During the Shang dynasty (17th―11th century BCE), the Chinese referred to their highest god as Shangdi or Di (帝, 'Lord').

[4] Tian was variously thought as a "supreme power reigning over lesser gods and human beings"[5][6] that brought "order and calm...or catastrophe and punishment",[7] a deity,[8][9] destiny,[9][7] an impersonal force that controls events,[5][9] a holy world or afterlife containing other worlds or afterlives,[10][11] or one or more of these.

The ancient oracle and bronze ideograms for dà 大 depict a stick figure person with arms stretched out denoting "great; large".

"[12] Two variant Chinese characters for 天 are 二人 (written with 二 èr 'two' and 人 rén 'human') and the Daoist coinage 靝[13] (with 青 qīng 'blue' and 氣 'qi', cf.

Tian 天 reconstructions in Middle Chinese (c. 6th–10th centuries CE) include t'ien,[14] t'iɛn,[15] tʰɛn > tʰian,[16] and then.

Some significant ones include: "Lord Heaven" and "Jade Emperor" were terms for a supreme deity in Confucianism and Taoism who was an anthropromorphized Tian,[27] and some conceptions of it thought of the names as synonymous.

"[9] In Chinese culture, heaven tends to be "synonymous with order", "containing the blueprints for creation", "the mandate by which earthly rulers govern, and the standards by which to measure beauty, goodness, and truth.

[29] "Confucianism has a religious side with a deep reverence for Heaven and Earth (Di), whose powers regulate the flow of nature and influence human events.

[3][excessive quote] Many Confucianists, both historically and in current times, use the I Ching to divine events through the changes of Tian and other natural forces.

[3] Historical and current Confucianists were/are often environmentalists[30] out of their respect for Heaven and the other aspects of nature and the principle that comes from their unity and, more generally, harmony as a whole, which is "the basis for a sincere mind.

"[35] Confucius believed that Heaven gives people tasks to perform to teach them of virtues and morality: The Master said, "At fifteen, I had my mind bent on learning.

[37]Perhaps the most remarkable saying, recorded twice, is one in which Confucius expresses complete trust in the overruling providence of Heaven: The Master was put in fear in Kuang.

Mozi believed that spirits and minor demons exist or at least rituals should be performed as if they did for social reasons, but their function is to carry out the will of Heaven, watching for evil-doers and punishing them.

Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them.

Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil.

He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing.

[47] Higher, spiritual versions of Daoists such as Laozi were thought to exist in there when they were alive and absorb "the purest Yin and Yang",[47] as well as xian who were reborn into it after their human selves' spirits were sent there.

[47] Ahom religion ethnically originated from Dai people of Yunnan in Southwest China has a concept of Mong Phi (Heavenly Kingdom) which is often identified as Tian.

In some cases, the heavens in Shinto were thought to be a hierarchy of multiple, sphere-like realms that contained kami such as fox spirits.

[50] The sinologist Herrlee Creel, who wrote a comprehensive study called "The Origin of the Deity T'ien", gives this overview.

The chapter "Tang Shi" (湯誓 'Tang's speech') illustrates how early Zhou texts used Tian in contexts with Shangdi.

It is not I, the little child [a humble name used by kings], who dare to undertake what may seem to be a rebellious enterprise; but for the many crimes of the sovereign of Hsiâ [Xia] Heaven has given the charge [...] to destroy him.

Now, ye multitudes, you are saying, 'Our prince does not compassionate us, but (is calling us) away from our husbandry to attack and punish the ruler of Hsiâ.'

I have indeed heard these words of you all; but the sovereign of Hsiâ is an offender, and, as I fear God [shangdi], I dare not but punish him.

Both the Shang and Zhou peoples pictographically represented da 大 as 'a large or great man'.

The Zhou subsequently added a head on him to denote tian 天 meaning 'king, kings' (cf.

In addition, Tian named both 'the heavens' (where ancestral kings and gods supposedly lived) and the visible 'sky'.