Note on Daoism

Daoism is not doctrinal, mythical or esoteric but is a notion - a moral code, a way for mankind. Popular religion is a ‘degenerate’ form of the Philosophy of Lao Zi and Zhuang Zi; the religion of the cosmos, the religion of nature.

Daoism borrowed vocabulary, rituals, organisation and a concept of a pantheon from Buddhism; Buddhists however consider life to be suffering and with a promise of salvation, have a vision of purgatory and redemption.

Daoists consider Immortality as primary and have health, wealth and longevity as their aim in life.

To Confucianists Daoism was ‘rank superstition’

There are two types of Taoism: One : that of poets and philosophers, of mystics and hermits

Two: that of the common man, with a professional priesthood; unlike Buddhism, they are married and often hand on their position to a son or nephew. They earn their living from the performance of rituals. They are particularly busy during the festivals connected with the anniversaries of the gods and goddesses, and during the seventh lunar month.

There is a third, though it is in practice no more than a sub- of the second:

The unmanned temple or the temple run by a priest who is more of an amateur.

A sect is a group of believers with an organising body. They attempt to transform social order

A cult is a system of ideology and religious practice, small in size, local, with a dependence on a leader with a magnetic personality. It is loosely knit, unstructured, and the believers seek purely personal ecstatic experiences, salvational comfort and healing. They tend to be short lived. Devotional or homage to a particular person or thing.

Daoist sects and cults


1. Zhengyi Longhu Celestial hereditary Zhang
tradition Shan Masters married Daoling
[Orthodox Unity] Jiangxi §— Æv live out [First Celestial
•ø §@ ¨£ or in the Master]
perform jiao rituals Tianshi Dao community [1st century AD]
thus activating thepowers of the deities. Exorcisms, prayers for rain, curing ill-nesses, officiate atfunerals[claimed to besimilar to the NorthernTaiwaneseRed Head sect]




2. Quanzhen Lao Shan celibate §T ≤M Wang Zhe
tradition* * Shandong lived in [12th century AD]
[Total Perfection] monastic •… ¨”
•˛ Øu ¨£ establishments, Sect Patriarch
emphasised meditation wore hair long §T ©x ™Ù™¯ ¨K Ø™ Æv
[based on Buddhist in a top-knot as well as being
model] the founder of the
Longmen sub-sect
Donghua Dijun
™F µÿ ´“ ßg
stands between
Changsheng [long life]
and Taiyang Dijun,
where he is one of the
five patriarchs of the sect.
According to Opening the Dragon Gate
Lu Dongbin transmitted a system of Daoist
practice specially for women, and transmitted it to Wang Chunyang who in turn taught it to
Sun Bu-er, who accomplished the practice and
became on of the Seven Zhenren of the North.






3. Shangqing Mao Shan Three Grotto Mao Brothers
[Supreme Purity] Groups [second half
§W ≤M ¨£ a. Shangqing texts of 4th c. AD]
medium practices, b. Lingbao texts
inspired practices, c. San Huang wen
visions ancient miracle
working practices

___________________________________________


4. Lingbao Patriarch
∆F ƒ_ Lu Xiujing
[Sacred Jewel] [406-477



5. Lü Shan sect Fuzhou Linshui Furen
æ[ §s Fazhu Gong
Devotees act as interpreters and masters
of mediums when in a trance they are
possessed by a spirit.


6. Baiyün Jiao The White Cloud Society.
•’ ∂≥ ±– Founded by a Daoist philosopher of the Han dynasty, Wei Boyang √Q ßB ∂ß, it was devoted to the search for drugs of immortality, meditation, etc. It was accused of sedition and fell into disrepute. Not very numerous.

7. Zhaoguang Jiao The Sect of Light; founded by Wei Yüan
¥¬ •˙ ±– of the latter Han ca. 220 AD. They worshipped the moon, stars and light and burned paper but not incense, and used charms and incantations. Its membership was confined to men.

8. Wuwei Jiao The Society of Inaction. Founded about
µL ¨∞ ±– the end of the Zhou, ca. 250 AD. It was probably established by disciples of Lao Tzu. Members worship Laozi and other deities, used charms, incantations, incense and paper. Wuwei is the Daoist principle of inaction - doing nothing against nature.

9. Jindan Jiao The Golden Elixir Society. Also known
™˜ §¶ ±– as the Sichuan Sect. The society dates
back to the Song, 12th century AD; it is very mystical, using charms, incantations, etc. It was probably the largest society in Shandong province at the time of the last century with many scholars as members. It was said to have been founded by Zhang Ziyang ±I µµ ∂ß.

