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Movie Title Year Distributor Notes Rev Formats A Day Without A Tranny 2 2008 Macho Man Productions DO Ass Balloons 2006 realitykings.com Facial Bottom Dream Sandwich 2006 realitykings.com Top Bottom Every Man's Trantasy 2009 Vivid Bottom DRO False Advertising 1 2007 Third World Media Top Bottom DRO Gang Banged by Transsexuals 1 2005 Robert Hill Releasing DRO Hot Black Trannies 3 2006 Channel 69 DRO She Fucked My Ass Bareback 1 2005 Robert Hill Releasing Top DRO Shemale Samba Mania 22 2005 Third World Media Facial Bottom DRO Surprise Package 2009 Vivid DO T-Girls Gone Wild 1 2005 Robert Hill Releasing DRO Teenage Transsexual Nurses 7 2006 Robert Hill Releasing Top DRO Tele Sexo 2003 Sexxxy Brasil Third Sex Encounters 3: Cocky Bitches 2005 DVSX DRO Tranny In Training 2011 Vivid 1 DRO Tranny Tails 2 2007 VCA DO Transsexual Barebackin' It 7 2005 Robert Hill Releasing Creampie Top Bottom DRO Transsexual Extreme 3 2005 Bizarre Video MastOnly 1 DO Transsexual Extreme 5 2009 Bizarre Video Transsexual Glamor Girls 9 2005 The Agency Top Bottom DO Transsexual Penetrator 4 2005 Robert Hill Releasing Facial Bottom and act wisely and morally.[69] Tian is therefore both transcendent and immanent.[69]
Tian is defined in many ways, with many names, the most widely known being Tàidì ?? (the "Great Deity") and Shàngdì ?? (the "Primordial Deity").[note 2] The concept of Shangdi is especially rooted in the tradition of the Shang dynasty, which gave prominence to the worship of ancestral gods and cultural heroes. The "Primordial Deity" or "Primordial Emperor" was considered to be embodied in the human realm as the lineage of imperial power.[73] Di (?) is a term meaning "deity" or "emperor" (Latin: imperator, verb im-perare; "making from within"), used either as a name of the primordial god or as a title of natural gods,[74] describing a principle that exerts a fatherly dominance over what it produces.[75] With the Zhou dynasty, that preferred a religion focused on gods of nature, Tian became a more abstract and impersonal idea of God.[73] A popular representation is the Jade Deity (?? Yùdì) or Jade Emperor (?? Yùhuáng)[note 3] originally formulated by Taoists.[79] According to classical theology he manifests in five primary forms (???? Wufang Shàngdì, "Five Forms of the Highest Deity"). The qi ? is the breath or substance of which all things are made, including inanimate matter, the living beings, thought and gods.[80][81] It is the continuum energy—matter.[82] Stephen F. Teiser (1996) translates it as "stuff" of "psychophysical stuff".[81] Neo-Confucian thinkers such as Zhu Xi developed the idea of li ?, the "reason", "order" of Heaven, that is to say the pattern through which the qi develops, that is the polarity of yin and yang.[83][84] In Taoism the Tao ? ("Way") denotes in one concept both the impersonal absolute Tian and its order of manifestation (li).



