Difference between revisions of "Xiuzhen" - New World Encyclopedia

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'''Xiuzhen''' (修真)  is the principal technique in the Taoist quest for immortality or spiritual transcendence, a theme documented in Chinese history since the [[Yellow Emperor]] (2697-2598 B.C.E.). The importance of the quest for immortality in Taoism is supported by many scholars.<ref>Robinet (1981), p. 4. para.2</ref> ''Xiuzhen'' means “to practice and learn the way of the truth.” Xiuzhen must be practiced in tandem with [[Xiushen]], which is a betterment of one’s conduct based on the principal teachings of [[Taoism]] and [[Confucianism]] including the concept of [[De (Chinese)|De]] (inherent character; inner power; integrity). The practice of Xiuzhen leads to the attainment of  spiritual [[immortality]], in which purified souls return to their original state as ''Yuanling'' (原靈, primordial souls). On another level Xuizhen extends the biological lifespan of the living, giving more opportunity for a mortal to accumulate merit and wisdom.  
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{{Taoism}}
 
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'''Xiuzhen''' (修真)  is the principal technique in the Taoist quest for immortality, a historical subject documented since the [[Yellow Emperor]] (2697-2598 BCE). The Taoist quest of immortality is supported by many Taoism scholars. <ref>Robinet (1981), p. 4. para.2</ref>   The term is derived from a yet undatable map called [[Xiuzhen Tu]] or the ''Chart of the Cultivation of Perfection'', which some Taoists say would be nearly as old as the [[Neijing Tu]] or the ''Chart of Inner Warp'' from the [[Huangdi Neijing]], which outlined the fundamental techniques of Xiuzhen.
 
  
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Xiuzhen is a knowledge containing alternative biology, [[ontology]] and [[teleology]] from the perspective of Taoism, and within it complex relations were established among the precepts of [[yin and yang]], [[wu xing]], [[bagua (concept)|bagua]], [[I ching]], [[Jing Qi Shen]], [[Jing mai]], [[Shen Xin Yi]] and [[karma]] or [[causality]].
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Certain aspects of Xiushen, such as veneration of parents and elders well after their departure, an idealized standard of human conduct, and concepts like [[De (Chinese)|De]] and Deeds, have become part of [[Chinese culture]] and [[Chinese thought|thought]]. Xiuzhen combines alternative biology, [[ontology]] and [[teleology]] from the perspective of Taoism. Western scholars have encountered difficulty in treating Xiuzhen as a serious subject of study, because it does not yet fit into any current scientifically acceptable or biologically sound model. Xiuzhen is often associated with the immortalization techniques practiced by ''Fangshi,'' mythical chosen mortals who were endowed by the deities with specific supernatural skills.
  
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''Xiu'' literally means to practice or to better, ''Zhen'' the truth or the ultimate reality.  Taken together someone partaking in ''Xiuzhen'' is to practice and learn the way of the truth. The term was sometimes synonymous with ''Xiudao'' meaning to practice the ways of [[Tao]], or towards understanding the ''Truth''.  
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==Etymology==
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The term “Xuizhen” is derived from the [[Xiuzhen Tu]] (修真圖; ''Chart of the Cultivation of Perfection,''), an as yet undatable map of the human anatomy explained in the context of [[Xiuzhen]]. The Xiuzhen Tu is thought to be as old as the ''[[Neijing Tu]]'' (內經圖, ''Chart of Inner Warp'') attributable to the author of [[Huangdi Neijing]]; both are traceable to the 13th-century Xiuzhen shishu (修真十書, Ten Works on Cultivating Perfection; DZ 263) <ref>Pregadio (2008), p.767</ref>.  There is no consensus on the exact dating of either chart <ref>Kohn (2000), p. 487. cited 1886 C.E. as year of circulation(?) but went no further</ref> but Taoists believe they could be as old as the [[Huangdi Neijing]] itself. Both the [[Xiuzhen Tu]] and the [[Neijing Tu]] were attempts to illustrate crucial aspects of the [[Jing Qi Shen]] in terms of the human anatomy, identifying the [[Jing mai]], the pressure points, and various stages of [[Neidan]] attainment.
  
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Xiuzhen must be practiced in tandem with [[Xiushen]], which is a betterment of one’s conduct based on the principal teachings in [[Taoism]] and [[Confucianism]] including [[De (Chinese)|De]].
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''Xiu'' (修) means “to practice” or “to better;” ''Zhen'' (真), “the truth” or “the ultimate reality.”  ''Xiuzhen'' therefore means “to practice and learn the way of the truth.” The term was sometimes used synonymously with ''Xiudao,'' meaning “to practice the ways of [[Tao]],” or “towards understanding the Truth.”
  
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==Historical contexts and myths==
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==Xiuzhen==
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One of the earliest recorded emperor was [[Qin Shi Huang]] (259 B.C.E.-210 B.C.E.) who with the wrong counsel, sought [[eternal youth]] by reputedly sending fleets of virgins off to Japan for this knowledge.  Admittedly there had been many unscrupulous daoshi (Taoist practitioners), con-men whom for profit (from followers) or power (as counsel to the throne or the emperor) either had no understanding of the nature of Xiuzhen or intentionally distorted the method to render it exclusive and mythical.
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Xiuzhen combines alternative biology, [[ontology]] and [[teleology]] from the perspective of Taoism, and establishes complex relations among the precepts of [[yin and yang]], [[wu xing]], [[bagua (concept)|bagua]], [[I ching]], [[Jing Qi Shen]], [[Jing mai]], [[Shen Xin Yi]] and [[karma]] or [[causality]].  Xiuzhen must be practiced in tandem with [[Xiushen]], which is a betterment of one’s conduct based on the principal teachings of [[Taoism]] and [[Confucianism]] including the concept of [[De (Chinese)|De]] (inherent character; inner power; integrity).
  
