Taiping Daoism
Daoism is the cumulative wisdom of the Chinese civilization over thousands of years and has been influenced by many practitioners through time. In the early days, the Fangshi (Prescription/Healing Masters) evolved into the Daoshi (Masters of the Dao (in some cases way)) and it was in the Han Dynasty (206 BC–220 AD), that the collective practices of Daoism evolved firstly with Taiping Dao (Dao of Greater Peace) and also with the Wudoumi Dao (Dao of the five pecks of rice). Taiping Daoism (太平道, Dao of Greater Peace) is one of the oldest schools of Daoism with its origins dating to the Later Han Dynasty (25-220). Taiping Daoism was also known as Huanglao Daoism, which played homage to the personifications of Laozi (老子) and Huang Di (黄帝 The Yellow Emperor). During the time a manuscript known as the Taiping Jing (太平經, Classic Scripture of Greater Peace) which was special in the integration of the concepts of Daoism including Yin/Yang, Five elements into its embodiment whilst also applying the concepts of Heaven, Earth and Man to categorize its teachings which were involved in healing and social transformation.
Since the important deities included Huanglao and Zhonghuang Taiyi, resulting in that yellow was the adopted color. One of the Taiping leaders at the time, Patriarch Zhang Jiao (张角) due to substantial issues of poverty, drought, starvation and inequality rose in rebellion and led many followers in the Huang Bu Qi Yi (黄布起义 Yellow turban/cloth uprising). Thus, due to the socio-economic challenges during the time the Taiping Dao rose in rebellion. After they were defeated they dispersed and thought to be annihilated. The Wudoumi Dao evolved to become the Tianshi Dao (Celestial Masters) or Zhengyi Dao which become sided with the Imperial government. Thereafter, the distinction between Orthodox (Supporting or endorsed by the government) and Heterodox (banned, not supported, not aligned to government) commenced.
However, both the orthodox and Heterodox prevailed, the former became Daoism (Zhengyi 正一 and much later including Quanzhen 全真 ) whilst the latter became hidden throughout the masses in the form of folk, derived or popular practices (the descendants of Taiping 太平, Taiqing 太清，Lingbao 灵宝 and Shangqing 上清) which . To gain favor with government the orthodox would often eliminate or change practices and criticize the so called Heterodox so in time it is said the straight is not really straight whilst the bent often leads the way.
Followers and practitioners of Taiping Daoism dispersed into either other Daoist orders (within the Wudoumi Dao) or among those that would be called village or folk religions in much later periods. The early practitioners of Taiping Daoism included the Dao Shi (道士 Hermits or masters of the Dao), Wu Shi (武士 Warriors) and Fang Shi (方士 Medical Healers). Throughout history there were many followers of the Taiping (Huanglao) Daoism tradition. Many martial artists, rebellions, Chinese medicine practitioners and renowned Daoists were a part of Taiping Daoism. Practitioners such as Zhang Jiao (张角), Zuo Ci (左慈), Ge Hong (葛洪) were pursuants of the same type of teachings whilst being inferred different names throughout time.
Throughout time often the practices of Orthodox and Heterodox were intermixed as were aspects of Confucianism, Zoroastrianism, Buddhism and so on. These folk or popular practices/systems or communities in many cases became the so called Jiao (teachings), there are multitude of these that in many cases were an evolution from the foundation Taiping Dao. It is from within those Jiao (such as Luo Jiao 罗教, Bailian Jiao 白莲教, Hongyang Jiao 红阳教, Qingshui Jiao 清水教, Shouyuan Jiao 收元教, Dacheng Jiao 大乘教, Bagua Jiao 八卦教, Tianli Jiao 天理教 and so forth) that the essence of the Taiping Dao resided. Often unfortunately these were misappropriated and caused disruptions to peace but fundamentally the teachings remained.
