DJs like Vortex, Zul, Aresha Krishnan-Harling [aka ARESHA], James Tan [aka Clart] and Chee Wee Ong [aka Diphasic] would go on to be courted by international labels and invited as featured attractions for events in the UK. As the early 19803s rolled around, +65 grew into one of the biggest drum and bass parties in Southeast Asia under the new generalship of long-time stalwart Anaiz Majid (AKA Nez) and Ming Yuen (AKA Ming), drawing crowds from neighboring Malaysia, Thailand, and the Philippines.
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Yang Erzeng. Philip Clart, translator. The Story of Han Xiangzi. University of Washington Press, 2007.
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The Way of the Gods according to the Confucian Tradition (Chinese: 儒宗神教 Rúzōng Shénjiào), also called the Luandao (鸾道 "Phoenix Way" or 鸾门 Luánmén, "Phoenix Gate")Clart 2003, pp. 27-30 or Luanism (鸾教 Luánjiào)Clart, Jones. 2003. p. 72 or—from the name of its cell congregations—the phoenix halls or phoenix churches (鸾堂 luántáng), is a Confucian congregational religious movement of the Chinese traditional beliefs.Clart 2003, p.
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Clart 2003, p. 6 Magong intellectuals sent a prominent tongji to Quanzhou, in Fujian, to learn the practice of fuji from the local Society for Public Goodness (公善社 Gōngshànshè).Clart 2003, p. 6 When the tongji returned in the same year he established the Society for Universal Exhortation (普劝社 Pǔquànshè) to recreate moral conduct, proclaiming the Sacred Edict.Clart 2003, p. 6 The activities of the society dwindled over the years, especially during the Sino-French War.Clart 2003, p.
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72 The aim of the phoenix halls is to honour the gods through Confucian orthopraxy (rú 儒 style),Clart, Jones. 2003. p. 72. Quote: «[...] ru, perhaps best rendered in English as "literati", connects one with the literary style of religious activity in which these groups specialize.»Clart 2003, p. 24; quote from the statute of the Shenxian Tang (one of the leading phoenix halls): «That this is called a "phoenix hall" means that it adheres to the Confucian tradition and the teachings of the gods.
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The Story of Han Xiangzi (韓湘子全傳) is a 17th-century Chinese vernacular novel by (楊爾曾). The protagonist is Han Xiangzi, one of the Eight Immortals. The novel was written with a clear Daoist message. The novel has been translated in full to English by Philip Clart.
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The Church of Xuanyuan subsumes all the ways of worship to local deities under one national god, Xuanyuan Huangdi (軒轅黄帝 "Xuanyuan the Yellow Deity"). According to the Shiji, Xuanyuan was the name of Huangdi,Clart, Jones. 2003. p. 60 and he is traditionally considered the thearch (progenitor god) of the Han Chinese race.Clart, Jones. 2003. p.
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Clart, 2003. pp. 3-5 "Confucian businessmen" () is a recently revived term to identify people among the entrepreneurial or economic elite who recognize their social responsibilities and therefore apply Confucian cultural practices to their business.Billioud, 2010. p. 204 Contemporary New Confucian scholars Jiang Qing and Kang Xiaoguang are among the most influential supporters behind the campaign to establish a national "Confucian Church".
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The relationship between the government of mainland China and Yiguandao began to change by the mid-1980s. In those years, Yiguandao was spreading secretly back to mainland China from Taiwan; entrepreneurs belonging to Yiguandao were building temples, networks and factories. According to scholar Philip Clart, missionaries from Taiwan have been particularly active in proselytisation in Fujian, where there is strong presence of Taiwanese-owned companies and joint ventures.Australian Government Refugee Review Trubunal: CHN32439 – China – Yiguandao 2007 report.
