THE DAOIST TRADITION LOUIS KOMJATHY 康 思 奇 , PH.D. UNIVERSITY OF SAN DIEGO
Approaching Daoism Spelled Taoism in the older Wade-Giles Romanization system, but still pronounced “Daoism” !
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Indigenous Chinese religion deeply rooted in traditional Chinese culture
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Dao 道, translatable as “the Way” and “a way,” as sacred and ultimate concern
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Begins as a religious community during the Warring States period (480-222 BCE)
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Western name approximates various indigenous Chinese designations, including daojia 道家 (Family of the Dao), daojiao 道教 (Teachings of the Dao), andxuanfeng 玄風 (Mysterious Movement) !
Daoists as adherents of Daoism. Those who are part of the “tradition of the Dao” (daotong 道統) and who endeavor to “transmit the Dao” (chuandao 傳道) Now a global religious tradition characterized by cultural, ethnic, linguistic and national diversity. “Global Daoism” as rooted in “Chinese Daoism” as source-tradition !
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Like Zen Buddhism before it, Daoism is the object of various Western fictions, fabrications, and fantasies.
Reliable Introductions to Daoism
Livia Kohn 2001/2004
Livia Kohn 2008
James Miller 2003/2008
Louis Komjathy 2013
Russell Kirkland 2004
Louis Komjathy forthcoming
Contents of The Daoist Tradition (Bloomsbury Academy, 2013) Preface
ix
Acknowledgments Conventions Illustrations Charts Map
Scripture and scripture study
13
Ritual
225
243
xv
xvi
Website
12 xi
xiii
Place, sacred space, and material culture
PART FIVE
xvii
xviii
Brief timeline of Daoist history
1
Approaching Daoism
2
The Daoist tradition
15
Material culture
PART SIX
3 17
16
3
Ways to a ffiliation
4
Community and social organization
Basic glossary Notes
61
5
Informing views and foundational concerns
6
Cosmogony, cosmology and theology
7
Views of self
101
123
Practice 143
8
Virtue, ethics and conduct guidelines
9
Dietetics
165
10
Health and longevity practice
11
Meditation
205
187
Daoism in the modern world
145
83
317
325
Bibliography Index
PART FOUR
281
Daoism in the modern world
37
39
Worldview 81
PART THREE
265
1
Identity and community
PART TWO
Temples and sacred sites
xix
Historical overview
PART ONE
14
353
331
303
301
263
Contents of Daoism: A Guide for the Perplexed (Bloomsbury Academy, forthcoming [2014]) Conventions viii List of Figures xi
Introduction: On guidance and perplexity 1
Tradition
2 3
Community Identity 59
4
View
5
Personhood
6
Practice
7
Experience
15 41
79 105
131
8
Place
9
Modernity
161
181
Bibliography Index 249
227
201
1
Online Resources Center for Daoist Studies www.daoistcenter.org
BASIC INFORMATIONSHEET ON DAOISM (TAOISM) Louis Komjathy , Ph.D. Assistant Professor of Chinese Religions and Comparative Religious Studies Department of Theology and Religious Studies University of San Diego This is an essentialized and simplified information sheet on Daoism (Taoism). It is particularly intended for non-specialist educators who teach Daoism or who are interested in deepening their understanding. PRELIMINARY POINTS
Daoism (spelled Taoism in the older Wade-Giles romanization system) is an indigenous Chinese religious tradition in which reverence for the Dao, translatable as “the Way” and “a way,” is a matter of ultimate concern. Daoism was a religious community from the beginning, here dated to the Warring States period (480-222 BCE). As a Western category, “Daoism” may be understood as shorthand for Daoist adherents, communities and their religious expressions. With over two thousand years of history, Daoism is a diverse and complex religious tradition; it includes varied forms of religiosity that may be perplexing to those who construct “religion” in terms of founders, authoritative scriptures and “orthodox beliefs.” Throughout Chinese history Daoists have consistently focused on the Dao as sacred and ultimate concern. This is expressed in indigenous Chinese designations, includingdaojia (Family of the Dao),
daojiao (Teachings of the Dao), daoshi (adept of the Dao), and xuanfeng (Mysterious Movement). That is, Daoists have understood themselves as those who “transmit the Dao” chuandao ( ); they have seen themselves as part of the “traditionof the Dao” (daotong ). In the modern world, Daoism also has become a global religious tradition characterized by cultural diversity and multiethnicity. At the same time, like Zen Buddhism before it, Daoism is the object of various Western fantasies and fictions. ON “DAOISM” AND “TAOISM”(ROMANIZATION)