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Since the days of the [[Yellow Emperor]], the Taoist's orthodox method prescribed the practice of Xiuzhen, in harmonizing with dao and purification of the Jing Qi Shen.  And Taoist practitioners do not claim exclusivity to this quest, in that they believe the meditation from [[Buddhism]] and other schools would produce the same result, with souls eventually ending up as purified or as one of enlightened Sheng Fok Xian Zhen.
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==Historical context ==
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One of the earliest recorded emperors, [[Qin Shi Huang]] (259 B.C.E.-210 B.C.E.) is said to have misguidedly sent fleets of virgins to seek knowledge of [[eternal youth]].  
  
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Also mythologized with this immortalization technique were those associated with ''waidan'', deeds and practices of ''Fangshi'' who were able to summon and command the realms with [[fulu]] talisman and skills called the [[Tiangang 36 methods]] (天罡三十六法) or the thirty-six methods to manipulate the Heaven and the environment , the [[Disha 72 ways]] (地煞七十二術) or the seventy-two ways to manipulate the Earth and surroundings, and which were different superhuman skills decreed by heaven onto the specific fangshi. A Taoist guidance book called Tiantang Yiuji explained some of these extraordinary skills in details which included the western [[alchemy]] of turning stone to gold, [[Traditional Chinese medicine|TCM]] and superhuman feats that no longer exist.  Fangshi could be Taoist practitioners and it was their superhuman abilities that scholars generally confuse with the core teaching of [[Taoism]] as something akin to superstition or regard as shamanism.
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Since the days of the legendary [[Yellow Emperor]], orthodox Taoism has prescribed the practice of Xiuzhen as a means of harmonizing with dao and purifying the Jing Qi Shen (精氣神). ''Jing Qi Shen'' refers to the processes noted in the human body, said to related to spiritual and physical health.<ref name=Huang1987> {{cite book|last=Huang|first=Jane|title=The Primordial Breath, Vol. 1|publisher=Original Books, Inc|date=1987|isbn=0-944558-00-3}}</ref>[[Jing (TCM)|Jing]] (精) means an essence, [[qi]] (氣) breath energy and [[Shen (Chinese "spirit; god")|shen]] (神) a divine or human spirit.<ref name=Huang1987>{{cite book|last=Huang|first=Jane|title=The Primordial Breath, Vol. 1|publisher=Original Books, Inc|date=1987|isbn=0-944558-00-3}}</ref>
  
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Another prevalent phenomenon was the flourishing of a myriad of branches such as those recorded in [[Daozang]], all claiming legitimacy.  This is still happening today.  True to the [[Tao Te Ching]] (TTC Verse 56), historically authentic practitioners or temples would not stake orthodoxy to flush out these offshoots for power or numbers in the context of ''organized religion''- clarification was just not an agenda, as Xiuzhen is ultimately a self realization. And a potential adherent would need to decide that.
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Taoist practitioners of do not claim exclusivity in this quest for immortality, believing that the meditation and physical discipline practiced by [[Buddhism]] and other schools of thought produce the same result as Xiuzhen: souls eventually become purified or become one of enlightened Sheng Fok Xian Zhen.
  
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==Scholarly myths==
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Orthodox Taoism has tolerated the existence of a myriad of branches and offshoots such as those recorded in [[Daozang]], all claiming legitimacy. True to the [[Tao Te Ching]], historically authentic practitioners and temples did not attempt to discredit these offshoots in the name of ''organized religion,'' or compete with them for power or numbers of adherents.  Xiuzhen is ultimately a self-realization, to be recognized and achieved by each individual.  
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Mainstream ''Taoism'' scholars apply to their writings on Taoism with a filter, one that is methodical and analytical, with nomenclature pinned to many Taoist terms when none were called for.  One went as far as to divide Taoism into categories like ''contemplative'', ''purposive'',<ref>Creel (1982), p. 5.</ref> and even ''Hsien'' .<ref>Creel (1982), p. 7.</ref>  Many specific terms in Taoist teachings take on multiple expressions, like the term [[Tao]] can be [[Wuji (philosophy)|Wuji]], ''Hunyuan Yiqi'', mother of all beings etc; [[Jing Qi Shen]] can be ''Sanqing, Sanyuan, Sanbao'' and so forth.
 
  
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Early twentieth century scholars have frequently split Taoism into ''Philosophical'' or ''Folk-religions'', that is ''Daojiao'' and ''Daojia''.<ref>Fowler (2005), p. 4.</ref>  This is but a taxonomy-filter to reference and group practitioners in order to better understand their thoughts in a scientific methodology.  Suffice to say the word ''Jiao'' or ''religion'' (教) did not appear in any classical Chinese literature or [[Daozang]] for the concept is foreign. In [[Tao Te Ching]], Taoism was described by [[Laozi]] as the ''Door to Dao'', or ''Daomen'' (道門), sometimes as ''Daozhong'' (道宗).  Taoism is the school of Dao, Daojia in brevity. It is not a religion, and Taoist adherents historically never viewed themselves as belonging to one.<ref>Robinet (1981), p. 20.</ref> 
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==Xiuzhen and scholarship==
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Although Western scholars have given lip service to Xuizhen, calling it ''Hsien-Taoism,'' or “the search for immortality,” it has been treated primarily as mysticism or superstition and not as a serious subject of study. Xiuzhen does not yet fit into any current scientifically acceptable or biologically sound model.  
  
