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96-412: Taoist priest Mo Siu-fong ( Lam Ching-ying ) and his apprentice Ma Fan (Yung Kam-cheong) travel to Hong Kong in pursuit of an ancient vampire. Following the popularity of various Chinese vampire films in the 1980s, Hong Kong television network ATV World made plans to create a similar television series starring Lam Ching-ying , who was a familiar face in the genre and often typecast. Lam signed on to

192-454: A shengren ( 聖 人 "sagely person"). The true sage is a quail at rest, a little fledgling at its meal, a bird in flight who leaves no trail behind. When the world has the Way, he joins in the chorus with all other things. When the world is without the Way, he nurses his Virtue and retires in leisure. And after a thousand years, should he weary of the world, he will leave it and [ 上 ] ascend to [ 僊 ]

288-710: A shān ( 山 "mountain") phonetic. For a character analysis, Schipper interprets "'the human being of the mountain,' or alternatively, 'human mountain'. The two explanations are appropriate to these beings: they haunt the holy mountains, while also embodying nature." The Classic of Poetry (220/3) contains the oldest occurrence of the character 僊 , reduplicated as xiānxiān ( 僊僊 "dance lightly; hop about; jump around"), and rhymed with qiān ( 遷 ). "But when they have drunk too much, Their deportment becomes light and frivolous—They leave their seats, and [ 遷 ] go elsewhere, They keep [ 僊僊 ] dancing and capering." (tr. James Legge ) Needham and Wang suggest xian

384-536: A " liturgical framework for the development of local cults", in other words a scheme or structure for Chinese religion, proposed first by the scholar and Taoist initiate Kristofer Schipper in The Taoist Body (1986). Taoshi are comparable to the non-Taoist ritual masters ( 法師 ) of vernacular traditions (the so-called Faism ) within Chinese religion. The term dàojiàotú ( 道教徒 ; 'follower of Dao'), with

480-424: A Sino-Tibetan connection between xiān (Old Chinese * san or * sen ) "'An immortal' ... men and women who attain supernatural abilities; after death they become immortals and deities who can fly through the air" and Classical Tibetan gšen < g-syen "shaman, one who has supernatural abilities, incl[uding] travel through the air". The word xiān is written with three characters 僊 , 仙 , or 仚 , which combine

576-499: A Western or Japanese background, who often use distinct interpretive models and techniques. This point of view characterizes the religious and philosophical characteristics of the Taoist tradition as being inseparable. Sinologists such as Isabelle Robinet and Livia Kohn state that "Taoism has never been a unified religion, and has constantly consisted of a combination of teachings based on a variety of original revelations." The distinction

672-481: A bifurcated 'philosophy' versus 'religion' model. Daojia was a taxonomical category for Taoist texts, that was eventually applied to Taoist movements and priests in the early medieval period. Meanwhile, daojiao was originally used to specifically distinguish Taoist tradition from Buddhism. Thus, daojiao included daojia . Komjathy notes that the earliest Taoist texts also "reveal a religious community composed of master-disciple lineages", and therefore, that "Taoism

768-509: A contentless and nonconceptual apophatic meditation as a way of achieving union with the Tao. According to Louis Komjathy, their worldview "emphasized the Dao as sacred, and the universe and each individual being as a manifestation of the Dao." These communities were also closely related to and intermixed with the fangshi (method master) communities. Other scholars, like Russell Kirkland, argue that before

864-453: A good, principled person. Xian have been venerated from ancient times to the modern day in a variety of ways across different cultures and religious sects in China. Akira Akahori, the author of Drug Taking and Immortality, gives this description: Legends of so-called immortals were widely accepted by the ancient Chinese. Although the concept of immortals was not exactly the same through

960-800: A key Taoist work on inner cultivation, the Baopuzi ( Master Embracing Simplicity ). The Six Dynasties (316–589) era saw the rise of two new Taoist traditions, the Shangqing and Lingbao schools. Shangqing was based on a series of revelations by gods and spirits to a certain Yang Xi between 364 and 370. As Livia Kohn writes, these revelations included detailed descriptions of the heavens as well as "specific methods of shamanic travels or ecstatic excursions, visualizations, and alchemical concoctions." The Shangqing revelations also introduced many new Taoist scriptures. Similarly, between 397 and 402, Ge Chaofu compiled

1056-524: A new set of liturgies, which continue to influence Taoist practice to the present day." This period also saw the development of the Three Pure Ones , which merged the high deities from different Taoist traditions into a common trinity that has remained influential until today. The new Integrated Taoism, now with a united Taoist identity, gained official status in China during the Tang dynasty . This tradition

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1152-537: A person on a mountaintop". How Chinese texts describe xian "immortals; transcendents" can vary following the historical changes in how Daoists viewed immortality. Early text such as Zhuangzi , Chuci , and Liezi texts allegorically used xian immortals and magic islands to describe spiritual immortality, sometimes using the word yuren 羽人 or "feathered person" (later another word for "Daoist" ), and were described with motifs of feathers and flying, such as yǔhuà (羽化, with "feather; wing"). Later texts like