Both “Daoism” and “Taoism” refer to the same Chinese religion; they are both pronounced with a “d” sound. “Taoism” derives from Wade-Giles romanization, an earlier way of approximating the sound of Chinese characters into alphabetic script. “Daoism” derives from the more recent Pinyin romanization system, which is the official system created by the People’s Republic of China and utilized throughout mainland China. Wade-Giles uses “Tao,” “Taoist,” and “Taoism.” If these terms were pronounced with a “t” sound, they would appear as “T’ao,” “T’aoist,” and “T’aoism.” That is, in Wade-Giles, a “t” without an apostrophe (’) is a “d” sound. Pinyin uses “Dao,” “Daoist,” and “Daoism.” The latter is the preferred form. The matter is complicated because some scholars now use Pinyin romanization, but continue to employ the Wade-Giles derived “Tao,” “Taoist,” “Taoism.” The rationales for this are varied, but none of them hold up to critical scrutiny. Scholarly opinion differs on the srcins and early history of Daoism. Nonetheless, there is consensus that the category of “philosophical Daoism” is inaccurate and outdated. It should be completely abandoned. Unfortunately, specialist research has yet to influence non-specialist discourse, both academic and popular. Every major “world religions” textbook utilizes the misleading distinction between so-called philosophical Daoism and so-ca lled re ligious Da oism. Th e use of the se cate gories shoul d be taken, ipso facto, as a sign of ignorance and inaccuracy. The easiest solution to this problem is to replace “philosophical Daoism” with “classical Daoism,” and to emphasize the religious dimensions of classical Daoism, of the “early inner cultivation lineages” (Harold Roth, Brown University). These dimensions
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Remedying the Received View of Daoism “Philosophical Daoism” ! Based on misinterpretation of classical Daoist texts ! Based on misunderstanding of defining characteristics ! Daojia 道家 (tao-chia) simply means “Family of the Dao” ! Early Han dynasty bibliographic and taxonomic category ! Eventually used by Daoists to refer to their tradition, especially ordained Daoist priests and religious communities ! Earliest Daoist religious community ! Apophatic meditation and mystical union with Dao ! " philosophical Daoism “Religious Daoism” ! Based on assumed distinction with so-called “philosophical Daoism” ! Based on misunderstanding of earlier Daoist communities ! Daojiao 道教 (tao-chiao) simply means “Teachings of the Dao” ! Early medieval category used to distinguish Daoism from Buddhism (fojiao 佛教) ! Includes so-called daojia ! Daoism was a religious tradition from the beginning ! No other form of Daoism ! " religious Daoism "
The Daoist tradition ! Indigenous Chinese religion characterized by diversity and complexity
Seven Periods and Four Divisions of Daoist History
(The Daoist Tradition, Louis Komjathy, 2013)
Defining Characteristics of the Four Divisions Classical Daoism ! Warring States (480-222 BCE) to Early Han (202 BCE-9 CE) ! Earliest Daoist religious community ! Key “movement”: Inner cultivation lineages (Harold Roth) ! Primary emphasis: Apophatic meditation aimed at mystical union with the Dao Early Organized Daoism ! Later Han (25-220 CE) to Period of Disunion (220-589) ! Beginning of Daoism as organized religion ! Key movements: Taiping 太平(Great Peace), Tianshi 天師(Celestial Masters), Taiqing太清 (Great Clarity), Shangqing 上清(Highest Clarity), and Lingbao 靈寶 (Numinous Treasure) ! Primary emphasis: Ethics, ritual, and theocratic society Later Organized Daoism ! Tang (618-907) to Qing (1644-1911) ! Emergence of monasticism as major form of Daoist social organization ! Key movements: Quanzhen 全真(Complete Perfection), various internal alchemy lineages, as well as deity cults and ritual movements ! Primary emphasis: Internal alchemy and ritual Modern Daoism ! 1912-present ! Technically part of later organized Daoism ! Primarily Zhengyi 正一(Orthodox Unity)-Quanzhen 全真 (Complete Perfection) tradition ! Emergence of “global Daoism” as multi-cultural, multi-ethnic, multi-linguistic and multinational tradition from late 20th century to present
Models of Daoist Practice and Attainment (1) Alchemical: Transformation of self through ingestion of various substances (external) and/or through complex physiological practices (internal) (2) Ascetic: Renunciation, perhaps even body-negation. May involve psychological purification (internal) or practices such as fasting, sleep deprivation, voluntary poverty, etc. (external) (3) Cosmological: Emphasis on cosmological integration and seasonal attunement (4) Dietetic: Attentiveness to consumption patterns and influences (5) Ethical: Emphasis on morality and ethics, including precept study and application (6) Hermeneutical: Emphasis on scripture study and interpretation, often resulting in the production of commentaries (7) Meditative: Meditation as central, with the recognition of diverse types of meditation (8) Quietistic: “Non-action” (wuwei 無為), involving non-interference, non-intervention, and effortless activity, as central (9) Ritualistic: Ritual as central, with the recognition of diverse types of ritual expression and activity
Towards a Cross-cultural Definition of Religion Dimensions (Ninian Smart): Community, doctrine, ethics, experience, materiality, narrative, and practice. !
Hierophanies (Mircea Eliade): History of religions as series of manifestations of sacred realities. Possibility that “reality” is plural, rather than singular. !
Symbol System (Clifford Geertz): Integral relationship between worldview and “reality.” !
Ultimate Concern (Paul Tillich): Concern (“sacred”) that renders all other concerns preliminary and reveals the meaning of life. !
