Books and programs on the origin of Taoism

Introduction to Taoist Books and History in China

The history of Taoist development can be divided into four stages:

During the Northern and Southern Dynasties, Taoism gained the support of emperors and nobles and became one of the upper classes of society, which was its first development period.

In the Tang Dynasty, the royal family moved in with Laozi, claiming to be descendants of Li Er, giving political support and vigorously promoting Taoism, which was the second development period.

Northern Song Zhenzong began to use Taoism to paralyze people and anesthetize themselves, so as to cover up the shame brought to them by its strong neighbors in the north. This is the third period of Taoist development.

In the middle of the Ming Dynasty, the emperor was superstitious about Taoism and attempted to become an immortal. Taoism is valued. They are involved in politics and participate in the power struggle within the government. This is the fourth period of the development of Taoism.

This paper only summarizes and discusses the most important and basic theories and related knowledge in the history of Taoist development in the simplest way, so that those friends who are unfamiliar with Taoism can have the most direct understanding. For complex academic theories and discussions, this article does not explain too much. If you are deeply interested in Taoism, you might as well find more Taoist materials to enrich your knowledge.

Taoism, like other religions, is a social and historical phenomenon with a process of its occurrence and development. The early sects were not formed in the same area at the same time and through the same channel, and there was no unified and stable religious organization for a long time, so it is difficult to determine the historical upper limit of Taoism in China.

There were Floyd School and Dante School in the early days, but their birth process was quite complicated. Dante school pays attention to self-cultivation and cultivation, which is divided into inner alchemy and outer alchemy. Its predecessor was magic and health qigong, which was developed from the Warring States period.

Taiping Jing and Zhouyi Shentongqi, which appeared at the end of the Eastern Han Dynasty, began to form early Taoist theory, but there was no corresponding Taoist organization. During the Wei and Jin Dynasties, Huang Tingjing in Inner Dan Jing and Bao Puzi in Outer Dan Jing had great social influence, but their social organization strength was still weak. Laozi and Zhuangzi have also become another important source of Taoism. Thus, the spreading process of Taoism in China is multi-source, multi-channel and gradually closely combined. There is mutual influence among various sects, but they basically develop independently and at different times, so there is no unified specific time to create education. There is no unified name for Christian names and believers, and the word Taoism is found in the old Xiangzi Jules. It can be seen that the emergence of Taoism can be regarded as the symbol of the emergence of Taoist activities and entities in Taiping Jing, Zhouyi Shentongqi and Laozi Xianger Annotation.

The main sources and social background of early Taoism are as follows:

First, it comes from ancient religion and folk witchcraft; Second, myths and legends and alchemy from the Warring States to the Qin and Han Dynasties; Third, it comes from the philosophy of Laozi and Zhuangzi in pre-Qin and Taoism in Qin and Han Dynasties. Fourth, it comes from Confucianism, Yin-Yang and Five Elements. Fifth, it comes from ancient medicine and physical health knowledge. The historical origin of Taoism was born in the late Han Dynasty. It is a product of the society of the Han Dynasty, an integral part of the ideology and culture of the Han Dynasty, and has profound social reasons. The period of Emperor Wu of the Han Dynasty directly promoted the formation of Dante School. In addition, the introduction and prosperity of Buddhism stimulated and promoted the emergence of Taoism.

Taiping Jing is the earliest Taoist classic that has been circulated so far. Its main idea is:

1. Mysterious gasification theory.

2. three people are concentric. That is, it advocates the cooperation between the monarch, the minister and the people.

3. The disaster theory of Yin-Yang and Five Elements.

4. The immortal system of heaven and man is interlinked. The immortal system of Taiping Jing is god, real person, immortal, Tao, sage and sage.

It has two theological systems: the yin-yang system of heaven and earth and the immortal system. There is a parallel relationship between the two, that is, God is God, the real person is the landlord, the immortal is the master of storms, the Taoist priest educates the auspicious as evil, the sage cares for the people, and the sage assists the saint.

Zhouyi Shentongqi is the earliest theoretical work of Dante School.

Its central idea is to link Huang Lao's theory of sex with yin and yang, and to tell the story of alchemy with fire, which is basically an external alchemy. Its words are ancient and difficult to understand, and its true meaning is elusive.

Old Xiangzi Jules is an important material for further understanding the doctrine and theory of Wudu Secret Road.