1248-435: A positive philosophy aims for the holistic unification of an individual's reality with everything that is not only real but also valuable, encompassing both the natural world and society. But the earliest references to 'the Tao' per se are largely devoid of liturgical or explicitly supernatural character, used in contexts either of abstract metaphysics or of the ordinary conditions required for human flourishing. This distinction

1344-458: A range of meaning in Chinese philosophy, translations of Tao include 'way', 'road', 'path', or 'technique', generally understood in the Taoist sense as an enigmatic process of transformation ultimately underlying reality . Taoist thought has informed the development of various practices within the Taoist tradition and beyond, including forms of meditation , astrology , qigong , feng shui , and internal alchemy . A common goal of Taoist practice

1440-565: A refined and perhaps immortal body, able to fly like a bird beyond the trammels of the base material world into the realms of aether, and nourish himself on air and dew.)" Schafer noted xian was cognate to xian 䙴 "soar up", qian 遷 "remove", and xianxian 僊僊 "a flapping dance movement"; and compared Chinese yuren 羽人 "feathered man; xian " with English peri "a fairy or supernatural being in Persian mythology " ( Persian pari from par "feather; wing"). Two linguistic hypotheses for

1536-477: A separate examination system based on Taoism. Another important Taoist figure of the Tang dynasty was Lu Dongbin , who is considered the founder of the jindan meditation tradition and an influential figure in the development of neidan (internal alchemy) practice. Likewise, several Song dynasty emperors, most notably Huizong , were active in promoting Taoism, collecting Taoist texts, and publishing updated editions of

1632-568: A series of scriptures that later served as the foundation of the Lingbao school , which was most influential during the later Song dynasty (960–1279) and focused on scriptural recitation and the use of talismans for harmony and longevity. The Lingbao school practiced purification rituals called "purgations" in which talismans were empowered. Lingbao also adopted Mahayana Buddhist elements. According to Kohn, they "integrated aspects of Buddhist cosmology , worldview, scriptures, and practices, and created

1728-512: A shadow." Two circa 3rd century BCE "Outer Chapters" of the Zhuangzi ("[Book of] Master Zhuang") use the archaic character xian ( 僊 ). Chapter 11 has a parable about "Cloud Chief" ( Chinese : 雲將 ; pinyin : Yún jiāng ) and "Big Concealment" ( Chinese : 鴻濛 ; pinyin : Hóngméng ) that uses the Shijing compound xianxian ("dance; jump"): Big Concealment said, "If you confuse

1824-499: A similar nature to all other life. Roughly contemporaneously to the Tao Te Ching , some believed the Tao was a force that was the "basis of all existence" and more powerful than the gods, while being a god-like being that was an ancestor and a mother goddess . Early Taoists studied the natural world in attempts to find what they thought were supernatural laws that governed existence. Taoists created scientific principles that were

1920-525: A theoretical foundation for politics, warfare, and Taoist organizations. Taoist secret societies precipitated the Yellow Turban Rebellion during the late Han dynasty , attempting to create what has been characterized as a Taoist theocracy . Today, Taoism is one of five religious doctrines officially recognized by the Chinese government, also having official status in Hong Kong and Macau . It

2016-799: A thing among other things, and you may join in great unity with the deep and boundless. Undo the mind, slough off spirit, be blank and soulless, and the ten thousand things one by one will return to the root—return to the root and not know why. Dark and undifferentiated chaos—to the end of life none will depart from it. But if you try to know it, you have already departed from it. Do not ask what its name is, do not try to observe its form. Things will live naturally end of themselves." Cloud Chief said, "The Heavenly Master has favored me with this Virtue, instructed me in this Silence. All my life I have been looking for it, and now at last I have it!" He bowed his head twice, stood up, took his leave, and went away. (11) Chapter 12 uses xian when mythical Emperor Yao describes

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2112-579: A vast new collection of Taoist texts in close imitation of Buddhist sutras ." Louis Komjathy also notes that they adopted the Mahayana Buddhist universalism in its promotion of "universal salvation" (pudu). During this period, Louguan , the first Taoist monastic institution (influenced by Buddhist monasticism ) was established in the Zhongnan mountains by a local Taoist master named Yin Tong. This tradition

2208-413: Is self-cultivation , a deeper appreciation of the Tao, and more harmonious existence. Taoist ethics vary, but generally emphasize such virtues as effortless action , naturalness , simplicity , and the three treasures of compassion, frugality, and humility. The core of Taoist thought crystallized during the early Warring States period ( c.  450  – c.  300 BCE ), during which

2304-453: Is a modern Chinese construction largely rooted in earlier Chinese literati, European colonialist, and Protestant missionary interpretations. Contemporaneous Neo-Confucianists, for example, often self-identify as Taoist without partaking in any rituals. In contrast, Komjathy characterizes Taoism as "a unified religious tradition characterized by complexity and diversity", arguing that historically, none of these terms were understood according to

