![[personal profile]](https://www.dreamwidth.org/img/silk/identity/user.png){kind=small}
My dissertation is supposed to be 10,000 words long. Over the past two days I have written 10,000 words making notes for two books! I think it's about time to start sitting down and actually writing out a rough draft. Though how I'm going to manage to keep in the word limit I don't know.
Even though my review/notes for this book are absurdly long (5363 words to be precise). I've put it here so I'll have the record, though to save you the grief I have used a cut!
Wu Yun's Way Life and Works of an Eighth-Century Daoist Master by Jan De Meyer
Wu Yun was a prominent Taoist of the 8th century, a period of change in Tang history. He was a prolific writer and many of his works have survived. De Meyer looks at his life history and presents Wu's views on life and religion, translating vast portions of Wu's work within the text. De Meyer begins by pointing out the problems for using the traditional Tang historical works for information about religious figures and states instead he draws most of his information from, "poetry, anecdotes, so-called fiction, religious topography, hagiography and, most important, the remainders of wu yun's writings. (4). This is reassuring for me as, with the exception of Wu's writings, these are the same sources that I have found myself using in trying to learn about the lives of Taoist women during this time period. De Meyer states that these sources are often neglected by both premodern historiographers and contemporary scholars, so hopefully by turning to these sources I will be able to add something to the discussion. It is interesting to note that like Ch'eng Hsuan-ying, his biography states that he initially travelled and studied in the mountains and then was summoned to the Capital.
It is often debated among scholars how much influence the celestial masters retained during the Tang. The idea, held by scholars such as Russell Kirkland, is that Celestial Master Taoism was not practised much during this time period. De Meyer disagrees stating that "The Tang dynasty Taoism was very much a hierarchical structure that incorporated the entire Taoist heritage, (and a good deal of Confucian ethics too, for that matter). Wu Yun expresses this in the order of studying,
Although the way is boundless, studying it requires sequence. Therefore, one begins with Zhengyi (the liturgical corpse of the Celestial Masters) next moves to Dongshen ( organised around the Sanhuang wen) dwells in Lingbao (the Dongxuan section of the canon) and comes to rest in Dongzhen (the Shangqing scriptures). In all of this, extreme quietude is the "ancestor" meticulous reflection is its application, retreat and abstinence are its tasks, compassion and kindness are its priorities" Zongxuan xiansheng xuangang lun 9b page (43)
From Wu's quote it would seem that the first step to be studied was Celestial Master Taoism, the last to be mastered would be Shangqing. Given the fact that the texts that have survived come from the highest level of Taoism it is hardly surprising that so many of the ideas reflected within these works are that of Shangqing Taoism. However, it is important to note that this gives a false impression of the religious reality of the day. If most people only learned the basics the majority would still be following Celestial Master teachings and only a small elite would be participating in the Shangqing rituals. These elite are represented by the Two Tang Princesses who received Shangqing rites of investiture when they were ordained as Priestesses. (Japanese Scholar) takes this argument a step further, he states that the idea of different schools and traditions is a false one and that what we see as different were just different levels of progression within the same tradition. When talking about the divine origins and sacred nature of the Taoist scriptures Wu Yun takes on the opinion of the Shangqing revelations. "Wu Yun indirectly warns contemporary readers against viewing the different scriptural traditions of Daoism as separate from one another." 317. The traditions come from the same authority in his mind, the goodwill of the mysterious prime, the deified Laozi. (318)
This concept is repeated again at the end of the book, De Meyer refers to Wu Yun as "Celestial Master of Upper Clarity". and writes, "Rather than picturing Tang dynasty Daoism as a collection of parallel "sects" we should picture it as a pyramidal hierarchical structure consisting of different layers corresponding to consecutive levels of ordination, linked with scriptural transmission". (422). What caused this blending of the different schools is a different matter. Sima Chengzhen's teacher Pan Shizheng, stated to him that he taught him the method of Zhengyi. Which challenges the view that under the Tang Shangqing were disseminated among the upper classes and Celestial Master teachings among the populace. (424). Both teacher and disciple were from high elite families.
Scholars do not all agree with this position. De Meyer lists those who argue against this point such as Masaharu Ozaki has conjectured that "the Tien Shih during the Tang did not have much power, let alone the power to unify the Tien-shih sects all over China and was merely a local power among many". Others such as Russell Kirkland have states that "There was in fact no continuos "tianshi lineage" during Tang times. The same author has even gone one step further by declaring that "the celestial masters organisation died out during the Six dynasties" (433). De Meyer believes that the Celestial Masters went through a period of growth, and development in this time "From a sect consisting of groups of lay followers guided by male and female priests and closely bound to the original twenty-four dioceses, Tianshi Daoism evolved into a guild of ordained priests, possessors of registers, specialised in the performance of rituals." (434).In conclusion De Meyer mentions that the Taoist priests were "free to instruct their disciples in the religious blend of their own choice, whereby some parts of the Daoist canon were favoured at the expense of others" (455). The importance of the celestial master tradition during this time should not be forgotten, for it is also the importance of women within Taoism. Male priests were married, women and men achieved immortality together, and women were able to be ordained and achieve immortality. These religious practices which required women for their completion helped to enable women to remain active participants within the religion. When monastic Taoism began and grew in popularity the place of women within the organisation went into decline. This working of men and women together was seen as necessary for the immortality of both. This is really the core of women Taoists of the Tang.
In the importance of ranking within Tang dynasty Taoism in sandong xiudao yi "Details concerning, ordination ranks, transmission of scriptures, clerical vestments, and attributes for all classes of male as well as female Daoist priests, ranging from the basic level (Zhengyi mengwei dizi) to the highest levels (that of the Sandong Daoshi and the dadong Daoshi) besides a few others, such as that of the Jushan Daoshi and jushan nu Daoshi (Daoist priests and priestesses residing on a mountain)" (426) Which is dated to the mid 10th or early 11th century. It would be interesting to see what the details of this text were and how the differences, if any, between male and female Taoists were elaborated. The fact that women are mentioned is undoubtedly a good indication of their prominence and importance during this time.
