Helga Konig Un Official Fan Site Tribute

Helga Konig : This Is An Un Official Fan Site Tribute
Helga Konig Helga König, Helga Bender
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Helga Konig

Movie Title Year Distributor Notes Rev Formats Lass jucken Kumpel 2: Das Bullenkloster 1973 Herzog NonSex Lass jucken Kumpel 3: Maloche, Bier+Bett 1974 Herzog NonSex Liebesjagd durch 7 Betten 1973 WVG Medien NonSex acting wickedly (that is to say against the Tian and its order) brings to disgrace and disaster.[188] In folk religions, gods (shen) and immortals (xian ?) are not specifically distinguished from each other.[189] Gods can incarnate in human form and human beings can reach immortality, which means to attain higher spirituality, since all the spiritual principles (gods) are begotten of the primordial qi before any physical manifestation.[101] In the Doctrine of the Mean, one of the Confucian four books, the zhenren (wise) is the man who has achieved a spiritual status developing his true sincere nature.[190] This status, in turn, enables him to fully develop the true nature of others and of all things.[190] The sage is able to "assist the transforming and nourishing process of Heaven and Earth", forming a trinity (?? Sancái, the "Three Powers") with them.[190] In other words, in the Chinese tradition humans are or can be the medium between Heaven and Earth, and have the role of completing what had been initiated.[note 7]
Taoist schools in particular espouse an explicit spiritual pathway which pushes the earthly beings to the edge of eternity.[103] Since the human body is a microcosm, enlivened by the universal order of yin and yang like the whole cosmos, the means of immortality can be found within oneself.[103] Among those worshipped as immortal heroes (xian, exalted beings) are historical individuals distinguished for their worth or bravery, those who taught crafts to others and formed societies establishing the order of Heaven, ancestors or progenitors (zu ?), and the creators of a spiritual tradition.[99][191] The concept of "human divinity" is not self-contradictory, as there is no unbridgeable gap between the two realms; rather, the divine and the human are mutually contained.[190] In comparison with gods of an environmental nature, who tend to remain stable throughout human experience and history, individual human deities change in time. Some endure for centuries, while others remain localised cults, or vanish after a short time.[187] Immortal beings are conceived as "constellations of qi", which is so vibrant in certain historical individuals that, upon the person's death, this qi nexus does not dissipate but persists, and is reinforced by living people's worship.[192] The energetic power of a god is thought to reverberate on the worshipers influencing their fortune.[192]

