Astronomy and Traditional Culture

Author: Jiang Xiaoyuan
Publisher:
Publish Date: 2004-10-01
Features: This book primarily discusses the relationship between heaven and humanity in Chinese concepts from the perspective of cultural studies rather than philosophy. It cites a large number of uncommon primary sources, making the content both accessible and intellectually profound. The author introduces the concept of "political astronomy" in this book, highlighting the characteristics of astronomy in Chinese history and its unique political status and role. It offers a critical exploration of the ancient Chinese theory of (heaven-human interaction), which has had a profound and mystical influence since ancient times.
The Guoyu·Chuyu Xia records an incident where King Zhao of Chu asked his minister Guanshi Fu: "In the Zhou Shu, it is said that Zhong and Li actually caused the heavens and earth to be disconnected. What does this mean? If not so, could people ascend to heaven?" The question posed by King Zhao is also found in the Shang Shu·Zhou Shu·Lü Xing, which states that Emperor Zhuanxu, out of compassion for the innocent being slaughtered on earth and the suffering of all living beings, ordered Zhong and Li to sever the connection between heaven and earth. According to Sima Qian's Records of the Grand Historian·Tian Gong Shu, Zhong and Li were among the "ancient inheritors of astronomical knowledge."
King Zhao's question was: "What exactly was the meaning of 'making the heavens and earth disconnected'? If this did not happen, could people really ascend to heaven?" Guanshi Fu then delivered a lengthy explanation to King Zhao, refuting the king's speculation that people could indeed ascend to heaven. Instead, he argued that the "connection between heaven and earth" referred to the interaction between earthly humans and divine beings through shamans. This interaction was believed to be possible for anyone in ancient times (though always with the assistance of shamans), while Emperor Zhuanxu's order to "sever the connection between heaven and earth" merely monopolized this means of communication between humans and deities.
Guanshi Fu's explanation may sound more plausible, but in reality, King Zhao's speculation was not entirely unfounded. The spiritual connection between heaven and humanity (essentially, the interaction between humans and deities) remained a long-held belief even after the (highly developed) civilization of ancient times. However, the physical connection between heaven and earth also existed in ancient myths. This physical connection was often represented by mountains. Here, Kunlun Mountain is used as an example.
In ancient texts, Kunlun Mountain appears in multiple locations, and scholars have conducted extensive research on its various forms, uncovering fascinating details. However, for the purpose of this discussion, we focus on its role as a conduit to heaven. The Huainanzi·Tian Jing Xun describes Kunlun Mountain and its associated mystical places:
- The Kunlun Mountain itself, or the "Cool Wind Mountain" (reaching double its height), allows one to live forever upon reaching it.
- The "Hanging Garden" (reaching double the height of the Cool Wind Mountain, or four times the height of Kunlun Mountain), where one attains a "spiritual" state, able to command wind and rain.
- The "Heaven-Pinching" (reaching double the height of the Hanging Garden, or eight times the height of Kunlun Mountain), where one ascends to heaven and becomes a "divine" being, the dwelling place of the Great Emperor.
This design is highly systematic: Kunlun, the Cool Wind Mountain, the Hanging Garden, and heaven form a geometric progression, resembling a "ladder to heaven."
If one ascends Kunlun by one unit of height, they reach the Cool Wind Mountain, where they achieve immortality. Ascending another unit of height (if we indulge in numerical play, this would now be four times the height of Kunlun, and the pattern continues), one reaches the Hanging Garden, where they attain a "spiritual" state, able to summon wind and rain. Ascending yet another unit of height brings one to heaven, achieving a "divine" state.
So, how high is the first term of this geometric progression—the Kunlun Mountain itself? The Huainanzi·Tian Jing Xun provides the answer: "Its height is ten thousand one hundred and fourteen steps, two feet, and six inches." Thus, the height of heaven is approximately ninety thousand li.
From a modern scientific perspective, these descriptions may seem absurd, but they reflect the ancient Chinese image of the cosmic structure. The idea of heaven and earth being connected and humans ascending to heaven through some mystical pathway has long been ingrained in the Chinese psyche.
Of course, those who could ascend to heaven—such as rising ninety thousand li from Kunlun—were no ordinary individuals. Many common ancient poems and sayings can be linked to this imagery, offering deeper understanding. For example, Li Bai's The Hard Road to Shu:
"The road to Shu is hard, harder than ascending to the blue sky."
Or Bai Juyi's Song of Everlasting Sorrow:
"Riding the wind and driving the clouds like lightning,
Seeking the heavens and the earth, I searched everywhere.
Up to the blue sky, down to the yellow spring,
Both places are vast and empty, finding nothing."
The one who achieved this was the "Lingqiong Taoist from Hongdu," while Emperor Minghuang himself could not. Poetic titles like The Journey to Heaven and The Ode to Ascending to Heaven were popular among literati throughout the dynasties, with Chen Zi'ang even writing: "Making friends with the girls of Yingtai, reciting The Journey to Heaven,
Holding hands to ascend the white sun, playing far in the red city" (From Revising the Bamboo Clapper Poem with Dongfang Zuoshi).
A Ming Dynasty folk song goes:
"The immortals play chess with him,
And ask which is the ladder to heaven."