Relevant bibliographies by topics / Medieval Daoism

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Academic literature on the topic 'Medieval Daoism'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Medieval Daoism"

Raz, Gil. "‘Conversion of the Barbarians’ [Huahu ] Discourse as Proto Han Nationalism." Medieval History Journal 17, no. 2 (October 2014): 255–94. http://dx.doi.org/10.1177/0971945814545862.

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In the early medieval period, many Chinese viewed the growing popularity of Buddhism, and the rapid integration of Buddhism into Chinese religious life, as a challenge to their own civilisation. A major aspect of the resistance to the growing dominance of Buddhism was a discourse known as the ‘conversion of the barbarians’. This basic narrative of this discourse claimed that Laozi had journeyed west to India where he either became the Buddha or taught the Buddha. This discourse, which was elaborated in several Daoist texts into complex cosmological and mytho-historical narratives thus asserted the primacy of Daoism and relegated Buddhism to a secondary teaching, inferior to Daoism, suitable for ‘barbarians’ but not for Chinese. This article discusses the development of this discourse, focusing on texts written by Daoists during the fifth century when this discourse was particularly vehement. In this article I will show that this discourse was not merely resistant to Buddhism, but was also critical of various Daoist groups that had accepted Buddhist ideas and practices. Significantly, this discourse associated Daoism with the essence of Chinese civilisation, rather than as a distinct teaching.

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Liu, Yi, and Casey Lee. "Medieval Daoist Concepts of the Middle Kingdom." Journal of Chinese Humanities 4, no. 2 (March 22, 2019): 179–96. http://dx.doi.org/10.1163/23521341-12340063.

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AbstractThe ancient Chinese people believed that they existed at the center of the world. With the arrival of Buddhism in China came a new cosmic worldview rooted in Indian culture that destabilized the Han [huaxia 華夏] people’s long-held notions of China as the Middle Kingdom [Zhongguo 中國] and had a profound influence on medieval Daoism. Under the influence of Buddhist cosmology, Daoists reformed their idea of Middle Kingdom, for a time relinquishing its signification of China as the center of the world. Daoists had to acknowledge the existence of multiple kingdoms outside China and non-Han peoples [manyi 蠻夷] who resided on the outskirts of the so-called Middle Kingdom as potential followers of Daoism. However, during the Tang dynasty, this capacious attitude ceased to be maintained or passed on. Instead, Tang Daoists returned to a notion of Middle Kingdom that reinstated the traditional divide between Han and non-Han peoples.

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Chen, Huaiyu. "The Road to Redemption: Killing Snakes in Medieval Chinese Buddhism." Religions 10, no. 4 (April 4, 2019): 247. http://dx.doi.org/10.3390/rel10040247.

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In the medieval Chinese context, snakes and tigers were viewed as two dominant, threatening animals in swamps and mountains. The animal-human confrontation increased with the expansion of human communities to the wilderness. Medieval Chinese Buddhists developed new discourses, strategies, rituals, and narratives to handle the snake issue that threatened both Buddhist and local communities. These new discourses, strategies, rituals, and narratives were shaped by four conflicts between humans and animals, between canonical rules and local justifications, between male monks and feminized snakes, and between organized religions and local cultic practice. Although early Buddhist monastic doctrines and disciplines prevented Buddhists from killing snakes, medieval Chinese Buddhists developed narratives and rituals for killing snakes for responding to the challenges from the discourses of feminizing and demonizing snakes as well as the competition from Daoism. In medieval China, both Buddhism and Daoism mobilized snakes as their weapons to protect their monastic property against the invasion from each other. This study aims to shed new light on the religious and socio-cultural implications of the evolving attitudes toward snakes and the methods of handling snakes in medieval Chinese Buddhism.

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Yu, Fu. "The Early Buddho-Daoist Encounter as Interreligious Learning in the Chinese Context." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 184–96. http://dx.doi.org/10.1163/25424246-00302006.