De Meyer also talks about the transition in the Tang towards a fusion of Taoist and Confucian ideas. Wu Yun, a Taoist priest, worked as a Hanlin Academician in Attendance, drafting and editing imperial proclamations and memorials. The conflict between living the life of a recluse and participating in government service was a predominant theme for Wu Yun, and indeed nearly all male Taoist writers. Women Taoists were able to petition the Emperor (as were non-Taoist women, such as the women mentioned in a Confucian biography in the Tang Shu) but they did not hold official posts within the government. Therefore even though within Taoism, supposedly, they were treated as equals, the political and social reality was different. Within the Taoist ranks a woman could achieve all but the highest ranks, but as she was disallowed from participating in government she would never become a truly famous master in her own right. Taoists would also join together with prominent officials for the purpose of writing poetry, in particular linked verse. Wu Yun and thirteen literary companions met in the town of Kuaiji, a spot of great Taoist activity as it contained three major Taoist establishments, in 770 to compose poems in Wu's honour. There are a few poems attributed to Taoist women, however most of these works, are the poems of former courtesans. This is hardly surprising considering courtesans were allowed and encouraged to participate in literary pursuits as it was thought that it made them more pleasing companions. I have found no references within the Hagiography towards Taoist women who composed poetry. Presumably this was one of the few cultural examples of gendered ethics that not even the Taoists could cross. Still the fact that the few examples of poetry that survive from this period, the height of poetry writing, come from Women who saw themselves as Taoists, should not be dismissed.
From the Yinhua Lu written by Zhao Lin, "is considered one of the most trustworthy of all Tang dynasty collections of anecdotes.
The wife of the director in the ministry of Justice (xingbu langzhong) Yuan Pei nee liu, was [Liu Quanbai's younger sister. Besides being of the highest character, she was well versed in literature. She wrote a book called Female Deportment (Nuyi) which was also known as Straightforward Admonishments (Zhixun). After the lady had been widowed, she became a believer in the teachings of Xuanyuan (i.e. Xuanyuan huangdi). She received Daoist registers from master Wu Yun and remained a devoted and assiduous practitioner of the faith throughout all of her long life. Her eldest son Gu had been appointed to distinguished office early in life and consequently held the office of Gentleman in a[n unnamed[ Department (shenglang), Prefect (cishi) and Director of Studies in the Directorate of Education (guozi siye). The second son Cha passed the Jinshi examination and held the office of zuoshifu (exact meaning unclear). Later he went into seclusion on Lu Shan. Cha's eldest son Lin delighted in the Way and did not take office. His second son Chong passed the Jinshi examination and also held the Numinous and Mysterious (i.e. Daoism) in esteem. Yinhua lu 3.25 (84-85)
De Meyer points out how this reference shows how Taoism, in particular the way of the Celestial Masters, acted as a refuge to widows. While no mention is made of any daughters the strong Taoist influence is felt in the family for 2 further generations. 2 family members became recluses but also two members pass the Jinshi examination, the highest possible degree, and go on to serve in government. This is clearly a very high ranking family that combines both Taoist and Confucian ideals. These Taoists are clearly part of the mainstream cultural elite and in no way can be regarded as outsiders. The fact that such a prestigious family's widowed mother became a Taoist priestess clearly indicates the respectability and social acceptance of this position. Neither was she the only female disciple mentioned for Wu Yun. In Du Guangting's Yongcheng jixian lu (d 783) formerly contained a hagiography of a woman nee Wang from Kuaiji (where Wu Yun and his friends met to compose poetry). This hagiography is missing from the current edition of his work but is preserved in both the Yunji qiqian and the Lishi zhenxian tidao tongjian houji (c. 1400). According to De Meyer he translates the source from the later Lishi as it has a reputation for quoting verbatim while the earlier text has a tendency to summarise.
Translation
Mrs. (nee) Wang was the wife of Secretariat Drafter (zhongshu sheren) Xie Liangbi. A descendant of the General to the Right Wang Yishao of the Eastern Jin, she hailed from Kuaiji. Lingbi passed the Jinshi examination, was appointed Retainer (congshi) in Zhedong and married there. After more than a year Liangbi went to Chang'an at the command of the emperor. He was successively appointed Secretarial Court Gentleman (zhangshu lang) and Secretarial Drafter.
When young Mrs. Wang had been fond of the Way and frequently recited the Huangting jing. At the time [of Liangbi's absence?] she was confined to her bed because of an illness. As no efficient cure was found, the disease kept getting more serious. In those days, Celestial Master Wu Yun was roaming [the mountain ranges] siming and Tiantai, Lanting and Yuxue and had taken up temporary residence in Shanyin. Clan members of Mrs. Want paid him a visit and begged for relief. [Wu Yun] prepared for her charmed water and talismans for ingestion and after two or three days the disease was cured. Moved by her salvation through the force of the Way, Mrs. Wang thereupon visited the Celestial Master and received (unspecified) registers. She practised with utmost sincerity, burning incense, chanting in quietude, while staying alone in her quiet chamber. It was her ambition to "fly away at daybreak". Therefore she abstained from cereals and practised qi ingestion. Her spirit became harmonious and her body light.
At a certain moment, there was a strange fragrance; bizarre clouds drew near and spread their glow over her residence. It looked as if perfected beings has descended, and she herself was very near to becoming immortal. Other people, however, were unaware of this. One day, she suddenly said to her maidservant: "It will soon be ten years since I relied on the Celestial Master for relief of my old disease. However, it was nothing but a supplement to an already terminated lifespan. As I became aware of the Way too late, I have cultivated and served it in an unrefined manner. I have not wholly repented the charges brought against me in previous lives and the mistakes I made in the past. My whole life I have harboured quite some envy because of my vulgar affliction. Even today my mind is obstructed and a storehouse of darkness. I have not reached communication with the Way. It is absolutely necessary to refine my physical form in a tenebrous place, to cleanse my mind and "change my innards". Only after twenty years will I obtain liberation through exuviaation. When I die, do not use a coffin; you can make a tent out of cedar wood and put my corpse in the wild. Periodically charge someone to examine it.
That evening she passed away. The family members who took charge of her funeral did as she had told them. Everything was conducted in a frugal manner. She was placed in her garden, lying quietly as if asleep. Moreover she did not change.
Twenty years later a robber opened her grave and threw her body onto the ground. It was the coldest winter month; suddenly by the side of the tent the sound of thunder was heard. The whole family was alarmed and ran out to have a look at what had happened. When they lifted up the corpse, the body was as light as if it were an empty shell. The flesh and skin, nails and hair had not in the least disintegrated. On her fight flank there was a scar, more than a foot in length. A new burial was made for her.
The Lady of the Southern Marchmont (Wei Huacun) once said: "Of those who obtain [union with] the Way, the highest class ascends to heaven in broad daylight; their body and bones all flying upwards, they fill a vacancy as a Perfected Official. Next are those who exuviate like snakes and cicadas; their body and bones also rise up; their fleshy essence ascends to heaven. They all become immortal humans and reside on magic mountains!"
Liangbi also became Wu Yun's disciple and personally waited upon the Celestial Master. Together with the Celestial Master he established an account in which these facts are recorded in detail.
