Difference between revisions of "Zhang Daoling" - New World Encyclopedia

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[[Image:Zhang Daoling.jpg|thumb|173px|right|Zhang Daoling as pictured in ''Myths and Legends of China'' by <br>E. T. C. Werner.]]
 
[[Image:Zhang Daoling.jpg|thumb|173px|right|Zhang Daoling as pictured in ''Myths and Legends of China'' by <br>E. T. C. Werner.]]
  
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'''Zhang Daoling''' (ca. 35-150 C.E.)(张道陵; [[pinyin]] ''Zhāng Dàolíng'', [[Wade-Giles]] ''Chang Tao-ling''), also commonly called '''Zhang Ling''', was a [[Daoism|Daoist]] hermit who lived during the Eastern [[Han dynasty]]. Contrary to the antinomian/apolitical bent of many such renunciants, Zhang had a certain organizational genius, which was manifested in his founding of the theocratic and millennial [[Way of the Celestial Master|''Zhengyi Mengwei Tianshi Dao'']] ("Tradition of the Celestial Master of the Mighty Commonwealth of Orthodox Oneness") sect (also known as the "Tianshi Dao" ("Way of the Celestial Masters")  or the "Wudou Mi Dao" ("Five Pecks of Rice Movement"))&mdash;one of the earliest and most influential schools of institutional Daoism.  
+
'''Zhang Daoling''' (ca. 34-156 C.E.)(张道陵; [[pinyin]] ''Zhāng Dàolíng'', [[Wade-Giles]] ''Chang Tao-ling''), also commonly called '''Zhang Ling''', was a [[Daoism|Daoist]] hermit who lived during the Eastern [[Han dynasty]]. Contrary to the antinomian/apolitical bent of many such renunciants, Zhang had a certain organizational genius, which was manifested in his founding of the theocratic and millennial [[Way of the Celestial Master|''Zhengyi Mengwei Tianshi Dao'']] ("Tradition of the Celestial Master of the Mighty Commonwealth of Orthodox Oneness") sect (also known as the "Tianshi Dao" ("Way of the Celestial Masters")  or the "Wudou Mi Dao" ("Five Pecks of Rice Movement"))&mdash;one of the earliest and most influential schools of institutional Daoism.  
  
 
While few of the specifics of Zhang Daoling's life are definitively known, he remains a frequent player in Daoist and popular Chinese folklore, with tales describing both his earthly encounters with the divinized [[Laozi]] and his posthumous adventures as an immortal.
 
While few of the specifics of Zhang Daoling's life are definitively known, he remains a frequent player in Daoist and popular Chinese folklore, with tales describing both his earthly encounters with the divinized [[Laozi]] and his posthumous adventures as an immortal.
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:''See also'': [[Celestial Masters]], [[Laozi]], [[Yellow Turban Rebellion]]
 
:''See also'': [[Celestial Masters]], [[Laozi]], [[Yellow Turban Rebellion]]
  
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<earlier life?>
+
Though little is definitively known about the life of Zhang Daoling, Chinese traditions of considerable antiquity offer glimpses into the details of his biography. He was born and raised in the province of Pei (modern Anhui/Kiangsi) in the first century of the Common Era (with traditional accounts placing the date of his birth at 34 C.E. and more skeptical sources listing it as twenty-five to forty years later than that).<ref>Levy, 215; Werner, 38.</ref> Though an intelligent youth, he was thoroughly influenced by his family's profound poverty, to the extent that he forswore any type of learning (i.e., traditional [[Confucianism|Confucian]] scholarship) that did not lead to the promise of immortality. To that end, he became a renunciant, abandoning family, friends, and mortal concerns in favor of private scholarship, meditation and alchemical practice. During his quest for immortality, he is reputed to have dwelt on various holy mountains and to have developed potent magical abilities as both a healer and an exorcist.<ref>Werner, 38.</ref>
 +
 
 +
Sometime during the first half of the second century, Zhang arrived in Sichuan province, where his intense personal charisma and purported spiritual abilities guaranteed a warm reception among the province's residents. While there, he allegedly received a revelation from the divinized [[Laozi]] (Taishang Laojun), who provided him with the plan for a theocratic state, as well as a catalog of new religious practices and an arsenal of magico-spiritual tools for combating the forces of evil (ca. 142 C.E.).
  
