Section six: Schools and Branches of Daoism

 

Formally speaking, different schools and branches of Daoism first began to appear in Song Dynasty. Prior to this time early Daoism schools should only not be called religious branches since the formally religion of Daoism did not even exist. During those early times only Wu Dou Mi Daoism of East Han Dynasty can be considered as a religion, rest were only schools of practice instead of organizational entities.  

 

In terms of Taoist practices, the religion can be divided into the Fu Lu Branch and the Elixir-Caldron Branch. Elixir-Caldron Branch is also called Elixir Branch, within this branch it can further divided into two smaller schools, the External Elixir School and the Internal Elixir School. In terms of the doctrine and classics, Daoism can be divided into Bo Jia School, Lou Guan School, Shang Qing School, Ling Bao School, North Celestial Master School, South Celestial Master School and etc.

 

After the falling of North Song Empire, new schools of Daoism began to appear, such as Tai Yi Daoism, Zhen Da Daoism and Quan Zhen Daoism. The appearances of these new schools were the responses to the problems of corruption inside the religion; they are also the answers to the call for the unification among the three major religions of the country. Within the territory of South Song Empire, schools of Daoism took some changes especially in the areas of rituals; they became simple and down to earth.

 

In the history of Daoism, sects, schools or branches are mostly defined by their different lineages. There are four largest sects in Daoism. They are Zheng Yi (Celestial Master) Sect, Quan Zhen Daoism Sect, Tai Yi Daoism Sect and Zheng Da Daoism Sect. 

 

Zheng Yi Daoism Sect: The creator of Zheng Yi Daoism Sect was Zhang Dao Lin of Han Dynasty. After first four generations the Sect was relocated to its today’s base, Long Hu Mountain in Jiang Xi province. In Yuan Dynasty, the 36^th patriarch Zhang Zong Yan was put in charge of Daoism religion for the entire South China by the Emperor; later the 38^th patriarch was crowned by the Emperor as the head master of Zheng Yi Daoism Sect it controlled all three major schools of talisman and incantation. From this time on the Sect began to use its current name instead of “Celestial Master Sect”, the name it used since its creation.   

 

Quan Zhen Daoism Sect: The founder of Quan Zhen Daoism Sect was Wang Ji, popularly known as Wang Chong Yang, a Taoist of the Jin Dynasty. Legend goes that Wang was the student of the famous immortal Lu Dong Bin and it was from Lu that Wang had learned about immortality and all the magic abilities go with it. Wang had taught in the Province of Shan Dong where he created his own school of Taoism, the Quan Zhen Daoism, which later became one of the largest and most important Daoism Sects. The school believed that the three major religions in China, Daoism, Buddhism, and Confucius were intrinsically the same, and should be treated so as well. It encouraged people to practice the way of Dao, especially through the way internal self cultivation. It further encouraged Taoists to live inside the temples, renounce the world and become monks. Wang Chong Yang had set 15 basic rules for Quan Zhen Taoists, which differentiated itself from other sects. Quan Zhen Taoist is required to become a monk, is not allowed to drink alcohol or eating animal parts. Wang Chong Yang passed away in 1170, after him the school was managed by his seven students known as the North Seven Taoist Masters. Each of the students later had created their own schools under Quan Zhen Sect, the most influential one among them is Long Men School created by Qiu Chang Chun. 

 

Tai Yi Daoism Sect: The Sect was founded around 1138 by Taoist Xiao Bao Zen. It was said Xiao began to help others as soon as he succeeded in pursuing the Dao. Xiao was honored with a special title by the Emperor of Jin Dynasty. In Yuan Dynasty Tai Yi Daoism began to thrive, and after for success seven generations it began to go downhill.

 

Zhen Da Dao Jiao Sect: The founder, Taoist Liu De Ren created the sect between the years 1141 to 1148. He set eight basics principles for the sect instructing its followers to live simple life styles, to work and be self sufficient. It required followers to be kind to others, and practice no killing, no improper sexual activities, no alcohol or meat. It was unique in the way that it did not promote the idea of longevity and immortality, unlike other sects. The fifth patriarch of the sect was favored by the emperor of the time and was titled with “Tai Xuan Zhen Ren”. Zhen Da Dao Jiao lasted over 10 generations in South China.   