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Abstract This paper contends that the methodological tool of comparative theology, arising from and developing in Euro-American academia, resonates strongly with the historical interreligious learning praxis of China. Attention to comparative theology may indeed help us rethink the formation of a Chinese cultural identity vis-à-vis its religious others. A malleable way of doing comparative theology may offer nothing less than the mutual transformation of the interreligious interlocutors in a way consonant with Chinese history. A historical review of the interaction between Chinese Buddhism and Daoism shows that the adoption of Daoist terminology and concepts facilitated the Buddhist entry into the local milieu, while medieval Chinese Buddhism became paradigmatic for the elaboration of Daoist doctrine. The Buddho-Daoist interaction coheres with the enterprise of comparative theology with respect to the nature of interaction between religious traditions, the appropriative yet distinctive religious self-identification, and the transformation of the self and the other.

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Baldrian-Hussein, Farzeen. "Great Clarity. Daoism and Alchemy in Early Medieval China." T'oung Pao 93, no. 4 (November 1, 2007): 523–27. http://dx.doi.org/10.1163/008254307x246982.

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Eskildsen, Stephen. "Mystical Ascent and Out-of-Body Experience in Medieval Daoism." Journal of Chinese Religions 35, no. 1 (June 2007): 36–62. http://dx.doi.org/10.1179/073776907803501197.

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Jan De Meyer. "Great Clarity: Daoism and Alchemy in Early Medieval China (review)." China Review International 14, no. 1 (2008): 194–95. http://dx.doi.org/10.1353/cri.0.0037.

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Campany, Robert Ford. "Monastic Life in Medieval Daoism: A Cross-Cultural Perspective. By Livia Kohn." Journal of the American Academy of Religion 75, no. 1 (January 29, 2007): 165–66. http://dx.doi.org/10.1093/jaarel/lfl035.

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Trinh, Thuy Duong, and Thanh Tùng Nguyễn. "THE IMMORTAL PHẠM VIÊN – AN OUTSTANDING FIGURE OF VIETNAMESE DAOISM IN THE LATE MEDIEVAL PERIODS." Vietnamese Studies Review 18, no. 2 (December 31, 2020): 121–58. http://dx.doi.org/10.31535/vs.2020.18.2.121.

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Steavu, Dominic. "Paratextuality, Materiality, and Corporeality in Medieval Chinese Religions." Journal of Medieval Worlds 1, no. 4 (2019): 11–40. http://dx.doi.org/10.1525/jmw.2019.1.4.11.

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In medieval China, talismans (fu) and sacred diagrams (tu) were ubiquitous elements in religious texts. Since they were composed of divine illegible esoteric patterns, meaning was not produced by the markings talismans and diagrams bore; it was, rather, displaced onto the objects themselves, whether they were two-dimensionally represented in scriptures and ritual manuals or externalized and materialized onto physical supports. In this respect, the objecthood and palpable materiality of talismans and diagrams made them shorthand tokens for direct access to the supernatural. Drawing on emblematic yet understudied scriptures of medieval Daoism and esoteric Buddhist, the present study considers talismans and diagrams as paratextual objects, bringing to light the fact that they not only passively frame the reading of a text but in many instances also constitute the primary and determining level of “text” that is read. In this way, sources in which talismans and diagrams featured prominently were approached first and foremost through their material aspects, namely paratexts. What is more, the talismans and diagrams that appeared in texts were often meant to be externalized and materialized, in some cases onto the bodies of adepts or visualized in their mind’s eye, thereby conflating paratextuality, materiality, and corporeality. In a pair of striking examples, practitioners are instructed to embody and become actual ritual objects, blurring the boundaries between text, object, and body in one single divine locus.

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Dissertations / Theses on the topic "Medieval Daoism"

Cho, S. "Death, disease, and Daoism in the Tang (618-907 AD) : a history of Daoist liturgy in medieval China." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.597624.

