propel中文的問題，透過圖書和論文來找解法和答案更準確安心。 我們找到下列包括價格和評價等資訊懶人包

放掉頭腦吧!你就是你的念頭—跳出惡念，奪回你每一個念頭!

為了解決propel中文的問題，作者珍妮．艾倫　JennieAllen 這樣論述：

分享給這個迫切需要新思維和新生活的世界 我們是否天天都能奪回每一個念頭， 訓練自己的心意，像基督那樣去思考？   亞馬遜網路書店4.7顆星＋近九千名讀者熱烈回響 《出版人週刊》宗教類非文學排行榜 NO. 1 《紐約時報》「How to」暢銷書榜 NO. 3，蟬聯暢銷書排行榜 25週 至今仍高踞美國亞馬遜百大暢銷書總榜上 基督教心理勵志類、基督教女性議題類和基督教個人成長類暢銷書NO. 1   你在思考的每個念頭都非常重要。 情緒是思考方式的副產物。 我們思考的每一個念頭都會改變大腦。 這是一種做出不同選擇的力量： 每一天。一刻接著一刻。我們訓練自己的心意。 無論你

是覺得自己當機了，或是有不滿情緒牽掛著，在此為了你我，我寫出了一份聲明： 不要再這樣了。   ●我們需要一個新的常態。 ●在做出每一項正面的選擇時——例如，選擇安靜而非分心，選擇共同體而非孤立，選擇臣服而非焦慮——我們就是在訓練自己，去使用我們所擁有的基督的心意。 ●停止相信謊言。 ●思考什麼，大腦就會變成什麼。你惦念著什麼，在神經學上而言你就是什麼。 ●我們把選擇做好。每一天。一刻接著一刻。我們訓練自己的心意。 ●學會專注於單一念頭對我們大家都有幫助，包括在對抗心理疾病的人，還有那些對抗不同挑戰的人。 ●告訴自己「我可以選擇」。  

The Writ of the Three Sovereigns：From Local Lore to Institutional Daoism

為了解決propel中文的問題，作者Dominic Steavu 這樣論述：

　　In 648 CE, Tang imperial authorities collected every copy of the Writ of the Three Sovereigns (Sanhuang wen) from the four corners of the empire and burned them. The formidable talismans at its core were said not only to extend their owners’ lifespan and protect against misfortune, but also propel

them to stratospheric heights of power, elevating them to the rank of high minister or even emperor. Only two or three centuries earlier, this controversial text was unknown in most of China with the exception of Jiangnan in the south, where it was regarded as essential local lore. In the span of a

few generations, the Writ of the Three Sovereigns would become the cornerstone of one of the three basic corpora of the Daoist Canon, a pillar of Daoism—and a perceived threat to the state. 　　This study, the only book-length treatment of the Writ of the Three Sovereigns in any language, traces the

text’s transition from local tradition to empire-wide institutional religion. The volume begins by painting the social and historical backdrop against which the scripture emerged in early fourth century Jiangnan before turning to its textual history. It reflects on the work’s centerpiece artifacts,

the potent talismans in celestial script, as well as other elements of its heritage, namely alchemical elixirs and “true form” diagrams. During the fifth and sixth centuries, with Daoism coalescing into a formal organized religion, the Writ of the Three Sovereigns took on a symbolic role as a litur

gical token of initiation while retaining its straightforward language of sovereignty and strong political overtones, which eventually led to its prohibition. The writ endured, however, and later experienced a revival as its influence spread as far as Japan. Despite its central role in the developme

nt of institutional Daoism, the Writ of the Three Sovereigns has remained an understudied topic in Chinese history. Its fragmentary textual record combined with the esoteric nature of its content have shrouded it in speculation. This volume provides a lucid reconstruction of the text’s hidden histor

y and enigmatic practices while shedding light on its contributions to the religious landscape of medieval China. 好評推薦 　　“This is a substantial, satisfying work dedicated to exploring one of the main missing elements in our knowledge of the Daoist Canon in its original formulation. Following a met