 

In the collection of Bai Yun Guan (White Cloud Temple in Beijing), there are records showing the information of some 86 different Taoist branches or schools. These branches or schools are either parts of Zheng Yi Sect, or parts of Quan Zhen Sect. Quan Zhen Sect is the bigger one among the two. Many well know branches are parts of Quan Zhen Sect, such as, Wu Zhu Pai, North Seven School and the Southern School. “Wu Zhu” refers to first five patriarch of the school, and each of these five patriarchs had also created small schools under themselves. North Seven School was the creation of seven Taoist masters lived in north China during the end of Song and part of the Yuan Dynasty; they were the students of the same Taoist master, Master Wang Chong Yang. Each of the seven masters had created a new school. Southern School of Daoism was headed by first five patriarchs of their own, these masters lived around Song Dynasty and their activities were mostly in southern China. The names of the first five patriarchs of Southern School are Zhang Bo Duan, Shi Xing Lin, Xue Dao Guang, Chen Ni Wan and Bai Yu Chan.

 

In ancient time there were three schools taught about the practice of talisman, incantation and the performing of rituals. These schools were known by the location of their home bases, Long Hu Shan(mountain), Ge Zao Shan(mountain) and Mao Shan(mountain). All three schools were under the Zheng Yi Sect of Daoism. Zheng Yi Sect has many different branches, well known one include Mao Shan Branch, Jing Ming Branch, Qing Wei Branch, Wu Dang Branch and etc.

 

Chapter 7 Methods of Self Practice

 

The methods of "Taoist Self Practices" have being given many names throughout the history. Some of the popular ones include "Xiu-Dao" (The Cultivation of Dao), "Xiu-Zhen" (The Cultivation of Truth), "Xiu-Xian" (The Cultivation of Immortality), "Lian-Dan" (The Making of Elixir) , and "Nei-Dan" (The Making of Internal Elixir). Nowadays, "Taoist Self Practices" are commonly been called "Xiu-Liang"(Taoist Practice and Self Correction), "Xiu-Chi" (Taoist Practice) or "Yang-Sheng" (The Nourishment of Life).

 

The self practices of Daoism originated in great ancient time. Records show that back in the time of Yellow Emperor about 5000 years ago, early Taoists began to perform various self practices. These practices together formed the early Fang-Xiang Daoism and Huang-Lao Daoism, and in time they became part of the practices of the formal Taoist religion.

 

Taoist way of "Nei-Dan" (The Making of Internal Elixir) is to pursue a great harmony between man and the nature, is to return to one's true self, is to accomplish the unity of man and the universe. The promotion of "Nei-Dan" approach began in Tang Dynasty, became popular in Song Dynasty, signified by the rising of Southern and Northern Schools of Daoism. Both schools put their greatest emphasis on "Nei-Dan". The main classics of these two schools are "Can-Tong-Qi" (Authored by Wei Bo Yang of Han Dynasty) and "Wu-Zhen-Pian" (Authored by Zhang Bo Duan, the founder of Southern School of Daoism). Inside "Dao-Zang", the grandest collection of Taoist works, there are more than 130 books and articles related to "Nei-Dan", including well known ones like "Ru-Yao-Jing", "Zhong-Lu Chuan-Dao-Ji", "Da-Dan-Zhi-Zhi" and etc.

 

Following are some of popular methods of Taoist self practices.

 

"Xin-Zhai":   "Xin" means the heart or the mind. "Zhai" means purity. This method of self practice is to pursue the cleanliness of the mind. In Taoist Classics "Zhuang-Zi" it says "Dao is nothing but the collection of Xu(void and emptiness), Xu is Xin-Zhai".

 

"Zuo-Wang":       Literally means sit and forget. It is a king of meditation requires one to forget or to lose the feeling of one's body. In Taoist Classics "Zhuang-Zi" it says "Throw away the body, abandon the intellect, apart from the tangibles and shunt away awareness, one merges into the grand unity, this is called Zuo-Wang".