2400-502: Is any manner of immortal, mythical being within the Taoist pantheon or Chinese folklore. Xian has often been translated into English as "immortal". Traditionally, xian refers to entities who have attained immortality and supernatural or magical abilities later in life, with a connection to the heavenly realms inaccessible to mortals. This is often achieved through spiritual self-cultivation , alchemy , or worship by others. This

2496-579: Is apparent, [but] the sloughing off of the body's mortality remains to be done." There are three levels of Shījiě immortals: Dìxià zhǔ ( Chinese : 地下主 ; pinyin : Dìxià zhǔ ) - "Agents Beneath the Earth" – Are in charge of keeping the peace within the Chinese underworld . They are eligible for promotion to earthbound immortality after 280 years of faithful service. Dìshàng zhǔzhě ( Chinese : 地上主者 ; pinyin : Dìshàng zhǔ zhě ) - "Agents Above

2592-416: Is best described as spontaneous. They recall the ancient Indian ascetics and holy men known as Rishi who possessed similar traits. Xian were thought of as "personal gods" who were formerly humans, a human who ascended through ascetics, scholarly pursuits and the warrior art's". Taoists would venerate them, and emulate their example in everyday life. The Eight Immortals are an example of xian , and

2688-548: Is considered a major religion in Taiwan , and also has significant populations of adherents throughout the Sinosphere and Southeast Asia. In the West, Taoism has taken on various forms , both those hewing to historical practice, as well as highly synthesized practices variously characterized as new religious movements . "Taoism" and "Daoism" are alternate spellings of the same word. "Tao"

2784-399: Is different from the gods in Chinese mythology and Taoism , who were inherently supernatural. Xian is also used as a descriptor to refer to often benevolent figures of great historical, spiritual and cultural significance. The Quanzhen School of Daoism had a variety of definitions about what xian means during its history, including a metaphorical meaning where the term simply means

2880-485: Is fraught with hermeneutic difficulties when attempting to categorize different schools, sects, and movements. Russell Kirkland writes that "most scholars who have seriously studied Taoism, both in Asia and in the West" have abandoned this "simplistic dichotomy". Louis Komjathy writes that this is an untenable misconception because "the association of daojia with "thought" ( sixiang ) and of daojiao with "religion" ( zongjiao )

2976-470: Is generally not understood as a variant of Chinese folk religion per se: while the two umbrella terms have considerable cultural overlap, core themes of both also diverge considerably from one another. Traditionally, the Chinese language does not have terms defining lay people adhering to the doctrines or the practices of Taoism, who fall instead within the field of folk religion. Taoist, in Western sinology ,

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3072-578: Is in the Wade-Giles romanization system, which was predominant in English-speaking countries until the late 20th century, and remains in use for certain terms with strongly established spellings. "Dao" is the spelling in the Hanyu Pinyin system, officially adopted in China in the 1950s, which has largely replaced Wade–Giles. The Standard Chinese pronunciation of both romanizations of the character "Dao"

3168-502: Is not a true form of immortality. For each misdeed a person commits, the Director of allotted life spans subtracts days and sometimes years from their allotted life span. This method allows a person to live out the entirety of their allotted lifespan and avoid the agents of death. But the body still has to be transformed into an immortal one, hence the phrase Xiānsǐ hòutuō ( Chinese : 先死後脱 ; pinyin : Xiān sǐhòu tuō ) - "The 'death'

3264-464: Is still understood in everyday contexts among Chinese people, echoed by early modern scholars of Chinese history and philosophy such as Feng Youlan and Wing-tsit Chan . Use of the term daojia dates to the Western Han c.  100 BCE , referring to the purported authors of the emerging Taoist canon, such as Lao Dan and Zhuang Zhou . Neither the Tao Te Ching and Zhuangzi themselves, or

3360-434: Is syncretic and deeply rooted in Chinese culture for millennia, it is often unclear which denominations should be considered "Taoist". The status of daoshi , or 'Taoist master', is traditionally attributed only to clergy in Taoist organizations, who distinguish between their traditions and others in Chinese folk religion . Though generally lacking motivation for strong hierarchies, Taoist philosophy has often served as

3456-481: Is the same; that is, /daʊ/ , much like the English "dow". One authority calls the pronunciation with a <t> as in "tie" to be a "mispronunciation" originally caused by the "clumsy Wade-Giles system," which misled most readers. The word Taoism is used to translate two related but distinct Chinese terms. The distinction between Taoism in philosophy and Taoist religion is an ancient, deeply-rooted one. Taoism as

3552-473: Is traditionally used to translate daoshi /taoshih ( 道士 ; 'master of the Tao';), thus strictly defining the priests of Taoism, ordained clergymen of a Taoist institution who "represent Taoist culture on a professional basis", are experts of Taoist liturgy, and therefore can employ this knowledge and ritual skill for the benefit of a community. This role of Taoist priests reflects the definition of Taoism as

3648-446: The I Ching and Spring and Autumn Annals . Although Taoism and Confucianism developed significant differences, they are not seen as mutually incompatible or exclusive. The relationship between Taoism and Buddhism upon the latter's introduction to China is characterized as one of mutual influence, with long-running discourses shared between Taoists and Buddhists; the distinct Mahayana tradition of Zen that emerged during