(A fragment of this account has been translated by Suzanne Cahill in Practice Makes Perfect.)
(85-88)
Interesting to see that indeed Mrs. Wang did profess to believe that her illness was a result of her own sin, this is one of the fundamental beliefs of Celestial Masters and shows that indeed it had not entirely disappeared during this time. Likewise she also offers the hope of salvation after death, this was something that Du Guangting mentioned in several of his hagiographies. It is also interesting to note that Mrs. Wang was a more accomplished Taoist than Liangbi as she is said to have achieved immortality and he is not. He is however considered to be a reliable source for this account.
De Meyer points out several problems of chronology with the events. Xie Liangbi was Secretary Drafter 776-777, which puts Mrs. Wang becoming a disciple at around 776 which means Wu Yun would not have still been alive 30 years later. De Meyer explains that perhaps the account at the end of the text is referring to Wu Yun's activities in general and not to Mrs. Wang's death and immortality. It does however confirm the close ties of Wu Yun and Xie Liangbi and Wu Yun's activities as a healer. De Meyer also comments on Wu Yun using Celestial Master healing techniques. He also states that female disciples during this time were common as one third of all Taoists were female.
De Meyer mentions another 10th century Taoist Hagiographic work, Xu xian Zhuan attributed to Shen Fen. "This collection was the first to focus on immortals who did not live at the edge of human society but were mostly figures with a certain standing in Tang literature or civil history." (100). Unlike Du Guangting's work this work includes both male and female Taoists. The female Taoist that De Meyer mentions is Xie Ziran, one of Sima Chengzhen's disciples. Strangely Wu Yun is not included in the collection.
De Meyer looks at "religious thought" of the Tang, and sees that in some cases there is quite a connection between Taoism and Confucianism. There were several thinkers who thought there was no need for disagreement between the schools. Du Guangting later provides a different example of the integration between Taoism and Confucianism. Rather than blame Zhaung Zi for his anti-Confucian statements he blames "ordinary Confucians" who fail to see Lao Zi's original teachings. He links the cardinal Confucian virtues to cosmic process and a Daoist vision of purity, oneness and ultimately, union with the way. (114). Wu Yun looks into the possibility of achieving immortality while still serving the government as well as being a Confucian recluse. De Meyer goes on to look at this attempted union between Confucianism and Taoism to see if this was its only purpose or was it to provide a unified front against Buddhism?
Wu Yun wrote a long fu poem entitled, Rhapsody of the Recluse. It looks at the different reasons for people who live as a recluse, those who have no interest in political ambition, isolation. "Some choose never to marry or found it necessary to part with their family in order to lead their wandering lives. Others, on the contrary, were stimulated by their spouse's reclusive tendencies and would continue to be remembered as examples of frugality" (199). While applying to recluses the same could be said for Taoists. Can it be assumed from this context that the recruits being mentioned are Taoists? I think so. It is also important to note here that the recluse can be of either sex, if they are married and inspired by their partners efforts, then one must be a woman recluse.
"Scholars who engage in studies at times feel besides themselves with elation or drunk with joy in their realm of self satisfaction. That they feel able to make contact with the perfected and immortals, or to ascend as high as the Milky Way, is because their "spirit is king". Though we speak here of the spirit that is king, the fear subsists that yang's harmonious energies might become exhausted, while yin's evil energies avail of that situation to launch their attacks.
(213) I think the first line is just great, though totally unrelated to the dissertation.
On Wu Yun's theory of immortality he also holds to the idea "(common in medieval Taoism) of post-mortem immortality" 242. This idea is portrayed in the hagiography of his female disciple, who herself achieved immortality after death. "The emphasis on equal importance of spiritual and physical refinement is one of the most representative aspects of Wu Yun's theory of immortality" (252). Achieving immortality is also only the first step for Wu Yun but he sees a progression beyond that, the next level of existence is "Perfection (zhen) of "teeming up with the subtle" (miao) of "equality with the spirit" (shen) and ultimately of union with the way" (252). These follow the same patter as following the immortal man, the perfected man, spiritual man and consummate man. Wu Yun also gives examples of 4 contemporary immortals.2 were from Mt. song 3 had roots in the Celestial Master movement. One of which was a woman!
"Bian Dongxuan hailed from Jizhou, or, according to some sources, from Fanyang, which is also situated in present-day Hebei province. As a little girl she was known for her intelligence and fondness for good deeds. Whenever she noticed that even the tiniest creature was in danger, she would not hesitate in coming to their rescue. During cold winters she would scatter grains to feed the hungry birds. At the age of fifteen, she told her parents that she wished to "enter upon the Way, cultivate her person, abstain from cereals and nourish her qi." Her parents, however, decided they could not part with a daughter so humane and pious. Bian Dongxuan thereupon vowed not to marry but care for her parents instead. After her parents had died, Bian went to a local Daoist monastery and requested to be ordained as a nun. Because of her character and diligence, she was respected by the other nuns. As she was fond of alchemical products, she sometimes received those from others and ingested them after first having burnt incense and prayed in a temple hall for Yuanshi tianzun. Near the end of the Kaiyuan era (one source has Kaiyuan 27, 739), Bian Dongxuan had been ingesting alchemical products for forty years, when, at the age of eighty-three, she received the visit of an elderly person, who presented her with a "great cyclically-transformed elixir". After having ingested it, she ascended into heaven in broad daylight, while a huge crowd looked on. Her temple was renamed Dengxian guan (abbey of the ascent to immortality) and the pavilion from which she had ascended was renamed Ziyun lou (Pavilion of the purple clouds). It was all commemorated in a now lost inscription composed by Wang Duan.
Xianyuan bianzhu 3.23a and Yunji qiqian 116.4a-8b (256)
paraphrasing of two biographies combined into one history/hagiography. According to Wu Yun in order to become an immortal One has to be predestined and diligent, contain the right kind of qi and accumulate merit, one must physically and mentally refine oneself.
Interesting to note that in the biography, no mention is made of her social status.
De Meyer spends a great deal of time looking at Wu Yun's attitude towards immortality and how it can be achieved. Immortality and cosmology looks at the more philosophical side. Immortality can be studied looks at the more practical views on who can become and immortal and how. Bokencamp's translation of the Xing'er commentary is quoted that shows some of the significance of the hagiographies.