 
Zhang Daoling went on to found the first regular Daoist church/community as noted above.  A major change instituted by the new Covenant was the rejection of food and animal sacrifices.  Also, the teachings of Lao Zi as transmitted by Zhang Daoling included the first true Taoist religious pantheon as distinguished from the prior ancient religion of [[China]].   
 
Zhang Daoling went on to found the first regular Daoist church/community as noted above.  A major change instituted by the new Covenant was the rejection of food and animal sacrifices.  Also, the teachings of Lao Zi as transmitted by Zhang Daoling included the first true Taoist religious pantheon as distinguished from the prior ancient religion of [[China]].   
  
 
:At the end of the Han dynasty in the late 2nd century C.E., the Five Pecks of Rice Sect founded by the Taoist Master Chang Taoling required its adepts to stay in a quiet room to repent for their wrong doings if they were caught by sickness. Yet this seemingly moral element in the early Taoist religion was not connected with the way to immortality. One of the earliest Taoist scriptures the ''T'ai P'ing Ching'' contains various moral advice to its readers, yet only rarely did these have to do with immortality.<ref>Poo, 18.</ref>  
 
:At the end of the Han dynasty in the late 2nd century C.E., the Five Pecks of Rice Sect founded by the Taoist Master Chang Taoling required its adepts to stay in a quiet room to repent for their wrong doings if they were caught by sickness. Yet this seemingly moral element in the early Taoist religion was not connected with the way to immortality. One of the earliest Taoist scriptures the ''T'ai P'ing Ching'' contains various moral advice to its readers, yet only rarely did these have to do with immortality.<ref>Poo, 18.</ref>  
−
Though not directly tied to the pursuit of immortality, a major development pioneered by Zhang Daoling was the equation between guilt and sin (on one hand) and corporeal health and good fortune (on the other).<ref>Florian C. Reiter, "Conditions, Ways and Means of Healing in the Perspective of the Chinese Taoist," ''Oriens'' 33 (1992), 348-362. 352.</ref>
+
:Though not directly tied to the pursuit of immortality, a major development pioneered by Zhang Daoling was the equation between guilt and sin (on one hand) and corporeal health and good fortune (on the other).<ref>Florian C. Reiter, "Conditions, Ways and Means of Healing in the Perspective of the Chinese Taoist," ''Oriens'' 33 (1992), 348-362. 352.</ref>
  
 
:Zhang was a faith healer, visionary, and religious innovator who founded a Daoist church-the Way of the Celestial Masters-in western China during the waning years of the Han dynasty, following a religious vision he experienced in 142 C.E. The church functioned as a genuine theocracy, filling the void created by the fall of the Han and enrolling hundreds of thousands of members over several decades.<ref>Ownby, 1517.</ref>
 
:Zhang was a faith healer, visionary, and religious innovator who founded a Daoist church-the Way of the Celestial Masters-in western China during the waning years of the Han dynasty, following a religious vision he experienced in 142 C.E. The church functioned as a genuine theocracy, filling the void created by the fall of the Han and enrolling hundreds of thousands of members over several decades.<ref>Ownby, 1517.</ref>
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:Church founder Zhang Daoling's original vision was of Laozi, depicted in Daoist texts of the Han and Six Dynasties periods as a god who descends, messiah-like, at various critical points in China's history, generally to assist a sage-king to found a new dynasty. The crisis of the Han decline was
 
:Church founder Zhang Daoling's original vision was of Laozi, depicted in Daoist texts of the Han and Six Dynasties periods as a god who descends, messiah-like, at various critical points in China's history, generally to assist a sage-king to found a new dynasty. The crisis of the Han decline was
 
described as a fall from a past golden age ("high antiquity") to the current disheartening state ("low antiquity"), an era when the "stale emanations of the six heavens" had supplanted the originally pure heavenly breaths. Celestial Masters adepts were characterized as "seed people," a Daoist elect saved through the good works of the Celestial Masters church, who would in turn repopulate a new world purged by the disasters of the "stale breaths." If the primary emphasis among early Celestial Masters was on church building and religious practice, it is nonetheless obvious that the elements of discourse were in place to permit an evolution toward a more stridently apocalyptic stance.<ref>Ownby, 1518.</ref>
 