3744-578: The Daozang . The Song era saw new scriptures and new movements of ritualists and Taoist rites, the most popular of which were the Thunder Rites (leifa). The Thunder rites were protection and exorcism rites that evoked the celestial department of thunder, and they became central to the new Heavenly Heart (Tianxin) tradition as well as for the Youthful Incipience (Tongchu) school. In the 12th century ,

3840-462: The Zhuangzi , and the Tao Te Ching . The Tao Te Ching , attributed to Laozi , is dated by scholars to sometime between the 4th and 6th century BCE. A common tradition holds that Laozi founded Taoism. Laozi's historicity is disputed, with many scholars seeing him as a legendary founding figure. While Taoism is often regarded in the West as arising from Laozi, many Chinese Taoists claim that

3936-577: The Quanzhen (Complete Perfection) School was founded in Shandong by the sage Wang Chongyang (1113–1170) to compete with religious Taoist traditions that worshipped " ghosts and gods " and largely displaced them. The school focused on inner transformation, mystical experience , monasticism , and asceticism . Quanzhen flourished during the 13th and 14th centuries and during the Yuan dynasty . The Quanzhen school

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4032-736: The School of Naturalists (from which Taoism draws its main cosmological ideas, yin and yang and the five phases ), and the Chinese classics , especially the I Ching and the Lüshi Chunqiu . Meanwhile, Isabelle Robinet identifies four components in the emergence of Taoism: the teachings found in the Tao Te Ching and Zhuangzi , techniques for achieving ecstasy, practices for achieving longevity and becoming an immortal ( xian ), and practices for exorcism . Robinet states that some elements of Taoism may be traced to prehistoric folk religions in China. In particular, many Taoist practices drew from

4128-660: The Shenxian zhuan and Baopuzi took immortality literally and described esoteric Chinese alchemical techniques for physical longevity, with techniques such as neidan ("internal alchemy") and waidan ("external alchemy"). Neidan techniques included taixi ("embryonic respiration") breath control, meditation , visualization , sexual training, and daoyin exercises (which later evolved into qigong and tai chi ), while waidan techniques for immortality included alchemical recipes, magic plants, rare minerals, herbal medicines, drugs, and dietetic techniques like inedia . Besides

4224-445: The Tang dynasty (607–917) incorporates many ideas from Taoism. Many Taoist denominations recognize deities , often ones shared with other traditions, which are venerated as superhuman figures exemplifying Taoist virtues. They can be roughly divided into two categories of "gods" and xian (or "immortals"). Xian were immortal beings with vast supernatural powers, also describing a principled, moral person. Since Taoist thought

4320-802: The Tao Te Ching was to be a topic in the imperial examinations. During the reign of the 7th century Emperor Taizong , the Five Dragons Temple (the first temple at the Wudang Mountains ) was constructed. Wudang would eventually become a major center for Taoism and a home for Taoist martial arts ( Wudang quan ). Emperor Xuanzong (r. 712–755) was also a devoted Taoist who wrote various Taoist works, and according to Livia Kohn , "had frequent meetings with senior masters, ritual specialists, Taoist poets, and official patriarchs, such as Sima Chengzhen." He reorganized imperial rituals based on Taoist forms, sponsored Taoist shrines and monasteries, and introduced

4416-726: The Tao Te Ching were written: the Heshang Gong commentary and the Xiang'er commentary. The first organized form of Taoism was the Way of the Celestial Masters , which developed from the Five Pecks of Rice movement at the end of the 2nd century CE. The latter had been founded by Zhang Daoling , who was said to have had a vision of Laozi in 142 CE and claimed that the world was coming to an end. Zhang sought to teach people to repent and prepare for

4512-600: The Yellow Emperor formulated many of their precepts, including the quest for "long life". Traditionally, the Yellow Emperor's founding of Taoism was said to have been because he "dreamed of an ideal kingdom whose tranquil inhabitants lived in harmonious accord with the natural law and possessed virtues remarkably like those espoused by early Taoism. On waking from his dream, Huangdi sought to" bring about "these virtues in his own kingdom, to ensure order and prosperity among

4608-522: The fox gods or "huxian" common in the region. The Three Sovereigns had similarities to xian because of some of their supernatural abilities and could have been considered such. Upon his death, the Yellow Emperor was "said to have become" a xian . During the Six Dynasties , xian were a common subject of zhiguai stories. They often had "magical" Tao powers including the abilities to "walk...through walls or stand...in light without casting

4704-587: The " three vehicles " of Buddhism. The three caverns were: Perfection (Dongzhen), associated with the Three Sovereigns ; Mystery (Dongxuan), associated with Lingbao; and Spirit (Dongshen), associated with the Supreme Clarity tradition. Lu Xiujing also used this schema to arrange the Taoist scriptures and Taoist deities. Lu Xiujing worked to compile the first edition of the Daozang (the Taoist Canon), which