The Taiping Dao is the manifestation of the Fangshi and Wushi of ancient times, it is based on the Huang-Lao tradition, it is the primary source of structured means of Wu-wei, a balanced government that cares for its people and emphasizes cultivation practices as a means to achieve longevity. It is the source of inclusion of the Yi jing, Wuxing, Yinyang and associated principles into Daoism. It was the foundation of Internal Alchemy (内丹 Nei Dan) and general alchemy practices as well.
When the Quanzhen tradition was established many years later, it encompassed many of the principles from the old tradition especially in terms of Neidan practice, whilst also absorbing the monastic practices from Buddhism. The Taiping Dao is the embodiment of these integrated traditions that brought the folk/popular with that of the orthodox and that persists in the natural way towards a balanced universe.
Taiping Daoism embodies the essence of Daoist doctrine, it is not a religion in the known sense of the word, it is a practice that aligns with Dao that permeates all matter and non matter. When all life, all beings, here, there and everywhere are in harmony this is the ideal Daoist condition of balance across all realms.
This harmony on all levels, is called Taiping (太平 Greater Peace).
老子 (Laozi) and his book 道德经 (Daode Jing) are traditionally dated to the 6th century BCE. However scholars\’ datings for the book range from the 8th century BCE to the 3rd century BCE. In comparison, the date ascribed to Buddha ranges from the 6th to the 4th centuries BCE while 孔子 (Kongzi or Confucius) can be more accurately dated as having lived from 551 to 479 BCE. Following Laozi, 莊子 (Zhuangzi or Chuang Tzu), the second important Taoist author, lived from 369 to 286 BCE.
However, the founding of Taoism as a religion (道教 or Daojiao) is traditionally ascribed to 张道陵 (Zhang Daoling) and his 正一盟威 (Zhengyi Mengwei). At the end of the 汉朝 (Han Chao or Han Dynasty), 张陵 (Zhang Ling) settled on 鹤鸣山 (Heming Shan or Crane\’s Cry Mountain) in what is today\’s 四川 (Sichuan) and started teaching there. The Taoist school that arose from his teachings is called 正一道 (Zhengyi Dao) after his teachings. It is also variously known as 天师道 (Tianshi Dao or Celestial Masters Taoism) or 五斗米道 (Wudoumi Dao or Five Pecks of Rice Taoism). After the passing of 张道陵, his son, 张衡 (Zhang Heng), then his grandson, 张鲁 (Zhang Lu), led the sect. It was 张鲁 (Zhang Lu), who submitted to 曹操 (Caocao or Tsao Tsao) in 215CE.
At the same as the Zhang Ling started the Tianshi Dao in the West of China (Sichuan area), In the East or Central plains of China, 张角 (Zhang Jue) founded the 太平道 (Taiping Dao) which led to establish one of the first peasant uprisings/rebellion, known as 黄巾起义 (Huangbu qiyi or Yellow Turban Uprising) rebellion started in 184CE
The Three Schools (Shangqing, Lingbao, Sanhuang)
For the origins of the 上清茅山 (Shangqing Maoshan) school, we have to go back to 362CE when the wife of 许谧 (Xu Mi), 陶可斗 (Tao Kedou), passed away. The 许 (Xu) brothers hired a medium, 杨羲 (Yang Xi), to contact 陶可斗. The spirit that came described among other things, the highest heaven 上清 (Shangqing) and 华陽(Huayang) Grotto on 茅山 (Maoshan). However, the written record of the brothers was scattered until a descendent of 陶可斗 (Tao Kedou), 陶弘景 (Tao Hongjing), recompiled them into 真诰 (Zhengao or Declarations of the Perfected). It is therefore 陶弘景 (456-536CE) who founded the 上清 (Shangqing) school which became the dominant Taoist school during the 隋朝 (Sui Chao or Sui Dynasty, 581-618CE).