Yin and yang—gui and shen Yinyáng ?? motifs Natürlich gewachsenes yin-yang-.jpg Yinyang, heaven + squared earth (+ circumpolar seven stars + mountain) --- colour.svg Yin and yang naturally formed in a log in Germany, and in a cosmological diagram as ? Dì (a mountain growing to Heaven and a square as its order) and Tian as the Big Dipper.[note 4] ????? Quánjùnxi línggong, the "Numinous Palace by the Brook in the Land of Springs", in Quanzhou, Fujian.[note 5] Main articles: Yin and yang and Shen (Chinese religion) Yin ? and yang ?, whose root meanings respectively are "shady" and "sunny", or "dark" and "light", are modes of manifestation of the qi, not material things in themselves. Yin is the qi in its dense, dark, sinking, wet, condensing mode; yang denotes the light, and the bright, rising, dry, expanding modality. Described as Taiji (the "Great Pole"), they represent the polarity and complementarity that enlivens the cosmos.[84] They can also be conceived as "disorder" and "order", "activity" or "passivity", with act (yang) usually preferred over receptiveness (yin).[9] The concept ? "shén" (cognate of ? shen, "extending, expanding"[86]) is translated as "gods" or "spirits". There are shén of nature; gods who were once people, such as the warrior Guan Gong; household gods, such as the Stove God; as well as ancestral gods (zu or zuxian).[87] In the domain of humanity the shen is the "psyche", or the power or agency within humans.[88] They are intimately involved in the life of this world.[88] As spirits of stars, mountains and streams, shen exert a direct influence on things, making phenomena appear and things grow or extend themselves.[88] An early Chinese dictionary, the Shuowen jiezi by Xu Shen, explains that they "are the spirits of Heaven" and they "draw out the ten thousand things".[88] As forces of growth the gods are regarded as yang, opposed to a yin class of entities called ? "gui" (cognate of ? gui, "return, contraction"),[86] chaotic beings.[89] A disciple of Zhu Xi noted that "between Heaven and Earth there is no thing that does not consist of yin and yang, and there is no place where yin and yang are not found. Therefore there is no place where gods and spirits do not exist".[89] The dragon is a symbol of yang, the principle of generation.[73] In Taoist and Confucian thought, the supreme God and its order and the multiplicity of shen are identified as one and the same.[90] In the Yizhuan, a commentary to the Yijing, it is written that "one yin and one yang are called the Tao ... the unfathomable change of yin and yang is called shen".[90] In other texts, with a tradition going back to the Han period, the gods and spirits are explained to be names of yin and yang, forces of contraction and forces of growth.[90] While in popular thought they have conscience and personality,[91] Neo-Confucian scholars tended to rationalise them.[92] Zhu Xi wrote that they act according to the li.[86] Zhang Zai wrote that they are "the inherent potential (liang neng) of the two ways of qi".[93] Cheng Yi said that they are "traces of the creative process".[86] Chen Chun wrote that shen and gui are expansions and contractions, going and coming, of yin and yang—qi.[86] Hun and po, and zu and xian Temple of the Filial Blessing (??? Xiàoyòugong) in Ouhai, Wenzhou, Zhejiang. It is a place for the worship of ancestors. Like all things in matter, also humans have a soul that is a dialectic of hun and po (??), respectively the yang spirit or mind, and the yin animal soul that is the body.[94] Hun (mind) is the shen (that gives a form to the qi) of humans, and it develops through the po, stretching and moving intelligently in order to grasp things.[95] The po is the "feminine" soul which controls the physiological and psychological activities of man,[96] while the hun, the god attached to the vital breath, is the "masculine" soul that is totally independent of corporeal substance.[96] The hun is virile, independent and perpetual, and as such it never allows itself to be limited in matter.[96][note 6] Otherwise said, the po is the "earthly" (di) soul that goes downward, while the hun is the "heavenly" (tian) soul that moves upward.[88] To extend life to its full potential the human shen must be cultivated, resulting in ever clearer, more luminous states of being.[8] It can transform in the pure intelligent breath of deities.[96] In man there's no distinction between rationality and intuition, thinking and feeling: the human being is xin (?), mind-heart.[82] With death, while the po returns to the earth and disappears, the hun is thought to be pure awareness or qi, and is the shen to whom ancestral sacrifices are dedicated.[97] The shen of men who are properly cultivated and honoured after their death are upheld ancestors and progenitors (zuxian ?? or simply zu ?).[87] When ancestries aren't properly cultivated the world falls into disruption, and they become gui.[87] Ancestral worship is intertwined with totemism, as the earliest ancestors of an ethnic lineage are often represented as animals or associated to them.[38][98] Ancestors are means of connection with the Tian, the primordial god which does not have form.[38] As ancestors have form, they shape the destiny of humans.