 

"Yuan-Du":   A method of circulating energy inside the "Du" Meridian line. In Taoist Classics "Zhuang-Zi" it says "Follows the track of Du, one can protect the body, live a fuller life, support ones love ones, and live out one's full live span".

 

"Dao-Yin":    It is a method of self practice aims at controlling one's energy by moving the body in specific ways. In Taoist Classics "Zhuang-Zi" it says "Moving the body like a bear and stretching it like a bird, one can establish longevity, this is the way Dao-Yin".

 

"Tu-Na": "Tu-Na" means breathing exercises.

 

"Ting-Qi":     It is the method of "listening" to and with the internal "Qi", as described in Taoist Classics "Zhuang-Zi": "Do not listen with the ears but with the mind, do not listen with the mind but with the Qi".

 

"Zhong-Xi": Literally, it means breathing thru the feet. It is a way of deep inner breathing. In Taoist Classics "Zhuang-Zi" it says "The real men breathe with their feet, and regular men breathe with their throats".

 

"Jing-Shou": A method of self practice aims at withdrawing the mind from active states and staying in quietness. Taoist scripture "Tai Ping Jing" says "The way of finding Dao is rooted in quietness within".

 

"Cun-Xiang":      It literally means to stow away the thinking process. Sometimes it is also called "Cun-Shen' or stowing-away-the-mind. It is a method requiring one to keep the mind from wandering outside. Taoist scripture "Tian Yin Zi" says "Cun means stowing away my mind, Xiang means putting attention on my body".

 

"Shou-Yi":    It is a method requires one to keep the mind on only one thing. In Taoist scripture "Zhuang-Zi" it says "Behold oneness, in order to stay in harmony". 

 

"Pi-Gu":   "Pi-Gu" means "fast". At least there are five kinds of fast. (1) People on fast will not eat any of the five common kinds of grains, such as rice, wheat, corn. (2) Will not eat anything that has been cooked. (3) Will eat no oil or salt. (4) Will eat no food at all. (5) Will eat only herbs and herbal medicines instead of food. 

 

"Fu-Shi":       It implies the eating of certain herbs and external elixirs in order to attain some Taoist goals.

 

"Fang-Zhong":    Originated from male and female worship, it is a way of simultaneous using the seminal energy of both the man and woman to reach the goal of good health and longevity. According to some of the ancient Taoist scriptures, the focus of this approach is to maintain control of the energy and nourish one's brain with it. Since its close rapport with the sex, it is often misunderstood and condemned, and hence banned by Taoist religion in general.

 

"Xing-Qi":     A method of channeling one's true energy through the meridian lines, it requires one inhaling more air than exhaling. It also requires the breathing process be as subtle as possible when one is conducting "Xing-Qi".

 

"Tai-Xi": Literally, it means fetus breathing. "Tai-Xi" is a method used to reach the way of breathing just as a fetus does. In the view of Daoism, a fetus breaths using it's naval instead of the mouth and nose.

 

"Wai-Dan":    Literally it means external elixir. Sometimes it is called external alchemy. "Wai-Dan" uses herbs and minerals as ingredients. The goal of "Wai-Dan" is to produce longevity pills or pills which can tap into one's super natural power.

 

"Xiu-Liang":  The meaning of the name is to perfect one's physical and spiritual self. The word for physical self is "Ming"; it implies one's body, and in extension one's life span. The word for spiritual self is "Xing", it implies the mental state of an individual. The way of "Xiu-Liang" is to reach, through certain methods of self practice, the state of total self control of both the spiritual and physical body, which means the total control of life. 

 

"Nei-Dan":    Literally it means internal elixir. It is also called internal alchemy. "Nei-Dan" or internal alchemy has being the dominate way of Taoist self practice since the Dynasty of Tang around 1000 years ago. The appearance of "Nei-Dan" had it foundation in many other Taoist theories and self practice methods prior to it, such as, Taoist medicine on acupuncture, meridian lines theories, meditation, "Pi-Gu" and etc. The way of "Nei-Dan" had exerted great influences over the development of Taoist theories and self practices. It is also called as "Xing-Ming-Shuang-Xiu", or in other words, the "simultaneous perfection of the body and the mind". And it is commonly believed that only with the simultaneous and harmonious development of both the mind and the body that one can reach the higher states of being as described by Daoism.