10. Bailian Jiao The White Lotus Sect. Founded during
•’ Ω¨ ±– the Yüan dynasty, 12th century AD, it was probably a branch of the White Cloud Society. It was revived and flourished under the leadership of Hsu Hongru Æ} ¬E æß during the Ming in 1628. It was known under many names in most if not all provinces and follows the usual forms of deity worship.

12. Ba Gua Jiao Eight Diagram Society. It is said to have
§K ®ˆ ±– been founded about the beginning of the Qing dynasty [ca. 1644 AD] by Han Guzi ≤[ •j §l. Members do not believe in worshipping anything beside Heaven and devote great attention to issuing tracts exhorting people not to take the lives of birds and animals. They are strict vegetarians who neither smoke [opium or tobacco] nor drink. It was one of the largest societies.

13. Zimu Jiao Mother and Son Society. Founded during
§l •¿ ±– the Qing by Lai Guojie ø‡ ∞Í ≥« in about 1800. It was chiefly engaged in divination, foretelling the future, predictions, and occult methods of causing cash to produce cash.

14. Shengxian Jiao Sect of Sages and Worthies. The origins
∏t Ω ±– and dates are uncertain. Its members chiefly use the Doctrine of the Mean as their text book. They worship the Great Extreme §” ∑• and delight in mysteries and predictions. They do not worship the gods nor do they have any images. Its members were mainly scholars.

Hong’en Sect

Two brothers, The Immortals Xu, [Xu Xian Æ} •P] Xu Zhizheng Æ} ™æ √“ and Xu Zhi’e Æ} ™æ Îß , were revered as deities of a local Fukienese cult. They were the masters of the cult of Hong’en ¨x ƶ , Vast Mercy, who had been borne off to Heaven during the 10th century AD and were deified during the 13th century as Daoist immortals. They became bureau heads in the stellar pantheon and have passed to their followers by means of sand writing a number of Daoist treatises from Heaven. They were revered in popular religion temples in rural areas of Fujian as divine spirits able to destroy plagues of locusts and ward off potentially devastating fires.
Legend claims that they were the fourth and fifth sons of the eminence grise behind the emperor of Wu [one of the small states in the short era between the great Tang and Song dynasties]. They are described by temple keepers as having been brothers, soldiers during the difficult and dangerous era of the Five Dynasties, who had protected people from robbers and trouble makers. Some added that they had subdued the Min tribes of eouth-west China [Fujian] by means of divine armies summoned to subdue rebel forces in what is now Fujian and were regarded by the populace as saviours.
Ming Annals relate that during the Five Dynasties [AD 907] the two sons of Xu Wen Æ} ∑≈ led their armies south and restored peace to Fuzhou. As offerings were made before the statues raised in their honour they were, therefore, unusually first revered whilst still living. After their death the emperor of the Song in 1236 canonised them as 'heroes' [i.e. second rank, and superior to that of 'Immortal' •P ].
The Ming Cheng Zu emperor [1403-1425] had recourse to them duringan illness and was cured. In gratitude he conferred on them the title of Dijun, 'Imperial Sovereign', one was of 'the Golden Palace' and the other of 'the Jade Palace' . Succeeding Ming emperors honoured them as Supreme Rulers §W ´“, an honour removed by the Board of Rites in 1488.
The cult, although Fukienese and referred to in Taiwanese books, has only been noted once in Chinese temples in Taiwan and south-east Asia, however, the deities have been seen on the altars in Hong Kong or Macau. The Taiwanese sighting was a single image, of the Imperial Lord of the Golden Palace [that is the elder brother], on an altar in a comparatively new, large heterodox Daoist temple in rural Chiahsien in Kaohsiung county, Taiwan. No image of the other brother has been noted. The Imperial Lord of the Golden Palace occupies a separate altar in the hall of the Jade Emperor where he is depicted as a standard Daoist Immortal, sitting, with his white hair drawn up into a top-knot, with a black beard and holding a fly switch in his left hand and a staff in his right. His robes are of gold and decorated with bagua signs.
The present day cult centre in the temple of the Xu Immortals at Qingpu in Fujian contains images of the two subordinate deities, the Generals Wei and Zhao √Q ªØ Æv §Ω.
Shrines dedicated to the wives of the two brothers were referred to in Fujian province as Zhusheng µ˘ •Õ, and were specifically concerned with maternity, especially parturition.



Heterodox Red Heads and orthodox Black Heads - Taiwan. The Black heads have their sect headquarters in Longhu Shan, and are stately and serene. The 64th generation Heavenly Master is presently in Taiwan.