The biggest difference between Wudou Mi Dao and Taiping Dao is that it did not encounter the tragedy of Taiping Dao, but became an authentic Taoism after it evolved into Shitiandao.

The second chapter is the spread and differentiation of Taoism in Wei and Jin Dynasties. During the Wei, Jin, Southern and Northern Dynasties, the spread of Shi Tian Taoism in the north was closely related to Cao Cao's suppression of folk Taoism and the northward migration of Wudou Mi Dao. Cao Cao used force to suppress and surrender the Yellow Scarf Army who believed in Taiping Dao.

Later, due to the surrender of Zhang Lu led by Taiping Road, the elites of Wudoumi Road moved to the north one after another, and a large number of people who believed in Wudoumi Road in Hanzhong also moved to the north, which contributed to the spread of Wudoumi Road from Bashu to the north. With the rulers of Wei and Jin dynasties extremely wary of folk religious activities and banning religious activities, Wudou Mi Dao is extremely imperfect in Taoist laws and regulations, with scattered organizations and different orders, and its development is at a standstill. However, some folk Taoist organizations in Bashu area and Jiangnan area are forming, developing and spreading.

Such as the Bashu Shitiandao Group led by Chen Rui, Jiangdong Yujundao Group, Sijiadao Group and Lijiadao Group.

In addition, the activities of some immortal alchemists in Wei and Jin Dynasties also contributed to the spread and differentiation of Taoism.

The third chapter is Ge Hong and Wei's Ding Daoism, named Zhi Chuan and Hao. Bao puzi Born in 283, four years of Jin Taikang. At the age of thirty-five, I finished the inner and outer articles of Bao Puzi.

The inner chapter discusses the immortal prescription, the change of ghosts and gods, and the immortal theory of preserving health and prolonging life.

The external chapter discusses the gains and losses of the world and the Confucian thought of governing the world with the country.

The relationship between teachers and students is: Zuo Ci-Ge Xuan-Andrew-Ge Hong.

Its main point is that immortals exist, and mortals can become immortals by learning immortals. It is firm, enlightened and diligent to emphasize that everyone's subjective efforts to learn to be immortal and cultivate Buddhism the day after tomorrow.

Ge Hong pointed out in Bao Puzi's Inner Chapter that when he is angry, it is from midnight to six hours in both Japan and China. The other six hours of the day are when you die, and it's no use dying. Practice step by step. At the beginning, breathe in through your nose, exhale slightly through your mouth, breathe in more and exhale less, and breathe in and exhale silently until your ears can't hear you. Put a feather on your nose and mouth and don't move. Try to extend the time from inhalation to exhalation. Beginners count to 120, then spit it out a little, and gradually practice until they can count to 1000 or more. In the end, we can achieve the goal of not booing through the mouth and nose, such as in the uterus, even if we master the method of fetal interest.

In addition, it is described that the method of keeping metaphysical meaning can be fractal, that is, separation. A person can be in two places at the same time and have dozens of images of himself. This fractal mode is also called mirror mode. Fractal can connect the gods, see the three souls and seven spirits in his body, and meet the god of heaven and earth to drive away the gods of mountains and rivers.

In addition, Master Jiang Ge gave seven treasures, namely "The Inner Text of Huang San" as the first rune, and it is the most important spell book together with "The Five Mountains Map". Huang San's writing can ban evil spirits, epidemic diseases, evil spirits and five poisons. You can summon the king of the five mountains. The true map of Wuyue is a schematic diagram of a plane mountain used as a spell. Later it became a pure spell.

In a sense, the publication of Ge Hong's Inner Chapter of Bao Puzi is his historical summary of early Taoism from the standpoint of upper Taoism. He enriched Taoist theory, had a great influence on later Taoism, made Dante School mature, and marked the end of early Taoism. Chapter IV Changes and Development of Taoism in the Eastern Jin and Southern Dynasties In the history of Taoism, the Eastern Jin and Southern Dynasties was an important turning point. During this period, Taoism experienced some major changes, from the early primitive and naive Daoism to a complete and mature religion, from a Taoist group mainly circulating among the people to an officially recognized orthodox religion. At that time, southern China was the main area where Taoism changed.

Since the Eastern Jin Dynasty, Buddhism and Taoism have flourished, and a large number of new classics are needed to spread their teachings. Buddhist classics can be obtained from India, and Taoism can only transform the books and classics of the previous generation for Buddhism. After the Eastern Jin Dynasty, the most important ones were the Huang San Sutra, Lingbao Sutra and Shangqing Sutra. That is, the Three-hole True Sutra.