 

The "Nei-Dan" approach of Daoism often compares one's physical body as a "Cooking Pot" or caldron. It also considers the meridian lines, which connecting the acupuncture points, as the channels through which one can convey the seminal energy of the body into the "Cooking Pot". With the seminal energy inside the "Cooking Pot", one can then make the magical "Internal Elixirs" or "Golden Elixirs".

 

There are four steps one must go through to complete the practice of "Nei-Dan".

 

First, one must give good care to the physical body, since it is the basis for all other upcoming efforts and practices. One must repair all existing damages of the body, make it strong and free from any illness. To do so the practitioner should stay abstinence. Woman, in addition, will need to stop the menstrual cycle through some close guarded secretive Taoist methods. One also needs to change the way of breathing. Taoist considers the common breathing pattern of a human being is the way of life going "forward"; and the "reversed breathing" pattern is the way to reach immortality. Therefore, one must adopt a new way of breathing pattern, that is, sucking in the lower abdomen while inhaling and push it out when exhaling. The "reversed breathing" process should be deep, smooth and natural.

 

In Taoist scripture "Tian Xian Zheng Li Zhi Lun" it says "The process of immortality begins with the building of its foundation. The foundation is where the one’s Shen dwells. When one’s Jing is strong, then can the Shen becomes strong and then can it exert more supernatural power. When Jing is dispersed, Shen becomes weak in consequence..... Therefore, one must nourish and combine Shen, Qi and Jing all together, then can he successfully build the foundation.....And once the foundation is build, Jing will never be lost, and life is thus extended indefinitely".

 

The second step is called "Lian-Jing-Hua-Qi' or "Xiao-Zhou-Tian". It is the process to turn one's energy from the state of "Jing" into the state of "Qi". This process will go through four phases. They are: "collecting the energy", "guarding the energy", "turning the wheel of energy in order to transform it" and "completion phase". Once all phases are completed successfully, "Jing" would be turned into "Qi" and as a result the so called "Nei-Yao" (Internal Medicine) is produced. "Nei-Yao" is a must ingredient for the next step of the "Nei-Dan" process.

 

The third step is called "Lian-Qi-Hua-Shen". During this step one must turn the energy into a celestial fetus by successfully combing  the “three” treasures”, Jing, Qi and Shen, into one and circling it among the channels inside the body. One also needs to break open several "locked gates" inside the body in order for the energy to flow through. By the end of step all energy will be turned into the state of "Shen".

 

The last step of "Nei-Dan" is "Lian-Shen-Huan-Xu". This is the step where all energy will be returned to their prenatal state, during this step one will gain a celestial body, and one's life will become eternal.

 

How to perform "Jing-Gong" self exercise, the requirements and the levels to be reached

 

The phrase "Jing-Gong" means "quietness and stillness exercises".  "Quietness and stillness" can be understood from three different angles.

 

First is the quietness and stillness of the physical body. When perform the exercise, one should put on comfortable and loose clothes, should let go any nervousness, so that during long period of exercise one will not be irritated both mentally and physically. One should maintain a relaxed sitting position, and when one begin to feel relaxed and no desire to move the body, a relative "quietness and stillness" of the body has been reached. This is the beginning level "quietness and stillness".

 

Second, it is the "quietness and stillness" of the mind. When one has stopped the thinking process, it is called the "quietness and stillness" of the mind. After one first reached the state physical "quietness and stillness", one’s mind may still be busy in thinking. At this stage one should listen to one's breathing as described earlier, one must let go all mental attachments, one must stop all thinking, remembering, planning and let the brain entering into a state of emptiness. This state of mental emptiness is "quietness and stillness" of the mind. In such a state no thought will emerge to disturb the "quietness and stillness". This is the medium level of "quietness and stillness".

 

Thirdly, it is the "quietness and stillness" of one's awareness. What it means is that one has lost the awareness of the self. The "quietness and stillness" of the mind does not mean one has eliminated the awareness of the self. So, one needs to further the "quietness and stillness" by letting the mind and body (Xin and Qi) completely merged into each other.