[38] Ancestors who have had a significant impact in shaping the destiny of large groups of people, creators of genetic lineages or spiritual traditions, and historical leaders who have invented crafts and institutions for the wealth of the Chinese nation (culture heroes), are exalted among the highest divine manifestations or immortal beings (xian ?).[99] In fact, in the Chinese tradition there is no distinction between gods (shen) and immortal beings (xian), transcendental principles and their bodily manifestations.[100] Gods can incarnate with a human form and human beings can reach higher spiritual states by the right way of action, that is to say by emulating the order of Heaven.[101] Humans are considered one of the three aspects of a trinity (?? Sancái, "Three Powers"),[102] the three foundations of all being; specifically, men are the medium between Heaven that engenders order and forms and Earth which receives and nourishes them.[102] Men are endowed with the role of completing creation.[102][note 7] Bao ying and ming yun Altar to the Stone Generals, protective deities, at the Kantai Tianhou Temple in Anping, Tainan, Taiwan. Main articles: Bao ying and Ming yun The Chinese traditional concept of bao ying ("reciprocity", "retribution" or "judgement"), is inscribed in the cosmological view of an ordered world, in which all manifestations of being have an allotted span (shu) and destiny,[104] and are rewarded according to the moral-cosmic quality of their actions.[105] It determines fate, as written in Zhou texts: "on the doer of good, heaven sends down all blessings, and on the doer of evil, he sends down all calamities" (??•??).[106] The cosmic significance of bao ying is better understood by exploring other two traditional concepts of fate and meaning:[5] Ming yun (??), the personal destiny or given condition of a being in his world, in which ming is "life" or "right", the given status of life, and yun defines both "circumstance" and "individual choice"; ming is given and influenced by the transcendent force Tian (?), that is the same as the "divine right" (tianming) of ancient rulers as identified by Mencius.[5] Personal destiny (ming yun) is thus perceived as both fixed (as life itself) and flexible, open-ended (since the individual can choose how to behave in bao ying).[5] Yuan fen (??), "fateful coincidence",[6] describing good and bad chances and potential relationships.[6] Scholars K. S. Yang and D. Ho have analysed the psychological advantages of this belief: assigning causality of both negative and positive events to yuan fen reduces the conflictual potential of guilt and pride, and preserves social harmony.[107] Ming yun and yuan fen are linked, because what appears on the surface to be chance (either positive or negative), is part of the deeper rhythm that shapes personal life based on how destiny is directed.[105] Recognising this connection has the result of making a person responsible for his or her actions:[106] doing good for others spiritually improves oneself and contributes to the harmony between men and environmental gods and thus to the wealth of a human community.[108] These three themes of the Chinese tradition—moral reciprocity, personal destiny, fateful coincidence—are completed by a fourth notion:[109] Wu (?), "awareness" of bao ying. The awareness of one's own given condition inscribed in the ordered world produces responsibility towards oneself and others; awareness of yuan fen stirs to respond to events rather than resigning.[109] Awareness may arrive as a gift, often unbidden, and then it evolves into a practice that the person intentionally follows.[109] As part of the trinity of being (the Three Powers), humans are not totally submissive to spiritual force.[103] While under the sway of spiritual forces, humans can actively engage with them, striving to change their own fate to prove the worth of their earthly life.[103] In the Chinese traditional view of human destiny, the dichotomy between "fatalism" and "optimism" is overcome; human beings can shape their personal destiny to grasp their real worth in the transformation of the universe, seeing their place in the alliance with the gods and with Heaven to surpass the constraints of the physical body and mind.[103] Ling and xianling—holy and numen Temple of Brahma, or Simianshen (??? "Four-Faced God") in Chinese, in Changhua, Taiwan. The Thai-style worship of Simianshen has its origins among Thai Chinese, and has spread over the last few decades among Mainland Chinese and Overseas Chinese populations. A shrine dedicated to Zhenwu in Wuqi, Taichung, Taiwan. Main articles: Ling (Chinese religion) and Xian ling In Chinese religion the concept of ling (?) is the equivalent of holy and numen.[110] Shen in the meaning of "spiritual" is a synonym.[89] The Yijing states that "spiritual means not measured by yin and yang".[89] Ling is the state of the "medium" of the bivalency (yin-yang), and thus it is identical with the inchoate order of creation.[9] Things inspiring awe or wonder because they can't be fathomed as either yin or yang, because they cross or disrupt the polarity and therefore can't be conceptualised, are regarded as numinous.