Filonov S.V. Images of the Netherworld in Early Taoist Religious Tradition: Some Issues and Estimations (Based on the Taoist Code Jiu zhen ming ke) IMAGES OF THE NETHERWORLD IN EARLY TAOIST RELIGIOUS TRADITION: SOME ISSUES AND ESTIMATIONS (BASED ON THE TAOIST CODE JIU ZHEN MING KE)* S.V. Filonov Sergey Vladimirovich Filonov – Doctor of Science (History), Candidate of Science (Philosophy); Professor, Department of Chinese Studies, Amur State University; Principal research fellow, Research Center for Sinological Studies (Blagoveshchensk). E-mail: [email protected] The present article discusses the aspects pertaining to the analysis of the concepts of the after- life in early Taoist religion. The focus of attention of the paper is one of the earliest Taoist codes of laws and regulations among those that have survived up till now – Jiu zhen ming ke 九真明科, aka The Bright Code of the Perfected [Kings] from the Nine [Heavens]. The three chapters of the Code are connected with one another, both thematically and logically. Chapter 1 enumerates the existing Taoist scriptures and talismans; conveys their brief characteristic features and explains the rites of their transmission. Chapter 2 recounts the rules and laws that Taoist practitioners ought to adhere to unequivocally if they are to cognize the ultimate truth through these scriptures. Chapter 3 expli- cates the rituals which allow to atone for the crimes and misdeeds (enumerated in Chapter 2) so that to resume the path of self-perfecting and enhancement, the true path of Dao. The Code serves as a profound and abundant source of information which allows to distinguish the most essential peculiarities of the Taoist concepts pertaining to the afterlife; it enables for the delineation of the most promising vectors of search for their genesis and origins. Key words: China, Taoism, religious worldview, concepts of the afterlife, Jiu Zhen Ming Ke九真明科, The Nine Rivers九河, The Nine Sources九泉, The Water Palace水宮. DOI: 10.31079/1992-2868-2018-15-2-225-236 Introduction* ty (immortality), as well as a compilation of rituals and Taoism (dao jiao 道教) is a Chinese indigenous native practices which were believed to prompt the transfor- religion. In Russian sinology, this specific approach to mation of an ordinary person into a transcendent, a celes- Taoism was established and substantiated by Evgeny tial being (xian 仙); which helped to safeguard the world Torchinov (1956–2003) (Torchinov 1993, Torchinov of the living from the perilous influence emanating from 2005); in Western Chinese Studies, this vision finds the world of the dead; to eliminate misfortunes and ca- manifestation in the works of such renowned sinologists lamities in this world, and to guarantee the good fortune as Henri Maspero (1883–1945) (Maspero 1971), Michel of oneself and one‘s ancestors in the afterlife. Strickmann (1942–1994) (Strickmann 1979), and Anna Taoism has consistently played a definitive role in Katharina Seidel (1939–1991) (Seidel 1997). Neverthe- everyday life of the majority of the Chinese popula- less, in academic communities heated debates are still tion; this was remarked upon by a distinguished Chi- under way, regarding the nature, history and the constitut- nese writer Lu Xun (1881–1936). On September 24, ing structure underlying the Taoism, since the latter – as 1927 he made the following entry in his personal diary: Norman J. Girardot, the eminent researcher, pinpoints, ―… [The Chinese can‘t hide their antipathy towards quite accurately – still remains one of the least scrutinized Buddhist monks, the Muslims, Jesus followers, but and studied religions in the world. (Robinet 1993, XVII)1 they never demonstrate their negative attitude towards The present author subscribes to the point of view any Daoists. To understand this phenomenon means to that, fundamentally, at the heart of the Taoist religious almost understand China.‖ (Lu Xun quan ji 魯迅全集 tradition there lies a teaching of the attainment of longevi- 1981, 556) Contemporary research corroborates this edict * Translated by E.Y. Malneva, Candidate of Science (Philology), completely, attesting to the fact that it was specifically ed. by S.V. Filonov. Taoism as a religion that mirrored ethno-psychological 1 An analytical survey of modern and prospective approaches to postulating an adequate explanatory model of Taoism is to be features of the Chinese people to the utmost, for the found in a brilliant work by an outstanding American researcher daily life of the dominant part of the society was entire- of Asiatic religions Russell Kirkland (born 1955) (Kirkland 1997). ly within the sphere of influence of the former. (Robi- The author of the given paper wants to use this opportunity to ex- net 1993, XIX) press his sincere gratitude to Dr. Kirkland for the possibility to scrutinize the published originals of his work. 225 «The Humanities аnd Social Studies in the Far East». Vol. XV. Issue 2, 2018 It is commonly believed that Taoism qua an orga- shed not only on the sources but onto the constituting nized religion originated in the south-western