 

Only when the self is "lost", has one reached the real state of "quietness and stillness" In one Taoist scripture it says "To maintain stillness of the body is to transform the Jing (to a higher state); to maintain the stillness of the mind is to transform the Qi (to a higher state); to maintain the stillness of the awareness is to transform the Shen (to a higher state)". The transformation of the Jing, Qi and Shen - the three treasures of Dao, is to make up their lost and return them to their fullness. Once the treasures have been replenished, one reaches the state of "no want for desires, no need for food or sleep". Then it can be said the "Foundation of Dao" is successfully build.

 

Section Eight: The Practice and Living Styles for Taoists at Home

 

For non-professional Taoists (vs. Taoist Monks) who are living in their own homes, the guidelines for self cultivations and living styles include: respecting "Dao and De", respecting Taoist religion and its teaching, converting oneself to the "three treasures of Daoism" (The Dao, Taoist Canons and Taoist Masters), reading Taoist classics, staying vegetarian, involving in charitable programs to help others, building one's integrity by staying away from any unsuitable and un-ethical activities.

 

Immortal Ge Hong believes that the search for Dao should focus on performing good deeds for others and the society. He said "Being a Taoist, the best deeds one can do are saving people who are at risks, preventing diseases, disasters and any un-natural deaths. When pursuing the Dao of immortality, a Taoist should take 'trust, loyalty, filial piety, benevolence and harmony' as the most important personal characters. Without good virtues and morals, any technical search of immortality can only be fruitless".

 

Ever since great ancient time, there have been always two approaches on Taoist cultivation, the way of "Ru-Shi" (Living and working among the crowds) and the way of "Chu-Shi" (Staying solitude by oneself or staying with other Taoist Monks).

 

The way of "Ru-Shi" requires one to perform real deeds to the society, and the way of "Chu-Shi" requires one to make real progress in Taoist self cultivation.

 

In short, as a "Ru-Shi" Taoist one should nourish one's good virtues, do as much good as possible while mixed in with the crowd; one should not commit killing of any life, be a vegetarian, be unselfish, be kind and helpful to others; one should promote goodness, prevent the happening of harmful activities, respect other peoples especially one's own parents; one should also help people in trouble, broadcast the message of Dao, build temples, print Taoist books, and involve oneself in social philanthropic activities.

 

As a tradition, Taoism has always put more emphasis on prompting the way of "Ru-Shi" (Living and working among the crowds). For example, Taoist sect "Jing Ming Dao" believes that when trying to obtain the Dao of Immortality, one must live the way of a common person and better oneself in this sense". And "when one can successfully fulfill the duties as a commoner, then will the way of Dao present itself in due time".

 

Immortal Xu had left the world with many principles that a Taoist should follow. They are "Loyalty, filial piety, honesty, carefulness, acceptance, generosity, tolerance" and etc. Among these principles, "loyalty and filial piety" are considered the most important virtues one must embody, since they form the basic foundation for all other goodness, and the Dao itself.

 

According to "Da Dao Lun" by Master Zhang San Feng of Ming Dynasty, the way of Dao has it basic ground constructed on the way of common living, therefore one should be a good person first. As long as one can be a person of care and giving, be honest and benevolent, be responsible and diligent, one should be not far away from the way of Dao.

 

This kind of believes is quite universal among the branches of Daoism, they all insist that one must be a descent person of society first before he can be a good practitioner of the Dao.

 

One distinctive characteristic of Daoism is its active advocation of naturalism. It suggests people need to live a more natural life, away from the entanglement of right or wrong, win or lose, honor or disgrace. Taoist naturalism believes one should take things in life as they are; one should not force anything to happen either good or bad. It also believes fortune and fame should be treated with minor emphasis in life and one should maintain a plain but happy mood all the time. This kind of naturalism attitude is a very good prescription for treating worry, anxiety, and nervousness people are facing quite commonly today.

 

Like any other religion, there are commandments or rules of conduct followers must obey to. In Daoism, these commandments or rules of conduct are set up to prevent any behavior or thinking which is against the spirit of Dao. The rules are also tools to guide the followers in pursuing their religious goals. Any violation of these rules is certainly punishable inside the religious organization.