Huang Sanjing was burned in the Yuan Dynasty, but now it has been lost. There are many classic Taoist teachings of Huang San in the Eight Emperors in Cave, among which * * * has the best 92 runes, representing some gods, immortals, heavenly generals, kings of four blasphemies in five mountains, and ghosts and gods who remain anonymous. If a monk can swallow or wear it according to the dharma book, he can call God to serve the ghost. It is the most direct and effective way to learn Taoist magic.

The "true shape of the five mountains" is a plate similar to a seal, which is worn by Taoist priests and greeted by gods. Lingbao Sutra is also a set of Taoist Scriptures circulated by the Ge family. Among them, three volumes of Lingbao Five-word Preface were included in Taoist Collection. The content is the book of health preservation and seeking immortality. The first volume is The Technique of Keeping Thinking and Confident, the middle volume is The Method of Taking Vegetation, and the second volume is The Symbol of Wearing or Swallowing and the Method of Becoming Immortal.

In a word, the construction of Taoist practice based on five behaviors is the same feature of the above-mentioned Lingbao Sutra of the Eastern Jin Dynasty. Therefore, the Lingbao school was formed, which paid attention to fasting, scientific education and persuading people to be kind and considerate. These are two remarkable characteristics of Lingbao School. The formation of this school is closely related to the introduction of the Southern Dynasties.

Shangqing Jing is an important Taoist classic that appeared after the middle period of Eastern Jin Dynasty. The appearance and spread of Shangqing Classic gave birth to a new school in Taoism-Maoshan Shangqing School, and Tao Hongjing became the representative of Shangqing School in the Southern Dynasties.

There are all kinds of Daoism in the existing Shangqing Jing, such as receiving food, guiding qi, dressing simply, hiding armor, stepping on cloth, running high to the sun and the moon, sucking clouds, singing praises, inviting gods to subdue demons, and forbidding tigers and wolves. , especially to maintain a skill. Chapter 39 of the True Sutra of the Great Hole, The Collection of Five Old Treasures of Nvyu Inspection and The Mysterious Sutra of Taishang Suling are collectively called the Three Wonders of Tao. Its content is: the most distinctive skill of remembering thoughts is the skill of remembering thoughts and refining shape. Nowadays, people who practice magic must learn the art of thinking. It shows that the human body has five gods, the liver stores the soul, the lung stores the spirit, the heart stores the spirit, the spleen stores the will and the kidney stores the essence. When the five spirits are exhausted, they will leave.

At present, the Cave Jade Classic included in the orthodox Taoist collection "Dong Zhen Bu" is the biography of Maoshan in the Southern Song Dynasty. Lu Sheng was born in 406 AD, the second year of Jin 'an. He was a famous Taoist priest in the early Southern Song Dynasty. In order to meet the needs of the aristocratic class at that time, the Taoist organizations in Shi Tian in the south of the Yangtze River were reorganized and merged with immortal Taoism, becoming a Taoist master of the Southern Dynasties. It has also become a new Taoist master characterized by the Three-hole Classics. Established and improved the Taoist fasting ceremony. He first established a far-reaching classification method of Taoist classics in the history of Taoism. In other words, Taoist books are divided into seven categories: three caves (cave truth, cave mystery and cave god) and four auxiliary caves (Taixuan, Taiping, Taiqing and Zhengyi). Three holes and four assistants are not only a classification of Taoist books, but also contain the significance of distinguishing the levels of Taoist books and arranging the order of Taoist courses. If you practice dharma that is too pure, you can only become immortal, if you practice Lingbao, you can become true, and if you practice purity, you can become holy. Tao Hongjing was born in 456 AD. After the Southern Dynasties of Song, Qi and Liang. At that time, he was called the Prime Minister of shinya yamanaka and a Taoist scholar. During the Southern Dynasties, dignitaries worshipped at his door in succession, showing the prominent position at that time.