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The Holy Church of the Confucian Way (儒门圣教 Rúmén Shèngjiào, also "Confucian Gate Shengism", 门 mén meaning figuratively a "way" as a "gate[way]") is a folk religious tradition widespread in modern-day Liaoning, with apparent links (at least by name) with the Ruzong Luandao ("Confucian Traditional Phoenix Way")Philip Clart, Charles B. Jones. Religion in Modern Taiwan: Tradition and Innovation in a Changing Society. University of Hawaii Press, 2003. . p. 72 and the Shengdao ("Holy Way") clusters of sects.
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Throughout its cycle it enters various dantian (elixir fields) which act as furnaces, where the types of energy in the body (jing, qi and shen) are progressively refined.Yang Erzeng, Philip Clart. The Story of Han Xiangzi: the alchemical adventures of a Taoist immortal These dantian play a very similar role to that of chakras. The number of dantian varies depending on the system; the navel dantian is the most well-known, but there is usually a dantian located at the heart and between the eyebrows.
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Clart 2003, p. 13 Effective unification came after the retrocession of Taiwan in 1945; the "Republic of China Assembly of the Way of the Gods according to the Confucian Tradition" (中华民国儒宗神教会 Zhōnghuá Mínguó Rúzōng Shénjiào Huì) was created in 1978 incorporating over five hundred phoenix halls.Clart 2003, p. 21 A new ritual book, the Sacred Code of the Phoenix Halls (鸾堂圣典 Luántáng shèngdiǎn) was published in 1979.Clart 2003, p. 21 While early phoenix halls showed ritual patterns inherited from Taoist cults and Longhua vegetarian halls, since the formation of the Assembly of the Phoenix Halls in 1978 "new-style" urban phoenix halls, such as the Shenxian Tang and the Wumiao Mingzheng Tang, strengthened a Confucian style omitting Taoist and Longhua-derived rituals.Clart 2003, p. 22 The tradition of the Wumiao Mingzheng Tang was influenced by Xuanyuanism and Yiguandao.Clart 2003, p. 27 The book The Mysterious Meaning of the Way of Heaven (天道奥义 Tiāndào àoyì), published in the 1980s by the Wumiao Mingzheng Tang, incorporates Wusheng Laomu, the central concept of Yiguandao and broader Chinese Maternism.
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Clart 2003, p. 6 It held regular public lecturing sessions given by carefully chosen lecturers (jiangsheng) who expounded the Sacred Edict and other morality books.Clart 2003, p. 6 The texts composed between 1891 and 1903 were collected and published as a single volume entitled the Consciousness of the Mysterious Heart (觉悟玄心 Juéwù xuánxīn).Clart 2003, p. 7 At the same time, similar activities were promoted by literati in the Yilan County of northern Taiwan; the Yilan cults were extremely active and spawned new groups throughout northern and central Taiwan.Clart 2003, p. 7 Phoenix halls are a variant of two types of religious organisations, patronised by local intellectual elites, that flourished in mainland China since the 19th century, in a period of profound social, political and cultural change: Taoist god-writing (fuji) cults usually focused upon a particular immortal, and salvationist charitable societies.Clart 2003, p. 10 In Taoist societies, the relationship between members and their deity follows the model of disciples and master, with the goal of immortality through self-cultivation.Clart 2003, p. 10 Phoenix halls inherit this internal structure combined with the conservative social reformism of the charitable societies.Clart 2003, p. 11 They are concerned with a salvation of society through the reaffirmation of traditional standards of morality.Clart 2003, p.
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Plum Flower sect, related to Baguadao, in Xingtai, Hebei. Many of these religions are traced to the White Lotus tradition ("Chinese Maternism", as mentioned by Philip Clart, passim.) that was already active in the Song dynasty; others claim a Taoist legacy and are based on the recovery of ancient scriptures attributed to important immortals such as Lü Dongbin and Zhang Sanfeng, and have contributed to the popularisation of neidan; other ones are distinctively Confucian and advocate the realisation of a "great commonwealth" (datong ) on a world scale, as dreamt of in the Book of Rites. Some scholars even find influences from Manichaeism, Mohism and shamanic traditions.Lu, Yunfeng.
