Zohism in Senria: Difference between revisions
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[shinbutsu bunri] | [shinbutsu bunri] | ||
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The practice of Zohism in Senria can be dated to the 500s CE, with the faith becoming well-established in Senria within a century of its arrival. Patronized by most emperors and many prominent nobles throughout the medieval period, Zohism has played a very important role in shaping Senrian culture - particularly as a result of its heavy syncretization with Tenkyou - and the faith remains prominent and widely-practiced within the country into the present.
Zohism is the second-largest religion in Senria, with 62.6% of Senrians, or 161.98 million people, identifying themselves as Zohist in the nation's 2015 census; this gives Senria one of the highest Zohist populations in the world. Survey data suggests that roughly 55-60% of the Senrian population has a Zohist altar in their home. The overwhelming majority of Senrian Zohists belong to the Theuku school, though the Tsandau and Busothaq schools do have small presences within the country.
History
[arrival, initial hostility/wariness followed by patronage]
[early development (three old schools), syncretism with tenkyou]
[further development (four new schools), some syncretism with senrian badi but not as much]
[late medieval/early modern period]
[shinbutsu bunri]
[since the revolution]
Senrian schools of Zohism
[overwhelmingly theuku; tsandau and busothaq are present but have never been particularly consequential in senria]
[senrian theuku is further subdivided into several schools which have varying opinions about the best way to attain enlightenment and thereby overcome the abyss and the tower]
Three Old Schools
[schools which emerged in the sixth and seventh centuries, when zohism first arrived in senria; once influential, past their prime now]
[!yogacara/!hosso - a school emphasizing the study of writings focusing on the nature of consciousness and the self] [!kegon - noteworthy subschool which emphasizes the study of writings about the nature of reality, as the self is an emanation of reality]
[!madhyakama/!sanron - a school emphasizing the study of writings focusing on the nature of transience and emptiness]
[a school emphasizing study of the writings of soucius and his immediate disciples specifically as the "purest form" of zohism]
Four New Schools
[schools emerging from the ninth century to the thirteenth century] [these schools by and large replaced the three old schools]
[!tendai - 9th century, a school emphasizing the recitation of analects and sutras]
[!shingon - 9th century, highly esoteric, a school emphasizing mantras and tantras and mandalas and foreign deities; very satrian-influenced]
[!zen - 12th century, a school emphasizing meditation and introspection about the nature of existence]
[!pure land/!nichiren - 13th century, a school emphasizing nembutsu, the veneration of the names of sages and !bodhisattvas, with vibes of trying to find salvation in times of moral decay]
Other schools
[anything other schools; none of these attained the prominence of the big seven]
Cultural impact
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[religious impacts - heavy syncretization with Tenkyou; importation of zohist divinities, sages, holidays, and rituals, particularly those of Shangea, Ansan, and Satria ]
[zohism brought concepts of eschatology and salvation that don't really exist in tenkyou; these plus certain bits of tenkyou plus later Sotirian messianism are the fuel for the fire that is Senrian new religious movements]
[societal impacts - sengshui system, caste system]
[cultural impacts - philosophy, art, architecture, holidays]
[as zohism and Taoshi were brought to senria roughly simultaneously, the things that taoshi brought over - meritocracy, rationalism, etc. - are conflated with zohism by many senrians; it's syncretism all the way down]