region of foundation of Taoism in general. China in the middle of the second century AD. The The Taoist religious tradition was being established tradition proclaims that it was precisely there, in the on the basis of amalgamation of various ideas, concep- area which used to be known as Shu Kingdom, in the tions, and cults. A significant role in the mentioned year of 142 AD, that Zhang Ling 張陵 (also known as process was played by both Soteriology of the Celestial Zhang Dao-ling 張道陵) received a revelation from the Masters and magico-religious traditions, typical of the Supreme Celestial deity. This revelation anointed him south of China. Culture-specific southern traditions, with legitimacy on behalf of Heaven to spread the new generally related to shamanism, defined the specific teaching. Based on the revelation, Zhang Ling estab- nature of the religious movements flourishing in the lished the first large-scale Taoist community. This or- Chang Jiang Basin and affected significantly the insti- ganized religious movement was named ―The Way of tutional structure of Taoism: The Lineage of Three the Five Pecks of Rice‖ (Wudoumidao 五斗米道); lat- Sovereigns (Sanhuang 三皇), which already existed in er, it became commonly known as the ―Lineage of the the third and fourth centuries AD, and the Lineage of Celestial Masters‖ (Tianshidao 天師道). (Lai, Chi-Tim the Supreme Purity (Shangqing上清), which came into 2002; Xiaolin Zhengmei 小林正美 (Kobayashi being around the sixties of the fourth century AD. At Masayeshi) 2010, 17–30; Lai, Chi-Tim 2010) Until the turn of the fourth and fifth centuries, in the basin of recently, it was generally alleged that the appearance of the Chang Jiang river, there appeared another religious this social movement in 142 AD, under the leadership movement which proved to be an important landmark of Zhang Ling, was truly the commencement point for in the history of Taoism formation – The Numinous Taoism as a religion. Treasure Lineage (Lingbao 靈寶). Within Lingbao However, in the last two decades, the explanatory school, Soteriology of the Celestial Masters is fused model of the history of Taoism underwent significant not only with the southern religious traditions of the alterations. On the one hand, the scholars researching shamanistic type, but also with Mahāyāna ideas. Addi- the issue have data related to the activity of the Celes- tionally, in the scriptures of the Lingbao, a considera- tial Masters only as early as the end of the 2nd century ble part is occupied by cosmology and cosmogony AD, when it was run by Zhang Lu – who was named problems; for the first time in the history of Taoism by the Taoist tradition the grandson of Zhang Dao-ling – there appear systemic descriptions not only of the in the Hanzhong region (covering the areas of the Heavenly realm, but of the nether region – the Subter- north-eastern part of the modern province of Sichuan ranean Prisonworld where, as it is posited, the souls of and the south-western part of the Shaanxi province). the deceased dwell – those meant for punishment re- On the other hand, new archaeological findings testify sulting from the commitment of sins in earthly life. to the existence of an established and diversified tradi- As a result of complex processes of integration and tion in China long before the 2nd century AD, which synthesis, Taoism enters the sixth century as a relative- featured apparent similarities with the religious doc- ly homogeneous institutionalized religion (Kirkland trine of the Celestial Masters. Ursula Angelika Cedzich 1997), comprising an evolved religious philosophy and called it ―the religion of tombs‖ (Cedzich 1993); Anna doctrine, an elaborate structured apparatus of the cler- Seidel labeled it ―Pre-Taoism‖, respectively (Seidel gy, a normative system of cults and rituals, a compila- 1988; a comparison of the approaches of Angelika tion of revered scriptures, and a code of ethical regula- Cedzich and Anna Seidel see in: Lai, Chi-Tim 2002, tions for the clergy and laymen both. It is in this way 251–253), whilst historians-archaeologists University that it was spreading throughout the Chinese society – Zhang Xunliao 张勋燎 (born 1934) and Bai Bin 白彬 without any considerable alterations up till the tenth (born 1966) termed it ―early Celestial Masters Taoism‖ century. (Ibid) This particular stage in the development (Bai, Bin 2010, 1036–1038). This religion was oriented of Taoism is reflected in a certain Taoist text, which onto the cult practices meant to properly accommodate happens to be the object of our attention in the given the deceased in the Nether realm, thus securing the research, specifically, the Code Jiu zhen ming ke world of the living from the influence of the world of 九真明科. the dead. Along the same lines, paradigmatically, but Jiu zhen ming ke 九真明科, aka The Bright Code of on a higher level of concretization and ritualization, the Perfected [Kings] from the Nine [Heavens], is one there was developing, simultaneously, the Soteriology of the earliest known codices (among those which have of the Celestial Masters.