4800-522: The Earth" - Are given magic talismans which prolong their lives (but not indefinitely) and allow them to heal the sick and exorcize demons and evil spirits from the earth. This level was not eligible for promotion to earthbound immortality. Zhìdì jūn ( Chinese : 制地君 ; pinyin : Zhì de jūn )- "Lords Who Control the Earth" - A heavenly decree ordered them to "disperse all subordinate junior demons, whether high or low [in rank], that have cause afflictions and injury owing to blows or offenses against

4896-740: The Golden Flower . The Longmen school synthesized the Quanzhen and neidan teachings with the Chan Buddhist and Neo-Confucian elements that the Jingming tradition had developed, making it widely appealing to the literati class. Xian (Taoism) Model humanity: Main philosophical traditions: Ritual traditions: Devotional traditions: Salvation churches and sects : Confucian churches and sects: A xian ( Chinese : 仙/僊 ; pinyin : xiān ; Wade–Giles : hsien )

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4992-544: The Han dynasty, there were no real "Taoists" or "Taoism". Instead, there were various sets of behaviors, practices, and interpretative frameworks (like the ideas of the Yijing , yin-yang thought , as well as Mohist , " Legalist ", and " Confucian " ideas), which were eventually synthesized into the first organized forms of "Taoism". Some of the main early Taoist sources include: the Neiye ,

5088-520: The Han. As such, they grew and became an influential religion during the Three Kingdoms period, focusing on ritual confession and petition, as well as developing a well-organized religious structure. The Celestial Masters school was officially recognized by the warlord Cao Cao in 215 CE, legitimizing Cao Cao's rise to power in return. Laozi received imperial recognition as a divinity in the mid-2nd century BCE. Another important early Taoist movement

5184-574: The Ming, the legends of the Eight Immortals (the most important of which is Lü Dongbin ) rose to prominence, being part of local plays and folk culture. Ming emperors like the Hongwu Emperor continued to invite Taoists to court and hold Taoist rituals that were believed to enhance the power of the throne. The most important of these were connected with the Taoist deity Xuanwu ("Perfect Warrior"), which

5280-667: The Motion of the Year, the Original Destiny, Great Year, the Kings of the Soil or the establishing or breaking influences of the chronograms of the tome. Annihilate them all." This level was also not eligible for promotion to immortality. These titles were usually given to humans who had either not proven themselves worthy of or were not fated to become immortals. One such famous agent was Fei Changfang , who

5376-519: The Transmission of the Dao from Zhong[li Quan] to Lü [Dongbin]" ) is a Song dynasty Taoist compendium, following the "Zhong-Lü" ( Chinese : 鍾呂 ; pinyin : Zhōng lǚ ) textual tradition of internal alchemy ( neidan ), which lists five classes of immortals: The 4th century CE Baopuzi ( 抱朴子 "[Book of] Master Embracing Simplicity"), written by Ge Hong , gives some highly detailed descriptions of xian , listing three classes: However, this

5472-661: The Warring States era phenomena of the wu ( Chinese shamans ) and the fangshi ("method masters", which probably derived from the "archivist-soothsayers of antiquity"). Both terms were used to designate individuals dedicated to "...magic, medicine, divination,... methods of longevity and to ecstatic wanderings" as well as exorcism. The fangshi were philosophically close to the School of Naturalists and relied greatly on astrological and calendrical speculations in their divinatory activities. Female shamans played an important role in

5568-496: The ages, some general images persisted. Immortals usually live in clean and pure places such as high mountains; they do not eat cereals; they appear only to people who perform the proper religious practices or have the right kind of destiny. Some immortals also live in grottoes underneath the sacred mountains. They can freely change their appearance: sometimes they appear in the everyday world looking like ordinary men, to test young immortal aspirants. They move very swiftly and fly though

5664-436: The air, sometimes using wings. (1989:73-98) Victor H. Mair describes the xian archetype as: They are immune to heat and cold, untouched by the elements, and can fly, mounting upward with a fluttering motion. They dwell apart from the chaotic world of man, subsist on air and dew, are not anxious like ordinary people, and have the smooth skin and innocent faces of children. The transcendents live an effortless existence that

5760-527: The coming cataclysm, after which they would become the seeds of a new era of great peace. It was a mass movement in which men and women could act as libationers and tend to the commoners. A related movement arose in Shandong called the " Way of Great Peace ", seeking to create a new world by replacing the Han dynasty. This movement led to the Yellow Turban Rebellion , and after years of bloody war, they were crushed. The Celestial Masters movement survived this period and did not take part in attempting to replace

5856-826: The constant strands of Heaven and violate the true form of things, then Dark Heaven will reach no fulfillment. Instead, the beasts will scatter from their herds, the birds will cry all night, disaster will come to the grass and trees, misfortune will reach even to the insects. Ah, this is the fault of men who 'govern'!" "Then what should I do?" said Cloud Chief. "Ah," said Big Concealment, "you are too far gone! [( Chinese : 僊僊 ; pinyin : Xiān xiān )] Up, up, stir yourself and be off!" Cloud Chief said, "Heavenly Master, it has been hard indeed for me to meet with you—I beg one word of instruction!" "Well, then—mind‑nourishment!" said Big Concealment. "You have only to rest in inaction and things will transform themselves. Smash your form and body, spit out hearing and eyesight, forget you are