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And scholars have not treated the subject of Xiuzhen as a serious treatise although many have given lip service to it, like calling it as ''Hsien-Taoism'', or a search for immortality or longevity, in the main regarding it as superstitious for obvious reasons- Xiuzhen can not yet fit into any current scientifically acceptable or biologically sound model, for scholars to deem it as the principal objective of Taoism.
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In their attempts to understand and explain Taoism, scholars often apply their own methodical and analytical classifications to Taoist concepts and practices, with the result that the actual significance of the concepts is misconstrued.  Many specific terms in Taoist teachings take on multiple expressions: the term [[Tao]] can be [[Wuji (philosophy)|Wuji]], ''Hunyuan Yiqi'', mother of all beings etc; [[Jing Qi Shen]] can be ''Sanqing, Sanyuan, Sanbao.''
  
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==Core Tenets of Taoism==
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Some early twentieth century scholars classified Taoism into ''Philosophical'' or ''Folk-religions'' (''Daojiao'' and ''Daojia'').<ref> Jeaneane Fowler, ''An Introduction To The Philosophy And Religion Of Taoism: Pathways To Immortality''. Brighton: Sussex Academic Press. 2005. p. 4) </ref> in order to better understand Taoist concepts by applying a scientific methodology. The concept of ''Jiao'' or ''religion'' (教) is alien to Chinese thought and these words do not appear in any classical Chinese literature or in the [[Daozang]].  In [[Tao Te Ching]], [[Laozi]] described Taoism as the ''Door to Dao'', or ''Daomen'' (道門), sometimes as ''Daozhong'' (道宗).  Taoism is the school of Dao (Daojia), and Taoist adherents historically never viewed themselves as belonging to a religion.<ref> Isabelle Robinet. ''Taoism: Growth of a Religion.'' Stanford: Stanford University Press. 1997 [original French 1992]) page 103. (1981), p. 20.</ref>
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[[Daodejing]] (TTC) has been interpreted in many ways in the past two millennia <ref>Kohn (2000), p. 15-20</ref>, as were classical scriptures like [[Xishen Jing]] and [[Qingjing Jing]] with applications as wide afield as imperial governance and psychology.  Again Xiuzhen or the quest for immortality rarely appeared as the central tenet to Taoism, and possibly it might have alluded scholars that many ''mystical'' or cryptic vocabulary or passages in the TTC and the other classics will become intelligible if the immortality template is used.
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Mythologized along with Xiuzhen were immortalization techniques associated with ''waidan,'' practiced by ''Fangshi,'' chosen mortals who were endowed by the deities with specific supernatural skills called the [[Tiangang 36 methods]] (天罡三十六法, “thirty-six methods to manipulate the Heaven and the environment”) , or the [[Disha 72 ways]] (地煞七十二術, “seventy-two ways to manipulate the Earth and surroundings”), that enabled them to summon and command the spiritual realms. Fulu (符籙) were mythical Daoist practitioners who could draw or write supernatural talismans, fu (符) or shenfu (神符) which they believed functioned as summons or instructions to deities and spirits, as tools of exorcism, or as medicinal potions for ailments.  A Taoist manual, Tiantang Yiuji (天堂遊記), explains some of these extraordinary skills in detail, including [[alchemy|alchemical processes]] to turn stone into gold, [[traditional Chinese medicine]] and superhuman feats that no longer exist.  Scholars sometimes confuse these mystical practices with the concept of Xiuzhen, and regard it as a form of superstition or shamanism.
  
 
===Xiuzhen and immortality===
 
===Xiuzhen and immortality===
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The nature of Taoist immortality is at the one level a spiritual [[immortality]], where after attainment the purified souls would return to the original state as ''Yuanling'' (原靈 or yuanren 原人), one of the original 9.6 Billion original beings from the ''Mu Gong'' and ''Jing Mu'' in the [[Chinese creation myth]].
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On one level, the nature of Taoist immortality is a spiritual [[immortality]], in which, after attainment, purified souls return to the original state as ''Yuanling'' (原靈) or “yuanren” (原人), one of the 9.6 billion original beings from the ''Mu Gong'' and ''Jing Mu'' in the [[Chinese creation myth]].
  
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The second level is the mythical [[eternal youth]] or extended lifespan for the living.  In the Taoist fable [[Laozi]] himself lived upwards of nine hundred and ninety-six years in his last of thirteen incarnates as Laozi the author of [[Tao Te Ching]], likewise the [[Three Sovereigns and Five Emperors]] all lived to biologically improbable ages.   
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The second level is a mythical [[eternal youth]] or extended lifespan for the living.  [[Laozi]] is said to have lived more than 996 years in his last of thirteen incarnates as Laozi, the author of the [[Tao Te Ching]]; the [[Three Sovereigns and Five Emperors]] all lived to biologically improbable ages.   
  
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In [[Taoism]] a parallel objective during the lifespan of a mortal is to attain a state of [[Xiu Qi Zhi Ping]] (修齊治平) from ''Xiushen Qijia Zhiguo Pingtianxia'' (修身齊家治國平天下), which is a set of progressive nobler tasks to better one’s being, one’s family to enable one to reign a country eventually contributing to ''world peace''.  This is expected as the ultimate humanly goal for all [[Taoist]] adherents, in parallel with Xiuzhen striving for spiritual immortality. This set of objectives was explained in [[Confucius]]' [[Lichi]].
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In [[Taoism]] a parallel objective during the lifespan of a mortal is to attain a state of [[Xiu Qi Zhi Ping]] (修齊治平) by following ''Xiushen Qijia Zhiguo Pingtianxia'' (修身齊家治國平天下), a set of progressively more noble tasks to better self and family and eventually qualify a person to reign over a country and contribute to ''world peace.'' This is the ultimate goal of human life for all [[Taoist]] adherents, parallel to striving for spiritual immortality through Xiuzhen. This set of objectives was set forth in [[Confucius]]' [[Lichi]].
  