described as a fall from a past golden age ("high antiquity") to the current disheartening state ("low antiquity"), an era when the "stale emanations of the six heavens" had supplanted the originally pure heavenly breaths. Celestial Masters adepts were characterized as "seed people," a Daoist elect saved through the good works of the Celestial Masters church, who would in turn repopulate a new world purged by the disasters of the "stale breaths." If the primary emphasis among early Celestial Masters was on church building and religious practice, it is nonetheless obvious that the elements of discourse were in place to permit an evolution toward a more stridently apocalyptic stance.<ref>Ownby, 1518.</ref>
 +
Likewise
 +
:They believed that the Tao had manifested itself in the guise of Lao tzu, down through the ages, to teach the culture heroes of antiquity and to save mankind from the periodic cataclysms brought about by benighted rulers incapable of worshipping and serving the Tao. Now, at the end of the Han, the god appears again, but not any more to advise an emperor but to appoint the leader of this popular movement, Chang Tao-ling, as his successor. He conferred on Chang Tao-ling the hereditary title "Celestial Master" and the priestly function to guide the people through the chaos of the age
 +
until a new virtuous dynasty-worthy of the god's approval would have succeeded to the Han.<ref>Seidel (1984), 1967.</ref>
 +
  
 
Some also say he was the grandfather of later Daoist and [[Yellow Turban]] leader [[Zhang Jue]].
 
Some also say he was the grandfather of later Daoist and [[Yellow Turban]] leader [[Zhang Jue]].
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:Their T'ai-shang Lao-chun [the apotheosized Laozi) was a celestial god who installed Chang Tao-ling as his terrestrial representative, a religious function which, as far as the secular reign is concerned, was merely intended to secure the interregnum until a new virtuous dynasty, worthy of the god's approval, would have succeeded to the Han and assumed political authority over the Taoist parishes of Szechwan.<ref>Seidel, 227.</ref>
+
:Their T'ai-shang Lao-chun [the apotheosized Laozi) was a celestial god who installed Chang Tao-ling as his terrestrial representative, a religious function which, as far as the secular reign is concerned, was merely intended to secure the interregnum until a new virtuous dynasty, worthy of the god's approval, would have succeeded to the Han and assumed political authority over the Taoist parishes of Szechwan.<ref>Seidel (1969-1970), 227.</ref>
  
 
===Zhang Daoling in Religious Practice===
 
===Zhang Daoling in Religious Practice===
 
The Daoist adepts in Taiwan still trace their instruction lineages back to Zhang Daoling.<ref>Michael R. Saso, "The Taoist Tradition in Taiwan," ''The China Quarterly'', 41 (January - March, 1970), 83-102. 84.</ref>
 
The Daoist adepts in Taiwan still trace their instruction lineages back to Zhang Daoling.<ref>Michael R. Saso, "The Taoist Tradition in Taiwan," ''The China Quarterly'', 41 (January - March, 1970), 83-102. 84.</ref>
  
−
Healing the sick and fabricating charms <ref>Seidel, 231.</ref>
+
Healing the sick and fabricating charms <ref>Seidel (1969-1970), 231.</ref>
  
  
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* Robinet, Isabelle. ''Taoism: Growth of a Religion''. Stanford: Stanford University Press, 1997 [original French 1992]. ISBN 0804728399.
 
* Robinet, Isabelle. ''Taoism: Growth of a Religion''. Stanford: Stanford University Press, 1997 [original French 1992]. ISBN 0804728399.
 
* Schipper, Kristopher. ''The Taoist Body''. Berkeley: University of California Press, 1993 [original French version 1982]. ISBN 0520082249.
 
* Schipper, Kristopher. ''The Taoist Body''. Berkeley: University of California Press, 1993 [original French version 1982]. ISBN 0520082249.
 +
* Seidel, Anna. "The Image of the Perfect Ruler in Early Taoist Messianism: Lao-tzu and Li Hung." ''History of Religions'' 9:2/3 (November 1969 - February 1970). 216-247.
 +
* Seidel, Anna. "Taoist Messianism." ''Numen'' 31: Fascicle 2 (December 1984). 161-174.
 
* Shuhmacher, Stephan and Gert Woerner (eds.). ''The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen''. Boston: Shambala, 1994. ISBN 0877739803.
 
* Shuhmacher, Stephan and Gert Woerner (eds.). ''The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen''. Boston: Shambala, 1994. ISBN 0877739803.
 
* Werner, E.T.C. "Jade Emperor" in ''A Dictionary of Chinese Mythology''. Wakefield, NH: Longwood Academic, 1990. 341-352. ISBN 0-89341-034-9.
 
* Werner, E.T.C. "Jade Emperor" in ''A Dictionary of Chinese Mythology''. Wakefield, NH: Longwood Academic, 1990. 341-352. ISBN 0-89341-034-9.

