1089:, he greatly admired Kou and was immediately drawn to him. Cui also appreciated Kou's mathematical skills and hoped that he might help him improve his own longevity techniques. They also shared a dream of a 'purified society,' a land where peace and justice prevailed. Kou's 'New Code' was promulgated throughout the realm, and a large altar was built near the capital where 120 Taoist practitioners performed rites and prayers daily. Cui gained a great deal of power in the court, and in 444 began to purge the
1176:(New Code). This text was revealed to Kou Qianzhi in 415, and is now mostly lost apart from a few fragments. The surviving text contains thirty-six precepts that outline rules which a Daoist had to abide by. The behavioral rules outlined proper public conduct and what to do in case of sickness. There were also guidelines describing how banquets were to be set up, as well ritual instructions concerning funeral rites, immortality practice and petitions.
1101:' from his body, and Cui lost his greatest supporter at the court. Shortly after Kou's death, Cui had a national history of Wei dynasty containing unflattering portraits of its rulers carved in stone. This so enraged the emperor, that he had Cui executed in 450. After Cui's execution, the Taoist community was forced to flee, with many of them settling at the Taoist center of
1109:
1301:
a wish for the happiness of family members or wishes for political peace. The iconography and contents of the inscriptions show that a close relationship between Daoism and
Buddhism existed in the Northern Wei state. This relationship is especially evident in some four-sided stelae that had carvings of both Laozi on two sides and the Buddha on the other two.
1251:. Moreover, Laozi continued to appear periodically and bring forth new scriptures to both Kou Qianzhi and adherents at Louguan, surrounded by a celestial entourage and announced by a celestial envoy. Laozi was also extremely closely linked with the Buddha, and in certain sources, even became the Buddha or announced Yinxi as the Buddha.
20:
126:
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during the time of the
Northern Celestial Masters. These objects were closely modeled on Buddhist designs. The image of the god (usually Laozi), would be carved on the front side of a stone stele, with inscriptions on the back or side of the carving. The inscriptions were usually prayers to the dead,
1144:, a scholar and Taoist who proposed that Buddhism be abolished in China. Naturally, the Buddhists were not happy with his suggestions and countered his arguments in several treatises. The second debate concerned Lu Zhongqing, a friend of Fu Yi, who wrote about Buddhism's inferiority to Taoism. The
96:
had great influence on the
Northern Celestial Masters, bringing monasticism and influencing the diet of practitioners. Art produced in areas dominated by the Northern Celestial Masters also began to show Buddhist influence. When the theocracy collapsed, many Daoists fled to Louguan, which quickly
1287:
developed further during the
Louguan phase of the Northern Celestial Masters due to this influence of Buddhism. During this period, a clear distinction developed between lay and monastic followers in Daoism. The ordination, precepts and way in which monks sought salvation were all influenced by
1209:
as a means of achieving immortality, Kou's text urged that the sexual arts be purged from the religion. In addition, he also states that religion must be purged of the imposition of religious taxes on the faithful and the inheritance of religious titles. In the
Northern Celestial Masters,
1271:
activity during feasts and other activities usually involved a series of bows and prostrations as well as the burning of incense. Banquets were also held when someone died. During these banquets, attendees would perform rituals aimed at remitting the sins of the deceased.
1263:. These feasts could last as long as seven days. In order to purify themselves for feasts, members had to abstain from eating meat, garlic, green onions, ginger, leeks and onions. A banquet consisted of three courses – wine, rice and a
1243:. Laozi was viewed as the personification of the Dao, who existed for eternity and created the world. He was believed to be the creator of the universe and came to earth intermittently to bring forth sacred scriptures, including the
1139:
schools. During the 7th century, the school had a prominent role in a series of debates that examined whether
Buddhism or Taoism would be better suited to bring stability to the realm. The first debate surrounded
1222:. The Northern Celestial Masters were also the first Daoists to practice a form of monasticism, another idea that came from Buddhism. Kou also condemned messianic movements and called for texts such as the
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became an important religious center. The
Northern Celestial Masters survived as a distinct school at Louguan until the late 7th century CE, when they became integrated into the wider Daoist movement.
1193:
to Yin Xi. However, the text is not really a narrative, but uses the stories as a framework to describe how an adept should live his life. The text describes how an adept can make use of the
1218:, who was claimed to be a student of Laozi. There were also very specific dietary requirements that had to be followed, as well as other rules, many of which were influenced by
1205:
The
Northern Celestial Master variety of Daoism was both similar and different from Zhang Lu's earlier form. Unlike prior incarnations of the Celestial Masters, which supported
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1148:
emperors were in support of the
Taoists, and in 637 issued an edict that secured the precedence of Taoism over Buddhism. This edict remained in place until 674, when Empress
1121:
By the late 470s, Taoists fleeing from the
Northern Wei court had transformed Louguan into an important religious center. According to legend, Louguan used to be the home of
1275:
While monasticism had existed in Chinese Buddhism, the Northern Celestial Masters were one of the first Daoist groups to practice it. Kou lived a monastic lifestyle on
1228:
to be copied and recited. Those people who were good in life would gain immortality in a new age, whereas those who were bad would be reborn as insects or animals.