In the 390s, a Shangqing practioner, 葛巢甫 (Ge Chaofu) founded the 灵宝 (Lingbao) school. Among the developments of that school was the idea of a central creator god, 元始天尊 (Yuanshi Tianzun or Heavenly Worthy of Primordial Beginnings). In this formulation, Laozi became 太尚道君 (Taishan Daojun or Lord of Dao). Besides the Shangqing and Lingbao schools, there was also a 三皇 (Sanhuang) school which became defunct by the 7th century.
陆修静 (Lu Xiujing) divided Taoist knowledge into three based on the three major schools:
- 洞真 (Dongzhen) ► 上清 (Shangqing) ► 元始天尊 (Yuanshi Tianzun or
- 洞玄 (Dongxuan) ► 灵宝 (Lingbao) ► 太尚道君 (Taishan Daojun or Lord
- 洞神 (Dongshen) ► 三皇 (Sanhuang) ► 老君 (Laojun or Lord Lao)
Northern & Southern Celestial Master Schools
The first time Taoism became a state religion was when 寇谦之 (Kou Qianzhi) (365-448CE) brought his relevations to the Toba court in 424CE (北朝北魏). Kou reformed Celestial Masters Taoism (正一道) based on the relevations he had received at 松山 (Songshan).
A century later, Lu Xiujing (陆修静) also reformed Taoist practices during the 南朝宋. Lu Xiujing\’s (406-477CE) school of reform became known as the Southern Celestial Master school while the earlier reformation by Kou became the Northern Celestial Master school.
Louguan Dao
This school was started by 尹通 (Yin Tong) who is said to have received the 道 (Dao) in 424CE. Yin Tong is said to be a descendent of 尹喜 (Yin Xi), the official who met Laozi at 函谷 (Hangu) Pass in 河南 (Henan). Yin Xi is said to have brought Laozi to his tower, 楼观台 (Louguan Tai), on 终南山 (Zhongnan Shan) in 陕西 (Shaanxi). Louguan Tai became the first established Taoist monastry and during the Tang Dynasty, it was bestowed the imperial name of 宗圣观 (Zongsheng Guan or Monastry of the Ancestral Sage). The school\’s height was during the 隋 (Sui) & 唐 (Tang) dynasties.
Song Schools
This is the period when the most important 内丹 (neidan or Inner Alchemy) school developed: the 南宗 (Nanzong) school. Inner Alchemy is reputed to have been founded by the immortals 钟离权 (Zhong Liquan) & 吕洞宾 (Lü Dongbin). Zongdong Inner Alchemy is most closely identified with Nanzong Inner Alchemy.
The Southern Song period was dominated by the 龙虎山 (Longhu Shan) school in 江西 (Jiangxi). The Longhu Shan school is of the 灵宝 (Lingbao) tradition. Also influential then were the 茅山 (Maoshan) and 阁皂山 (Gezao Shan) schools. Like Longhu Shan, Gezao Shan is a Lingbao affiliate based in Jiangxi.
Jin Schools (1115-1234CE)
During the 金 (Jin), the main traditions were 太一 (Taiyi or Supreme Oneness), 大道 (Dadao or Great Tao), & 全真 (Quanzhen or Complete Perfection). However, both Taiyi & Dadao were absorbed by 正一 (Zhenyi) by the end of the 元 (Yuan).
全真道 (Quanzhen Dao) was founded by 王重陽 (Wang Chongyang). Wang (1112-1170CE) had retired to 终南山 (Zhongnan Shan) in 1159CE but then moved to 山东 (Shandong) in 1167CE to teach. Of his seven disciples 七真 (qizhen), the most important was 长春 (Chang Chun) aka 邱处机 (Qiu Chuji) who founded the 龙门 (Longmen) branch of the Quanzhen in 陕西 (Shaanxi). Chang Chun (1148-1227CE) was summoned to meet Chinggis Khan in 1219CE. The account of Chang Chun\’s journey was recorded as 西游记 (Xiyou Ji or Travels of an Alchemist) by his disciple and successor, 李志常 (Li Zhichang).
During the 元 (Yuan), the Zhenyi & Quanzhen schools became dominant and both have retained their importance till today.