"Those who are able to take the transcendent and longevous of ancient times as models in order to urge themselves along in holding to the perfection of the Dao will thereby grasp the guiding threads of the Dao", 92 (282). In other words, the lives of past immortals are seen as examples to encourage and guide those of the present day. As De Meyer states, "Model emulation, an unflagging zeal in the performance of good actions and the non-acceptance of fatalism are thus drawn together so as to present a rather coherent view about the learnability of immortality" (282). Like with Du Guangting different people practice different methods. Ge Hong, writing earlier, sees more fatalism, in his Baopuzi neipian he claims that those whose fate belongs to an "asterism of life" (shengxing) will naturally be fond of the way of immortality. "If", continues Ge Hong, "those who are fond of the Way of immortality strive after it, they will certainly obtain it. Those whose fate depends on an asterism of death (sixing) however, will not believe in the Way of immortality. As they don't believe in the Way of Immortality they will not engage in it". Wang Ming ed Baopuzi neipian jiaoshi 7 136. (282) as well as stating in the 12th chapter, "If one has not received the mandate (ming) to become immortal, one will certainly lack any predilection for immortality. I have never seen anyone who lacked the interest but still strove after it, just as I have never seen anyone who obtained it without striving after it." BNJ 12.226 282-283 However he also talks about studying it and achieving it without mentioning fate. Obtaining immortality through study was a matter of debate among medieval Taoists, sparked off by Ji Kang's Yangshen lun . The debate widened to included poetry, which reflect the different attitudes towards immortality. Wu Yun talks about their being 7 ways that a person is guided away from immortality. (This chapter might be helpful to review later for more in-depth analysis if needed).
De Meyer quotes a passage translated by Bokencamp on page 348-349 which is the Shangqing teaching condemning the sexual practices of the Celestial Masters as revealed to Yang Xi the so-caller Purple Texts Huangtian shangqing jinque dijun lingshu ziwen shangjing. De Meyer makes the very important point that, "Despite the prestige which the Shangqing school enjoyed in Tang times, and despite increasing calls for celibacy and monastic discipline, countless eighth-century Daoist priests were married men, who lied on the temple grounds in the company of their wives and children. Even two hundred years after Wu Yun's day, the latter stems still to have been the case, promoting Su Deqian Reminder at the court of the short-lived Later Han dynasty (947-950) to issue a memorial requesting that Daoist priests cease to lodge with their families within the temple compounds. The official in question may have been slightly exaggerating things, but he did claim to have learnt after inquiry that all Daoist priests of the temple in the two capitals (Kaifeng and Luoyang) lived within the temple compounds together with their wives and offspring." 349. In the footnote on the same page he adds, "Reliable information about the wives of medieval Daoist priests is extremely scarce. The reader may consult Zhao Daoyi's lishi zhenxian tidao tongjian houji which has entries of Lady Fan, spouse of the Jin dynasty Celestial Master Liu Gang and Fei Miaoxing spouse of the eight-century Celestial Master Sun ZHiliang. This might be worth cross-checking with the historical article on Zhang Dao ling which looked at the role of the mother of Zhang.
There are seven categories for priests, the first two considered the lowest as designated zaijia 在家 (i.e. those who had not left their family but chose to marry and produce offspring instead) and jijiu (Libationers, the original designation for Celestial Master priests and priestesses). (350). These are seen as Celestial Masters and their job is to "aid and heal mankind" 350
It is important to remember the hierarchy within the Daoist community and that higher priests had to start at the lower level. Therefore it could be concluded that even the higher ranking officials may at some point have been married. De Meyer goes on to add that the sexual practice of the Celestial Masters was still being practised in the 10th century. However despite all these discussions about marriage, the women involved are mentioned as nothing more than sexual partners and their own religious roles are left largely unexplored. Wu Yun states that "man cannot be without a spouse and woman cannot be without a husband" (354) which De Meyer points out is different to the earlier view that man needs simply a woman. In yunji qiqian the poem given to learn immortality the last line states "For husband and spouse to both become immortal, this is the Way." the footnote of which states "The husband takes yang to tbe the host and yin to be the guest. The spouse takes yin to be the host and yang to be the guest. As the guest assists the host, the host is bound to be at peace. As both [host and guest] obtain a joyful state what then would they become in not immortal?" yunjiqian 64.18b (359). This passage is clearly referring to immortality achieved through sexual practice. This idea of sexual practice is indented to benefit both spouses, both become immortal. It is a balancing and equalling principle. It is interesting to add though that of the women mentioned in the Hagiographies none achieve immortality in this way. It was perhaps the most common way, due to the large number of married Taoists in the Tang, but it was not the most exalted. According to De Meyer the poem's commentator however did not view it as inferior techniques. Wu Yun saw sexual intercourse as necessary, a man needs a spouse and a woman needs a husband, both exchange their vital energies a part of the universal movement and the Dao. But moderation is also necessary. Wu Yun emphasises that both partners obtain immorality. (This also fits with the much earlier Mawangdui texts on sexual cultivation).
Wu Yun makes reference to Taiyinnu, which was in the shenxian zhuan attributed to Ge Hong, but also appears in the hagiography of Du Guangting.(compare this with Du's version if available in Cahill's book.) She was a mythical figure from the 8th century BCE Taiyangzi was also in the hagiography of (paraphrase of hagiography)"The Daughter of the Great Yin. Of more than average intelligence, Taiyinnu, or Lu Quan as she was called as a mortal, was fond of the Way of the Jade Master, and although she was conversant with a number of the Master's techniques, her understanding of them still needed to be deepened. As she lacked an enlightened teacher, she opened a wine shop, secretly hoping to meet a worthy master. After several years, Taiyangzi happened to pass by her tavern and -how could he have resisted?- stopped by for a drink. Seeing how well-mannered the woman was and how elegant her speech, Taiyangzi heaved a deep sigh and said; "The other one acts the white tiger and the ascending snake, I act the green dragon and the dark warrior. There are so many things under heaven. Who is to understand them?" When Taiyinnu heart this, she was greatly pleased and sent her younger sister to ask the guest what the corresponding number to the element earth was. Taiyangzi answered: "I don't know, but the south is three, the north is five, the east is seven and the west is seven and in the centre resides the one." Convinced that Taiyangzi was a "man of the way" 道人 , Taiyinnu prepared a feast for him and requested to be informed about the essentials of longevity. After having suggested to her that they might go and serve in the court of the celestial therarch together, Taiyangzi taught Taiyinnu the essentials of the "way of replenishment" and transmitted to her the method of "steaming elixirs". Upon ingestion of the elixir in question, Taiyinnu attained immortality, and though she was already two hundred years old at the time, her countenance resembled that of a child. (362)
The "way of three, five, seven and nine" indicates one and the same kind of sexual practice current among the Celestial Masters of the Eastern Jin dynasty" (365). Here I must change what I said earlier about the lack of women practising this technique in the hagiographies.
