 Institutionalization
of ... ancient, esoteric, and popular practices into distinctive religious movements,
with revealed texts, detailed rituals, and priests serving as ritual
specialists, developed as the Han dynasty (206 BCE-220 CE) was
declining amidst famine and war. An array of revelations and prophecies
predicted the end of the age and finally led to the rise of
religious/political organizations.
In 184 CE ... Zhang Daoling (Chang Tao-ling) had a vision in which he was appointed representative of the Dao on earth and given the title Celestial Master. He
advocated ... practices of healing by faith and developed a
quasi-military organization of religious officials, attracting numerous
followers. The older Han religion had involved demons
and exorcism, belief in an afterlife, and a god of destinies, who
granted fortune or misfortune based on heavenly records of good and bad
deeds. These roles were now ascribed to a pantheon of celestial
deities, who in turn were controlled by the new Celestial Master
priesthood led by Zhang’s family. (Living Religions, 200)
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 The
aim of the longevity practices is to use the energy available to the
body in order to become strong and healthy, and to intuitively
perceive the order of the universe. Within our body is the spiritual
micro-universe of the “three treasures” necessary for the preservation of life: generative force (jing), vital life force (qi), and spirit (shen).
These three are said to be activated with the help of various methods: breathing
techniques, vocalizations, vegetarian diets, gymnastics, absorption of solar and
lunar energies, sexual techniques, visualizations, and meditations. (Living Religions, 198-9)
 I have heard that one who is good at taking
care of his life will not encounter wild bulls or tigers when traveling
by land, and will not [be wounded] by weapons when in the army. [In
this case] wild bulls will find no place in which to thrust their
horns, tigers no place in which to put their claws, and weapons no
place in which to insert their points. And why? Because in him there is
no place (literally, no ground) of death. (Chinese Religion, 81-2; cf. Daodejing 50)
Zhuangzi
Cook DingA good cook changes his knife once a
year — because
he cuts. A mediocre cook changes his knife once a month — because he hacks. I’ve had this knife of mine for
nineteen years and I’ve cut up thousands of oxen with it, and yet the
blade is as good
as though it had just come from the grindstone. There are spaces
between
the joints, and the blade of the knife has really no thickness. If
you insert what has no thickness into such spaces, then there’s plenty
of
room — more than enough for
the
blade to play about in. That’s why after nineteen years the blade
of
my knife is still as good as when it first came from the grindstone. (The Complete Works of Chuang Tzu, 50-51; cf. Zhuangzi, Chapter 3)
Those who rebel against the basic rules of the
universe sever their own roots and ruin their true selves. Yin
and yang … are the
beginning and the end of everything and they are also the cause of life
and
death. Those who disobey the laws of the universe will give rise
to
calamities and visitations, while those who follow the laws of the
universe
remain free from dangerous illness, for they are the ones who have
obtained
Tao, the Right Way. ... Obedience to the laws of Yin and Yang means life;
disobedience
means death. ... Anything contrary to harmony (with nature) is disobedience
and
means rebellion to nature. (Anthology of Living Religions, 171 [Huang Ti Nei Ching Su Wen]) |
 The
search for the elixir of immortality, closely related to, or identical
with “the philosopher’s stone,” apparently began in China and
eventually spread to the West. The alchemical elixir, when ingested,
would prolong life indefinitely; the alchemical philosopher’s stone
would be able to transmute base metals into gold. Gold was the common
denominator. In the case of the elixir, the symbolism of gold was that
of indestructible, incorruptible life. The hope of making cheaper
ingredients into the most valuable needs no symbolism. (Chinese Religion, 83)
The process of “inner alchemy” involves circulating and transmuting jing energy from the lower body into qi energy and then to shen energy to form what is called the Immortal Fetus, which an adept can reportedly raise
through the Heavenly Gate at the top of the head and thus leave their
physical body for various purposes, including preparation for life
after death. In addition, the adept learns to draw the qi of heaven and earth into the micro-universe of
the body, unifying and harmonizing inner and outer. (Living Religions, 199)
First take the power of heaven and earth and make
them into your crucible; Then isolate the essences of the sun and the moon: Urge the two things
to
return to the Tao of the center: Then work hard to attain the golden elixir — how
would it not
come forth? Secure your furnace, set up your crucible; always
follow
the power of heaven and earth. Forge their essence and refine their
innermost
power, always keeping well in control of your yin and yang souls.
Congealing
and dissolving, the incubating temperature produces transmutation. Never
discuss its mystery and wonder in idle conversation! ... Swallowing saliva and breathing exercises are
what
many
people do. Yet only with the method of this medicine can you truly
transform
life. If there is no true seed in the crucible, It is like taking water
and
fire and boiling an empty pot. ... “Empty the mind and fill the belly” — such
profundity of meaning! Just to empty your mind, you must know it first. Similarly,
to refine your lead, you must first fill the belly: Understand this to
protect
the mass of gold that fills your halls
within. (Anthology of Living Religions, 175-6)
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Daoism in Daily Life...and Death
Spiritual Development, Health & Longevity
Painting
Calligraphy
Yijing (I Ching)
Divination
Death
 Organized (or “Religious”) Daoism refers to
Daoist sects that focus on the performance of rituals for the
community and/or the pursuit of immortality. How is this form of
Daoism similar to and/or different from “The Way of Wuwei” that was discussed in the previous lecture?
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