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This study examines Daoist rituals to deal with the recurring concerns in the medieval Chinese religion: the proper sending-off of the deceased, the avoidance of any malevolent effects associated with death, the search for the salvation of the dead. During the early medieval period, Daoism developed rituals that addressed the religious needs unsatisfied by the Confucian ritual framework. One of such concerns was that the newly dead may bring misfortunes to or harm their own family and neighbours. This is often manifested as diseases in the family. Many of the medical texts compiled during the Tang also show a similar aetiology and recommend ritual methods to drive out the pathogenic agents of the malignant ghosts. Likewise, in the popular religious tradition, the main concern was to prevent any malevolent influences from the dead. While exorcistic rituals were performed to the same end in Daoism too, more emphasis was put on the salvation of the dead. Petitioning rituals and zhai-retreats were observed to save the dead from the sufferings in the netherworld and thereby to eliminate their harmful influences on the living. A comparative analysis of the petitioning ritual and the zhai-retreats shows the historical changes during the Tang in which the latter emerged as the most prevalent form of ritual for the welfare of the living and the salvation of the dead, by inheriting the basic ritual structure of the former. By examining anecdotal literature and excavated materials, this study contextualises the prescriptive contents of the sources in the Daoist canon.

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Hurt, Russell L. "The devil kings in medieval Daoism: A study of the "Most High Dongyuan Scripture of Divine Spells"." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1442961.

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Bumbacher, Stephan Peter. "The fragments of the Daoxue zhuan : critical edition, translation and analysis of a medieval collection of Daoist biographies /." Frankfurt am Main : P. Lang, 2000. http://catalogue.bnf.fr/ark:/12148/cb392416987.

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"The Confessional Writing in Early Daoism: A Survey of Medieval Daoist Petition and Declaration Documents." Master's thesis, 2017. http://hdl.handle.net/2286/R.I.44260.

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abstract: Since Ruth Benedict introduced the dual concepts of “shame culture” and “guilt culture,” far Eastern Asian societies have placed more emphasis on such “shame culture.” However, Wolfram Eberhard has indicated that Ruth’s dualism may be questionable, and he has pointed out that there are several documents composed by non-Confucian elites that are available to study. Furthermore, Paul Ricoeur claims that language, especially that in confession, is the best source to study to understand guilt and shame cultures. Thus, I would like to study confessional writings in early Daoism. These so-called confessional writings include the Personal Writs to the Three Officials, the zhang-petition in the Celestial Master tradition, and the ci-declaration in Lingbao rituals. If the Personal Writs documents a true practice in history, it should contain the most itemized and profound “feeling of guilt” according to the earlier texts. Most petitions recorded in Master Vermilion Pine’s Almanac only include some formula for confessional words rather than specific confessions. But, I have found some flexible sections, which may be reserved for specific confession, in these formulaic petitions. I also explore two anecdotes about specific confessions in the Six Dynasties to support my claims. I discuss the format, structure and functions of the ci-declaration, an ancient but new writ system in Lingbao retreats. By far the majority of confessions in Lingbao tradition are public and formulaic, but the Lingbao scripture also contains personal confession. Much like the petition, the ci-declaration is personal but contains formulaic writing.
Dissertation/Thesis
Masters Thesis East Asian Languages and Civilizations 2017

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"Transmission of Law and Merit: A Comparative Study of Daoist Ordination Rite and Esoteric Buddhist abhiṣeka in Medieval China (400–907)." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53919.