 
===Xiuzhen and values===
 
===Xiuzhen and values===
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Taoists believe that lives do not end at death. Depending on the deeds and de (功德) mortals have accrued in their life times, the soul would be subject to a system of rewards and punishment (賞善罰惡), which is applied at death or in [[Souyuan]], the Chinese equivalent of [[Judgment Day]].  Within the system the realms are wide ranging, there is a thirty-three layers of heaven for the enlightened or transcended, ten-prisons and 153 wards or jails in hell for the incarcerated, reincarnation in different forms for those neither pure enough to ascend nor too sinful to damnation. The spiritual remains of mortals had and would reside in one of these realms despite of death.
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Taoists believe that life does not end at physical death. Depending on the deeds and de (功德, “inherent character, inner power, integrity”) that mortals have accrued during their life times, their souls are subject to a system of rewards and punishments (賞善罰惡) which is applied at death or at [[Souyuan]], the Chinese equivalent of [[Judgment Day]].  There exist 33 degrees of heaven for the enlightened or transcended, ten prisons and 153 wards or jails in hell for the incarcerated, and reincarnation in different forms for those neither pure enough to ascend nor sinful enough to merit damnation. The spiritual remains of mortals reside in one of these realms after death.
  
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This is also the reason why the [[Ancestor worship]] or veneration was widely practiced by the Chinese throughout history from the [[Taoist]]’s perspective.  The deceased are not seen as dead, but merely passed on from a physical reality to a spiritual realm.  Veneration of parents and elders thus continue well after their departure, as part of the [[filial piety]] one accords to them.
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[[Ancestor worship]] or veneration has been widely practiced by the Chinese throughout history from the [[Taoist]] perspective in which the deceased are not regarded as dead, but as merely having passed from a physical reality on to a spiritual realm.  Veneration of parents and elders continues well after their departure, as part of the [[filial piety]] accorded to them.
  
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Other Xiushen conducts like those in [[De (Chinese)|De]] and Deeds, have been passed down and became part of the [[Chinese culture]] and [[Chinese thought]].
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Certain aspects of Xiushen, such as the human conduct idealized by concepts like [[De (Chinese)|De]] and Deeds, have been passed down and become part of [[Chinese culture]] and [[Chinese thought|thought]].
  
 
==Divine and Secular Purposes==
 
==Divine and Secular Purposes==
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Taoist look at Xiuzhen from the creator's perspective, that as [[Yuanling]] were originally created from [[Dao]], or [[Wuji (philosophy)|Wuji]], that is [[Xuanxuan Shangren]] and then the [[Five Supremes]], these primordial souls or original men belong to heaven. All of these Yuanling should therefore seek and attempt to return to the original realm, to [[Taiji]] and to [[Dao]].  Many latter day [[Sift Text]] dictations revealed this as ''Attaining One'' or ''Attaining Unity'' (得一),<ref>Robinet (1981), p. 16.</ref> or as ''Preserving Unity'' (Souyi) <ref>Kohn (2000), p.12.</ref> as everything in existence in all three realms (三曹) change and are subject to change, save for the this ''One'' or ''Unity'' (一), which is the spiritual oneness of ''ling'' (靈).   
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Within the theology of Daoism, all humans were originally primordial souls called yuanling ("original spirits") created out of Taiji and Tao. All Yuanling should therefore seek to return to the original realm, to [[Taiji]] and to [[Dao]].  All adherents to Daoism are expected to practice and conduct their mortal lives by way of Xiuzhen (practice of the truth) and Xiushen (betterment of the self), as a preparation for spiritual transcendence in this life and in the hereafter. Many latter day [[Sift Text]] (sieve divination) dictations expressed this concept as ''Attaining One'' or ''Attaining Unity'' (得一),<ref>Robinet (1981), p. 16.</ref> or as ''Preserving Unity'' (Souyi) <ref>Kohn (2000), p.12.</ref>. Everything in existence in all three realms (三曹) changes and is subject to change, except for the this ''One'' or ''Unity'' (一), which is the spiritual oneness of ''ling'' (靈).   
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This transcendental concept can also be understood in some of the writings of [[René Guénon]], [[Ananda Coomaraswamy]] and [[Titus Burckhardt]] in the [[Traditionalist School]] on [[perennial philosophy]] and the ''Primordial Tradition''.  The differences are, the Traditionalist scholars believed much of that knowledge was lost in the [[Abrahamic Religions]] and in [[Hinduism]] and induced a cosmology similar to that in [[Taoism]]; Taoists believe Xiuzhen is still a current, viable vehicle to achieve spiritual transcendence, and within a cosmology that is still active and alive today.
 
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Taoists' Xiuzhen is, at a secular level, an attempt to learn to be a [[Sheng Fok Xian Zhen]], or to be a [[saint]]. It is also an attempt to conserve and coalesce one's energy in [[Jing Qi Shen]] to the level of pre-birth, an embryonic state, to ''reverse life'' (逆生)<ref>Predagio (2008), p. 54 expose by Robinet Reversing synonymous with Returning.</ref> as it were. Life in this regard is only a vehicle or a temporal state for any given yuanling, and one which continues to muddy its purity, until the mortal shell realizes the need to reverse the process. And the consequences otherwise, that is to follow the progress of life and death, a mortal would be subject to cycles of reincarnation without hope of returning to the oneness, or the admission to heaven. Xiuzhen to the Taoists is a process to prolong the physical lifespans on earth and which will eventually contribute to a spiritual immortality.
 