Revision as of 18:48, 22 October 2007

Zhang Daoling as pictured in Myths and Legends of China by
E. T. C. Werner.

Zhang Daoling (ca. 34-156 C.E.)(张道陵; pinyin Zhāng Dàolíng, Wade-Giles Chang Tao-ling), also commonly called Zhang Ling, was a Daoist hermit who lived during the Eastern Han dynasty. Contrary to the antinomian/apolitical bent of many such renunciants, Zhang had a certain organizational genius, which was manifested in his founding of the theocratic and millennial Zhengyi Mengwei Tianshi Dao ("Tradition of the Celestial Master of the Mighty Commonwealth of Orthodox Oneness") sect (also known as the "Tianshi Dao" ("Way of the Celestial Masters") or the "Wudou Mi Dao" ("Five Pecks of Rice Movement"))—one of the earliest and most influential schools of institutional Daoism.

While few of the specifics of Zhang Daoling's life are definitively known, he remains a frequent player in Daoist and popular Chinese folklore, with tales describing both his earthly encounters with the divinized Laozi and his posthumous adventures as an immortal.

Biographical Sketch

See also: Celestial Masters, Laozi, Yellow Turban Rebellion

Though little is definitively known about the life of Zhang Daoling, Chinese traditions of considerable antiquity offer glimpses into the details of his biography. He was born and raised in the province of Pei (modern Anhui/Kiangsi) in the first century of the Common Era (with traditional accounts placing the date of his birth at 34 C.E. and more skeptical sources listing it as twenty-five to forty years later than that).[1] Though an intelligent youth, he was thoroughly influenced by his family's profound poverty, to the extent that he forswore any type of learning (i.e., traditional Confucian scholarship) that did not lead to the promise of immortality. To that end, he became a renunciant, abandoning family, friends, and mortal concerns in favor of private scholarship, meditation and alchemical practice. During his quest for immortality, he is reputed to have dwelt on various holy mountains and to have developed potent magical abilities as both a healer and an exorcist.[2]

Sometime during the first half of the second century, Zhang arrived in Sichuan province, where his intense personal charisma and purported spiritual abilities guaranteed a warm reception among the province's residents. While there, he allegedly received a revelation from the divinized Laozi (Taishang Laojun), who provided him with the plan for a theocratic state, as well as a catalog of new religious practices and an arsenal of magico-spiritual tools for combating the forces of evil (ca. 142 C.E.).

Zhang Daoling went on to found the first regular Daoist church/community as noted above. A major change instituted by the new Covenant was the rejection of food and animal sacrifices. Also, the teachings of Lao Zi as transmitted by Zhang Daoling included the first true Taoist religious pantheon as distinguished from the prior ancient religion of China.

At the end of the Han dynasty in the late 2nd century C.E., the Five Pecks of Rice Sect founded by the Taoist Master Chang Taoling required its adepts to stay in a quiet room to repent for their wrong doings if they were caught by sickness. Yet this seemingly moral element in the early Taoist religion was not connected with the way to immortality. One of the earliest Taoist scriptures the T'ai P'ing Ching contains various moral advice to its readers, yet only rarely did these have to do with immortality.[3]
Though not directly tied to the pursuit of immortality, a major development pioneered by Zhang Daoling was the equation between guilt and sin (on one hand) and corporeal health and good fortune (on the other).[4]
Zhang was a faith healer, visionary, and religious innovator who founded a Daoist church-the Way of the Celestial Masters-in western China during the waning years of the Han dynasty, following a religious vision he experienced in 142 C.E. The church functioned as a genuine theocracy, filling the void created by the fall of the Han and enrolling hundreds of thousands of members over several decades.[5]


Church founder Zhang Daoling's original vision was of Laozi, depicted in Daoist texts of the Han and Six Dynasties periods as a god who descends, messiah-like, at various critical points in China's history, generally to assist a sage-king to found a new dynasty. The crisis of the Han decline was

described as a fall from a past golden age ("high antiquity") to the current disheartening state ("low antiquity"), an era when the "stale emanations of the six heavens" had supplanted the originally pure heavenly breaths. Celestial Masters adepts were characterized as "seed people," a Daoist elect saved through the good works of the Celestial Masters church, who would in turn repopulate a new world purged by the disasters of the "stale breaths." If the primary emphasis among early Celestial Masters was on church building and religious practice, it is nonetheless obvious that the elements of discourse were in place to permit an evolution toward a more stridently apocalyptic stance.[6] Likewise