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5952-436: The early Taoist tradition, which was particularly strong in the southern state of Chu . Early Taoist movements developed their own tradition in contrast to shamanism while also absorbing shamanic elements. During the early period, some Taoists lived as hermits or recluses who did not participate in political life, while others sought to establish a harmonious society based on Taoist principles. Zhuang Zhou (c. 370–290 BCE)

6048-635: The early secondary sources written about them, put forward any particular supernatural ontology. Nonetheless, that religious Taoism emerged from a synthesis of folk religion with philosophical Taoist precepts is clear. The earlier, naturalistic was employed by pre-Han and Han thinkers, and continued to be used well into the Song, including among those who explicitly rejected cults, both private and state-sanctioned, that were often either labeled or self-identified as Taoist. However, this distinction has been challenged or rejected by some scholars of religion, often those from

6144-598: The epigrammatic Tao Te Ching and the anecdotal Zhuangzi —widely regarded as the fundamental texts of Taoist philosophy—were largely composed. They form the core of a body of Taoist writings accrued over the following centuries, which was assembled by monks into the Daozang canon starting in the 5th century CE. Early Taoism drew upon diverse influences, including the Shang and Zhou state religions, Naturalism , Mohism , Confucianism , various Legalist theories, as well as

6240-616: The etymology of xian involve Arabic and Sino-Tibetan languages . Wu and Davis suggested the source was jinn , or jinni "genie" (from Arabic جني jinnī ). "The marvelous powers of the Hsien are so like those of the jinni of the Arabian Nights that one wonders whether the Arabic word, jinn , may not be derived from the Chinese Hsien ." Axel Schuessler's etymological dictionary suggests

6336-511: The film for HK$ 1 million, and filming started in early 1996. This Hong Kong television article is a stub . You can help Misplaced Pages by expanding it . Taoism Taoism or Daoism ( / ˈ t aʊ . ɪ z əm / , / ˈ d aʊ . ɪ z əm / ) is a diverse philosophical and religious tradition indigenous to China , emphasizing harmony with the Tao 道 ( pinyin : dào ; Wade–Giles : tao ). With

6432-474: The first of their kind in China, and the belief system has been known to merge scientific, philosophical, and religious conceits from close to its beginning. By the Han dynasty (206 BCE–220 CE), the various sources of Taoism had coalesced into a coherent tradition of ritualists in the state of Shu (modern Sichuan ). One of the earliest forms of Taoism was the Han era ( 2nd century BCE ) Huang–Lao movement, which

6528-611: The following major Chinese texts, many others use both graphic variants of xian . Xian ( 仙 ) occurs in the Chunqiu Fanlu , Fengsu Tongyi , Qian fu lun , Fayan , and Shenjian ; xian occurs in the Caizhong langji , Fengsu Tongyi , Guanzi , and Shenjian . They are usually found in Taoist texts, although some Buddhist sources mention them. Chinese folk religion and writings on it also use them, such as in Northeast China with

6624-408: The immortals, riding on those white clouds all the way up to the village of God. (12) Without using the word xian , several Zhuangzi passages employ xian imagery to describe individuals with superhuman powers, such as flying in the clouds. For example, Chapter 1, within the circa 3rd century BCE "Inner Chapters", has two portrayals. First is this description of Liezi (below). Lieh Tzu could ride

6720-409: The inhabitants". Afterwards, Taoism developed and grew into two sects; One is Zhengyi Taoism, which mainly focuses on spells, and the other is Quanzhen Taoism, which mainly focuses on practicing inner alchemy. Overall, traditional Taoist thought, content, and sects are varied, reflecting the ideal of "absorbing everything inside and mixing everything outside". Early Taoism drew on the ideas found in

6816-678: The lifespan of humans depending on the human's level of their discretion. Xian were also thought by some Taoists to be synonymous with the gods inside the body, and as beings that would sometimes cause mortals problems but could be fought with martial virtue and martial arts. Xian could be good or evil. Not all Xian are Taoist, but they are usually associated with Taoist adepts who have ascended to immortality and godhood through spiritual practice and mastery. Besides enlightened humans and fairy-like humanoid beings, xiān can also refer to supernatural animals, including foxes, fox spirits , and Chinese dragons . Xian dragons were thought to be

6912-448: The logographic " radical " rén ( 人 or 亻 "person; human") with two "phonetic" elements (see Chinese character classification ). The oldest recorded xiān character 僊 has a xiān ("rise up; ascend") phonetic supposedly because immortals could "ascend into the heavens". (Compare qiān 遷 "move; transfer; change" combining this phonetic and the motion radical.) The usual modern xiān character 仙 , and its rare variant 仚 , have

7008-476: The meaning of "Taoist" as "lay member or believer of Taoism", is a modern invention that goes back to the introduction of the Western category of "organized religion" in China in the 20th century, but it has no significance for most of Chinese society in which Taoism continues to be an "order" of the larger body of Chinese religion. Scholars like Harold Roth argue that early Taoism was a series of "inner-cultivation lineages" of master-disciple communities, emphasizing