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1070:(New Code). This text contained precepts designed for a new religious community. In 423, a messenger of Laozi came and offered Kou a new text called the
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and his followers. After the community was forced to relocate in 215 CE, a group of Celestial Masters established themselves in Northern China.
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that is inherent in the world, outlines meditation techniques, and discusses the results of living a sagely life and what happens after death.
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1164:. After Yin's death in 688, Louguan remained an important place of Taoist learning, but ceased to be considered part of a distinct school.
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1131:. At this time, the center's buildings were greatly expanded, and many Taoist scriptures were collected, including materials from the
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88:. The Northern Wei government embraced his form of Daoism and established it as the state religion, thereby creating a new Daoist
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came to power. At the same time, Louguan also served as a refuge for Taoists fleeing the persecution of Emperor Wu of the
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The Northern Celestial Masters followed certain regular, communal rites. One of these communal rites involved formal
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1074:(Perfect Scripture of Registers and Charts), which is now lost, and appointed him as the new Celestial Master.
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84:, from a family who followed the Celestial Master, brought a new version of Celestial Master Daoism to the
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Mather, Richard. "K'ou Ch'ien-chih and the Taoist Theocracy at the Northern Wei court 425-451" In
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Yamada, Toshiaki (1995). "The Evolution of Taoist Ritual: K'ou Ch'ien Chih and Lu Hsiu-Ching".
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The most important text from the Northern Wei period of the Northern Celestial Masters is the
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72:. The Northern Celestial Masters were a continuation of the Way as it had been practiced in
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1613:, edited by Holmes Welch and Anna Seidel, 103–133. New Haven: Yale University, 1979.
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In 424, Kou took these texts with him to the Wei court. There, he was welcomed by
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1050:. Inspired by the burgeoning Taoist movement in Southern China, Kou retreated to
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1185:(The Scripture of Western Ascension). This text describes Laozi's emigration to
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One of the most important text's from the school's Louguan period is called the
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Some similarities between earlier Celestial Master Daoism include the role of
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was a member of Celestial Master family that came from an area near
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Kohn, Livia. "The Northern Celestial Masters." in Livia Kohn ed.,
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Kohn, Livia. "Laojun Yinsong Jiejing." in Fabrizio Pregadio, ed.,
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to receive inspiration. On the mountain, as described by the text
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arrived at Louguan in 636 and later achieved the favor of the
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Ware, James (1933). "The Wei Shu and the Sui Shu on Taoism".
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Goossaert, Vincent. "Songshan." in Fabrizio Pregadio, ed.,
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Way of the Celestial Masters#The Southern Celestial Masters
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Kohn, Livia. "Xisheng Jing." in Fabrizio Pregadio, ed.,
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Kohn, Livia. "Louguan Pai." in Fabrizio Pregadio, ed.,
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Taoist movement during Northern and Southern dynasties
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1156:to the south. The final Northern Celestial Master,
23:A statue of the Buddha representing Emperor Taiwu.
1085:, the prime minister. Even though Cui Hao was a
1606:. Albany: State University of New York, 1998.
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8:
1279:, known today for being the location of the
1549:Despeux, Catherine. "Women in Daoism." in
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92:that lasted until 450 CE. The arrival of
1639:Journal of the American Oriental Society
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1620:. Stanford: Stanford University, 1997.
1602:Kohn, Livia and Michael LaFargue eds.
1599:(London: Routledge, 2008), 1114–1115.
7:
1585:(London: Routledge, 2008), 710–711.
1578:(London: Routledge, 2008), 609–610.
1564:(London: Routledge, 2008), 915–916.
1112:The entrance to the Louguan temple.
968:Taoist Temple (Hanford, California)
1296:Many art objects were produced in
1235:Laozi, depicted as the Taoist god.
586:Three Sovereigns and Five Emperors
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1097:in 446. In 448, Kou Qianzhi was '
896:Chinese ritual mastery traditions
1537:Kohn and Lafargue (1998), p. 67.
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1592:(Leiden: Brill, 2000), 283–308.
1557:(Leiden: Brill, 2000), 384–412.
1214:became closely linked with the
689:Seven Sages of the Bamboo Grove
70:Southern and Northern Dynasties
1571:. London: Lonely Planet, 2002.
1060:The History of the Wei Dynasty
982:Institutions and organizations
881:The Northern Celestial Masters
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1:
1125:, the first recipient of the
1095:persecution against Buddhists
871:Way of the Five Pecks of Rice
571:Three Great Emperor-Officials
1700:Way of the Celestial Masters
1618:Taoism: Growth of a Religion
1604:Lao-Tzu and the Tao-Te-Ching
1189:and the transmission of the
1081:and garnered the support of
866:Way of the Celestial Masters
36:Way of the Celestial Master
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1673:A Biography of Kou Qianzhi
1597:The Encyclopedia of Taoism
1583:The Encyclopedia of Taoism
1576:The Encyclopedia of Taoism
1562:The Encyclopedia of Taoism
1387:Mather (1979), p. 120-121.
1378:Mather (1979), p. 116-117.
