Using a wide variety of original sources, this book brings to light how and why asceticism was carried out by Taoists during the first six centuries of the common era. It examines the practices of fasting, celibacy, self-imposed poverty, wilderness seclusion, and sleep-avoidance, and it discusses the beliefs and attitudes that motivated and justified such drastic actions. Asceticism in Early Taoist Religion demonstrates that although Taoist ascetics pursued austerities that were extremely rigorous, they did not seek to mortify the flesh. Through their austerities, they almost always sought to improve their physical strength and health, because they aspired toward physical longevity as well as spiritual perfection. Even though they sometimes taxed their bodies severely, they believed that their strength and health would eventually be restored if they persevered. The highest goal was to ascend to divine realms in an immortal body. However, certain beliefs that emerged during this period—particularly those influenced by Buddhism—may have caused some Taoist ascetics to virtually abandon their concern with longevity, and to focus disproportionately upon the perfection of the spirit. Such ascetics were more likely to purposely harm and neglect their bodies, contradictory as this may have been to the cherished ideals of the Taoist religion. Eskildsen traces how this problem may have emerged, and how it was viewed and dealt with by those who maintained the ideal of longevity.

Stephen Eskildsen's book offers an in-depth study of the beliefs and practices of the Quanzhen (Complete Realization) School of Taoism, the predominant school of monastic Taoism in China. The Quanzhen School was founded in the latter half of the twelfth century by the eccentric holy man Wan Zhe (1113–1170), whose work was continued by his famous disciples commonly known as the Seven Realized Ones. This study draws upon surviving texts to examine the Quanzhen masters' approaches to mental discipline, intense asceticism, cultivation of health and longevity, mystical experience, supernormal powers, death and dying, charity and evangelism, and ritual. From these primary sources, Eskildsen provides a clear understanding of the nature of Quanzhen Taoism and reveals its core emphasis to be the cultivation of clarity and purity of mind that occurs not only through seated meditation, but also throughout the daily activities of life.

Using a wide variety of original sources, this book examines how and why early Taoists carried out such ascetic practices as fasting, celibacy, sleep deprivation, and wilderness seclusion.

An overview of Daoist texts on passive meditation from the Latter Han through Tang periods.

By the middle of the third century B.C.E. in China there were individuals who sought to become transcendents (xian) - deathless, godlike beings endowed with supernormal powers. This quest for transcendence became a major form of religious expression and helped lay the foundation on which the first Daoist religion was built. Both xian and those who aspired to this exalted status in the centuries leading up to 350 C.E. have traditionally been portrayed as secretive and hermit-like figures. This groundbreaking study offers a very different view of xian-seekers in late classical and early medieval China.

how spiritual healing works and how colours, tones, crystals and massage

Myth and Meaning in Early Daoism examines some of the earliest texts associated with the Daoist tradition (primarily the Daode jing, Zhuangzi, and Huainanzi) from the outlook of the comparative history of religions and finds a kind of thematic and soteriological unity rooted in the mythological symbolism of hundun, the primal chaos being and principle that is foundational for the philosophy and practice of the Dao as creatio continua in cosmic, social, and individual life. Dedicated to the proposition that ancient Chinese texts and traditions are often best understood from a broad interdisciplinary and interpretive perspective, this work when it was written challenged many prevailing conceptions of the Daode jing and Zhuangzi as primarily philosophical texts without any religious significance or affinity with the later sectarian traditions. While controversial and at times playfully provocative, the methodology and findings of this book are still important for the ongoing scholarship about Daoism in China and the world.

Honorable Mention, Joseph Levenson Prize (pre-1900 category), Association for Asian Studies By the middle of the third century B.C.E. in China there were individuals who sought to become transcendents (xian)—deathless, godlike beings endowed with supernormal powers. This quest for transcendence became a major form of religious expression and helped lay the foundation on which the first Daoist religion was built. Both xian and those who aspired to this exalted status in the centuries leading up to 350 C.E. have traditionally been portrayed as secretive and hermit-like figures. This groundbreaking study offers a very different view of xian-seekers in late classical and early medieval China. It suggests that transcendence did not involve a withdrawal from society but rather should be seen as a religious role situated among other social roles and conceived in contrast to them. Robert Campany argues that the much-discussed secrecy surrounding ascetic disciplines was actually one important way in which practitioners presented themselves to others. He contends, moreover, that many adepts were not socially isolated at all but were much sought after for their power to heal the sick, divine the future, and narrate their exotic experiences. The book moves from a description of the roles of xian and xian-seekers to an account of how individuals filled these roles, whether by their own agency or by others’—or, often, by both. Campany summarizes the repertoire of features that constituted xian roles and presents a detailed example of what analyses of those cultural repertoires look like. He charts the functions of a basic dialectic in the self-presentations of adepts and examines their narratives and relations with others, including family members and officials. Finally, he looks at hagiographies as attempts to persuade readers as to the identities and reputations of past individuals. His interpretation of these stories allows us to see how reputations were shaped and even co-opted—sometimes quite surprisingly—into the ranks of xian. Making Transcendents provides a nuanced discussion that draws on a sophisticated grasp of diverse theoretical sources while being thoroughly grounded in traditional Chinese hagiographical, historiographical, and scriptural texts. The picture it presents of the quest for transcendence as a social phenomenon in early medieval China is original and provocative, as is the paradigm it offers for understanding the roles of holy persons in other societies.

Knowledge of the history of religion under the T'ang Dynasty (A.D. 618-907) has until now been limited at best. This scholarly work fills important gaps in general knowledge of Taoism ("China's own higher religion"), and its roles in China's social and political life during the T'ang Dynasty period, the golden age of Chinese history.