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Zhang Lu's painting of Han Xiangzi, early 16th century According to 17th Century novel Han Xianzi Quanzhuan (The Story of Han Xiangzi: The Alchemical Adventures of a Daoist Immortal),The Story of Han Xiangzi: The Alchemical Adventures of a Daoist Immortal Translated by Philip Clart Han Xiangzi was a son of Han Hui, the elder brother of Han Yu (a famous statesman and poet from Tang Dynasty). After the death of Han Hui and his wife, Xiangzi was raised in Han Yu’s household, as if he was Han Yu’s son. Han Yu had great expectations of his nephew unfortunately the later had no intention of entering government service. Instead he liked to cultivate himself according to Taoism doctrine.
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"cut and turn") method of indicating a character's pronunciation by using two other characters, the first having the same consonant as the given character and the second having the same vowel and rime (Guang 2012: 234). Huilin expanded Xuanying's 25-chapter lexicon and incorporated material from other authors, compiling it into his 100-chapter Huilin yinyi dictionary (Clart and Scott 2015: 125). The Yiqiejing yinyi was transmitted in several different versions, and two are included in the standard Buddhist Canon Taishō Tripiṭaka (T 54, no. 2128A and B). Although the Yiqiejing yinyi was primarily compiled for the purpose of reading and studying Buddhist scriptures, it is also valuable for Chinese linguistic and other historical academic studies (Guang 2012: 234).
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Because of the polysemous and sacred character of such Buddhist doctrinal concepts as bodhi and prajñā, many Chinese translators preferred to transliterate rather than translate such crucial terms, so as not to limit their semantic range to a single Chinese meaning. Furthermore, the spiritual efficacy thought to be inherent in the pronunciations of Buddhist mantra spells and dhāraṇī codes compelled translators to preserve as closely as possible the original foreign- language pronunciation (Buswell and Lopez 2013: 1030). The wide variety of methods, source texts, and exegetical strategies used by different Chinese translators of Buddhist texts in the Southern and Northern dynasties period (420-589) gave rise to a large number of neologisms and repurposed Chinese terms (Clart and Scott 2015: 125). For instance, the Standard Chinese translation of nirvana is nièpán < Middle Chinese (Baxter and Sagart 2014) ngetban 涅槃, but earlier transcriptions include nièpánnà < ngetbannop 涅槃那, and níwán < nejhwan 泥丸 ("muddy pellet", a term from Daoist internal alchemy).
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In the history of Chinese lexicography, Hulin's Yiqiejing yinyi was an early Buddhist yinyi "pronunciation and meaning" dictionary. This genre originated when Buddhism became a popular Chinese religion in the period between the Eastern Han dynasty (25-220 CE) and Tang dynasty (618-907). For example, the Northern Qi (550-577) Buddhist monk Daohui 道慧 compiled the Yiqiejing yin 一切經音 "Pronunciation in the Complete Buddhist Canon", which did not gloss meanings. Early translators, including both Central Asian Buddhist missionaries and Chinese monks, often had difficulties accurately rendering Buddhist terminology from Sanskrit, Pali, and Middle Indo-Aryan languages into written Chinese (Chien and Creamer 1986: 35). The wide variety of methods, source texts, and exegetical strategies used by different translators of Buddhist texts in the Southern and Northern dynasties period (420-589) gave rise to a large number of neologisms and repurposed Chinese terms (Clart and Scott 2015: 125). For instance, Sanskrit nirvana is usually transcribed with the Chinese characters nièpán < Middle Chinese ngetban 涅槃 (Baxter and Sagart 2014), but also had alternate phonetic transcriptions such as nièpánnà < ngetbannop 涅槃那, and a similarly pronounced term from Daoist internal alchemy níwán < nejhwan 泥丸 ("muddy pellet; one of the Nine Palaces in the head").
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