Wu Yun's immortality views were a synthesis of previous thought, the spirit and the body had to be kept intact, the spirit and the body had to be jointly cultivated. This is in keeping with "numerous Tang and pre-Tang Daoist works" 382.
Even though my review/notes for this book are absurdly long (5363 words to be precise). I've put it here so I'll have the record, though to save you the grief I have used a cut!
Wu Yun's Way Life and Works of an Eighth-Century Daoist Master by Jan De Meyer
Wu Yun was a prominent Taoist of the 8th century, a period of change in Tang history. He was a prolific writer and many of his works have survived. De Meyer looks at his life history and presents Wu's views on life and religion, translating vast portions of Wu's work within the text. De Meyer begins by pointing out the problems for using the traditional Tang historical works for information about religious figures and states instead he draws most of his information from, "poetry, anecdotes, so-called fiction, religious topography, hagiography and, most important, the remainders of wu yun's writings. (4). This is reassuring for me as, with the exception of Wu's writings, these are the same sources that I have found myself using in trying to learn about the lives of Taoist women during this time period. De Meyer states that these sources are often neglected by both premodern historiographers and contemporary scholars, so hopefully by turning to these sources I will be able to add something to the discussion. It is interesting to note that like Ch'eng Hsuan-ying, his biography states that he initially travelled and studied in the mountains and then was summoned to the Capital.
It is often debated among scholars how much influence the celestial masters retained during the Tang. The idea, held by scholars such as Russell Kirkland, is that Celestial Master Taoism was not practised much during this time period. De Meyer disagrees stating that "The Tang dynasty Taoism was very much a hierarchical structure that incorporated the entire Taoist heritage, (and a good deal of Confucian ethics too, for that matter). Wu Yun expresses this in the order of studying,
Although the way is boundless, studying it requires sequence. Therefore, one begins with Zhengyi (the liturgical corpse of the Celestial Masters) next moves to Dongshen ( organised around the Sanhuang wen) dwells in Lingbao (the Dongxuan section of the canon) and comes to rest in Dongzhen (the Shangqing scriptures). In all of this, extreme quietude is the "ancestor" meticulous reflection is its application, retreat and abstinence are its tasks, compassion and kindness are its priorities" Zongxuan xiansheng xuangang lun 9b page (43)
From Wu's quote it would seem that the first step to be studied was Celestial Master Taoism, the last to be mastered would be Shangqing. Given the fact that the texts that have survived come from the highest level of Taoism it is hardly surprising that so many of the ideas reflected within these works are that of Shangqing Taoism. However, it is important to note that this gives a false impression of the religious reality of the day. If most people only learned the basics the majority would still be following Celestial Master teachings and only a small elite would be participating in the Shangqing rituals. These elite are represented by the Two Tang Princesses who received Shangqing rites of investiture when they were ordained as Priestesses. (Japanese Scholar) takes this argument a step further, he states that the idea of different schools and traditions is a false one and that what we see as different were just different levels of progression within the same tradition. When talking about the divine origins and sacred nature of the Taoist scriptures Wu Yun takes on the opinion of the Shangqing revelations. "Wu Yun indirectly warns contemporary readers against viewing the different scriptural traditions of Daoism as separate from one another." 317. The traditions come from the same authority in his mind, the goodwill of the mysterious prime, the deified Laozi. (318)
This concept is repeated again at the end of the book, De Meyer refers to Wu Yun as "Celestial Master of Upper Clarity". and writes, "Rather than picturing Tang dynasty Daoism as a collection of parallel "sects" we should picture it as a pyramidal hierarchical structure consisting of different layers corresponding to consecutive levels of ordination, linked with scriptural transmission". (422). What caused this blending of the different schools is a different matter. Sima Chengzhen's teacher Pan Shizheng, stated to him that he taught him the method of Zhengyi. Which challenges the view that under the Tang Shangqing were disseminated among the upper classes and Celestial Master teachings among the populace. (424). Both teacher and disciple were from high elite families.
Scholars do not all agree with this position. De Meyer lists those who argue against this point such as Masaharu Ozaki has conjectured that "the Tien Shih during the Tang did not have much power, let alone the power to unify the Tien-shih sects all over China and was merely a local power among many". Others such as Russell Kirkland have states that "There was in fact no continuos "tianshi lineage" during Tang times. The same author has even gone one step further by declaring that "the celestial masters organisation died out during the Six dynasties" (433). De Meyer believes that the Celestial Masters went through a period of growth, and development in this time "From a sect consisting of groups of lay followers guided by male and female priests and closely bound to the original twenty-four dioceses, Tianshi Daoism evolved into a guild of ordained priests, possessors of registers, specialised in the performance of rituals." (434).In conclusion De Meyer mentions that the Taoist priests were "free to instruct their disciples in the religious blend of their own choice, whereby some parts of the Daoist canon were favoured at the expense of others" (455). The importance of the celestial master tradition during this time should not be forgotten, for it is also the importance of women within Taoism. Male priests were married, women and men achieved immortality together, and women were able to be ordained and achieve immortality. These religious practices which required women for their completion helped to enable women to remain active participants within the religion. When monastic Taoism began and grew in popularity the place of women within the organisation went into decline. This working of men and women together was seen as necessary for the immortality of both. This is really the core of women Taoists of the Tang.
In the importance of ranking within Tang dynasty Taoism in sandong xiudao yi "Details concerning, ordination ranks, transmission of scriptures, clerical vestments, and attributes for all classes of male as well as female Daoist priests, ranging from the basic level (Zhengyi mengwei dizi) to the highest levels (that of the Sandong Daoshi and the dadong Daoshi) besides a few others, such as that of the Jushan Daoshi and jushan nu Daoshi (Daoist priests and priestesses residing on a mountain)" (426) Which is dated to the mid 10th or early 11th century. It would be interesting to see what the details of this text were and how the differences, if any, between male and female Taoists were elaborated. The fact that women are mentioned is undoubtedly a good indication of their prominence and importance during this time.