Tao Hongjing rigorously applied health preserving, alchemy and medicine to practice in practical research and operation, which laid the foundation for the final formation of Taoist Puritanism. He built Maoshan (now Ququ Mountain in southern Jiangsu) into the base and center of Taoist Shangqing School. Therefore, the Shangqing school was later called Maoshanzong. Mrs. Wei or Yang was regarded as the first generation master, and The True Sutra of the Cave in the Qing Dynasty was regarded as the true story of the school, offering worship to the Buddha as the supreme god at the beginning of the Yuan Dynasty, and studying the Taoist scriptures and records of Lingbao and Harmony. The formation of Maoshan School marks that since Ge Hong, the Old Stone Heaven Mission has completed the transformation of immortal Taoism and the establishment of official orthodox Taoism. Hongjing also improved the Taoist immortal system and arranged seats for immortals. Form the theory of respecting gods in Sanqing, three people estimate. That is, the Jing Qing mentioned by Jade Qing Yuanshi Buddha; Qing Lingbao Tianzun said Lingbao Jing; Tai Qing De Zun Huang San Classic. During this period, Taoism introduced the concept of hell. There are Luoshan and Liushen Palace in the north of China. Tao Hongjing unified and summarized the intricate immortal system and integrated it into a book "The True Spirit Industry Map". List the names of nearly 700 Taoist gods in the form of atlas. Its purpose is to make monks understand that there is also a clear hierarchical order in the surreal fairy world.

During this period, Taoism, Buddhism and Confucianism were three pillars. In order to expand their social influence and compete for the status of authentic ideology and culture, the contradiction between Confucianism, Taoism and Buddhism has intensified, and the three parties have launched a war of words and debates. Nevertheless, the reason why the three parties can always reconcile with each other is that they can be accepted by feudal literati and can be inclusive.

To sum up, the Taoist reform in the Eastern Jin, Southern and Northern Dynasties, from Ge Hong to Tao Hongjing, basically came to an end. After the transformation in this period, Taoism developed a relatively complete doctrine theory and classic literature, established and improved its own discipline ceremony and relatively unified church organization, enriched and developed its cultivation methods, formed a unique immortal belief system, and expanded its influence among the ruling class and ordinary people, completing the evolution from folk religion to official orthodox religion. After the Western Jin Dynasty, in the Northern Dynasty, which was ruled by ethnic minorities in sixteen countries, there was also an incident in which Taoism transformed the old Taoism and formed the new Taoism and Louguan Taoism.

In the sixteen northern countries, such as Zhong Zhang and Wang Jia, there are many loose Taoist groups, who live in seclusion in the mountains and recruit believers, with the aim of clearing away emptiness and keeping ambition, cultivating self-cultivation. This had a great influence on Kou's reform of Taoism (365-448 AD).

He announced the abolition of some backward Daoism in Mi Dou Taoism in the Ninth Five-Year Plan with his book "Reciting the Old King's Seal Commandments" (there is only one volume left in Daocangli font). He used Confucian etiquette to clean up Taoist organizations, opposed the indiscriminate spread of family skills and eating immortals, and especially emphasized that fasting was the foundation of health preservation and seeking immortals. Later, I wrote "Record the True Classics".

This book is not only a classic of reforming Taoism, but also a book of hexagrams. After completing the reform of Taoism, Kou prepared to go down to the feudal rulers to realize his desire to save the country and the people and make Taoism an official orthodox religion. After the reform of Tianshidao, it met the needs of Xianbei rulers and Han landlords. In addition, Kou's rich and prominent aristocrats were prized and finally recognized and supported by the government, which flourished in the Northern Wei Dynasty.

In the early Northern Wei Dynasty, Buddhism and Taoism developed at the same time. However, at the beginning of the Northern Wei Emperor's accession to the throne, he listened to Kouhe. In addition, with the progress of the Northern Wei unified war, the newly conquered Guanzhong was a place where Buddhism flourished. The communication between monks and landlords and the government hindered the unification of state laws and even made it possible for him to participate in the rebellion. These are the reasons why Wu Tai was determined to suppress the Buddhist forces.

In the first month of A.D. 444, Taizu ordered to destroy the Buddha and kill all the Buddhist disciples. In September of the same year, there was an incident of killing the monk Gao Xuan. Later, due to political misconduct, Kou died. In 548 AD, after the split of the Northern Wei Dynasty, Taoism and Buddhism failed in comparison. The Northern Qi regime eliminated Taoism and advocated Buddhism. Since then, Taoism in New Shi Tian has disappeared. The popular Taoist schools in Sui and Tang Dynasties were mainly Shangqing School in the south and Louguan Taoism, which rose in Guanzhong in the late Northern Dynasty.