7104-535: The mind's original purity and clarity (which could become obscured by desires and emotions). Key figures of this school include Xu Xun, Liu Yu, Huang Yuanji, Xu Yi, and Liu Yuanran. Some of these figures taught at the imperial capital and were awarded titles. Their emphasis on practical ethics and self-cultivation in everyday life (rather than ritual or monasticism) made it very popular among the literati class. The Qing dynasty (1644–1912) mainly promoted Buddhism as well as Neo-Confucianism . Thus, during this period,

7200-491: The most important figure of the Tang was the court Taoist and writer Du Guangting (850–933). Du wrote numerous works about Taoist rituals, history, myth, and biography. He also reorganized and edited the Taotsang after a period of war and loss. During the Tang, several emperors became patrons of Taoism, inviting priests to court to conduct rituals and enhance the prestige of the sovereign. The Gaozong Emperor even decreed that

7296-975: The mountains." Its writing is a combination of 人 ( pinyin : rén ; lit. 'human') and 山 ( pinyin : shān ; lit. 'mountain'). Its historical form is 僊 : a combination of 人 ( pinyin : rén ; lit. 'human') and 遷/䙴 ( pinyin : qiān ; lit. 'moving into'). Xian is often used as Chinese compound , such as the Bāxiān ( 八仙 "the Eight Immortals "). Other common words include xiānrén ( 仙人 , sennin in Japanese, "immortal person; transcendent", see Xianren Cave ), xiānrénzhăng ( 仙人掌 "immortal's palm; cactus "), xiānnǚ ( 仙女 "immortal woman; female celestial; angel"), and shénxiān ( 神仙 "gods and immortals; divine immortal"). Edward H. Schafer defined xian as "transcendent, sylph (a being who, through alchemical, gymnastic and other disciplines, has achieved

7392-565: The mounts of gods and goddesses or manifestations of the spirit of Taoists such as Laozi that existed in a mental realm sometimes called "the Heavens ". The mythological húlijīng ( Chinese : 狐狸精 ; pinyin : Húlíjīng ) (lit. "fox spirit") "fox fairy; vixen; witch; enchantress" has an alternate name of húxiān ( Chinese : 狐仙 ; pinyin : Hú xiān ) (lit. "fox immortal"). The Zhong Lü Chuan Dao Ji ( Chinese : 鐘呂傳道集 ; pinyin : Zhōng lǚ chuándào jí ), "Anthology of

7488-401: The properties of plants and geology , diviners , early environmentalists , tribal chieftains, court scribes and commoner members of governments, members of the nobility in Chinese states, and the descendants of refugee communities. Significant movements in early Taoism disregarded the existence of gods, and many who believed in gods thought they were subject to the natural law of the Tao, in

7584-613: The religion of the Shang dynasty and the Zhou dynasty , such as their use of divination , ancestor worship , and the idea of Heaven ( Tian ) and its relationship to humanity. According to modern scholars of Taoism, such as Kirkland and Livia Kohn , Taoist philosophy also developed by drawing on numerous schools of thought from the Warring States period (4th to 3rd centuries BCE), including Mohism , Confucianism , Legalist theorists (like Shen Buhai and Han Fei , which speak of wu wei ),

7680-449: The rise of the Xuanxue (Mysterious Learning or Deep Wisdom) tradition, which focused on philosophical inquiry and integrated Confucian teachings with Taoist thought. The movement included scholars like Wang Bi (226–249), He Yan (d. 249), Xiang Xiu (223?–300), Guo Xiang (d. 312), and Pei Wei (267–300). Another later influential figure was the 4th century alchemist Ge Hong , who wrote

7776-428: The role of xian also as folk heroes who can offer assistance to "worthy human followers" and whose existence fosters the relationship between the living and the dead. Sometimes, they and other xian were viewed as similar in nature to ghosts , rather than deities. The Eight Immortals and other xian were thought to have powers linked to their tools that were ultimately of a single nature that can add to or subtract

7872-709: The status and influence of Taoism declined. During the 18th century, the Qing imperial library excluded virtually all Taoist books. The Qing era also saw the birth of the Longmen ("Dragon Gate" 龍門 ) school of Wang Kunyang (1552–1641), a branch of Quanzhen from southern China that became established at the White Cloud Temple . Longmen authors like Liu Yiming (1734–1821) and Min Yide (1758–1836) worked to promote and preserve Taoist inner alchemy practices through books like The Secret of

7968-558: The western parts of the Yuan dynasty's land), and Tibetan Buddhism . Under the Ming dynasty (1368–1644), aspects of Confucianism, Taoism, and East Asian Buddhism were consciously synthesized in the Neo-Confucian school, which eventually became Imperial orthodoxy for state bureaucratic purposes. Taoist ideas also influenced Neo-Confucian thinkers like Wang Yangming and Zhan Ruoshui . During