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abstract: This is a comparative study of two advanced ordination rituals, Daoist chuanshou (conferral of ordination rank) and Buddhist abhiṣeka (guanding) in the mid-late Tang and Five Dynasties (763-979). I analyzed a number of not-well-studied Daoist ritual protocols in the early medieval period, and revealed that rituals recast gender and fostered monastic relations. On the other hand, relying on both canonical materials and a manuscript preserved in Japan that recorded an abhiṣeka performed during the Tang dynasty in 839 C.E., I demonstrated how the canonical prescriptions of Indian origin, with modified actions and reinterpreted meaning, were transformed to respond to the Chinese religious and social environment. Having examined the language of the texts and the step of the rituals, I interpreted how these rituals were made sense in their own religious context, and compared their frame, structure, modality, symbol, and meaning. Ordination rite concerns the transmission of religious knowledge and authority, and the establishment of religious identity. It is in the relationship between the individual body and the community that Daoists and Buddhists found the form of apprenticeship that led to the embodiment of the community. The mastery of religious knowledge within the community––scriptures, register, mantras, and precepts, etc., was known only through the actual ritual practice. In other words, the ritual body became the locus for coordination of all levels of bodily, social, and cosmological experience via the dialectic of objectification and embodiment in the ordination rites. As the ritualized bodies, those who were ordained coherently comprised the community, which in turn remolded them with dynamically and diversely shaped identities.
Dissertation/Thesis
Doctoral Dissertation East Asian Languages and Civilizations 2019

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"Biography and the World of Discourse in Early Medieval China: A Study of "The Stele of Lord Lu, Master of Unadorned Silence"." Master's thesis, 2012. http://hdl.handle.net/2286/R.I.16053.

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abstract: Wu Yun (d. 778) was prominent poet at the Tang court. His biography of the Daoist ritualist Lu Xiujing (406-77) can be read on several levels. It functions as a source of information on Lu's life and works, but a reading focused on this alone is insufficient. Conventions of Chinese biography dictate the text is read not just with an eye towards who Lu "really was," but also how he functions as a character fashioned by an author for certain purposes. With this in mind, the reader can learn not just about Lu, but about the audience of the text and the aims of its author. Lu functioned as a model for later Daoist masters and as an exhortation to proper conduct towards them on the part of rulers and elites. Finally, with reference to the work of Michel Foucault and scholars of collective memory, this work can be read as a window onto the world of discourse in early medieval China.
Dissertation/Thesis
M.A. Religious Studies 2012

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"A Work and its Shapers: The "Most High Scripture of the Rectifying Methods of the Three Heavens" in Early Medieval China." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53523.

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abstract: Religions, following Max Müller, have often been seen by scholars in religious studies as uniform collections of beliefs and practices encoded in stable “sacred books” that direct the conduct of religious actors. These texts were the chief focus of academic students of religion through much of the 20th century, and this approach remains strong in the 21st. However, a growing chorus of dissidents has begun to focus on the lived experience of practitioners and the material objects that structure that experience, and some textual scholars have begun extending this materialist framework to the study of texts. This dissertation is a contribution in that vein from the field of Daoist studies. Now split between two separate texts, the Most High Scripture of the Rectifying Methods of the Three Heavens began as a 4th-century collection of apocalyptic predictions and apotropaic devices designed to deliver a select group of Chinese literati to the heavens of Highest Clarity. Later editors during the early medieval period (ca. 220-589 CE) took one of two paths: for their own reasons, they altered the Rectifying Methods to emphasize either the world’s end or its continuation. Detailed study of these alterations and their contexts shows how individuals and groups used and modified the Rectifying Methods in in ways that challenge the conventional relationship between religious text and religious actor.
Dissertation/Thesis
Doctoral Dissertation Religious Studies 2019

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"Signs, Signs, Everywhere a Sign: An Annotated Translation and Study of the Scripture on the Cycles of Heaven and Earth." Master's thesis, 2011. http://hdl.handle.net/2286/R.I.8990.