iculous account of the origins of Three Sovereigns literature, Dominic Steavu goes on to make the very valid point that talismans, elixirs, and charts―not generally considered part of the transmission of scriptures in modern scholarship―constituted a nonverbal medium central to this religious tradit

ion. While many readers will derive benefit from this knowledge even if they themselves are not particularly concerned with medieval Daoism, specialists will be glad to see a gap in our knowledge of early Daoist scriptures filled in such a thoroughly professional manner.”―T. H. Barrett, emeritus pro

fessor, SOAS China Institute   作者簡介 Dominic Steavu 　　Dominic Steavu is associate professor of Chinese religions and Chinese Buddhism at the University of California, Santa Barbara. Series Editors’ Preface vii Acknowledgments ix Conventions xiii Introduction 1 Chapter One 17 e Writ in E

arly Medieval Southern China Chapter Two 49 e Religious Life of Objects: e Talismans of the Writ and eir Surviving Fragments Chapter Three 83 Beyond Talismans: Alchemy, Charts, and Meditation in Relation to the Writ Chapter Four 121 From Local Lore to Universal Dao: e Cavern of Divinity and the Earl

y Daoist Canon Chapter Five 155 e Writ and Its Corpus: e Rise and Fall of the Cavern of Divinity in Institutional Daoism Conclusion 193 Appendix 1 215 List of Variant Titles for the Writ of the Three Sovereigns (Sanhuang wen) in Early Medieval Sources Appendix 2 219 Synopsis of the Principal Six Dyn

asties Sources Containing Fragments of the Writ of the Three Sovereigns (Sanhuang wen) and Its Oral Instructions Appendix 3 225 Comparative List of Talismans from the “Essential Instructions from the Western Citadel on the Great Characters in Celestial Script of the Three Sovereigns” (Xicheng yaojue

sanhuang tianwen dazi) and the “Essential functions of the ree Sovereigns” (Sanhuang yaoyong pin) Appendix 4 231 Comparative Inventory of Transmission Gages Associated with the Writ of the Three Sovereigns (Sanhuang wen) Notes 237 Works Cited 317 Index 355  

現代化的尪公：歷史、象徵，及非人能動性

為了解決propel中文的問題，作者江薇 這樣論述：

近年來，一個名為「尪公巡田園」的宗教農業活動，在臺灣臺北重新得到人們的關注。這個活動是由當地企業、政府機關，以及傳統寺廟合作舉辦。在十八世紀時，來自中國福建的移民將神明「尪公」帶到臺北。早期的移民們往往會祈求尪公的庇佑，以擴大他們的土地開墾面積，並保護農作收成。到了十九世紀中葉，臺灣的商業、政治中心漸漸從南方轉移到北方，尪公信仰在當時顯得愈發重要。隨著十九世紀的全球茶葉貿易熱潮，臺灣以出口導向為主的茶產業推動了臺灣的發展，並走向現代化。經過政權更迭，臺灣當地神明一度被邊緣化，然而時至今日，尪公又重新成為臺北重要的開基神祇。　　在過去，尪公和祂的信眾們塑造了農業和商業的盛況。如今，後工業時代下

的城市經濟主要是透過房地產開發而活絡。近年來重新舉辦的「尪公巡田園」活動，不僅讓人們得以回顧臺北曾經的農業發展，也引起人們開始關注當地農業的現況。以這種方式呈現的尪公信仰，就如同臺北的農業一樣，成為了歷史的一部份，並以文化資產的形式保存下來。另一方面，如今仍然定期參拜尪公的當地信眾，則認為尪公是幫助他們解決生活中實際問題的神明。雖然這些信眾不再仰賴農業維生，而大多是從事房地產開發或是服務業。在他們心目中，尪公仍然能夠協助人們解決現代社會中的種種問題。