8064-461: The wind and go soaring around with cool and breezy skill, but after fifteen days he came back to earth. As far as the search for good fortune went, he didn't fret and worry. He escaped the trouble of walking, but he still had to depend on something to get around. If he had only mounted on the truth of Heaven and Earth, ridden the changes of the six breaths, and thus wandered through the boundless, then what would he have had to depend on? Therefore, I say,

8160-443: Was Taiqing (Great Clarity), which was a tradition of external alchemy (weidan) that sought immortality through the concoction of elixirs, often using toxic elements like cinnabar , lead , mercury , and realgar , as well as ritual and purificatory practices. After this point, Taoism did not have nearly as significant an effect on the passing of law as the syncretic Confucian - Legalist tradition. The Three Kingdoms period saw

8256-764: Was Zhang Boduan, author of the Wuzhen pian , a classic of internal alchemy, and the founder of the southern branch of Quanzhen. During the Song era, the Zhengyi Dao tradition properly developed in Southern China among Taoists of the Chang clan. This liturgically focused tradition would continue to be supported by later emperors and survives to this day. In the Yuan dynasty, Taoism in Northern China took inspiration from Tibetan cultural practices, Chinese folk religion (often from

8352-499: Was a religious tradition from the beginning." Philosopher Chung-ying Cheng likewise views Taoism as a religion embedded into Chinese history and tradition, while also assuming many different "forms of philosophy and practical wisdom". Chung-ying Cheng also noted that the Taoist view of 'heaven' mainly from "observation and meditation, [though] the teaching of [the Tao] can also include the way of heaven independently of human nature". Taoism

8448-451: Was an influential school of thought at this time. The Huainanzi and the Taipingjing are important sources from this period. An unorganized form of Taoism was popular in the Han dynasty that syncretized many preexisting forms in multiple ways for different groups existed during a rough span of time throughout the 2nd century BCE. Also during the Han, the earliest extant commentaries on

8544-523: Was called the Northern Celestial masters , and their main scripture was the Xisheng jing ( Scripture of Western Ascension ). During the sixth century, Taoists attempted to unify the various traditions into one integrated Taoism that could compete with Buddhism and Confucianism. To do this they adopted the schema known as the "three caverns", first developed by the scholar Lu Xiujing (406–477) based on

8640-528: Was cognate with wu 巫 "shamanic" dancing. Paper writes, "the function of the term xian in a line describing dancing may be to denote the height of the leaps. Since, "to live for a long time" has no etymological relation to xian , it may be a later accretion." The 121 CE Shuowen Jiezi , the first important dictionary of Chinese characters, does not enter 仙 except in the definition for 偓佺 ( Wòquán "name of an ancient immortal"). It defines 僊 as "live long and move away" and 仚 as "appearance of

8736-483: Was eventually murdered by evil spirits because he lost his book of magic talismans. However, some immortals are written to have used this method in order to escape execution. The Chinese word xian is translatable into English as: The etymology of xiān remains uncertain. The circa 200 CE Shiming , a Chinese dictionary that provided word-pun "etymologies", defines xiān ( 仙 ) as "to get old and not die," and explains it as someone who qiān ( 遷 "moves into")

8832-416: Was published at the behest of the Chinese emperor . Thus, according to Russell Kirkland, "in several important senses, it was really Lu Hsiu-ching who founded Taoism, for it was he who first gained community acceptance for a common canon of texts, which established the boundaries, and contents, of 'the teachings of the Tao' (Tao-chiao). Lu also reconfigured the ritual activities of the tradition, and formulated

8928-496: Was syncretic, combining elements from Buddhism and Confucianism with Taoist tradition. According to Wang Chongyang, the " three teachings " (Buddhism, Confucianism, Taoism), "when investigated, prove to be but one school". Quanzhen became the largest and most important Taoist school in China when master Qiu Chuji met with Genghis Khan who ended up making him the leader of all Chinese religions as well as exempting Quanzhen institutions from taxation. Another important Quanzhen figure

9024-500: Was termed daojiao (the teaching of the Tao). The Tang was the height of Taoist influence, during which Taoism, led by the Patriarch of Supreme Clarity, was the dominant religion in China. According to Russell Kirkland, this new Taoist synthesis had its main foundation in the Lingbao school's teachings, which was appealing to all classes of society and drew on Mahayana Buddhism. Perhaps

9120-415: Was the main dynastic protector deity of the Ming. The Ming era saw the rise of the Jingming ("Pure Illumination") school to prominence, which merged Taoism with Buddhist and Confucian teachings and focused on "purity, clarity, loyalty and filial piety ". The school derided internal and external alchemy, fasting ( bigu ), and breathwork. Instead, the school focused on using mental cultivation to return to

9216-425: Was the most influential of the Taoist hermits. Some scholars holds that since he lived in the south, he may have been influenced by Chinese shamanism . Zhuang Zhou and his followers insisted they were the heirs of ancient traditions and the ways of life of by-then legendary kingdoms. Pre-Taoist philosophers and mystics whose activities may have influenced Taoism included shamans, naturalists skilled in understanding

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