The Red Heads are less professional, more dramatic and more popular because of their rituals of frenzied activity with medium activity.



The most widespread and powerful of the “secret societies” in north China was the Golden Elixir Society which was to be found in Sichuan, Shaanxi, Henan and Shandong, on the borders of Inner Mongolia and in the North-east. Although the sect was non-political it became the hope of the oppressed poor. Ca. AD 758 Lü Yan ßf ÿÂ was born and became either involved in or the founder of this sect.. [Lu Yen is Lü Dongbin of the Eight Immortals §K •P]

A popular cult incorporating Buddhist and Daoist as well as Confucian concepts, formed originally in the 17th century in Fujian and now quite widespread in Taiwan, is Li-ism ≤z ±–. The main deity on their altar is Guan Yin, the Goddess of Mercy, who is called Sheng Zong Gu Fu ∏t ©v •j ¶Ú . The founder was Yang Lairu ∑® ®” ¶p. Li Jiao ≤z ±– or the Zaili Society ≤z ™˘ [see Religious Trends in Modern China Wing-tsit Chan : Paris : 1963 pp 156+] [Li-ism see Echo 1973 Oct : p56]

founded by Yang Cunren ∑® ¶s §Ø a native of Shandong and expanded by Yin Yansheng §® ©• •Õ.


A former “secret society” operating in Taiwan [several members were arrested as recently as 1975 in Tainan city] is the Yiguan Dao §@ ≥e πD. This sect was popular in the central-east of China, particularly around Shanghai. During wars and rebellions it was the vehicle for unrest and was a front against the Japanese during World War II. Its deity was Lü Dongbin [according to the majority of devotees, though some claim that it is Confucius]. The title is a phrase attributed to Confucius - “One Principal covers All” - its belief is ‘support loyalty’ [to parents, teachers, the Emperor], and towards subordinates offer toleration, forgiveness and compassion. Yiguan Dao is a Buddhist millennial sect with spirit mediums. Banned for a while by the KMT in Taiwan as it has a tradition of rebellion.