Louguan Road, centered on Louguan at the foot of Zhong Nanshan Mountain in Shaanxi Province, is launched in Guanzhong area. During the reign of Emperor Xiaowen of the Northern Wei Dynasty, the Louguan School represented by Chen Liang, Wang Jia, Wang, Chen Baochi and Li Shunxing was formally formed. This school is deeply influenced by the Southern Shang Qing School. In the process of its prosperity and development, famous Taoist priests such as Chen Baochi, Wei Jie, Wang Yan and Yan Da played an important role. In the Tang Dynasty, Lou Guandao became a royal Taoist school with the same treatment as Shangqing School, which has the characteristics of integrating North and South, and has formed the characteristics of paying attention to practicality without distinguishing between righteousness and reason in academic circles.

Although the Louguan School was deeply influenced by the Southern Shangqing School, it inherited the tradition of Taoism in northern Shi Tian in the myth of Laozi. There is an unprecedented heated debate about the relationship among Buddhism, Confucianism and Taoism. Although Taoism was abolished, it basically became an important part of feudal superstructure and ideology and culture in this period.

The second part of the Sui and Tang Dynasties Taoism The Sui and Tang Dynasties, especially the Tang Dynasty, was one of the prosperous periods of the all-round development of Taoism in China. Because Emperor Wendi was raised by a nun when he was a child, he claimed that I was promoted by Buddhism and attached great importance to Buddhism. The order of the three religions is Buddhism first, Taoism second and Confucianism last.

During the nearly 300-year rule of the Tang emperor, Taoism has been supported and worshipped, ranking first among the three religions. At the end of Tang Dynasty, Lv Dongbin and Zhong Liquan became the founders of Neidan School.

Chapter VI Taoism attached great importance to metaphysics, philosophy and politics in Sui and Tang Dynasties. Laozi and Zhuangzi's works, which have not been paid much attention to by Taoism since Wei and Jin Dynasties, have been included in Taixuan Daojing, becoming the most widely circulated and influential Daojing in the Tang Dynasty. Taoism established a relatively systematic system of Taoist philosophy in the Tang Dynasty. The way to emphasize metaphysics is: there is often nothing, and you want to see its wonders; Often, I want to see it. The two have the same name, and they are called mystery, mystery, mystery, and all the wonderful doors. Man's law is based on the earth, the earth is based on the sky, the sky is based on the Tao, and the Tao is natural. The so-called Tao means that all beings are endowed with the invariance of Tao or the same Tao. All beings are the Tao, and there are all beings in the Tao. Everything is tangible, including Tao. The worship of Taoism in Tang Dynasty not only has political utilization, but also has the emperor's personal belief, but it is still dominated by political utilization.

One is to use Taoist gods to create the theory of imperial power, so as to deify the imperial power and the emperor. The second is to use some Taoist spells to benefit the country and the people. Its essence is to use religion to achieve the goal of stabilizing society. Third, Taoism is used to persuade the good and punish the evil to maintain the feudal morality of the Three Cardinals and the Five Permanent Principles. The fourth is to use Taoism to restrain or oppose the spread and development of Buddhism, witchcraft and other sects. The fifth is to take Taoist quiet thought as the general plan of governing the country and the way of keeping in good health. The sixth is to achieve immortality with Taoist immortal magic.

Since the Northern and Southern Dynasties, Wei Wudi worshiped Buddhism and suppressed Taoism, Liang Wudi worshiped Buddhism and suppressed Taoism, Emperor Wu of Zhou destroyed Buddhism and suppressed Taoism, Emperor Wen of Sui respected Buddhism and suppressed Taoism in the early Tang Dynasty. Wu Zetian worships Buddhism first and then Taoism, while Tang Xuanzong worships Taoism first and then suppresses Buddhism. These major events at that time were mainly due to political considerations and were closely related to the political struggle at that time. Xuanzong of the Tang Dynasty was a famous Taoist emperor in the history of China. During his nearly half-century rule, he worshiped Taoism from beginning to end, thus pushing Taoism to a prosperous period of all-round development. Chapter VII The Formation of Taoism's Theory of Mind and Nature in the Tang Dynasty At the beginning of the Tang Dynasty, Taoism had shortcomings in the integrity and profundity of its theoretical achievements, and it was often at the disadvantage of Buddhism. At this time, people of insight in Taoism, based on the knowledge of Taoism, Laozi and Zhuangzi in China culture, absorbed the essence of righteousness in Buddhist figures, put forward many new explanations and new concepts on philosophical issues such as the natural universe and social life, and formed a new theory of Taoism. The Taoist thought of Cheng Chong's metaphysics is its representative.