[89] Entities possessing unusual spiritual characteristics, such as albino members of a species, beings that are part-animal part-human, or people who die in unusual ways such as suicide or on battlefields, are considered numinous.[89] The notion of xian ling (??), variously translated as "divine efficacy, virtue" or simply the "numen", is important for the relationship between men and gods.[111] It describes the manifestation, activity, of the power of a god (?? ling qi, "divine energy" or "effervescence"), the evidence of the holy.[112] The term xian ling may be interpreted as the god revealing his presence in a particular area and temple,[113] through events that are perceived as extraordinary, miraculous.[114] Divine power usually manifests in the presence of a wide public.[113] The "value" of human deities (xian) is judged according to his or her efficacy.[115] The perceived effectiveness of a deity to protect or bless also determines how much he or she should be worshipped, how big a temple should be built in his or her honour, and what position in the broader pantheon he or she would attain.[115] Zavidovskaya (2012) has studied how the incentive of temple restorations since the 1980s in northern China was triggered by numerous alleged instances of gods becoming "active" and "returning", reclaiming their temples and place in society.[113] She mentions the example of a Chenghuang Temple in Yulin, Shaanxi, that was turned into a granary during the Cultural Revolution; it was restored to its original function in the 1980s after seeds stored within were always found to have rotted. This phenomenon, which locals attributed to the god Chenghuang, was taken a sign to empty his residence of grain and allow him back in.[113] The ling qi, divine energy, is believed to accumulate in certain places, temples, making them holy.[113] Temples with a longer history are considered holier than newly built ones, which still need to be filled by divine energy.[113] Another example Zavidovskaya cites is the cult of the god Zhenwu in Congluo Yu, Shanxi;[116] the god's temples were in ruins and the cult inactive until the mid 1990s, when a man with terminal cancer, in his last hope prayed (bai ?) to Zhenwu. The man began to miraculously recover each passing day, and after a year he was completely healed.[116] As thanksgiving, he organised an opera performance in the god's honour.[116] A temporary altar with a statue of Zhenwu and a stage for the performance were set up in an open space at the foot of a mountain.[116] During the course of the opera, large white snakes appeared, passive and unafraid of the people, seemingly watching the opera; the snakes were considered by locals to be incarnations of Zhenwu, come to watch the opera held in his honour.[116] Within temples, it is common to see banners bearing the phrase "if the heart is sincere, the god will reveal his power" (???? xin cheng shen ling).[117] The relationship between men and gods is an exchange of favour.[117] This implies the belief that gods respond to the entreaties of the believer if his or her religious fervour is sincere (cheng xin ??).[117] If a person believes in the god's power with all his heart and expresses piety, the gods are confident in his faith and reveal their efficacious power.[117] At the same time, for faith to strengthen in the devotee's heart, the deity has to prove his or her efficacy.[117] In exchange for divine favours, a faithful honours the deity with vows (huan yuan ?? or xu yuan ??), through individual worship, reverence and respect (jing shen ??).[117] The most common display of divine power is the cure of diseases after a believer piously requests aid.[113] Another manifestation is granting a request of children.[113] The deity may also manifest through mediumship, entering the body of a shaman-medium and speaking through them.[113] There have been cases of people curing illnesses "on behalf of a god" (ti shen zhi bing ????).[116] Gods may also speak to people when they are asleep (tuomeng ??).[113] Sociological typology Wu Hsin-Chao (2014) distinguishes four kinds of Chinese traditional religious organisation:[118] ? ancestry worship; ? deity worship; ? secret societies; and ? folk religious sects. Types of indigenous—ethnic religion Worship of local and national deities ???? Putóu dàmiào, the "First Great Temple by the Riverside", in Zhangzhou, Fujian. Chinese religion in its communal expression involves the worship of gods that are the generative power and tutelary spirit (genius loci) of a locality or a certain aspect of nature (for example water gods, river gods, fire gods, mountain gods), or of gods that are common ancestors of a village, a larger identity, or the Chinese nation (Shennong, Huangdi, Pangu). The social structure of this religion is the shénshè ?? (literally "society of a god"), synonymous with shehui ??, in which shè ? originally meant the altar of a community's earth god,[119] while ? huì means "association", "assembly", "church" or "gathering". This type of religious trusts can be dedicated to a god which is bound to a single village or temple or to a god which has a wider following, in multiple villages, provinces or even a national importance. Mao Zedong distinguished "god associations", "village communities" and "temple associations" in his analysis of religious trusts.