The Way of Heaven Tiandao §— πD[ or The Way of Unity, Yiguan Dao §@ ≥e πD]
Both of these terms, Tiandao and Yiguan Dao, are used by devotees of this sect though westerners tend to know it only as Yiguan Dao. It is a relatively inconspicuous belief, as devotees rarely appear publicly to proselytise. It was formerly to be found China-wide though now it is concentrated in Taiwan and Chinese communities in south-east Asia.
The Yiguan Dao is a development from popular sectarianism of the late Ming and early Qing, which was referred to amongst other titles as Xiantian Dao [The Way of the Former Heaven]. It is one of its off-shoots, created during the 1850s and 60s by Wang Jueyi who called it Yiguan Dao. Later, during the 1920s Zhang Guangbi, also known as Zhang Tianran, reorganised the religion and brought it into the modern era. It spread over the whole of China, especially within the Japanese controlled areas during their occupation of China, which led to the assumption that with its origins back in sectarianism and the suspicion that it had collaborated with the Japanese and its Puppet Government. This forced devotees to maintain a low profile until the 1970s after which they became much more open about their beliefs and organisation. Certainly when first I went to Taiwan in the 1960s suspicion still existed that they were a secret society and to be avoided.
Zhang Tianran married twice and after the death of his first wife took a secondary one Madame Sun, who was taken as such as a result of a vision. After his death in 1947 and a struggle for power between his relict and the secondary wife, Madame Sun was declared joint Eighteenth Patriarch with her dead ‘husband’, Zhang Tianran. Images of both Zhang and Madame Sun are revered on a special major altar in the cult centre near Nanhua. She is said to be an incarnation of a bodhisattva named Yuehui Pusa, with her image revered on altars in Yiguan Dao temples.
The religion unites elements from Buddhism, Taoism, Confucianism, Christianity and Islam, with the ultimate aim for devotees of achieving Nirvana and thus escaping from the cycle of death and rebirth. It is a mutually inclusive concept, with Moslems and Christians, Buddhists and Daoists attending their own places of worship as well as seeking salvation through the guidance of the Yiguan Dao.
The primary sectarian goddess is Wuji Laomu, the Venerable Mother without Bounds or the Old Matriarch without Bounds, also known informally as Laomu ¶— •¿ . Her images vary from temple to temple, though the basic form is that of an elderly matron, sitting, calm and benign. The variations include a flat-topped crown with a bead screen before the eyes to her white hair drawn up into a bun on top of her head and encircled by a circlet of gold; sitting on a throne or cross-legged on a lotus; holding a ruyi sceptre in her left hand and a gnarled dragon staff in her right to her holding on the palms of her upturned hands a round mass containing yin and yang. Yiguan Dao has created a new character for Mother, mu to bring home the genderless concept of the deityThe Venerable Mother, who is also known as Mingming Shangdi, has sought to save mankind from approaching catastrophe through the preaching and guidance of several Master [patriarchs] including Mile Fo, the Buddha of the Future.
The Venerable Mother is unique to the Yiguan Dao. She existed before the creation of the Universe and all other universes, and has controlled the development of all creations, ordering their rise and fall, aeon after aeon. She is the origin of everything and regards mankind as her closest and dearest, requiring salvation despite their own foolish ways.
There is a possibility that there is a confusion between Laomu and the orthodox Daoist goddess of creation, Wuji Shengmu, who is better known as either Xi Wangmu or Yaochi Jinmu. Xi Wangmu has been referred to in Fukienese and Chaozhou communities in South-east Asia by, amongst her many titles, Wuji Laomu, Wuji Wusheng Laomu and Yaochi Laomu. When devotees of the Yiguan Dao have been asked about such a possibility the majority have stoutly denied it though a few have admitted that there just might be some connection.
Scriptures have been revealed to believers through sand-table writing in which mankind is reminded of their peril and that following the way of the Yiguan Dao will provide their salvation. In fact, the whole be all and end all of the sect is to bring salvation to all mankind. Devotees practise a variety of traditional religious exercises and use a characteristic vocabulary with the initial aim of being initiated into the sect and having their names expunged from the register of the Underworld Courts.
A large Yiguan Dao complex at Yushan, between Tainan and the foothills at Chiahsien, in which there are a number of altar halls contains a number of images, including that of Yuehui Pusa. Though there are elements of Islam and Christianity in the beliefs of Yiguan Dao the other major deity on their altars is Mile Fo, the Buddha of the Future. The main altar in the main hall of the sect religious centre has an image of Laomu in place of honour with an image of Laozi, the putative founder of religious Daoism immediately before her, flanked by Confucius on his left hand and the Buddha, Sakyamuni, on his right. Two side altars have images of Guan Gong and Lü Dongbin stage left and right respectively. Images of Jigong Huo Fo is also a common deity represented on side altars within Yiguan Dao temples. All are communicated with by devotees through mediums in trances, using sand table writing. All Yiguan Dao temples regularly hold spirit-writing sessions for devotees to communicate with these deities seeking advice and help.
An image of Fu Xi stands in the grounds of the present day cult centre near Nanhua in Taiwan. He was a primeval ruler and sage and one of China's ancestral culture heroes, was the first of the three emperors of the legendary period, the so-called founder of China, credited with the establishment of kingly rule, of marriage laws, and the computation of time by inventing a form of calendar using a knotted cord. He is regarded as one of the patriarchs of the Yiguan Dao.

Images of Wuji Wusheng Laomu µL ∑• µL •Õ ¶— •¿ portray her as a seated matron with a lined face and white hair, holding a knobbly stick in her right hand and a peach in her left. Such images are rarer than those of the two patriarchs sent to Earth by her. These were Lo Qing √π ≤M, the Patriarch of the Luo [vegetarian] Sect, who lived during the Ming [AD 1443-1527], and Han Piaogao ¡˙ ƒ∆ ∞™ , the Patriarch of the Hongyang Sect ¨ı ∂ß ±– who also lived during the Ming, some fifty years after Lo Qing.



Unity tradition Zhenli Tiandao Øu ≤z §— πD

see Flying Phoenix p 228 with main deity Wusheng laomu




THUNDER MAGIC rites [Saso : Master Chuang pp 234-8]

internal forces are ignited by swallowing saliva, unleashing power of thunder to cure, pacify, exorcise and revitalise. The power of Thunder is inhaled during storms and stored for use. Power over Thunder is achieved by long experience following rigorous training and experience with a teacher.

The datewood block is used to control spirits of the Pole Star and used exclusively for Thunder magic.

the three main styles are :

Qingwei ) ( developed in western China during the Sung
) (
Five Masters ) ( attributed to Wang Zihua during the Tang
) (
Shen Xiao ) ( Lin Lingsu [1118]
Ø´ æ]




Chengong Jiushi ≥Ø §Ω §E Æv , Chen, The Ninth Master is a Daoist deity only once noted, in Seremban in central Malaysia. He is said to be the Patron of the Longmen sect of Taishang Laojun ¿s ™˘ ¨£ Ø™ Æv §” §W¶— ßg .