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Wang Chongyang (1113-1170) et la fondation du Quanzhen

Wang Chongyang (1113-1170) et la fondation du Quanzhen

ascètes taoistes et alchimie intérieure

Auteur

MARSONE Pierre


Editeur

Institut des Hautes Etudes Chinoises

30,00 €

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Paru le : 06 Mai 2011
Pages : 473
EAN 13 : 9782857570691

Résumé
Présentation de l'éditeur
Après une étude sur la vie du fondateur du Quanzhen, sur ses grands disciples et une analyse critique des oeuvres écrites par Wang ou qui lui sont attribuées, une seconde partie porte plus précisément sur la doctrine de Wang, étudiée à la lumière de ses écrits et de ceux de ses disciples. Avec un exposé du processus et de la symbolique de l'alchimie intérieure. Thèse de doctorat soutenue en 2001.

Abstract :
The Quanzhen movement is the great movement of the religious revival in modern China. According to tradition, its founder, Wang Chongyang (1113-1170), had a vision of two immortals and later he converted seven disciples, Ma Danyang, Tan Changzhen, Liu Changsheng, Qiu Changchun, Wang Yuyang, Hao Taigu and Ma Danyang's wife, Sun Buer who spread the movement throughout North China. Fifty years later, Quanzhen became the main religious movement in the country. Nowadays, the Quanzhen school still plays an important part and cannot be ignored. The first part of the book, a historical part, begins with the study of the primary sources in order to examine the process which transformed Wang's biography into a hagiography. For instance, the apparitions, never asserted clearly by Wang Chongyang, were transmitted as facts by his favorite disciple Ma Danyang who developed the legend of the founder. Next, the historical part investigates the differences between the personalities of the disciples, reappraises their respective roles and points out the internal diversity of the movement before the standardization which followed institutionalization. The end of this part also examines how the concept of seven disciples as founders has been forged through a long process during more than a century. The second part describes the daoist nature of the movement, the main features of its religious life, the immortals and ascetics who played major roles in the thought and predication of the early Quanzhen, and the place of Buddhist or Confucian notions in the Quanzhen daoist teaching. Next, the author attempts to give a new explanation of the alchemical symbols constantly used, the numerous poems of the Quanzhen monks, and the theoretical process of inner alchemy which is one of their most important teachings.

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