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abstract: Sacred apocalyptic texts claim to foretell coming events, warning the faithful of some terrible fate that lies beyond the present. Such texts often derive their power from successfully recasting past events in such a way as they appear to be "predicted" by the text and thus take on additional meanings beyond the superficial. This ex eventu status allows apocalyptic texts to increase the credibility of their future predictions and connect emotionally with the reader by playing on present fears. The fifth-century Daoist apocalyptic text, the Scripture on the Cycles of Heaven and Earth (Tiandi yundu jing, 天地運度經), is no exception. This thesis examines the apocalyptic markers in the poetic sections of the text, attempting to develop a strategy for separating the generic imagery (both to Chinese texts and the apocalyptic literary genre as a whole) from the more significant recoverable references to contemporary events such as the fall of the Jin dynasty and the subsequent founding of the Liu-Song dynasty.
Dissertation/Thesis
M.A. East Asian Languages and Civilizations 2011

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Otčenášek, Jakub. "Čas a byrokracie v kosmologiích rané Tianshidao (2.-5. století)." Doctoral thesis, 2019. http://www.nusl.cz/ntk/nusl-408178.

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The dissertation focuses on the texts of a religious movement known as Tianshidao (the Way of the Celestial Masters) from the 2nd to the 5th century CE. Tianshidao is presented as a multifaceted tradition that should not be reduced by a predefned essence or a teleological vision of history. Instead of reconstructing one coherent cosmology, the author interprets the texts as representing various alternative cosmologies. They are compared according to the theory of cultural bias of Mary Douglas, in terms of grid and group. Special atention is paid to the employment of the bureaucratic imagery and the representations of time which are interpreted in the context of the cultural bias and the various modes of relationship towards the institutions of Tianshidao and the state. The author also analyses the millennialist character of the movement which was noted by previous research and distinguishes between various types of millennialism. Key words Tianshidao, Daoism, Early-Medieval China, cosmology, millennialism.

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"The English Translation of the Epitaph of the Wu Kingdom Transcendent Duke Ge of the Left Palace of the Grand Bourne by Tao Hongjing." Master's thesis, 2020. http://hdl.handle.net/2286/R.I.57263.

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abstract: This thesis is a translation and analysis of the “Epitaph of the Wu Kingdom Transcendent Duke Ge of the Left Palace of the Grand Bourne” (Epitaph below). The author was Tao Hongjing (456 CE-536 CE). The subject of this Epitaph inscribed on a stele was Ge Xuan (trad. 164 CE-244 CE). Ge Xuan had two titles attributed to him by later Daoists. According to the Lingbao scriptures, Ge was appointed by the Perfected of Grand Bourne, a heavenly title. Later, in the Shangqing scriptures, Ge Xuan was said to be an earthly transcendent without any heavenly appointment. This debate occurred before Tao Hongjing began to write. This stele epitaph is essential, as it records sayings from both Lingbao and Shangqing scriptures. By reading this translated epitaph, scholars can know more about different versions of Ge Xuan's legend, as well as how Ge Xuan's legend was constantly rewritten by later Daoists.
Dissertation/Thesis
Masters Thesis Religious Studies 2020

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Books on the topic "Medieval Daoism"

Great clarity: Taoism and alchemy in early medieval China. Stanford, Calif: Stanford University Press, 2005.

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Miller, James. The way of highest clarity: Nature, vision and revelation in medieval Daoism. Magdalena, NM: Three Pines Press, 2008.

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Da fan mi luo: Zhong gu shi qi dao jiao jing dian zhong de fo jiao = The grand brahma covered all : Buddhist concepts in medieval daoist scriptures. Taibei Shi: Taiwan shang wu yin shu guan, 2013.

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Kohn, Livia. Monastic Life in Medieval Daoism: A Cross-Cultural Perspective. University of Hawaii Press, 2003.

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Monastic Life in Medieval Daoism: A Cross-Cultural Perspective. University of Hawaii Press, 2003.

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Pregadio, Fabrizio. Great Clarity: Daoism and Alchemy in Early Medieval China (Asian Religions and Cultures). Stanford University Press, 2006.

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Raz, Gil. Buddhism Challenged, Adopted, and in Disguise. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0008.