  
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For this admission an adherent or the candidate needs to be a ''rounded'' person, one who has the prerequisite of living their life by attaining the minimum benchmark [[Gongde]], or Deeds (功) and [[De (Chinese)|De]] (德) with ''Three Thousand Deeds and Eight Hundred De'' (三千功八百德), according to the part of the heavenly merit system loosely called the Jade Principles Golden Script (玉律金篇 see reference link).
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At a secular level, Xiuzhen is an effort to become a [[Sheng Fok Xian Zhen]], or [[saint]]. It is also an attempt to conserve and coalesce the body's energy in [[Jing Qi Shen]] to the level at which it existed before birth, in the embryonic state, a process known as ''reversing life'' (逆生)<ref>Predagio (2008), p. 54 expose by Robinet Reversing synonymous with Returning.</ref>. Physical life is regarded only as a vehicle or a temporal state for any yuanling, one in which the soul continues to muddy its purity, until the mortal shell finally realizes the need to reverse the process and redeem itself. A mortal who dies without attaining transcendence and admission to heaven will be subject to endless cycles of reincarnation.  Xiuzhen is a process that prolongs the physical lifespan on earth until spiritual immortality is finally achieved. According to the heavenly merit system loosely called the Jade Principles Golden Script (玉律金篇), in order to achieve immortality a person must accomplish a minimum standard of ''Three Thousand Deeds and Eight Hundred De'' (三千功八百德).  
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==Xiuzhen Tu==
 
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<!-- Deleted image removed: [[Image:XiuzhenTu KLK.jpg|thumb|right|A version of the Xiuzhen Tu edited by Kam Lan Koon in 2003.]] —>Both the [[Xiuzhen Tu]] and the [[Neijing Tu]] were attempts to visualize crucial aspects of the [[Jing Qi Shen]] in the human anatomy identifying the [[Jing mai]], the pressure points, various stages of [[Neidan]] attainment.  Neijing Tu is more picturesque in that the human anatomy is not depicted where as the Xiuzhen Tu is anatomical.
 
  
 
==Definitions==
 
==Definitions==
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*[[Three Roles and Five Humanities]] 三綱五常 where the Three Roles means a King would be the role-model for his Minister, a Father be a role-model for his Son and a Husband be a role-model for his Wife 君為臣綱，父為子綱，夫為妻綱;  Five Humanities refers to Benevolence 仁, Honour 義,Code/Courtesy 禮, Wisdom 智 and Trust 信, confer [http://zh.wikipedia.org/wiki/%E4%B8%89%E7%B6%B1%E4%BA%94%E5%B8%B8 Wikipedia chinese], together establish the cornerstones of human relationships.
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*[[Three Roles and Five Humanities]] (三綱五常) The Three Roles refers to a King being the role-model for his Minister, a Father the role-model for his Son, and a Husband the role-model for his Wife (君為臣綱，父為子綱，夫為妻綱);  Five Humanities refers to Benevolence (仁), Honor (義),Code/Courtesy (禮), Wisdom (智) and Trust (信), [http://zh.wikipedia.org/wiki/%E4%B8%89%E7%B6%B1%E4%BA%94%E5%B8%B8 Wikipedia chinese], which together establish the cornerstones of human relationships.
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*[[Five Tenets and Eight De]] 五倫八德, ''Five Tenets'' refers to that between Father and son, King and minister, husband and wife, among sibling in a family and between friends (父子有親、君臣有義、夫婦有別、長幼有序、朋友有信). ''Eight De'' 八德 are Filial Piety 孝, Sibling Piety 悌, Loyalty 忠, Trust 信, Conduct 禮, Honour 義, Integrity 廉 and Humility 恥.
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*[[Five Tenets and Eight De]] (五倫八德): ''Five Tenets'' refers to the relationships between Father and son, King and minister, husband and wife, among siblings in a family and between friends (父子有親、君臣有義、夫婦有別、長幼有序、朋友有信). ''Eight De'' (八德) are Filial Piety (孝), Sibling Piety (悌), Loyalty (忠), Trust (信), Conduct (禮), Honor (義), Integrity (廉) and Humility (恥).
  
 
==Notes==
 
==Notes==
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*Robinet, Isabelle. ''Taoism: Growth of a Religion'' (Stanford: Stanford University Press, 1997 [original French 1992]) page 103. ISBN 0-8047-2839-9.
 
*Robinet, Isabelle. ''Taoism: Growth of a Religion'' (Stanford: Stanford University Press, 1997 [original French 1992]) page 103. ISBN 0-8047-2839-9.
 
*Pregadio, Fabrizio. ''The Encyclopedia of Taoism.'' (Routledge 2008).ISBN 0700712003.
 
*Pregadio, Fabrizio. ''The Encyclopedia of Taoism.'' (Routledge 2008).ISBN 0700712003.
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*Kohn, Livia. ''Daoism Handbook (Handbook of Oriental Studies / Handbuch der Orientalisk - Part 4: China, 14).'' (Boston: Brill Academic Publishers). ISBN 90-04-11208-1. 
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* Pregadio, Fabrizio. ''The Encyclopedia of Taoism.'' (Routledge).ISBN 0700712003.
 