De Meyer also talks about the transition in the Tang towards a fusion of Taoist and Confucian ideas. Wu Yun, a Taoist priest, worked as a Hanlin Academician in Attendance, drafting and editing imperial proclamations and memorials. The conflict between living the life of a recluse and participating in government service was a predominant theme for Wu Yun, and indeed nearly all male Taoist writers. Women Taoists were able to petition the Emperor (as were non-Taoist women, such as the women mentioned in a Confucian biography in the Tang Shu) but they did not hold official posts within the government. Therefore even though within Taoism, supposedly, they were treated as equals, the political and social reality was different. Within the Taoist ranks a woman could achieve all but the highest ranks, but as she was disallowed from participating in government she would never become a truly famous master in her own right. Taoists would also join together with prominent officials for the purpose of writing poetry, in particular linked verse. Wu Yun and thirteen literary companions met in the town of Kuaiji, a spot of great Taoist activity as it contained three major Taoist establishments, in 770 to compose poems in Wu's honour. There are a few poems attributed to Taoist women, however most of these works, are the poems of former courtesans. This is hardly surprising considering courtesans were allowed and encouraged to participate in literary pursuits as it was thought that it made them more pleasing companions. I have found no references within the Hagiography towards Taoist women who composed poetry. Presumably this was one of the few cultural examples of gendered ethics that not even the Taoists could cross. Still the fact that the few examples of poetry that survive from this period, the height of poetry writing, come from Women who saw themselves as Taoists, should not be dismissed.
From the Yinhua Lu written by Zhao Lin, "is considered one of the most trustworthy of all Tang dynasty collections of anecdotes.
The wife of the director in the ministry of Justice (xingbu langzhong) Yuan Pei nee liu, was [Liu Quanbai's younger sister. Besides being of the highest character, she was well versed in literature. She wrote a book called Female Deportment (Nuyi) which was also known as Straightforward Admonishments (Zhixun). After the lady had been widowed, she became a believer in the teachings of Xuanyuan (i.e. Xuanyuan huangdi). She received Daoist registers from master Wu Yun and remained a devoted and assiduous practitioner of the faith throughout all of her long life. Her eldest son Gu had been appointed to distinguished office early in life and consequently held the office of Gentleman in a[n unnamed[ Department (shenglang), Prefect (cishi) and Director of Studies in the Directorate of Education (guozi siye). The second son Cha passed the Jinshi examination and held the office of zuoshifu (exact meaning unclear). Later he went into seclusion on Lu Shan. Cha's eldest son Lin delighted in the Way and did not take office. His second son Chong passed the Jinshi examination and also held the Numinous and Mysterious (i.e. Daoism) in esteem. Yinhua lu 3.25 (84-85)
De Meyer points out how this reference shows how Taoism, in particular the way of the Celestial Masters, acted as a refuge to widows. While no mention is made of any daughters the strong Taoist influence is felt in the family for 2 further generations. 2 family members became recluses but also two members pass the Jinshi examination, the highest possible degree, and go on to serve in government. This is clearly a very high ranking family that combines both Taoist and Confucian ideals. These Taoists are clearly part of the mainstream cultural elite and in no way can be regarded as outsiders. The fact that such a prestigious family's widowed mother became a Taoist priestess clearly indicates the respectability and social acceptance of this position. Neither was she the only female disciple mentioned for Wu Yun. In Du Guangting's Yongcheng jixian lu (d 783) formerly contained a hagiography of a woman nee Wang from Kuaiji (where Wu Yun and his friends met to compose poetry). This hagiography is missing from the current edition of his work but is preserved in both the Yunji qiqian and the Lishi zhenxian tidao tongjian houji (c. 1400). According to De Meyer he translates the source from the later Lishi as it has a reputation for quoting verbatim while the earlier text has a tendency to summarise.
Translation
Mrs. (nee) Wang was the wife of Secretariat Drafter (zhongshu sheren) Xie Liangbi. A descendant of the General to the Right Wang Yishao of the Eastern Jin, she hailed from Kuaiji. Lingbi passed the Jinshi examination, was appointed Retainer (congshi) in Zhedong and married there. After more than a year Liangbi went to Chang'an at the command of the emperor. He was successively appointed Secretarial Court Gentleman (zhangshu lang) and Secretarial Drafter.
When young Mrs. Wang had been fond of the Way and frequently recited the Huangting jing. At the time [of Liangbi's absence?] she was confined to her bed because of an illness. As no efficient cure was found, the disease kept getting more serious. In those days, Celestial Master Wu Yun was roaming [the mountain ranges] siming and Tiantai, Lanting and Yuxue and had taken up temporary residence in Shanyin. Clan members of Mrs. Want paid him a visit and begged for relief. [Wu Yun] prepared for her charmed water and talismans for ingestion and after two or three days the disease was cured. Moved by her salvation through the force of the Way, Mrs. Wang thereupon visited the Celestial Master and received (unspecified) registers. She practised with utmost sincerity, burning incense, chanting in quietude, while staying alone in her quiet chamber. It was her ambition to "fly away at daybreak". Therefore she abstained from cereals and practised qi ingestion. Her spirit became harmonious and her body light.
At a certain moment, there was a strange fragrance; bizarre clouds drew near and spread their glow over her residence. It looked as if perfected beings has descended, and she herself was very near to becoming immortal. Other people, however, were unaware of this. One day, she suddenly said to her maidservant: "It will soon be ten years since I relied on the Celestial Master for relief of my old disease. However, it was nothing but a supplement to an already terminated lifespan. As I became aware of the Way too late, I have cultivated and served it in an unrefined manner. I have not wholly repented the charges brought against me in previous lives and the mistakes I made in the past. My whole life I have harboured quite some envy because of my vulgar affliction. Even today my mind is obstructed and a storehouse of darkness. I have not reached communication with the Way. It is absolutely necessary to refine my physical form in a tenebrous place, to cleanse my mind and "change my innards". Only after twenty years will I obtain liberation through exuviaation. When I die, do not use a coffin; you can make a tent out of cedar wood and put my corpse in the wild. Periodically charge someone to examine it.
That evening she passed away. The family members who took charge of her funeral did as she had told them. Everything was conducted in a frugal manner. She was placed in her garden, lying quietly as if asleep. Moreover she did not change.
Twenty years later a robber opened her grave and threw her body onto the ground. It was the coldest winter month; suddenly by the side of the tent the sound of thunder was heard. The whole family was alarmed and ran out to have a look at what had happened. When they lifted up the corpse, the body was as light as if it were an empty shell. The flesh and skin, nails and hair had not in the least disintegrated. On her fight flank there was a scar, more than a foot in length. A new burial was made for her.
The Lady of the Southern Marchmont (Wei Huacun) once said: "Of those who obtain [union with] the Way, the highest class ascends to heaven in broad daylight; their body and bones all flying upwards, they fill a vacancy as a Perfected Official. Next are those who exuviate like snakes and cicadas; their body and bones also rise up; their fleshy essence ascends to heaven. They all become immortal humans and reside on magic mountains!"
Liangbi also became Wu Yun's disciple and personally waited upon the Celestial Master. Together with the Celestial Master he established an account in which these facts are recorded in detail.
(A fragment of this account has been translated by Suzanne Cahill in Practice Makes Perfect.)
