This thesis is a study about the divinity of principle of femininity intrinsic to spaces such as stones, caves and mountains and its persistency. Since the emergence of patriarchal society all over the world, a worship of a mother goddess declined and the universal tendency to put to death to mother goddess by patriarchal heavenly god and masculinize goddesses proceeded as well. In China also, such pattern can be verified in the myth of Nu Gua(女?) and Yu (禹), for example. In China, however, we see plain evidences that the principle of femininity survived in religion and philosophy including the ideas of paradise and sacred place and firmly supported the thoughts of Chinese people. The persistency of deep rooted customs of worshipping Male child-birth stone(祈子石), the fact that the chaos in the principle of mother goddess in Pre-Qin Daoism as well as in religious Daoism, its successor was far from an object to be overthrown but was revered in its indefinable status as the essential reality and the return to such chaos was regarded as the Real person who attained spiritual awakening, and finally the fact that Bixiayunjun(碧霞元君) had been worshipped as the object of prayer to have male child since Song(宋) dynasty are some of these evidences.
Considering this persistency of principle of femininity, it may be a serious mistake for traditional view to simplify all mountains as places for decent of heavenly god and conclude all mountain worship services as rituals for heaven. Eternal life and regeneration which Mt. Kunlun(崑崙山) promises was possible at least in its primitive stage not in communion with the heaven but by the inexhaustible life force inherent in Mt. Kunlun itself. And such life force originated from the fact that Kunlun was recognized as hun-dun (混沌; chaos), hu-lu (葫蘆; gourd) or a cave. Mountains had feminine qualities of vales and caves as well as masculine qualities of mountaintops intrinsically. In so-called Daoistic heritage, the vales and caves were worshipped as the origin of life force, and as shown in Shanhaijing(山海經), it was not the mountaintop but the cave at the foot of the mountain that was recognized as the spring of water.
The reason Chinese people have cherished the principle of femininity shown in paradise and sacred place is undoubtedly due to their earnest desire for life force. Consequently it is an important subject to identify the reasons for the significant attachment to this life - whether it can be simplified as their secular pragmatism or there is any other historical background to this inclination. As an extension of this subject, a thorough review for the viewpoint that geological positions of Daoism and Confucianism greatly contributed to the formation of their conflicting and dualistic world views; Daoism that rose in Central China came to represent feminist principle while Confucianism that rose from Changjiang(長江) basin came to represent masculine principle. In case the conclusion of this study is proved to be correct, some opinions are to be reviewed in this light. For example, the long held view of Zhang Guangzhi(張光直) that attributed the basis of existence of the shamanistic rulers in primitive civilization solely to their exclusive communion with heaven would require reexamination. And common views in the past which have simplified all the sources of life force and informations as heaven are open to further discussion.