Deities and immortals Main altar and statue of Doumu inside the Temple of Doumu in Butterworth, Penang, Malaysia. Statue and ceremonial complex of the Yellow and Red Gods, from whom the Han Chinese are said to be the descendants, in Zhengzhou, Henan. Gods and immortals (collectively ?? shénxian) in the Chinese cultural tradition reflect a hierarchical, multiperspective experience of divinity.[186] In Chinese language there is a terminological distinction between ? shén, ? dì and ? xian. Although the usage of the former two is sometimes blurred, it corresponds to the distinction in Western cultures between "god" and "deity", Latin genius (meaning a generative principle, "spirit") and deus or divus; dì, sometimes translated as "thearch", implies a manifested or incarnate "godly" power.[note 12][194] It is etymologically and figuratively analogous to the concept of di as the base of a fruit, which falls and produces other fruits. This analogy is attested in the Shuowen jiezi explaining "deity" as "what faces the base of a melon fruit".[195] The latter term ? xian unambiguously means a man who has reached immortality, similarly to the Western idea of "hero". Many classical books have lists and hierarchies of gods and immortals, among which the "Completed Record of Deities and Immortals" (???? Shénxian tongjiàn) of the Ming dynasty,[101] and the "Biographies of Deities and Immortals" (??? Shénxian zhuán) by Ge Hong (284-343).[189] There's also the older Liexian zhuan (??? "Collected Biographies of Immortals"). There are the great cosmic gods representing the first principle in its unmanifested state or its creative order—Yudi (?? "Jade Deity")[note 3] and Doumu (?? "Mother of the Meaning" or "Great Chariot"), Pangu (??, the macranthropic metaphor of the cosmos), Xiwangmu (??? "Queen Mother of the West") and Dongwanggong (??? "King Duke of the East") who personificate respectively the yin and the yang,[196] as well as the dimensional Three Patrons and the Five Deities; then there are the sky and weather gods, the scenery gods, the vegetal and animal gods, and gods of human virtues and crafts.[79] These are interpreted in different ways in Taoism and folk sects, the former conferring them long kataphatic names.[79] Below the great deities, there is the unquantifiable number of gods of nature, as every phenomena have or are gods. The Three Patrons (?? Sanhuáng)—Fuxi, Nüwa and Shennong—are the "vertical" manifestation of the primordial God corresponding to the Three Realms (?? Sanjiè), representing the yin and yang and the medium between them, that is the human being.[197] The Five Deities (?? Wudì) or "Five Forms of the Highest Deity" (???? Wufang Shàngdì)—the Yellow, Green or Blue, Black, Red and White Deities[194]—are the five "horizontal" manifestations of the primordial God and according with the Three Realms they have a celestial, a terrestrial and a chthonic form.[note 13] They correspond to the five phases of creation, the five constellations rotating around the celestial pole, the five sacred mountains and the five directions of space (the four cardinal directions and the centre), and the five Dragon Gods (?? Lóngshén) which represent their mounts, that is to say the chthonic forces they preside over.[199][200] Further information: Yellow God incarnation theology The Yellow God (?? Huángshén) or "Yellow God of the Northern Dipper" (???? Huángshén Beidou[note 14]) is of peculiar importance, as he is a form of the universal God (Tian or Shangdi)[201][202] symbolising the axis mundi (Kunlun), or the intersection between the Three Patrons and the Five Deities, that is the center of the cosmos.[203] He is therefore described in the Shizi as the "Yellow Emperor with Four Faces" (???? Huángdì Sìmiàn).[204] His human incarnation, the "Yellow Emperor (or Deity) of the Mysterious Origin" (???? Xuanyuán Huángdì), is said to be the creator of the Huaxia civility, of marriage and morality, language and lineage, and patriarch of all the Chinese together with the Red Deity.[205] Xuanyuan was the fruit of virginal birth, as his mother Fubao conceived him as she was aroused, while walking in the country, by a lightning from the Big Dipper.[206] Mother goddess worship Shrine of Bixia at Mount Tai, Shandong. The worship of mother goddesses for the cultivation of offspring is present all over China, but predominantly in northern provinces. There are nine main goddesses, and all of them tend to be considered as manifestations or attendant forces of a singular goddess identified variously as Bixia (?? "Blue Dawn"), the daughter or female consort of the Green God of Mount Tai, or Houtu (?? the "Queen of the Earth").[207] Bixia herself is identified by Taoists as the more ancient goddess Xiwangmu,[208] Goddesses are commonly entitled mu (? "mother"), laomu (?? "old mother"), shèngmu (?? "holy mother"), niángniáng (?? "lady"), nainai (?? "granny"). Altars of goddess worship are usually arranged with Bixia at the center and two goddesses at her sides, most frequently the Lady of Eyesight and the Lady of Offspring.[209] A different figure but with the same astral connections as Bixia is the Qixing Niangniang (???? "Goddess of the Seven Stars"). There is also the cluster of the Holy Mothers of the Three Skies (???? Sanxiao Shengmu; or "Ladies of the Three Skies", ???? Sanxiao Niangniang), composed of Yunxiao Guniang, Qiongxiao Guniang and Bixiao Guniang.[210] In southeastern provinces the cult of Chen Jinggu (???) is identified by some scholars as an emanation of the northern cult of Bixia.[211] There are other local goddesses with motherly features, including the northern Canmu (?? "Silkworm Mother") and Mazu (?? "Ancestral Mother"), popular in provinces along the eastern coast and in Taiwan. The title of "Queen of Heaven" (?? Tianhòu) is most frequently attributed to Mazu and Doumu (the cosmic goddess). Worship and modalities of religious practice Procession with a traveling image of a god (xíngshén ??) in central Taiwan. Vows to a deity at a Chinese temple in Vietnam. A Taoist rite for ancestor worship at the Xiao ancestral temple of Chaoyang, Shantou, Guangdong. Adam Yuet Chau identifies five styles or modalities of "doing" Chinese religion:[212] Discursive-scriptural: involving the composition, preaching, and recitation of texts (classics, Taoist scriptures and morality books); Personal cultivation mode, involving a long-term cultivation and transformation of oneself with the goal of becoming a xian ? (immortal), zhenren ?? ("true person"), or shengren (wise), through the practice of different "technologies of the self" (qigong ??, Taoist inner and outer alchemy, charitable acts for merit, memorisation and recitation of texts); Liturgical: involving elaborate ritual procedures conducted by specialists of rites (Taoist rites, Confucian rites, Nuo rites, fengshui ??); Immediate practical: aiming at quick efficacious (ling ?) results through simple ritual and magical techniques (divination, talismans, divine medicine, consulting media and shamans); Relational: emphasising the devotional relationship between men and deities and among men themselves (organising elaborate sacrifices, making vows, organising temple festivals, pilgrimages, processions, and religious communities) in "social comings and goings" (laiwang ??) and "interconnectedness" (guanxi ??). Generally speaking, the Chinese believe that spiritual and material well-being ensues from the harmony of humanity and gods in their participation in the same cosmic power, and also believe that by taking the right path and practice anybody is able to reach the absolute reality.[213] Religious practice is therefore regarded as the bridge to link the human world to the spiritual source,[213] maintaining the harmony of the micro and macrocosmos, protecting the individual and the world from disruption.[117] In this sense, the Chinese view of human life is not deterministic, but one is a master of his own life and can choose to collaborate with the deities for a harmonious world.[117] Chinese culture being a holistic system, in which every aspect is a part of a whole, Chinese folk religious practice is often intermingled with political, educational and economic concerns.[214] A gathering or event may be encompassed with all of these aspects; in general, the commitment (belief) and the process or rite (practice) together form the internal and external dimensions of Chinese religious life.[214] In village communities, religious services are often organised and led by local people themselves.[47] Leaders are usually selected among male heads of families or lineages, or village heads.[47] A simple form of individual practice is to show respect for the gods (jing shen ??) through jingxiang (incense offering), and the exchange of vows (huan yuan ??).[117] Sacrifice can consist of incense, oil, and candles, as well as money.[215] Religious devotion may also express in the form of performance troupes (huahui), involving many types of professionals such as stilt walkers, lion dancers, musicians, martial arts masters, yangge dancers, and story-tellers.[215] Deities can also be respected through moral deeds in their name (shanshi ??), and self-cultivation (xiuxing ??).[216] Some forms of folk religion develop clear prescriptions for believers, such as detailed lists of meritorious and sinful deeds in the form of "morality books" (shanshu ??) and ledgers of merit and demerit.[217] Involvement in the affairs of communal or intra-village temples are perceived by believers as ways for accumulating merit (gongde ??).[217] Virtue is believed to accumulate in one's heart, which is seen as energetic centre of the human body (zai jun xin zuo tian fu ??????).[218] Practices of communication with the gods comprehend different forms of Chinese shamanism, such as wu shamanism and tongji mediumship, or fuji practice

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