They believed that the Tao had manifested itself in the guise of Lao tzu, down through the ages, to teach the culture heroes of antiquity and to save mankind from the periodic cataclysms brought about by benighted rulers incapable of worshipping and serving the Tao. Now, at the end of the Han, the god appears again, but not any more to advise an emperor but to appoint the leader of this popular movement, Chang Tao-ling, as his successor. He conferred on Chang Tao-ling the hereditary title "Celestial Master" and the priestly function to guide the people through the chaos of the age

until a new virtuous dynasty-worthy of the god's approval would have succeeded to the Han.[7]


Some also say he was the grandfather of later Daoist and Yellow Turban leader Zhang Jue.

Mythological and Religious Accounts

According to tradition, in 142 C.E., Laozi himself appeared to Zhang Daoling on Mount Heming, and informed the hermit that the world was coming to an end, to be followed by an era of Great Peace. Lao Zi explained that those following him would go on to another life, part of the "Orthodox One Covenant with the Powers" ("Zhengyi meng wei"). Through this covenant, Zhang Daoling and his followers would have access to the assistance of celestial powers who control the fate of mankind.

It is said that Zhang Daoling did not die; he ascended to heaven with his wife Yong and two disciples. One of the Immortals, he is now also known as the "Ancestral Celestial Master" or "Celestial Master Zhang."


Their T'ai-shang Lao-chun [the apotheosized Laozi) was a celestial god who installed Chang Tao-ling as his terrestrial representative, a religious function which, as far as the secular reign is concerned, was merely intended to secure the interregnum until a new virtuous dynasty, worthy of the god's approval, would have succeeded to the Han and assumed political authority over the Taoist parishes of Szechwan.[8]

Zhang Daoling in Religious Practice

The Daoist adepts in Taiwan still trace their instruction lineages back to Zhang Daoling.[9]

Healing the sick and fabricating charms [10]


See also

  • Five Pecks of Rice Rebellion
  • Way of the Celestial Master

Notes

  1. ↑ Levy, 215; Werner, 38.
  2. ↑ Werner, 38.
  3. ↑ Poo, 18.
  4. ↑ Florian C. Reiter, "Conditions, Ways and Means of Healing in the Perspective of the Chinese Taoist," Oriens 33 (1992), 348-362. 352.
  5. ↑ Ownby, 1517.
  6. ↑ Ownby, 1518.
  7. ↑ Seidel (1984), 1967.
  8. ↑ Seidel (1969-1970), 227.
  9. ↑ Michael R. Saso, "The Taoist Tradition in Taiwan," The China Quarterly, 41 (January - March, 1970), 83-102. 84.
  10. ↑ Seidel (1969-1970), 231.

References
ISBN links support NWE through referral fees

  • Fowler, Jeaneane. An Introduction to the Philosophy and Religion of Taoism. Portland, OR: Sussex Academic Press, 2005.
  • Goodrich, Anne S. Peking Paper Gods: A Look at Home Worship. Monumenta Serica Monograph Series XXIII. Nettetal: Steyler-Verlag, 1991. ISBN 3-8050-0284-X.
  • Ownby, David. "Chinese Millenarian Traditions: The Formative Age." The American Historical Review 104:5 (December 1999). 1513-1530.
  • Poo, Mu-chou. "The Images of Immortals and Eminent Monks: Religious Mentality in Early Medieval China (4-6 c. A.D.)." Numen 42:2 (May 1995). 172-196.
  • Robinet, Isabelle. Taoism: Growth of a Religion. Stanford: Stanford University Press, 1997 [original French 1992]. ISBN 0804728399.
  • Schipper, Kristopher. The Taoist Body. Berkeley: University of California Press, 1993 [original French version 1982]. ISBN 0520082249.
  • Seidel, Anna. "The Image of the Perfect Ruler in Early Taoist Messianism: Lao-tzu and Li Hung." History of Religions 9:2/3 (November 1969 - February 1970). 216-247.
  • Seidel, Anna. "Taoist Messianism." Numen 31: Fascicle 2 (December 1984). 161-174.
  • Shuhmacher, Stephan and Gert Woerner (eds.). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Boston: Shambala, 1994. ISBN 0877739803.
  • Werner, E.T.C. "Jade Emperor" in A Dictionary of Chinese Mythology. Wakefield, NH: Longwood Academic, 1990. 341-352. ISBN 0-89341-034-9.

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