==See also==
 
==See also==
 
* [[Taoism]]
 
* [[Taoism]]
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==External links==
 
==External links==
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All links retrieved January 19, 2009.
 
*[http://www.taoistic.org/wdb/wdbread.php?forumid=3&filename=f_896  Xiuzhen Tu 修真圖]
 
*[http://www.taoistic.org/wdb/wdbread.php?forumid=3&filename=f_896  Xiuzhen Tu 修真圖]
 
*[http://www.wudanggongfu.cn/xswd/xiulian/xzt.html  Xiuzhen Tu 修真圖武當version]
 
*[http://www.wudanggongfu.cn/xswd/xiulian/xzt.html  Xiuzhen Tu 修真圖武當version]
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*[http://www1.discuss.com.hk/archiver/?tid-6219661.html Different versions of Xiuzhen Map]
 
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*[http://www.taoism.org.hk/taoist-world-today/current-info-on-taoist-temples/lecture44.htm Xiuzhen Tu 修真圖 explanation by Daoist Association Information]
 
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*[http://219.76.217.108/2004/Medit2004/M2004L01.htm Xiuzhen Tu History from HK Kam Lan Koon 金蘭觀]
 
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*[http://219.76.217.108/book2003/bk_frame.htm HK Kam Lan Koon 金蘭觀 2003 Annual Report web link(note featured Xiuzhen Tu not included in link)]
 
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*[http://www.chain-zan.org/dantao2/06.htm Neijing Tu 內經圖 Text & Map]
 
 
*[http://www.daoism.cn/up/data/033njt.htm Neijing Tu 內經圖 HTML Map]
 
*[http://www.daoism.cn/up/data/033njt.htm Neijing Tu 內經圖 HTML Map]
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*[http://www2.cmu.edu.tw/~cmcshow/neijin.htm Neijing Tu 內經圖 HTML Map in Colour]
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*[http://www2.cmu.edu.tw/~cmcshow/neijin.htm Neijing Tu 內經圖 HTML Map in Colour]  
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*[http://www.taoism.org.hk/taoist-world-today/current-info-on-taoist-temples/lecture43.htm Neijing Tu 內經圖 Text from Daoist Association Information]
 
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*[http://www.eng.taoism.org.hk/religious-activities&rituals/inner-alchemy/pg4-10-2.asp  A Base explanation on JingQishen from Daoist Association Information]
 
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*[http://www.taoist.org.cn/xiuchi/neidan1/ndxwenda.htm  Definition of Inner Unity from Chinese Taoist page Q&A]
 
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*[http://www.taoism.org.hk/religious-activites&rituals/outer-alchemy/default.htm  Definition of External Alchemy]
 
 
*[http://weber.ucsd.edu/~dkjordan/chin/hbcanondaw-u.html Taoist Canons and Historical Sects]
 
*[http://weber.ucsd.edu/~dkjordan/chin/hbcanondaw-u.html Taoist Canons and Historical Sects]
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*[http://www.baoder.org.tw/ttuj.htm Tiantang Yiuji 天堂遊記]
 
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*[http://www.1bird.net/541a.html Tiantang Yiuji 天堂遊記 in chinese]
 
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*[http://219.76.217.108/2001/Discipline/3.25%20doctr-Note%20B.htm Merit System called Jade Principles Golden Script 玉律金篇 (in Chinese Only)]
 
  
 
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Revision as of 03:56, 20 January 2009

Xiuzhen (修真) is the principal technique in the Taoist quest for immortality or spiritual transcendence, a theme documented in Chinese history since the Yellow Emperor (2697-2598 B.C.E.). The importance of the quest for immortality in Taoism is supported by many scholars.[1] Xiuzhen means “to practice and learn the way of the truth.” Xiuzhen must be practiced in tandem with Xiushen, which is a betterment of one’s conduct based on the principal teachings of Taoism and Confucianism including the concept of De (inherent character; inner power; integrity). The practice of Xiuzhen leads to the attainment of spiritual immortality, in which purified souls return to their original state as Yuanling (原靈, primordial souls). On another level Xuizhen extends the biological lifespan of the living, giving more opportunity for a mortal to accumulate merit and wisdom.

Certain aspects of Xiushen, such as veneration of parents and elders well after their departure, an idealized standard of human conduct, and concepts like De and Deeds, have become part of Chinese culture and thought. Xiuzhen combines alternative biology, ontology and teleology from the perspective of Taoism. Western scholars have encountered difficulty in treating Xiuzhen as a serious subject of study, because it does not yet fit into any current scientifically acceptable or biologically sound model. Xiuzhen is often associated with the immortalization techniques practiced by Fangshi, mythical chosen mortals who were endowed by the deities with specific supernatural skills.

Etymology

The term “Xuizhen” is derived from the Xiuzhen Tu (修真圖; Chart of the Cultivation of Perfection,), an as yet undatable map of the human anatomy explained in the context of Xiuzhen. The Xiuzhen Tu is thought to be as old as the Neijing Tu (內經圖, Chart of Inner Warp) attributable to the author of Huangdi Neijing; both are traceable to the 13th-century Xiuzhen shishu (修真十書, Ten Works on Cultivating Perfection; DZ 263) [2]. There is no consensus on the exact dating of either chart [3] but Taoists believe they could be as old as the Huangdi Neijing itself. Both the Xiuzhen Tu and the Neijing Tu were attempts to illustrate crucial aspects of the Jing Qi Shen in terms of the human anatomy, identifying the Jing mai, the pressure points, and various stages of Neidan attainment.