The discussion of Cheng Chong's metaphysics theory mainly includes the following three aspects: first, metaphysics and metaphysics theory are deepened and improved by people who emphasize metaphysics in Jiangdong; Second, the Taoist natural uniqueness theory put forward by Guo Xiang's metaphysical thought transformation in Wei and Jin Dynasties; Third, Taoist philosophy and truth theory.

The core of Cheng Zhong's metaphysical thought is metaphysics and metaphysics. Its content is: Taoism is nameless and intangible. However, anonymity is the beginning of heaven and earth, and name is the mother of all things. Nothing, nothing. Although the names are different, they all come from the avenue. This mysterious and profound realm of sophistication is called metaphysics. If we can understand the profound meaning of Tao, it will open the key to understanding the mind of all things in the world. Cheng's theory of truth actually shows such a logical way of thinking and belief: that is, the nature of Tao is natural and static, and all beings who cultivate Taoism are endowed with Tao and natural metaplasia like all things, so the nature of all beings should also be inaction. However, after all beings are endowed with nature, they gradually indulge in material desires due to the temptation and interference of foreign objects. Confused mind, lost nature. The only way to save is to practice meditation, abandon the interference of objects and images, and realize that although all laws can't be moved, they will eventually come back to life and stay still in the truth, thus achieving the road of long life and long sight.

Li Rong is another Taoist who has unique academic research and contribution in the field of heavy metaphysics after Cheng. His Lao Zi Zhu has been lost. He believes that the most true Tao is the principle of emptiness, which is silent, colorless, invisible and nameless, that is, it can neither be expressed in words nor understood by the mind. However, it can contain everything, as well as the whole universe. Since the secular positive way of understanding is not enough to express the existence of truth, we can only realize it in a negative way. As an entity, truth is immortal, not afraid of being broken in time, invisible in space, lasting in movement, governing by doing nothing, and absolutely lasting. From the philosophical point of view, entity, time and space, movement and change are the basic conditions for the existence of things, while Tao excludes all these conditions, and nothing can be opposite to them. Therefore, such a true Tao is an unconditional and absolute spiritual entity in essence. Li Rong's interpretation of Tao as virtual pole theory is an important contribution to the theory of Tao.

Baiyun, Sima Cheng Town (647-735 AD), his Taoist philosophy can be summarized as follows:

1. Yuan Qi's theory. That is, Tao is the origin of everything in the universe.

2. Pay attention to life science and health training. He also divided the cultivation of Taoist mind into seven steps: respecting faith, accepting life, accepting heart, changing things, realizing truth, peace and enlightenment. Chapter 9 There are many schools of Taoism in the Tang Dynasty, and each school has wizards with different tastes. Therefore, the scriptures taught are different. Generally speaking, lay people are often called secular disciples. After believing in orthodox religion, you can become a disciple of Qing faith and halal religion. When they formally entered Taoism, they could be called scholars of justice, and they were promoted to Huang San disciples of the Cave God Sect and became wizards of the Supreme Cave God. Later, he became a disciple of Gao Xuan School and a master of Gao Xuan. Then he moved to the Xuanzang Sect and became a disciple of Xuannei Sect and a master of Xuanzang. In the next level, you will become a master of Dong Xuan, Dong Zhen, San Kong and Dong Tian. Only after being awarded the title of Dongzhen mage, no matter what sect you belong to, you can give a big warning and be promoted to the position of the highest Taoist mage.

Chapter 10 The teachings of Taoism in the Tang Dynasty were taught by the orthodox alliance: it is a collection of teachings of disciples since the Southern and Northern Dynasties.

Also known as "Tai Shang Lao Wu justice is guaranteed." Too big and the highest is too old gentleman, the third is three talents in heaven and earth, and the fifth is the total number of people in the Yellow River. Zhengyi ritual began in Zhang Daoling, and was arranged by Kou and Lu in the Northern and Southern Dynasties, making it applicable to the salary and fasting activities of various Taoist factions.