 

In Daoism, rules of conduct can be divided into two groups. One group includes rules designed for any Taoist who lives in a Taoist temple or monastery. Second group rules are for anyone who is converted to Daoism and searching Dao as a belief. The first group rules are more or less regulating instruments for the mass lives inside Daoism temples. The second group rules are intended to be self regulating for the Taoists themselves.

 

Daoism beliefs that rules are necessary especially for people of average, and the following of these rules will help to prevent one from go astray on the way of Dao.

 

There are many different sets of rules which require different level of effort to uphold them. One should select a set which is proper for one to start with, and progress to more difficult rules gradually. Here are some of the different sets of rules for practitioners of Dao: "San_Gui-Yi Jie", "Wu Jie", "Ba-Zhai Jie", "Chu-Zhen Shi-Jie", "Lao-Jun Er-Shi-Qi Jie", "Zhong-Ji Jie", "Tian-Xian Jie" and etc.

 

For non-professional Taoist who lives in the society amongst the regular crowd, the basic set of rules to follow is “Wu Jie". The word "Wu" means five, and "Jie" means things one is not allowed to do. So, the five things are not allowed to do according to "Wu Jie" are: "killing of life", "drinking and eating non-vegetarian food", "Saying things which are not what one means", "Stealing" and "Improper sexual activities". These five rules are considered the most basic among all the rules and they shape the foundation on which all the good things of Dao are built upon. As long as one can faithfully execute "Wu Jie", according to Daoism, longevity, life free from pain and bitterness, and celestial protections, will be easily attainable.

 

This is a type of Taoist ceremony called "Xiu-Zhai". The purpose of "Xiu-Zhai" is to resolve unseen conflicts, to dissolve bad karma, to reach a peaceful and harmonious state of the mind, to extend one's life span and to maintain holistic purity. The actual procedures of "Xiu-Zhai" ceremonies are quite complex, and any religious activities which may require the assistant from the celestial world would call for "Xiu-Zhai" ceremonies to be performed. These religious activities include prayer rituals for good fortune, prayer rituals for dissolving bad luck and mishaps, prayer rituals to help those who are in suffering, prayer rituals for one to repent, prayer ritual to help the dead, and etc. There are many kinds of "Xiu-Zhai", they are different from each mainly because the dates these ceremonies are performed. Here are some of the different "Xiu-Zhai" ceremonies: "Liu-Yue Zhai" (Or as its name suggests, the ceremony is performed on the 6 odd months throughout the year); "Shi-Ri Zhai" (The ritual is performed on ten different days during a month of Chinese calendar, 1st., 8th., 14th., 15th., 18th., 23rd., 24th., 28th., 29th. and 30th.); "San-Yuan Ri" (Performed on Chinese calendar Jan.15, July 15 and Oct.15; "Ben-Ming Ri" (Performed on one's birthday.).

 

The studying and the intonation of Taoist classics are common practices for individuals and during group ceremonies. Here are some Taoist classics commonly used in intonation practices: "Daoism Morning and Evening Readings", "San-Guan Bei-Dou Jing", "Tai-Shang Gan-Ying Pian", "Wen-Chang Di-Jun Yin-Zhi-Wen". For people who are more literally efficient, they can also choose difficult Taoist works such as "Dao De Jing", "Nan Hua Jing", "Xing Ming Gui Zhi" and etc.

 

For non-professional Taoists at home, self practices are also necessary. It is encouraged not only for improving one's health and general wellbeing, but also for the purpose of obtaining the Dao - the ultimate goal for all Taoists, professional or not. The methods of these practices are generally given by one's Taoist teachers or masters. In many cases these teachers or masters are happen to be Taoist Monks live inside the temples.

 

As a Taoist at home (Non professional Taoist or Zheng Yi Branch professional Taoist), one's life is common and yet extraordinary. In a sense one must live like any other non-believer to earn a living, to take care of one's families; and on the other side, one also needs to be an activist of Dao, to promote it, to protect it and to pursue it as one’s life long belief.