Xiu (修) means “to practice” or “to better;” Zhen (真), “the truth” or “the ultimate reality.” Xiuzhen therefore means “to practice and learn the way of the truth.” The term was sometimes used synonymously with Xiudao, meaning “to practice the ways of Tao,” or “towards understanding the Truth.”

Xiuzhen

Xiuzhen combines alternative biology, ontology and teleology from the perspective of Taoism, and establishes complex relations among the precepts of yin and yang, wu xing, bagua, I ching, Jing Qi Shen, Jing mai, Shen Xin Yi and karma or causality. Xiuzhen must be practiced in tandem with Xiushen, which is a betterment of one’s conduct based on the principal teachings of Taoism and Confucianism including the concept of De (inherent character; inner power; integrity).

Historical context

One of the earliest recorded emperors, Qin Shi Huang (259 B.C.E.-210 B.C.E.) is said to have misguidedly sent fleets of virgins to seek knowledge of eternal youth.

Since the days of the legendary Yellow Emperor, orthodox Taoism has prescribed the practice of Xiuzhen as a means of harmonizing with dao and purifying the Jing Qi Shen (精氣神). Jing Qi Shen refers to the processes noted in the human body, said to related to spiritual and physical health.[4]Jing (精) means an essence, qi (氣) breath energy and shen (神) a divine or human spirit.[4]

Taoist practitioners of do not claim exclusivity in this quest for immortality, believing that the meditation and physical discipline practiced by Buddhism and other schools of thought produce the same result as Xiuzhen: souls eventually become purified or become one of enlightened Sheng Fok Xian Zhen.

Orthodox Taoism has tolerated the existence of a myriad of branches and offshoots such as those recorded in Daozang, all claiming legitimacy. True to the Tao Te Ching, historically authentic practitioners and temples did not attempt to discredit these offshoots in the name of organized religion, or compete with them for power or numbers of adherents. Xiuzhen is ultimately a self-realization, to be recognized and achieved by each individual.

Xiuzhen and scholarship

Although Western scholars have given lip service to Xuizhen, calling it Hsien-Taoism, or “the search for immortality,” it has been treated primarily as mysticism or superstition and not as a serious subject of study. Xiuzhen does not yet fit into any current scientifically acceptable or biologically sound model.

In their attempts to understand and explain Taoism, scholars often apply their own methodical and analytical classifications to Taoist concepts and practices, with the result that the actual significance of the concepts is misconstrued. Many specific terms in Taoist teachings take on multiple expressions: the term Tao can be Wuji, Hunyuan Yiqi, mother of all beings etc; Jing Qi Shen can be Sanqing, Sanyuan, Sanbao.

Some early twentieth century scholars classified Taoism into Philosophical or Folk-religions (Daojiao and Daojia).[5] in order to better understand Taoist concepts by applying a scientific methodology. The concept of Jiao or religion (教) is alien to Chinese thought and these words do not appear in any classical Chinese literature or in the Daozang. In Tao Te Ching, Laozi described Taoism as the Door to Dao, or Daomen (道門), sometimes as Daozhong (道宗). Taoism is the school of Dao (Daojia), and Taoist adherents historically never viewed themselves as belonging to a religion.[6]

Mythologized along with Xiuzhen were immortalization techniques associated with waidan, practiced by Fangshi, chosen mortals who were endowed by the deities with specific supernatural skills called the Tiangang 36 methods (天罡三十六法, “thirty-six methods to manipulate the Heaven and the environment”) , or the Disha 72 ways (地煞七十二術, “seventy-two ways to manipulate the Earth and surroundings”), that enabled them to summon and command the spiritual realms. Fulu (符籙) were mythical Daoist practitioners who could draw or write supernatural talismans, fu (符) or shenfu (神符) which they believed functioned as summons or instructions to deities and spirits, as tools of exorcism, or as medicinal potions for ailments. A Taoist manual, Tiantang Yiuji (天堂遊記), explains some of these extraordinary skills in detail, including alchemical processes to turn stone into gold, traditional Chinese medicine and superhuman feats that no longer exist. Scholars sometimes confuse these mystical practices with the concept of Xiuzhen, and regard it as a form of superstition or shamanism.

Xiuzhen and immortality

On one level, the nature of Taoist immortality is a spiritual immortality, in which, after attainment, purified souls return to the original state as Yuanling (原靈) or “yuanren” (原人), one of the 9.6 billion original beings from the Mu Gong and Jing Mu in the Chinese creation myth.

The second level is a mythical eternal youth or extended lifespan for the living. Laozi is said to have lived more than 996 years in his last of thirteen incarnates as Laozi, the author of the Tao Te Ching; the Three Sovereigns and Five Emperors all lived to biologically improbable ages.

In Taoism a parallel objective during the lifespan of a mortal is to attain a state of Xiu Qi Zhi Ping (修齊治平) by following Xiushen Qijia Zhiguo Pingtianxia (修身齊家治國平天下), a set of progressively more noble tasks to better self and family and eventually qualify a person to reign over a country and contribute to world peace. This is the ultimate goal of human life for all Taoist adherents, parallel to striving for spiritual immortality through Xiuzhen. This set of objectives was set forth in Confucius' Lichi.

Xiuzhen and values

Taoists believe that life does not end at physical death. Depending on the deeds and de (功德, “inherent character, inner power, integrity”) that mortals have accrued during their life times, their souls are subject to a system of rewards and punishments (賞善罰惡) which is applied at death or at Souyuan, the Chinese equivalent of Judgment Day. There exist 33 degrees of heaven for the enlightened or transcended, ten prisons and 153 wards or jails in hell for the incarcerated, and reincarnation in different forms for those neither pure enough to ascend nor sinful enough to merit damnation. The spiritual remains of mortals reside in one of these realms after death. 