1369:Mather (1979), p. 112-113.
1062:, he was visited twice by
988:Chinese Taoist Association
29:Northern Celestial Masters
1519:Goosseart (2008), p. 916.
926:Sacred Mountains of China
308:Three Treasures (virtues)
31:are an evolution of the
1501:Kohn (2000), p. 298-299.
1423:Kohn (2000), p. 289-290.
1405:Kohn (2000), p. 286-287.
1339:Kohn (2000), p. 284-285.
561:Queen Mother of the West
566:King Father of the East
534:Four heavenly ministers
1480:Robinet (1997), p. 76.
1321:Harper, (2002) p. 452.
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1174:Laojun Yinsong Jiejing
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1093:. This led to a major
1068:Laojun Yinsong Jiejing
1039:Northern Wei (424-450)
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1510:Toshiaki, (1995), 73.
1450:Despeux, (2000), 399.
1432:Kohn (2008), 609-610.
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1528:Kohn (2000), p. 303.
1492:Kohn (2000), p. 304.
1471:Kohn (2000), p. 302.
1459:Kohn (2000), p. 299.
1414:Kohn (2008), p. 710.
1396:Kohn (2000), p. 285.
1360:Kohn (2000), p. 284.
1348:Ware (1933), p. 228.
1330:Kohn (2000), p. 283.
830:Way of the Li Family
1616:Robinet, Isabelle.
1567:Harper, Damian ed.
48:traditional Chinese
1441:Kohn (2008), 1135.
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953:White Cloud Temple
815:Way of the Taiping
64:) in the north of
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1249:Xisheng Jing
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1087:Confucianist
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943:Mount Kunlun
787:
747:Zhang Boduan
729:Tao Hongjing
641:Heshang Gong
539:Jade Emperor
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188:Yin and yang
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86:Northern Wei
76:province by
61:Tiān Shī Dào
59:
28:
26:
1705:Theocracies
1285:Monasticism
1182:Xishengjing
1128:Dao de jing
1044:Kou Qianzhi
886:Zhengyi Dao
850:Dragon Gate
719:Kou Qianzhi
714:Bao Jingyan
628:Zhuang Zhou
437:Taipingjing
82:Kou Qianzhi
68:during the
1684:Categories
1551:Livia Kohn
1305:References
1288:Buddhism.
1265:vegetarian
1245:Daode Jing
1191:Daode Jing
1158:Yin Wencao
1052:Mount Song
958:Louguantai
901:Yao Taoism
724:Lu Xiujing
704:Wei Huacun
699:Sun Hanhua
646:Wei Boyang
390:Priesthood
323:Meditation
242:(immortal)
219:(reversal)
1310:Footnotes
1255:Practices
1225:Daodejing
1150:Wu Zetian
1137:Shangqing
810:Huang–Lao
762:Qiu Chuji
752:Sun Bu'er
742:Chen Tuan
694:Guo Xiang
661:Zhang Jue
633:Lie Yukou
465:Huahujing
430:Huainanzi
302:Practices
253:True form
90:theocracy
1632:: 69–83.
1277:Songshan
1261:banquets
1220:Buddhism
1099:released
1048:Chang'an
858:Wuliupai
780:Zhu Quan
666:Zhang Lu
500:Theology
444:Xiang'er
423:Zhuangzi
327:Alchemy
151:Concepts
110:a series
108:Part of
94:Buddhism
78:Zhang Lu
1201:Beliefs
1133:Lingbao
1103:Louguan
1083:Cui Hao
820:Xuanxue
803:Schools
789:Fangshi
709:Ge Hong
681:Wang Bi
671:Ge Xuan
603:Li Hong
598:Guan Yu
581:Chang'e
486:Daozang
479:Baopuzi
409:I Ching
247:Zhenren
209:Bianhua
141:History
136:Outline
101:History
74:Sichuan
1659:594400
1657:
1269:Ritual
1267:meal.
1216:Buddha
1123:Yin Xi
676:He Yan
656:Gan Ji
616:People
348:Bugang
339:Waidan
332:Neidan
224:Wu wei
201:Wuxing
118:Taoism
58::
56:pinyin
50::
42::
33:Daoist
1655:JSTOR
1569:China
1553:ed.,
1241:Laozi
1212:Laozi
1187:India
1168:Texts
1142:Fu Yi
1064:Laozi
1056:Henan
623:Laozi
554:Houtu
451:Liezi
402:Texts
232:Ziran
195:Bagua
182:Taiji
66:China
1247:and
1146:Tang
1135:and
384:Fulu
366:Bigu
361:Diet
287:and
276:Shen
264:Jing
239:Xian
175:Wuji
27:The
1647:doi
1292:Art
1195:Dao
1054:in
378:Art
355:Chu
285:Hun
216:Fan
162:Tao
52:天師道
44:天师道
1686::
1653:.
1643:53
1641:.
1630:68
1628:.
1485:^
1464:^
1353:^
1283:.
1105:.
289:po
270:Qi
168:De
112:on
54:;
46:;
1661:.
1649::
1027:e
1020:t
1013:v
852:)
369:)
363:(
38:(
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