(85-88)
Interesting to see that indeed Mrs. Wang did profess to believe that her illness was a result of her own sin, this is one of the fundamental beliefs of Celestial Masters and shows that indeed it had not entirely disappeared during this time. Likewise she also offers the hope of salvation after death, this was something that Du Guangting mentioned in several of his hagiographies. It is also interesting to note that Mrs. Wang was a more accomplished Taoist than Liangbi as she is said to have achieved immortality and he is not. He is however considered to be a reliable source for this account.
De Meyer points out several problems of chronology with the events. Xie Liangbi was Secretary Drafter 776-777, which puts Mrs. Wang becoming a disciple at around 776 which means Wu Yun would not have still been alive 30 years later. De Meyer explains that perhaps the account at the end of the text is referring to Wu Yun's activities in general and not to Mrs. Wang's death and immortality. It does however confirm the close ties of Wu Yun and Xie Liangbi and Wu Yun's activities as a healer. De Meyer also comments on Wu Yun using Celestial Master healing techniques. He also states that female disciples during this time were common as one third of all Taoists were female.
De Meyer mentions another 10th century Taoist Hagiographic work, Xu xian Zhuan attributed to Shen Fen. "This collection was the first to focus on immortals who did not live at the edge of human society but were mostly figures with a certain standing in Tang literature or civil history." (100). Unlike Du Guangting's work this work includes both male and female Taoists. The female Taoist that De Meyer mentions is Xie Ziran, one of Sima Chengzhen's disciples. Strangely Wu Yun is not included in the collection.
De Meyer looks at "religious thought" of the Tang, and sees that in some cases there is quite a connection between Taoism and Confucianism. There were several thinkers who thought there was no need for disagreement between the schools. Du Guangting later provides a different example of the integration between Taoism and Confucianism. Rather than blame Zhaung Zi for his anti-Confucian statements he blames "ordinary Confucians" who fail to see Lao Zi's original teachings. He links the cardinal Confucian virtues to cosmic process and a Daoist vision of purity, oneness and ultimately, union with the way. (114). Wu Yun looks into the possibility of achieving immortality while still serving the government as well as being a Confucian recluse. De Meyer goes on to look at this attempted union between Confucianism and Taoism to see if this was its only purpose or was it to provide a unified front against Buddhism?
Wu Yun wrote a long fu poem entitled, Rhapsody of the Recluse. It looks at the different reasons for people who live as a recluse, those who have no interest in political ambition, isolation. "Some choose never to marry or found it necessary to part with their family in order to lead their wandering lives. Others, on the contrary, were stimulated by their spouse's reclusive tendencies and would continue to be remembered as examples of frugality" (199). While applying to recluses the same could be said for Taoists. Can it be assumed from this context that the recruits being mentioned are Taoists? I think so. It is also important to note here that the recluse can be of either sex, if they are married and inspired by their partners efforts, then one must be a woman recluse.
"Scholars who engage in studies at times feel besides themselves with elation or drunk with joy in their realm of self satisfaction. That they feel able to make contact with the perfected and immortals, or to ascend as high as the Milky Way, is because their "spirit is king". Though we speak here of the spirit that is king, the fear subsists that yang's harmonious energies might become exhausted, while yin's evil energies avail of that situation to launch their attacks.
(213) I think the first line is just great, though totally unrelated to the dissertation.
On Wu Yun's theory of immortality he also holds to the idea "(common in medieval Taoism) of post-mortem immortality" 242. This idea is portrayed in the hagiography of his female disciple, who herself achieved immortality after death. "The emphasis on equal importance of spiritual and physical refinement is one of the most representative aspects of Wu Yun's theory of immortality" (252). Achieving immortality is also only the first step for Wu Yun but he sees a progression beyond that, the next level of existence is "Perfection (zhen) of "teeming up with the subtle" (miao) of "equality with the spirit" (shen) and ultimately of union with the way" (252). These follow the same patter as following the immortal man, the perfected man, spiritual man and consummate man. Wu Yun also gives examples of 4 contemporary immortals.2 were from Mt. song 3 had roots in the Celestial Master movement. One of which was a woman!
"Bian Dongxuan hailed from Jizhou, or, according to some sources, from Fanyang, which is also situated in present-day Hebei province. As a little girl she was known for her intelligence and fondness for good deeds. Whenever she noticed that even the tiniest creature was in danger, she would not hesitate in coming to their rescue. During cold winters she would scatter grains to feed the hungry birds. At the age of fifteen, she told her parents that she wished to "enter upon the Way, cultivate her person, abstain from cereals and nourish her qi." Her parents, however, decided they could not part with a daughter so humane and pious. Bian Dongxuan thereupon vowed not to marry but care for her parents instead. After her parents had died, Bian went to a local Daoist monastery and requested to be ordained as a nun. Because of her character and diligence, she was respected by the other nuns. As she was fond of alchemical products, she sometimes received those from others and ingested them after first having burnt incense and prayed in a temple hall for Yuanshi tianzun. Near the end of the Kaiyuan era (one source has Kaiyuan 27, 739), Bian Dongxuan had been ingesting alchemical products for forty years, when, at the age of eighty-three, she received the visit of an elderly person, who presented her with a "great cyclically-transformed elixir". After having ingested it, she ascended into heaven in broad daylight, while a huge crowd looked on. Her temple was renamed Dengxian guan (abbey of the ascent to immortality) and the pavilion from which she had ascended was renamed Ziyun lou (Pavilion of the purple clouds). It was all commemorated in a now lost inscription composed by Wang Duan.
Xianyuan bianzhu 3.23a and Yunji qiqian 116.4a-8b (256)
paraphrasing of two biographies combined into one history/hagiography. According to Wu Yun in order to become an immortal One has to be predestined and diligent, contain the right kind of qi and accumulate merit, one must physically and mentally refine oneself.
Interesting to note that in the biography, no mention is made of her social status.
De Meyer spends a great deal of time looking at Wu Yun's attitude towards immortality and how it can be achieved. Immortality and cosmology looks at the more philosophical side. Immortality can be studied looks at the more practical views on who can become and immortal and how. Bokencamp's translation of the Xing'er commentary is quoted that shows some of the significance of the hagiographies.