Some Comparative Categories for Religious Studies Cosmogony: Discourse on, study of, or theories about the srcins of the universe. Cosmology: Discourse on, study of, or theories about the underlying principles and structure of the universe. Soteriology: Discourse on, study of, or theories about the ultimate purpose of
human existence. Examples include actualization, liberation, perfection, realization, salvation, and so forth. Theology: Discourse on, study of, or theories about the sacred. Traditionspecific terms and defining characteristics. - Animistic: Gods/spirits in nature - Atheistic: No gods - Monistic: One impersonal reality (“Reality”) - Monotheistic: One personal god (“God”) - Panenhenic: Nature as sacred - Pantheistic: Sacred in the world - Panentheistic: Sacred in and beyond the world - Polytheistic: Multiple gods
Comparative Categories Applied to Daoism Cosmogony: Impersonal, spontaneous transformation. Emanation. From non-differentiation to differentiation. Manifestation without diminishment.
Cosmology: Transformative process based on yin陰-yang 陽 interaction. Also Five Phases (wuxing 五行) and qi 氣 (ch’i; “energy”). Not specifically Daoist.
Traditional Chinese culture. Amoral universe. Soteriology: Attunement with the Dao 道. Many paths and models.
Theology: Dao 道 as sacred and ultimate concern of Daoists. - Primary: Apophatic, monistic, panentheistic, panenhenic. - Secondary: Animistic and polytheistic.
Daoist Locatedness
(The Daoist Tradition, Louis Komjathy, 2013)
VIEW
Character for “Dao” (Tao)
Ancient Seal Script
道 Modern Script
Etymology of Dao 道 (Tao)
辵首 Chuo: “To Walk”
Shou: “Head”
Chapter 1 of the Daode jing 道德經 (Scripture on the Dao and Inner Power) 眾玄同此常故有無名道 妙之謂兩有常名名可可 之又之者欲無萬天名道 門玄玄同以欲物地非非
The dao that can be spoken is not the constant Dao. The name that can be named is not the constant name. Nameless—the beginning of the heavens and earth. Named—the mother of the ten thousand beings. Thus, constantly desireless, one may observe its subtlety. Constantly desiring, one may observe its boundaries. 出觀以之之常常 而其觀母始名道 These two emerge from sameness, but differ in name. 異徼其 This sameness is called “mysterious.” 名 妙 Mysterious and again more mysterious— The gateway to all that is wondrous.
“Dao” as Daoist Cosmological and Theological Category Four Characteristics
1. Source of everything 2. Unnamable mystery 3. All-pervading sacred presence (qi氣) 4. Universe as transformative process (Nature)
Sanqing 三清 (Three Purities)
Classical and Foundational Daoist Cosmogony
(The Daoist Tradition, Louis Komjathy, 2013)
Classical and Foundational Daoist Cosmology (“Traditional Chinese Cosmology”) Three Primary Dimensions Yin 陰-yang 陽: Interrelated cosmological principles and forces ! Five Phases: Wood (minor yang), Fire (major yang), Earth (—), Metal (minor yin), and Water (major yin) ! Qi 氣 (Ch’i): Physical respiration and subtle breath (“energy”) !
Yin-Yang Etymologically the characters depict a hill covered with shadows and sunlight, respectively !
! Every !
being and phenomenon as combination of yin-yang, in varying degrees
Not polar opposites or antagonistic powers. Not “good” and “evil”
! Cosmological and !
alchemical views
Various relative associations - yin/feminine/earth/moon/dark/death/cold/moist/heavy/turbidity/ descent/rest/inward - yang/masculine/heavens/sun/light/life/hot/dry/light/clarity/ ascent/activity/outward
Nine Foundational Daoist Principles and Values 1. Effortlessness 2. Flexibility 3. Receptivity 4. Anonymity 5. Serenity 6. Aptitude 7. Non-attachment 8. Contentment 9. Deference
Practice
Cosmological Attunement
Dietetics
Health and Longevity Practice
Meditation
Ritual
Scripture Study
Artistic Expression
Experience
Being & Embodiment
Community
Place
Residency/Habitation
Mystical Experience & Revelation
Identity & Affiliation
Daoist Religious Identity “Daoist” Adherent of the religious tradition which is Daoism
— Affinity Formal Affiliation Lineage Mystical Experience Ordination Revelation Training Transmission
Daoist Ordination and Lineage: Huashan華山 Lineage of Quanzhen 全真 (Complete Perfection) /0,& 1%)& "3+4+ 5 67 898.
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Chen Yuming 陳 明 (b. 1969) 25th Generation Shifu 師父 (Master-father)
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Huashan 華山 100-Character Lineage Poem !"#$ !&$' ()$
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Quanzhen Monasteries Resided At
Taiqing gong 太清宮 (Palace of Great Clarity) Laoshan 嶗山 (Mount Lao; near Qingdao, Shandong)
Yuquan yuan 玉泉院 (Temple of Jade Spring) Huashan 華山 (Mount Hua; near Huayin, Shaanxi)
Abbot and Administrative Monks of Taiqing gong
