The Mythological Canvas of Ancient China

The 2023 blockbuster “Creation of the Gods I” transported audiences back to the mythical landscape of China’s Shang-Zhou transition, where celestial beings intervened in human affairs. At the heart of this epic narrative lies the fundamental conflict between two immortal factions: the Chan (Orthodox) Sect and the Jie (Heterodox) Sect. This division reflects deeper philosophical currents in Chinese religious thought that continue to resonate through East Asian spirituality.

These celestial factions operate within a cosmological framework where the Jade Emperor’s heavenly bureaucracy mirrors imperial China’s administrative structures. The Chan Sect, representing order and hierarchy, contrasts sharply with the Jie Sect’s chaotic diversity. Their struggle unfolds against the historical backdrop of Zhou dynasty’s overthrow of the Shang around 1046 BCE, an event later mythologized as the triumph of virtuous rule over tyranny.

The Great Sectarian Divide

The celestial conflict features clearly defined hierarchies. The Chan Sect boasts dual patriarchs – the venerable Laozi and the primordial Yuan Shi Tianzun – while the Jie Sect rallies under the banner of the rebellious Tongtian Jiaozhu. This numerical advantage at the leadership level belies the Jie Sect’s overwhelming numerical superiority among disciples.

Twelve Golden Immortals form the core of Yuan Shi Tianzun’s discipleship, though the exact membership remains fluid, much like the Olympian pantheon of Greek mythology. Their students – including legendary figures like Nezha, Yang Jian (Erlang Shen), and Leizhenzi – represent the third generation, still developing their powers. In contrast, the Jie Sect’s discipleship defies simple categorization, with powerful figures like Zhao Gongming and the Three Cloud Maidens capable of overwhelming multiple Golden Immortals simultaneously.

Clash of Cosmic Worldviews

The fundamental conflict between the sects transcends mere power struggles, representing competing visions of spiritual accessibility. The Chan Sect maintains a rigid anthropocentric hierarchy, viewing non-human creatures as unworthy of cultivation. Their disciples frequently deride Jie Sect members as “feathers and fur” – referring to their diverse origins from avian, mammalian, reptilian, and even insectoid forms.

Tongtian Jiaozhu’s faction embodies an inclusive, ecological spirituality where all beings possess equal potential for enlightenment. This open-door policy explains the Jie Sect’s rapid expansion and chaotic internal structure, as powerful independent cultivators like Zhao Gongming joined without strict hierarchical positioning. The resulting organizational confusion mirrors historical polytheistic systems like the Roman pantheon, where absorbed deities maintained ambiguous relationships.

The Mandate of Heaven as Cosmic Justification

Modern readers often find the Chan Sect’s adherents morally repugnant despite their nominal alignment with historical victors. Their actions frequently demonstrate hypocrisy, collective punishment, and ruthless pragmatism – all justified through relentless invocation of the “Mandate of Heaven.” This concept, central to Zhou dynasty political philosophy, serves as ultimate moral justification for any action supporting Zhou’s rise.

Nezha’s infamous confrontation with the Dragon King epitomizes this mindset. When challenged about killing the dragon’s offspring, the child deity dismisses it as trivial against Zhou’s inevitable triumph. His mentor Taiyi Zhenren later reinforces this worldview, declaring all actions – including killing – justified if serving Heaven’s decree. This absolute moral framework reduces Chan Sect members to mere instruments of cosmic will, lacking personal agency or moral complexity.

The Shang Dynasty’s Spiritual Legacy

The Jie Sect’s inclusive spirituality finds historical roots in Shang dynasty religious practices. Archaeological evidence from Yinxu and oracle bone inscriptions reveals the Shang’s exhaustive spiritual engagements – worshipping countless deities and consulting spirits for all decisions. The “Book of Rites” describes Shang culture as prioritizing spirits over human relationships, emphasizing punishment over reward, creating subjects who were “restless without peace, victorious without shame.”

This historical context illuminates why the Jie Sect’s defeat represents more than military failure. Their eradication symbolizes Zhou’s cultural revolution against the Shang’s spirit-centric worldview, replacing it with humanistic values and bureaucratic order. The systematic conversion of Jie Sect immortals into subservient deities through the “Investiture of the Gods” process mirrors this historical transition from diverse local cults to centralized state religion.

Modern Resonances of an Ancient Conflict

The Chan-Jie conflict continues to inspire contemporary audiences because it encapsulates timeless philosophical tensions. The Jie Sect’s inclusive, ecological vision resonates with modern environmentalism and multiculturalism, while the Chan Sect’s ordered hierarchy reflects bureaucratic efficiency and clear moral frameworks. Their struggle mirrors ongoing debates about diversity versus unity, tradition versus progress, and individual agency versus collective destiny.

Film adaptations like “Creation of the Gods” revitalize these ancient narratives by highlighting their dramatic potential. The Jie Sect’s tragic heroes – knowingly defying inevitable defeat for personal loyalties – embody romantic resistance that appeals to modern sensibilities. Meanwhile, the Chan Sect’s victory, though historically predetermined, leaves audiences questioning whether cosmic order justifies moral compromise.

This rich mythological tapestry, woven from historical events and religious evolution, continues to shape East Asian storytelling. From wuxia novels to video games, the legacy of these warring sects endures, proving that three millennia after the Zhou’s triumph, we still grapple with the same fundamental questions about power, morality, and humanity’s place in the cosmos.