"Those who are able to take the transcendent and longevous of ancient times as models in order to urge themselves along in holding to the perfection of the Dao will thereby grasp the guiding threads of the Dao", 92 (282). In other words, the lives of past immortals are seen as examples to encourage and guide those of the present day. As De Meyer states, "Model emulation, an unflagging zeal in the performance of good actions and the non-acceptance of fatalism are thus drawn together so as to present a rather coherent view about the learnability of immortality" (282). Like with Du Guangting different people practice different methods. Ge Hong, writing earlier, sees more fatalism, in his Baopuzi neipian he claims that those whose fate belongs to an "asterism of life" (shengxing) will naturally be fond of the way of immortality. "If", continues Ge Hong, "those who are fond of the Way of immortality strive after it, they will certainly obtain it. Those whose fate depends on an asterism of death (sixing) however, will not believe in the Way of immortality. As they don't believe in the Way of Immortality they will not engage in it". Wang Ming ed Baopuzi neipian jiaoshi 7 136. (282) as well as stating in the 12th chapter, "If one has not received the mandate (ming) to become immortal, one will certainly lack any predilection for immortality. I have never seen anyone who lacked the interest but still strove after it, just as I have never seen anyone who obtained it without striving after it." BNJ 12.226 282-283 However he also talks about studying it and achieving it without mentioning fate. Obtaining immortality through study was a matter of debate among medieval Taoists, sparked off by Ji Kang's Yangshen lun . The debate widened to included poetry, which reflect the different attitudes towards immortality. Wu Yun talks about their being 7 ways that a person is guided away from immortality. (This chapter might be helpful to review later for more in-depth analysis if needed).
De Meyer quotes a passage translated by Bokencamp on page 348-349 which is the Shangqing teaching condemning the sexual practices of the Celestial Masters as revealed to Yang Xi the so-caller Purple Texts Huangtian shangqing jinque dijun lingshu ziwen shangjing. De Meyer makes the very important point that, "Despite the prestige which the Shangqing school enjoyed in Tang times, and despite increasing calls for celibacy and monastic discipline, countless eighth-century Daoist priests were married men, who lied on the temple grounds in the company of their wives and children. Even two hundred years after Wu Yun's day, the latter stems still to have been the case, promoting Su Deqian Reminder at the court of the short-lived Later Han dynasty (947-950) to issue a memorial requesting that Daoist priests cease to lodge with their families within the temple compounds. The official in question may have been slightly exaggerating things, but he did claim to have learnt after inquiry that all Daoist priests of the temple in the two capitals (Kaifeng and Luoyang) lived within the temple compounds together with their wives and offspring." 349. In the footnote on the same page he adds, "Reliable information about the wives of medieval Daoist priests is extremely scarce. The reader may consult Zhao Daoyi's lishi zhenxian tidao tongjian houji which has entries of Lady Fan, spouse of the Jin dynasty Celestial Master Liu Gang and Fei Miaoxing spouse of the eight-century Celestial Master Sun ZHiliang. This might be worth cross-checking with the historical article on Zhang Dao ling which looked at the role of the mother of Zhang.
There are seven categories for priests, the first two considered the lowest as designated zaijia 在家 (i.e. those who had not left their family but chose to marry and produce offspring instead) and jijiu (Libationers, the original designation for Celestial Master priests and priestesses). (350). These are seen as Celestial Masters and their job is to "aid and heal mankind" 350
It is important to remember the hierarchy within the Daoist community and that higher priests had to start at the lower level. Therefore it could be concluded that even the higher ranking officials may at some point have been married. De Meyer goes on to add that the sexual practice of the Celestial Masters was still being practised in the 10th century. However despite all these discussions about marriage, the women involved are mentioned as nothing more than sexual partners and their own religious roles are left largely unexplored. Wu Yun states that "man cannot be without a spouse and woman cannot be without a husband" (354) which De Meyer points out is different to the earlier view that man needs simply a woman. In yunji qiqian the poem given to learn immortality the last line states "For husband and spouse to both become immortal, this is the Way." the footnote of which states "The husband takes yang to tbe the host and yin to be the guest. The spouse takes yin to be the host and yang to be the guest. As the guest assists the host, the host is bound to be at peace. As both [host and guest] obtain a joyful state what then would they become in not immortal?" yunjiqian 64.18b (359). This passage is clearly referring to immortality achieved through sexual practice. This idea of sexual practice is indented to benefit both spouses, both become immortal. It is a balancing and equalling principle. It is interesting to add though that of the women mentioned in the Hagiographies none achieve immortality in this way. It was perhaps the most common way, due to the large number of married Taoists in the Tang, but it was not the most exalted. According to De Meyer the poem's commentator however did not view it as inferior techniques. Wu Yun saw sexual intercourse as necessary, a man needs a spouse and a woman needs a husband, both exchange their vital energies a part of the universal movement and the Dao. But moderation is also necessary. Wu Yun emphasises that both partners obtain immorality. (This also fits with the much earlier Mawangdui texts on sexual cultivation).
Wu Yun makes reference to Taiyinnu, which was in the shenxian zhuan attributed to Ge Hong, but also appears in the hagiography of Du Guangting.(compare this with Du's version if available in Cahill's book.) She was a mythical figure from the 8th century BCE Taiyangzi was also in the hagiography of (paraphrase of hagiography)"The Daughter of the Great Yin. Of more than average intelligence, Taiyinnu, or Lu Quan as she was called as a mortal, was fond of the Way of the Jade Master, and although she was conversant with a number of the Master's techniques, her understanding of them still needed to be deepened. As she lacked an enlightened teacher, she opened a wine shop, secretly hoping to meet a worthy master. After several years, Taiyangzi happened to pass by her tavern and -how could he have resisted?- stopped by for a drink. Seeing how well-mannered the woman was and how elegant her speech, Taiyangzi heaved a deep sigh and said; "The other one acts the white tiger and the ascending snake, I act the green dragon and the dark warrior. There are so many things under heaven. Who is to understand them?" When Taiyinnu heart this, she was greatly pleased and sent her younger sister to ask the guest what the corresponding number to the element earth was. Taiyangzi answered: "I don't know, but the south is three, the north is five, the east is seven and the west is seven and in the centre resides the one." Convinced that Taiyangzi was a "man of the way" 道人 , Taiyinnu prepared a feast for him and requested to be informed about the essentials of longevity. After having suggested to her that they might go and serve in the court of the celestial therarch together, Taiyangzi taught Taiyinnu the essentials of the "way of replenishment" and transmitted to her the method of "steaming elixirs". Upon ingestion of the elixir in question, Taiyinnu attained immortality, and though she was already two hundred years old at the time, her countenance resembled that of a child. (362)
The "way of three, five, seven and nine" indicates one and the same kind of sexual practice current among the Celestial Masters of the Eastern Jin dynasty" (365). Here I must change what I said earlier about the lack of women practising this technique in the hagiographies.
Wu Yun's immortality views were a synthesis of previous thought, the spirit and the body had to be kept intact, the spirit and the body had to be jointly cultivated. This is in keeping with "numerous Tang and pre-Tang Daoist works" 382.