Too old boys is a general-the first one that Zhang Tianshi Justice School must accept; The emperor's father is a fairy officer, and seventy-five will be awarded to men as yang; Too old gentleman is a spiritual officer, and seventy-five will be awarded to women as yin; Taishang, 35 th, 35 th, right alliance, Wei Xianling 150 generals-Yin and Yang division; Taishang Laojun's three-five-plus-one alliance is a three-yuan general; In the 351 alliance, Dewey Tianjiu Jiu Feng broke the filth too high; Too high, three, five, plus one; Too high, three, five, one alliance, a hundred ghosts shout; If it is too high, the 351 alliance will cut down thousands of ghosts and gods; Taishang Laowu Zhengyi Mengwei Taixuan four forbidden gas baskets; Too high, 35 is union, Wei is red, and the official is evil; Too old gentleman, three, five, one alliance, Dewey Zhang Biyin; One, four, four, cure the disease.

Academic circles call the Tang Dynasty the golden age of Taoism for many reasons. The feudal rulers in Tang Dynasty admired Taoism, and many emperors were superstitious about Taoist magic, which greatly promoted the development of Taoist alchemy, but the main reason was the historical development of Taoist alchemy itself. Due to the differences in some important principles, especially the different opinions on what medicine to use as the raw material for returning Dan, different schools of Dan Dao have been formed, among which platinum smelting and cinnabar gold sand school are the most important; Lead-mercury school that advocates taking lead and mercury as the most valuable drugs; And a sulfur-mercury cake synthesized by converting sulfur-mercury. Many practical achievements of alchemy are of great significance in the history of ancient chemistry. Among them, Bai Xuedan, Huangdi Jiuding Dan and Laojun Huandan are the most famous.

Chapter 12: the evolution of Taoist immortal thought in Tang and Song Dynasties; Cultivating immortals is the fundamental purpose of Taoist cultivation and the core of Taoist religious concept. The change of Taoist immortal thought also reflects the historical evolution of feudal society in China. The Anshi Rebellion in the Tang Dynasty to the early years of the Northern Song Dynasty was a turbulent period in the history of China, during which the content and composition of Taoism changed.

At this time, there are roughly several types of people who seek immortality through Taoism: first, those who hide in the mountains and do not seek Wen Da, such as Pan in the early Tang Dynasty. The second is to study the formula carefully and be full of fidelity, or to combine alchemy with medicine. Such as Shangliu (Wang Jinghou of Zhongshan). Third, the body and mind are different, escape from the skeleton, hang out in the light, and hide in the streets. Such as Sun Deng. The social unrest in the late Tang Dynasty and the Five Dynasties added two kinds of people to the ranks of monks: one was hopeless, living in seclusion in the mountains and taking refuge in Taoism. Some people quit their jobs and fled the world, such as Luo Yin, Zheng Yun's fault and so on. Another kind of people specialize in Taoism in order to survive and protect themselves or help the poor in troubled times. For details, please refer to Tai Ping Guang Ji, Records of Different People in Jianghuai, etc.

Lv Dongbin, a legendary fairy, was the most influential representative of these two types of people who pursued Taoism in the late Tang Dynasty and the Five Dynasties. After the end of the Tang Dynasty and the Five Dynasties, people's pursuit of Taoism had more practical purposes, and Taoists who integrated Confucianism and Taoism infiltrated more Confucianism invisibly. The influence of this result prepared the conditions for the formation of Taoist Quanzhen School in the Southern Song Dynasty.

His immortal thought is that the idea that immortals can achieve has been shaken. The second is that the birth and salvation of immortals are not high in this world. Immortals can save people in the next world from suffering. This also influenced the transformation of Taoist elixir thought into Inner Elixir thought. In Quanzhen religion, the immortal is no longer far away from the outside world and beyond the mortal world, but a magical figure who can change, ascend to heaven and live forever. There are fewer magical colors of immortals and more colors of human nature.

The integration of the three religions is the general trend of the development of religious thought in Tang and Song Dynasties. This thought was also reflected in the belief in Lv Dongbin formed in the Song Dynasty. Due to the extensive influence of Lv Dongbin in the Song Dynasty, both the southern and northern factions of Quanzhen religion formed in the Song Dynasty absorbed their beliefs into their own sects. Zhang Boduan, founder of South Sect of Quanzhen Sect, and Wang Zhongyang, founder of North Sect, established a relationship with Lv Dongbin. Inner alchemy is all occupied by Quanzhen Sect, while Orthodox Sect only has the traditional magic of worshipping ghosts and gods and spells. The legend of the Eight Immortals also appeared in this period.