Ancestor worship or veneration has been widely practiced by the Chinese throughout history from the Taoist perspective in which the deceased are not regarded as dead, but as merely having passed from a physical reality on to a spiritual realm.  Veneration of parents and elders continues well after their departure, as part of the filial piety accorded to them.

Certain aspects of Xiushen, such as the human conduct idealized by concepts like De and Deeds, have been passed down and become part of Chinese culture and thought.

Divine and Secular Purposes

Within the theology of Daoism, all humans were originally primordial souls called yuanling ("original spirits") created out of Taiji and Tao. All Yuanling should therefore seek to return to the original realm, to Taiji and to Dao. All adherents to Daoism are expected to practice and conduct their mortal lives by way of Xiuzhen (practice of the truth) and Xiushen (betterment of the self), as a preparation for spiritual transcendence in this life and in the hereafter. Many latter day Sift Text (sieve divination) dictations expressed this concept as Attaining One or Attaining Unity (得一),[7] or as Preserving Unity (Souyi) [8]. Everything in existence in all three realms (三曹) changes and is subject to change, except for the this One or Unity (一), which is the spiritual oneness of ling (靈).

At a secular level, Xiuzhen is an effort to become a Sheng Fok Xian Zhen, or saint. It is also an attempt to conserve and coalesce the body's energy in Jing Qi Shen to the level at which it existed before birth, in the embryonic state, a process known as reversing life (逆生)[9]. Physical life is regarded only as a vehicle or a temporal state for any yuanling, one in which the soul continues to muddy its purity, until the mortal shell finally realizes the need to reverse the process and redeem itself. A mortal who dies without attaining transcendence and admission to heaven will be subject to endless cycles of reincarnation. Xiuzhen is a process that prolongs the physical lifespan on earth until spiritual immortality is finally achieved. According to the heavenly merit system loosely called the Jade Principles Golden Script (玉律金篇), in order to achieve immortality a person must accomplish a minimum standard of Three Thousand Deeds and Eight Hundred De (三千功八百德).

Definitions

  • Three Roles and Five Humanities (三綱五常) The Three Roles refers to a King being the role-model for his Minister, a Father the role-model for his Son, and a Husband the role-model for his Wife (君為臣綱，父為子綱，夫為妻綱); Five Humanities refers to Benevolence (仁), Honor (義),Code/Courtesy (禮), Wisdom (智) and Trust (信), Wikipedia chinese, which together establish the cornerstones of human relationships.
  • Five Tenets and Eight De (五倫八德): Five Tenets refers to the relationships between Father and son, King and minister, husband and wife, among siblings in a family and between friends (父子有親、君臣有義、夫婦有別、長幼有序、朋友有信). Eight De (八德) are Filial Piety (孝), Sibling Piety (悌), Loyalty (忠), Trust (信), Conduct (禮), Honor (義), Integrity (廉) and Humility (恥).

Notes

  1. ↑ Robinet (1981), p. 4. para.2
  2. ↑ Pregadio (2008), p.767
  3. ↑ Kohn (2000), p. 487. cited 1886 C.E. as year of circulation(?) but went no further
  4. ↑ 4.0 4.1 Huang, Jane (1987). The Primordial Breath, Vol. 1. Original Books, Inc. ISBN 0-944558-00-3.  Cite error: Invalid <ref> tag; name "Huang1987" defined multiple times with different content
  5. ↑ Jeaneane Fowler, An Introduction To The Philosophy And Religion Of Taoism: Pathways To Immortality. Brighton: Sussex Academic Press. 2005. p. 4)
  6. ↑ Isabelle Robinet. Taoism: Growth of a Religion. Stanford: Stanford University Press. 1997 [original French 1992]) page 103. (1981), p. 20.
  7. ↑ Robinet (1981), p. 16.
  8. ↑ Kohn (2000), p.12.
  9. ↑ Predagio (2008), p. 54 expose by Robinet Reversing synonymous with Returning.

References
ISBN links support NWE through referral fees

  • Creel, Herrlee G. What Is Taoism?: and Other Studies in Chinese Cultural History (Chicago University of Chicago Press 1982). ISBN 0-226-12047-3.
  • Fowler, Jeaneane. An Introduction To The Philosophy And Religion Of Taoism: Pathways To Immortality (Brighton: Sussex Academic Press 2005). ISBN 1-84519-085-8.
  • Kohn, Livia. Daoism Handbook (Handbook of Oriental Studies / Handbuch der Orientalisk - Part 4: China, 14). (Boston: Brill Academic Publishers). ISBN 90-04-11208-1.
  • Maspero, Henri. Taoism and Chinese religion (Amherst: University of Massachusetts Press 1981). ISBN 0-87023-308-4.
  • Robinet, Isabelle. Taoism: Growth of a Religion (Stanford: Stanford University Press, 1997 [original French 1992]) page 103. ISBN 0-8047-2839-9.
  • Pregadio, Fabrizio. The Encyclopedia of Taoism. (Routledge 2008).ISBN 0700712003.
  • Kohn, Livia. Daoism Handbook (Handbook of Oriental Studies / Handbuch der Orientalisk - Part 4: China, 14). (Boston: Brill Academic Publishers). ISBN 90-04-11208-1.
  • Pregadio, Fabrizio. The Encyclopedia of Taoism. (Routledge).ISBN 0700712003.

See also

External links

All links retrieved January 19, 2009.


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