In some respects, it seems to be a continuation of the previous period, as in the Daoist
practices associated with the Shangqing [TEXT NOT REPRODUCIBLE IN ASCII] tradition, or in the continued use of Indian Buddhist practices.
Mencius makes references to the Daoist
perspective, explaining that a leader also needs to possess qualities in addition to benevolence and virtue: "Goodness alone is not sufficient for government" (Mencius, 2004).
Chinese philosophy, there are five essential forces that not only influence the natural world but also our bodies, hearts and minds.
Throughout Chinese history, Daoists
and geomancers record that tampering with the truth of nature is inevitably disastrous.
For instance, Chen Chun (1159-1223) wrote against Buddhists and Daoists
from the perspective of, well, what?
She argues that in this case Daoists
appropriated the Buddhist bodhisattva of compassion in an effort to capitalize on the popularity of that Buddhist deity.
For this reviewer, the editors' commentary might have given more attention to the philosophical breaks with the pre-Qin Daoists
, especially the Daodejing's rejection of hereditary right.
provide us with no definition of Zhong (centrality), yet we can infer their understanding of it from their use of another word, chong, which is used interchangeably with Zhong in Daoist
texts (He, 1965).
The "raft" refers to a well-known vehicle of Daoists
whose "sky rafts," "star rafts," "numinous rafts," or "sylph's rafts," according to Edward Schafer, transported "the immortal spirits to their mysterious harbors.
I believe, moreover, that most if not all of the religious Daoists
of the fourth century were uncomfortable with Zhuangzi's relativity and tried to oppose it, more or less as Wang Xizhi is doing in this letter.
For this reason all the Daoists
of old, when entering the mountains, would dangle a bright mirror nine inches in diameter from their backs so that devils (mei) would not dare approach.
Lam points out that Daoists
and Buddhists tend to gamble more than Christians, and argues that contemporary values are deeply rooted in Confucian values, exemplified in Sun Tzu's Art of War, with special attention to power relationships, one's position within social structures, and harmony.
We do not force nature to disclose its secrets, and we need not be worried about the flux and impermanence of objects and properties (to which the Daoists
also drew provocative attention).
In contrast, Daoists
and Buddhists were labeled as idolaters, and Buddhism was specifically chastised for having first brought idolatry to China.
The topics include the parish priest in celestial master transmission, ordination ranks in medieval Daoism and the classification of Daoist
rituals, transmissions of female Daoist
Xie Ziran (767-795), the transmission ritual of local Daoists
in Southeast China, the development of Jiangnan Daoist
networks of transmission and affiliation as seen in the Mount Weiyu Genealogy, and the spirit medium in Chinese popular religion.