This practice also signified a form of communication between them and the gods. Just like in modern day religions, members of a particular religion will relate to God in different ways that that particular religion allows. A European traveler, Father Evariste Hue, who had spent quite a lot of time in China, was able to discern the progress that the Chinese were making. Presentations were still a common occurrence, and different social classes were beginning to emerge. The rich were gradually differentiating themselves from the poor but despite these developing differences, various kinds of rituals still retained their primary role in the symbolic heart of China. According to Hue, temples, family ceremonials and religious processions where springing up with almost the same accuracy as were the different kinds of rituals taking centre stage in china. It is noteworthy that the Chinese embraced religion with almost the same enthusiasm as they valued their beliefs. The Chinese incorporated their beliefs into religion. This is seen when they perform procedure gods. This script execution formed a means of communication between them and their gods (DeBary, Lufrano & Chan 97).Religion existed in China long before they developed ties with the west though it is vital to mention that faith was developed further after China had developed ties with the west. Temples still existed in the pre-modern times. The presence of this temple shows there was some of the worship. Rituals were performed in these temples to communicate with the gods. These gods, the Chinese people believed had some super natural powers over them. This shows that though an inferior form of worship as compared to modern day religion, that the Chinese believed in religion long before meeting civilization from the west. The refining of fire ritual is one excellent example to show further prove to affirm that religion was already in china before civilization. This particular ritual was a ritual whose sole purposes were healing, extortion and protection. It was performed in Shenze village in Zhejiang in every year during the ninth day of the ninth month. Usually, the ceremony began very early into the morning. Consecration of alters where the fire would be built was the first step. Evidence of religion is all over this ritual process. It is done in altars (Edikins 67). Altar is a common name used even in today’s religious circles.
Taylor, Rodney L. "Proposition and Praxis: The Dilemma of Neo-Confucian Syncretism". Philosophy of East and West, Vol. 32, No. 2 Apr., 1982
Edikins, Joseph. “Religion in China.” Whitefish, Montana: Kessinger Publishing Company 2007 page 67
DeBary, William Theodore, Lufrano, Richard John & Chan, Wing-tsit. “Sources of Chinese Tradition” New York: Columbia University Press, 1994
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