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The arrival of Buddhism China during the first centuries of the common-era led to major changes in the Chinese religious landscape. Despite its foreign origins, Buddhism soon found Chinese adherents and by the fifth century was widespread and popular throughput China and among all social classes, from the royal courts to the aristocracy and the commoners. Some Chinese, however, viewed this popularity of Buddhism as challenging the fabric of Chinese society and culture. Indeed, many scholars explain the emergence of Daoism as a communal religion in medieval China as a response to Buddhism. The Chinese who rejected Buddhism emphasized that Buddhism was a religion of the foreign, and it was created by Laozi, the ancient Daoist sage, to “convert the barbarians.” This paper aims to examine a variety of interactions between Buddhists and Daoists in medieval China as they argued and debated their place in Chinese society.

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Lu, Zongli. When Buddhism Meets the Chen-Wei Prophetic and Apocryphal Discourse. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0006.

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As Buddhism was a new religion introduced to a foreign society and culture, Buddhist doctrines and religious and philosophical concepts had to be translated and transmitted through a set of the indigenous linguistic, conceptual, and metaphoric discourses of the time. The majority of followers of the new religion would welcome and perceive this set of religious concepts only within their own mindsets that had focused on homegrown religious beliefs and cultural traditions. Many historians of Chinese Buddhism have pointed out that Confucianism, Daoism, Metaphysical Learning, and other indigenous cultural traditions contributed significantly to the acculturation of Buddhism in early medieval China. This chapter argues that a less discussed religious discourse, the learning of the chen (讖‎) prophecy and wei apocrypha (weishu 緯書‎), also played a notable role in the process of translating and converting Buddhist scriptures and notions into “Chinese” Buddhism during early medieval China.

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Imperiled Destinies: The Daoist Quest for Deliverance in Medieval China. Harvard University Asia Center, 2019.

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Campany, Robert Ford. “Buddhism Enters China” in Early Medieval China. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0002.

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Narratives are important platforms for religious thought and vehicles of religious persuasion. They are not merely “didactic,” and they do not just flesh out, secondarily, religious doctrines. The early medieval centuries in China (c.200–600) saw the importation of Buddhism as well as the rise of organized Daoist religions. Members of both of these traditions sought to position their own understandings and priorities against the other. But there were other contending viewpoints as well, including classicist tradition and local religion. Proponents of all of these perspectives generated, recorded, and transmitted narratives to explain and justify their positions vis-à-vis each other. This chapter examines this general phenomenon in the early medieval period and then analyzes in detail some particular stories as examples. It was, in part, by the fashioning and exchange of stories that the similarities, differences, and relations among multiple religious repertoires were negotiated.

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Book chapters on the topic "Medieval Daoism"

Kohn, Livia. "Buddhist-Daoist Interactions in Medieval China." In The Wiley Blackwell Companion to East and Inner Asian Buddhism, 340–59. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118610398.ch17.

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"Daoist Ordinations and Zhai Rituals in Medieval China." In Daoism Handbook, 309–39. BRILL, 2000. http://dx.doi.org/10.1163/9789004391840_013.

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"Contents." In Monastic Life in Medieval Daoism, vii—viii. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-001.

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"Acknowledgments." In Monastic Life in Medieval Daoism, ix—x. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-002.

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"Introduction." In Monastic Life in Medieval Daoism, xi—xiv. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-003.

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"1. Understanding Monasticism." In Monastic Life in Medieval Daoism, 1–18. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-004.

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"2. Origins and History." In Monastic Life in Medieval Daoism, 19–42. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-005.

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"3. The Monastic Vision." In Monastic Life in Medieval Daoism, 43–63. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-006.

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"4. Relation to Society." In Monastic Life in Medieval Daoism, 64–86. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-007.

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"5. Buildings and Compounds." In Monastic Life in Medieval Daoism, 87–111. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824841669-008.

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