The evolution of Taoist immortal thought is actually a kind of self-renewal. The emergence of Quanzhen religion in Song Dynasty was the result of this renewal. Quanzhen religion can establish a Taoist jungle and make Taoism have a unified religious organization and a clear lineage. After the Yuan Dynasty, Taoism was basically divided into two schools: the orthodox school and the Quanzhen school. Since then, the chaotic existence of Taoism in the previous generation has ended.

During the Song, Liao, Jin and Yuan Dynasties, Taoism entered a new stage of development and reform for more than 400 years. During this period, various social contradictions were quite acute, especially ethnic contradictions. The prosperity and development of Taoism is closely related to the ethnic contradictions that run through this era.

After the Tang Dynasty, the Song Dynasty was another prosperous period of Taoism in China. The Song Dynasty was also a period of internal troubles and foreign invasion in China's history, with peasant uprisings as high as 1 13 times. Under this social background, Taoism in the Song Dynasty not only did not break out in the religious and social turmoil, but prospered steadily, which was closely related to the emperor's attitude towards Taoism and the Taoist management of the Song government. In addition, a large number of new gods were introduced in this period. Mazu went overseas from Fuzhou and Wenchang Dijun. , and there have been many new sects, such as Maoshan Sanshan Fulu, Hehe jujube hill and Longhu Mountain, which were awarded records in the Song Dynasty and became the three major sects of Fulu School. Generally speaking, all dynasties in the Song Dynasty believed in Taoism, which played a positive role in promoting the development of Taoism. In the centralized government, the central Taoist temple and local Taoist temple were established to strengthen the management of Taoism, and a series of rules and regulations on the internal management of temples were formulated, which strengthened the approval and restrictions on the establishment of temples. Set up the Taoist crown system.

Song Dynasty is the most complex and complete period of Taoist crown system.

The requirements for entering the Tao are as follows: first, age, second, parents' consent, third, not breaking the law, and fourth, being polite to teachers.

It also stipulates the rank of Taoism, that is, the rank system of purple clothes teachers. It is stipulated that real people are only used for worshipping God, and the Golden Gate feather guest, the noble scholar refers to the noble monk, and the elite teacher refers to the ordinary Taoist. Teacher's name is a title given by the government on behalf of the emperor, which has political characteristics. The name of Tao is another name for people who learn Tao or are good at Tao, so you can use it at will.

To sum up, the Song Dynasty adopted the policy of paying equal attention to utilization and restriction, limiting the number of temples and preventing the direct producers from decreasing. It constitutes the basic framework of Taoist management system in China feudal society.

After hundreds of years of experiments, at the end of the Tang Dynasty, people finally realized the absurdity of the theory of external alchemy. Under this condition, Inner alchemy became a prominent school in Taoist cultivation, with a set of contents based on metaphysical philosophy, and formed a school that mainly cultivated Inner alchemy-the Jindan School, which mainly spread in the Southern Song Dynasty, and Quanzhen Sect, which rose in the Jin Dynasty.

The first generation of Neidan's inheritance is, for example, the "Mixed Yuan Fairy School", and the following four generations are the most important figures of Neidan in the Song Dynasty: Leo Lee, Zhang Zhongfan, Lan Yuandao (Sir), Ma Ziran, Zhang Jixian, Wang, Chen, Zheng Zhenren, Ma Yidao, Chen Tuan and so on. Among them, Chen Tuan was a Taoist at the end of the Five Dynasties and the beginning of the Northern Song Dynasty, learning from the three religions and learning from others.

Zhang Boduan was the ancestor of Nanzong at that time. Zhang Boduan, Shitai, Xue Daoguang, Chen Nan and Bai Yuchan, the five rare articles, were honored by later generations as the five ancestors of Nanzong, and described the first series of Zhang Boduan, claiming that the first series had been revised. The prevalence of Neidan made the traditional Dante Taoism change the nature of aristocratic patents and become something widely accepted by people from all walks of life, thus resulting in an unprecedented large-scale worship of Quanzhen religion in Nanzong, which was a major reform of Dante Taoism and an important aspect of Taoist reform in the Song and Yuan Dynasties. Generally speaking, Zhang Boduan's Inner alchemy is characterized by the combination of Zen and Taoism, and life takes precedence over sex, which advocates to repair life from the traditional Inner alchemy. When repairing life, it emphasizes that innate essence is used as medicine, and refining essence gives birth to true meaning with the principle of Yuan Shen.

The Taoist collection of books is a collection of Taoist classics. It is a large-scale Taoist series that collates many classics according to a certain compilation intention, collection scope and organizational structure.