Daoism Introduction | Religions of the World and …

After China was reunified by the Song dynasty (960–1279), majorchanges in society—in particular urbanization, the creation of amarket economy, and the rise to prominence of new classes, especiallyin the southeastern regions—led to major transformations inreligion. The institution of “lay associations”, whosemain function was (in addition to performing various meritoriousactions) supporting the local temple, was especially important in thedevelopment of Daoism, and at the same time in furthering theincorporation of cults to local deities and saints into the Daoistpantheon and liturgy.

Religious Daoism (Stanford Encyclopedia of Philosophy)

Even if the term “religious Daoism” is ..

religious and spiritual dimensions of Daoism

In China, the boundaries among Daoism, Buddhism, and the commonreligion are much less marked compared to those among monotheisticreligions. According to individual needs and circumstances, laypersons may perform cults and address prayers and petitionsindifferently to Daoist, Buddhist, or popular deities.

into the Daoist dimensions of the ..

This has placed Daoism in close touch with the common religion, buthas also been the reason for a controversial relation. Daoism attemptsto undertake the dual task—by no means alwayssuccessful—of drawing people closer to the deities thatrepresent the Dao, while at the same time responding to theirimmediate religious demands. As a consequence, in the words of PeterNickerson (2008: 148),

The Ethical Foundations of Early Daoism: Zhuangzi’s …

Jan 05, 2016 · John C

The Way of the Celestial Masters (then based at Mount Longhu, inpresent-day Jiangxi) was officially assigned the task of ordainingpriests, but a series of revelations resulted in the creation oflineages that, in several cases, claimed to have beenoriginated by Zhang Daoling himself. Between the mid-10thand the mid-13th centuries, five main lineages wereestablished: Tianxin (Celestial Heart), Shenxiao(Divine Empyrean), Yutang dafa (Great Rites of the JadeHall), Lingbao dafa (Great Rites of the Numinous Treasure),and Qingwei (Pure Tenuity). All of them were based ondifferent codifications of ritual—including exorcistrites—but with little variation in basic practices (Boltz 1987:26–49; Skar 2000). Local communities, in addition, had their ownritual specialists, known as fashi (“ritualmasters”), a term that designated, as it still does in thepresent day, lay officiants who specialize in exorcist practices(Davis 2001).

This jolly character got his start in tenth-century China

After the period of the Three Kingdoms (220–80), China wasreunified by the Jin dynasty. Unification, however, lasted only for afew decades. The southward migrations that followed the fall of thecapital Luoyang to the Xiongnu in 311 involved not only members of thecourt and the aristocracy, but also representatives of Tianshi dao. Asa result, the religion of the Celestial Masters reached Jiangnan, theregion south of the lower Yangzi river, and for the first time came intouch with the traditions of that region. The events that followedleft a permanent mark on the history of Daoism.

Taoism by Elizabeth Colangelo on Prezi

Quanzhen was founded by Wang Zhe (1113–70), who was active as apreacher in Shandong in the late 1160s, and by his seven maindisciples, among whom Ma Yu, Sun Bu’er (the latter’swife), and Qiu Chuji deserve mention. Five “layassociations” were established to support the teaching, whichspread rapidly. Controversies with Buddhism led to proscriptions inthe second half of the 13th century, which included theburning of a Daoist Canon recently compiled by Quanzhenrepresentatives. Quanzhen, however, maintained a strong localpresence, and after the reunification of China under the Yuan dynastyit again obtained the favor of the court. While the Ming dynasty(1368–1644) gave priority to the Celestial Masters, WangChangyue (1592–1680) gained the support of the newly-establishedManchu Qing dynasty (1644–1912). Since then, hisLongmen (Dragon Gate) lineage has been the main branch ofQuanzhen (Esposito 2004). Wang Changyue’s temple, the BaiyunGuan (Abbey of the White Cloud) in Beijing is, in the present day, theseat of the China Daoist Association (Zhongguo daojiao xiehui).