The Taoist “Renaissance”.ppt

The Taoist “Renaissance” Jeff Richey, Ph.D. REL 213 Taoism and the Arts of China Berea College Short Term 2004 SONG 宋 DYNASTY CHINA (960-1279 CE) Confucian scholars help stabilize Song dynasty after fall of Tang 唐 (618-906) Grateful Song emperors embrace Confucianism and continue late Tang anti-Buddhist policies, although some support Taoism After 1126, northern Song is lost to Jin 金 “barbarians,” intensifying perception of dynastic and social fragility General religious tone of Song: moralistic, nationalistic, syncretistic　 TAOISM IN THE SONG 1019: Emperor orders first organization of Taoist canon (collection of authoritative texts) 1119: First mass printing of Taoist canon 1126: After loss of north, traditions based on Celestial Masters (Tianshi 天師) flourished in the south, while new traditions arose in the north – the “Taoist Renaissance” “RENAISSANCE” OR “REFORMATION”? Under foreign domination (Jin, 1127-1279; Yuan 元, 1279-1368), Taoist movements in northern China undergo a radical transformation Previous ritual traditions disregarded Syncretic adaptation of Buddhist and Confucian elements Strong emphasis on personal morality 1281: All Taoist texts burned by imperial order Gradual disappearance of Taoism from public view QUANZHEN 全真 (COMPLETE PERFECTION) Founded by Wang Chongyang 王重陽 (1112-1170), ex-Confucian official Interiorizes previously external practices (e.g., alchemy) Spiritualizes previously physical goals (e.g., immortality) Syncretistic blend of Buddhism, Confucianism, and Taoism Ascetic in character and monastic in organization INNER ALCHEMY (NEIDAN 内丹) SEVEN TAOIST MASTERS (Qidaoshi 七道師) “Folk novel”: compiled by unknown author from oral sources Possibly as early as Ming 明 (1368-1644), but probably dating from early Qing 清(1644-1911) Describes “Seven Perfecteds of the North” (Beiqizhen 北七真) Provides “road map” to Quanzhen spiritual path MA DANYANG 馬丹陽(1100s) Converted by Wang Chongyang along with his wife, Sun Bu’er 孫不二 PROBLEM: complacen