Chinese theology in the context of "Bagua"

The Wǔfāng Shàngdì (Chinese: 五方上帝 "Five Regions' Highest Deities" or "Highest Deities of the Five Regions"), or simply Wǔdì (五帝; "Five Deities") or Wǔshén (五神; "Five Gods") are, in Chinese canonical texts and common Chinese religion, the fivefold manifestation of the supreme God of Heaven (天; Tiān, or equivalently 上帝; Shàngdì). This theology dates back at least to the Shang dynasty. Described as the "five changeable faces of Heaven", they represent Heaven's cosmic activity which shapes worlds as 壇; tán, "altars", imitating its order which is visible in the starry vault, the north celestial pole and its spinning constellations. The Five Deities themselves represent these constellations. In accordance with the Three Powers (三才; Sāncái) they have a celestial, a terrestrial and a chthonic form. The Han Chinese identify themselves as the descendants of the Red and Yellow Deities.

They are associated with the five colors, the five phases of the continuous creation (五行; Wuxing), the five classical planets of the Solar System and the five constellations rotating around the celestial pole, the five sacred mountains and five directions of space (their terrestrial form), and the five Dragon Gods (龙神; Lóngshén) who represent their mounts, that is to say the material forces they preside over (their chthonic form). They have also been defined simply as five special forms of the worship of the God of Heaven, different "accesses" or perspectives, suitable for different situations, to serve Heaven.

In the study of comparative religion, the East Asian religions, form a subset of the Eastern religions which originated in East Asia.

This group includes Chinese religion overall, which further includes ancestor veneration, Chinese folk religion, Confucianism, Taoism and popular salvationist organisations (such as Yiguandao and Weixinism), as well as elements drawn from Mahayana Buddhism that form the core of Chinese and East Asian Buddhism at large. The group also includes Shinto and Tenrikyo of Japan, and Korean Shamanism, all of which combine shamanistic elements and indigenous ancestral worship with various influences from Chinese religions. Chinese salvationist religions have influenced the rise of Japanese new religions such Tenriism and Korean Jeungsanism; as these new religious movements draw upon indigenous traditions but are heavily influenced by Chinese philosophy and theology. All these religious traditions generally share core concepts of spirituality, divinity and world order, including Tao ('way') and Tian ('heaven').

Shangdi (Chinese: 上帝; pinyin: Shàngdì; Wade–Giles: Shang Ti), also called simply Di (Chinese: 帝; pinyin: Dì; lit. 'Lord'), is the name of the Chinese Highest Deity or "Lord Above" in the theology of the classical texts, especially deriving from Shang theology and finding an equivalent in the later Tiān ("Heaven" or "Great Whole") of Zhou theology.

Although the use of "Tian" to refer to the absolute God of the universe is predominant in Chinese religion today, "Shangdi" continues to be used in a variety of traditions, including certain philosophical schools, certain strains of Chinese Buddhism, Taoism, Confucianism, some Chinese salvationist religions (notably Yiguandao) and Chinese Protestant Christianity. In addition, it is commonly used by contemporary Chinese (both mainland and overseas) and by religious and secular groups in East Asia, as a name of a singular universal deity and as a non-religious translation for God in Abrahamic religions.

The bagua (Chinese: 八卦; pinyin: bāguà; lit. 'eight trigrams') is a set of symbols from China intended to illustrate the nature of reality as comprising mutually opposing forces reinforcing one another. Bagua is a group of trigrams—composed of three lines, each either "broken" or "unbroken", which represent yin and yang, respectively. Each line having two possible states allows for a total of 2 = 8 trigrams, whose early enumeration and characterization in China has had an effect on the history of Chinese philosophy and cosmology.

The trigrams are related to the divination practice as described within the I Ching and practiced as part of the Shang and Zhou state religion, as well as with the concepts of taiji and the five elements within traditional Chinese metaphysics. The trigrams have correspondences in astronomy, divination, meditation, astrology, geography, geomancy (feng shui), anatomy, decorative arts, the family, martial arts (particularly tai chi and baguazhang), Chinese medicine and elsewhere.

The Sacred Mountains of China are divided into several groups. The Five Great Mountains (simplified Chinese: 五岳; traditional Chinese: 五嶽; pinyin: Wǔyuè) refers to five of the most renowned mountains in Chinese history, which have been the subjects of imperial pilgrimage by emperors throughout ages. They are associated with the supreme God of Heaven and the five main cosmic deities of traditional Chinese religion. The group associated with Buddhism is referred to as the Four Sacred Mountains of Buddhism (四大佛教名山; Sì dà fójiào míngshān), and the group associated with Taoism is referred to as the Four Sacred Mountains of Taoism (四大道教名山; Sì dà dàojiào míngshān).

The sacred mountains have all been important destinations for pilgrimage, the Chinese term for pilgrimage (朝圣; 朝聖; cháoshèng) being a shortened version of an expression which means "paying respect to a holy mountain" (朝拜圣山; 朝拜聖山; cháobài shèng shān).

The Yellow Dragon (simplified Chinese: 黄龙; traditional Chinese: 黃龍; pinyin: Huánglóng; Cantonese Yale: Wong4 Lung4) is the zoomorphic incarnation of the Yellow Emperor of the center of the universe in Chinese religion and mythology.

The Yellow Emperor or Yellow Deity was conceived by Fubao, who became pregnant after seeing a yellow ray of light turning around the Northern Dipper (in Chinese theology the principal symbol of God). Twenty-four months later, the Yellow Emperor was born and was associated with the color yellow because it is the color of the earth (地; Dì), the material substance in which he incarnated.