[120] In his words: "every kind and type of god [shen] can have an association [hui]", for example the Zhaogong Association, the Guanyin Association, the Guangong Association, the Dashen Association, the Bogong Association, the Wenchang Association, and the like.[120] Within the category of hui Mao also distinguished the sacrifice associations (jiàohuì ??) which make sacrifices in honour of gods.[120] These societies organise gatherings and festivals (miaohui ??) participated by members of the whole village or larger community on the occasions of what are believed to be the birthdays of the gods or other events,[54] or to seek protection from droughts, epidemics, and other disasters.[54] Such festivals invoke the power of the gods for practical goals to "summon blessings and drive away harm".[54] Special devotional currents within this framework can be identified by specific names such as Mazuism (??? Mazujiào),[121] Wang Ye worship, or the cult of the Silkworm Mother.[122] This type of religion is prevalent in north China, where lineage religion is absent, private, or historically present only within families of southern origin, and patrilineal ties are based on seniority,[123][124] and villages are composed of people with different surnames. In this context, the deity societies or temple societies function as poles of the civil organism.[125] Often deity societies incorporate entire villages; this is the reason why in north China can be found many villages which are named after deities and their temples, for example Léishénmiào village (??? "[Village of the] Temple of the Thunder God") or Mashénmiàocun (???? "Village of the Temple of the Horse God"). Lineage religion Guanji temple (left) and Huang ancestral shrine (right) in Wenzhou, Zhejiang. People gather for a worship ceremony at an ancestral shrine in Hong'an, Hubei. Main article: Chinese ancestral religion Another dimension of the Chinese folk religion is based on family or genealogical worship of deities and ancestors in family altars or private temples (simiao ?? or jiamiao ??), or ancestral shrines (citang ?? or zongci ??, or also zumiao ??).[126] Kinship associations or churches (zongzú xiéhuì ????), congregating people with the same surname and belonging to the same kin, are the social expression of this religion: these lineage societies build temples where the deified ancestors of a certain group (for example the Chens or the Lins) are enshrined and worshiped.[127] These temples serve as centres of aggregation for people belonging to the same lineage, and the lineage body may provide a context of identification and mutual assistance for individual persons.[127] The construction of large and elaborate ancestral temples traditionally represents a kin's wealth, influence and achievement.[128] Scholar K. S. Yang has explored the ethno-political dynamism of this form of religion, through which people who become distinguished for their value and virtue are considered immortal and receive posthumous divine titles, and are believed to protect their descendants, inspiring a mythological lore for the collective memory of a family or kin.[129] If their temples and their deities enshrined acquire popularity they are considered worthy of the virtue of ling, "efficacy".[129] Worship of ancestors (jingzu ??) is observed nationally with large-scale rituals on Qingming Festival and other holidays. This type of religion prevails in south China, where lineage bonds are stronger and the patrilineal hierarchy is not based upon seniority, and access to corporate resources held by a lineage is based upon the equality of all the lines of descent.[124] Philosophical and ritual modalities Wuism and shamanic traditions Main articles: Chinese shamanism and Nuo folk religion Temple of the White Sulde of Genghis Khan in the town of Uxin in Inner Mongolia, in the Mu Us Desert. The worship of Genghis is shared by Chinese and Mongolian folk religion.[note 8] "The extent to which shamanism pervaded ancient Chinese society", says scholar Paul R. Goldin (2005), "is a matter of scholarly dispute, but there can be no doubt that many communities relied upon the unique talents of shamans for their quotidian spiritual needs".[130] The Chinese usage distinguishes the Chinese wu tradition or "Wuism" as it was called by Jan Jakob Maria de Groot[131] (?? wujiào; properly shamanic, with control over the gods) from the tongji tradition (??; mediumship, without control of the godly movement), and from non-Han Chinese Altaic shamanisms (??? sàmanjiào) that are practised in northern provinces. According to Andreea Chirita (2014), Confucianism itself, with its emphasis on hierarchy and ancestral rituals, derived from the shamanic discourse of the Shang dynasty. What Confucianism did was to marginalise the "dysfunctional" features of old shamanism. However, shamanic traditions continued uninterrupted within the folk religion and found precise and functional forms within Taoism.[132] In the Shang and Zhou dynasty, shamans had a role in the political hierarchy, and were represented institutionally by the Ministry of Rites (???). The emperor was considered the supreme shaman, intermediating


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