Tao-chiao shih t'an-yuan (An inquiry into the history of the Taoist religion) (review)

Abstract

Tao-chiao shih t'an-yüan [inline-graphic xmlns:xlink="http://www.w3.org/1999/xlink" xlink:href="01i" /] (An inquiry into the history of the Taoist religion) Pei Huang (bio) Liu Ts'un-yan [inline-graphic xmlns:xlink="http://www.w3.org/1999/xlink" xlink:href="02i" /]. Tao-chiao shih t'an-yüan [inline-graphic xmlns:xlink="http://www.w3.org/1999/xlink" xlink:href="03i" /] (An inquiry into the history of the Taoist religion). Peking University Lecture Series 12. Peking: Peking University Press, 2000. ii, 289 pp. Paperback RMB yuan 15.00, ISBN 7-301-04304-x/B.183. The Taoist religion is an indigenous Chinese faith noted for both its adaptability and its complexity. Since its emergence in the late second or early third century it has borrowed ideas and practices from such sources as philosophical Taoism, Confucianism, the Yin and Yang School, Buddhism, and folk beliefs. As a consequence, its pantheon has registered a wide variety of deities, immortals, and spirits. Bureaucratically stratified after the model of the temporal state, these served the supreme ruler in Heaven, who would later become the Jade Emperor. He extended his authority over this world as well as the underworld. In time, Taoist religion developed into sects whose priests (tao-shih), celibate or married, applied charms, spells, offerings, and magical arts to meet the needs of the masses. They also enlisted patrons by their advocacy of meditation, hygienic exercises, and measures to achieve longevity. Among such patrons were scholars, the ruling house of the T'ang dynasty (618-907), and especially the Chia-ch'ing emperor of [End Page 462] the Ming (1368-1644). It is through these activities that religious Taoism was able to permeate Chinese society. This book is one of the most recent publications of Liu Ts'un-yan, a specialist in Chinese literature and Taoist studies. Broadly conceived and abundantly researched, it is worth adding to the reading lists of scholars and graduate students of Asian studies. It is a collection of eleven essays, each concentrating on a certain aspect of the subject. Together, they present a clear picture of the beginnings, growth, evolution, and importance of religious Taoism. Essays 1 through 6 detail the early stages of Taoist religion. The first essay concerns the Taoist version of the creation myth. The next two cover shamans, southern wizards, and such witchcraft practices as dream interpretation, divination, and impersonation of the dead. The fourth offers reasons why Taoism must be polytheistic. Essay 5, the centerpiece of the book, was originally a paper delivered by the author at Peking University and included in a lecture series in memory of the late T'ang Yung-t'ung (1893-1964), a scholar of Buddhist studies. It focuses on Chang Ling (also Chang Tao-ling), the first Heavenly Master (t'ien-shih) in the Taoist tradition. After examining the historical and religious sources, Liu ascertains that Chang was active in the present-day Szechwan area during the second century and founded a Taoist sect centered on spirits known as kuei-tao. This sect was incorporated with the Five Pecks of Rice band by his grandson and later evolved into the Heavenly Master branch. With imperial blessing, the Heavenly Master finally became a hereditary office for those who claimed to be Chang's descendants. The sixth essay is a survey of traditional Chinese religious beliefs. Since early times the Chinese have believed in deities, spirits, and the immortality of the soul. In addition to these native beliefs, Taoist religion inherited from Buddhism the concept of Hell and the principle of karma, and sinicized them. The remaining essays give their attention to the later stages of Taoist religion, stressing its effect on Chinese culture. Essays 7 and 11 cover its intellectual achievements. Although generally attributed to Chou Tun-i (1012-1073), a pioneer Neo-Confucian philosopher, the Supreme Ultimate diagram (T'ai-chi t'u) was actually of Taoist origin. Despite their rivalry, Taoist religion, Confucianism, and Buddhism were continuously in contact and came to blend with one another. This blending process began in the fourth century and came to a climax during the Yuan dynasty (1279-1368). The eighth and...