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The Taoist “Renaissance”
Jeff Richey, Ph.D.
REL 213
Taoism and the Arts of China
Berea College
Short Term 2004
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SONG 宋 DYNASTY CHINA (960-1279 CE)
Confucian scholars help stabilize Song dynasty after fall of Tang 唐 (618-906)
Grateful Song emperors embrace Confucianism and continue late Tang anti-Buddhist policies, although some support Taoism
After 1126, northern Song is lost to Jin 金 “ barbarians,” intensifying perception of dynastic and social fragility
General religious tone of Song: moralistic, nationalistic, syncretistic
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TAOISM IN THE SONG
1019: Emperor orders first organization of Taoist canon (collection of authoritative texts)
1119: First mass printing of Taoist canon
1126: After loss of north, traditions based on Celestial Masters (Tianshi 天師 ) flourished in the south, while new traditions arose in the north – the “Taoist Renaissance”
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“RENAISSANCE” OR “REFORMATION”?
Under foreign domination (Jin, 1127-1279; Yuan 元 , 1279-1368), Taoist movements in northern China undergo a radical transformation
Previous ritual traditions disregarded
Syncretic adaptation of Buddhist and Confucian elements
Strong emphasis on personal morality
1281: All Taoist texts burned by imperial order
Gradual disappearance of Taoism from public view
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QUANZHEN 全真 (COMPLETE PERFECTION)
Founded by Wang Chongyang 王重陽 (1112-1170), ex-Confucian official
Interiorizes previously external practices (e.g., alchemy)
Spiritualizes previously physical goals (e.g., immortality)
Syncretistic blend of Buddhism, Confucianism, and Taoism
Ascetic in character and monastic in organization
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INNER ALCHEMY (NEIDAN 内丹 )
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SEVEN TAOIST MASTERS (Qidaoshi 七道師 )
“Folk novel”: compiled by unknown author from oral sources
Possibly as early as Ming 明 (1368-1644), but probably dating from early Qing 清 (1644-1911)
Describes “Seven Perfecteds of the North” (Beiqizhen 北七真 )
Provides “road map” to Quanzhen spiritual path
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MA DANYANG 馬丹陽(1100s)
Converted by Wang Chongyang along with his wife, Sun Bu’er 孫不二
PROBLEM: complacency
SOLUTION: simplicity
SACRIFICE: wealth
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SUN BU’ER 孫不二 (1119-1182)
Converted by Wang Chongyang along with her husband, Ma Danyang 馬丹陽
PROBLEM: intellectualism
SOLUTION: selflessness
SACRIFICE: beauty
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QIU CHANGCHUN 丘長春 (1148-1227)
Succeeded Wang Chongyang as Quanzhen leader
Courted by various emperors
PROBLEM: impatience
SOLUTION: faith SACRIFICE:
security
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LIU CHANGSHENG 劉長生(1147-1203)
Became active Quanzhen missionary and eventual head of Quanzhen tradition
PROBLEM: sexual desire
SOLUTION: control SACRIFICE:
reputation
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TAN CHANGZHEN 譚長真 (1123-1185)
Popularized idea of Quanzhen self-cultivation for solitary laypersons
PROBLEM: pride SOLUTION:
discipline SACRIFICE:
comfort
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HAO TAIGU 郝太古(1149-1212)
Became active Quanzhen missionary
Incorporated Chan 禪 Buddhist ideas into Quanzhen
PROBLEM: inflexibility
SOLUTION: altruism SACRIFICE: property
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WANG YUYANG 譚長真 (1142-1217)
Emphasized wuwei 無爲 as ideal for Quanzhen practice
PROBLEM: competitiveness
SOLUTION: meditation
SACRIFICE: respect
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THEMES IN SEVEN TAOIST MASTERS
Importance of isolation in self-cultivation:1. Spatial isolation2. Social isolation
Importance of discipline in self-cultivation:1. Physical discipline2. Mental discipline
Harmony of the “Three Teachings” (Sanjiao 三教 ):
1. Buddhism2. (Neo-) Confucianism3. Taoism
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