Introduction to the Taoist Gods
- Sanqing
In the solemn and majestic halls dedicated to the Three Pure Ones within Daoism, one typically finds the venerated figures of three supreme deities. These are the highest gods of Daoism, collectively known as the “Three Pure Ones.” The Three Pure Ones consist of the Jade Pure One (Yuanshi Tianzun), the Supreme Pure One (Lingbao Tianzun), and the Grand Pure One (Daode Tianzun). They symbolize the Daoist philosophy of the “Three in One,” reflecting the teachings found in the Dao De Jing. It states, “From the Dao comes One; from One comes Two; from Two comes Three; from Three comes all things. All things carry yin and embrace yang, and they achieve harmony by combining these forces.” From the nameless Dao, the primordial chaos is born, which then gives rise to the dual energies of yin and yang. Their harmonious interaction spawns all existence. The text further suggests that the unseen, the unheard, and the intangible are inseparable, thus merging into one, symbolizing the transformation from One to Three and their ultimate unity.
Over time, Daoism evolved the concept of the Three Pure Ones, representing the most revered figures within the Daoist divine hierarchy. They are said to have originated from the three primal energies, with each Pure One presiding over a specific realm: the Jade Pure Realm (created from the primordial qi), the Supreme Pure Realm (from the primordial yuan qi), and the Grand Pure Realm (from the mysterious xuan qi). These realms are considered to be beyond the reach of disasters, existing above the three realms of heaven, earth, and humanity, with the Three Pure Ones governing the cosmos and spreading Daoist teachings.
The historical development of the Three Pure Ones’ imagery began during the reign of Emperor Shun of Han (126-144 CE) when Zhang Daoling established the Way of the Five Pecks of Rice on Mount Heming in Sichuan, venerating the “Grand Supreme Elderly Lord” as the supreme deity. This practice underwent significant reformations, eventually leading to the formal recognition of the Three Pure Ones in Daoist theology by the Tang dynasty. As the supreme gods of Daoism, the Three Pure Ones are the embodiment of the highest spiritual authority, overseeing the cosmic order and guiding the faithful towards enlightenment.
The concept of the “Primordial Heavenly Venerable,” or “Yuan Shi Tianzun,” occupies the highest position among the Three Pure Ones and is revered as the foremost deity within Daoist cosmology. Although his emergence in Daoist texts is relatively later compared to other deities, his significance as the originator of all existence and the keeper of the heavenly order is unparalleled. His role as the dispenser of divine wisdom and the guardian of the cosmos underscores the profound reverence Daoists hold for the Primordial Heavenly Venerable, celebrating him as the ultimate source of all that is pure and righteous in the universe.
- The Four Imperial Lords
The Four Imperial Lords, or “Four Assistants,” are revered deities in Daoist cosmology, serving as aids to the Three Pure Ones. These celestial beings play crucial roles in the administration and regulation of the universe, embodying the rich tapestry of Daoist theological and philosophical thought.
The North Star Emperor, known as the Supreme Emperor of the Dark Heaven, presides over the celestial mechanisms, influencing the climate and celestial phenomena. This deity, rooted in ancient Chinese star worship, symbolizes the immutable and guiding principle of the universe. The North Star’s constancy and centrality in the night sky have made it a symbol of divine authority and cosmic order.
The South Star Emperor oversees life and fortune, embodying the Daoist understanding of destiny and the cyclical nature of life. This deity’s influence extends to all aspects of human existence, from the blessings of longevity to the intricacies of fate.
The Emperor of the Eastern Palace of Hooked Spines, another integral figure among the Four Imperial Lords, governs the cosmic balance and martial affairs. This deity’s domain encompasses the dynamic interplay between yin and yang forces, reflecting the Daoist belief in harmony and equilibrium.
Lastly, the Earth Deity serves as the guardian of fertility and the natural world. This deity’s role underscores the Daoist reverence for the Earth as the source of all nourishment and life. Through the Earth Deity’s influence, Daoism emphasizes the interconnectedness of all living beings and the importance of living in harmony with the natural world.
Together, the Four Imperial Lords exemplify the Daoist cosmological vision, where celestial and earthly realms are intricately linked, and the balance between them is maintained through the guidance of these divine beings. Their worship reflects the Daoist pursuit of harmony, balance, and understanding within the cosmos.
- the Eastern Prince
In Daoism, the Eastern Prince, also known as the “Wood Prince” or “Donghua Emperor,” is venerated alongside the Western Mother as a supreme deity. This figure traces back to the worship of “Donghuang Taiyi,” a personification of the sun deity from the Warring States period in the state of Chu, signifying the Eastern Prince’s origins as a solar deity.
The term “Eastern Prince” first appeared in Ge Hong’s “Baopuzi,” where he is referred to as the Emperor of Fusang, saying, “After one eon, the Primordial Sovereign bestowed the Great Primordial Mother, birthing the Heavenly Emperor with thirteen heads to govern for thirty-six thousand years, recorded as the Emperor of Fusang, the Eastern Prince, known as the Primordial Yang Father.” In “Xian Chuan Tai Yi,” he is depicted wearing a crown of three tiers and donned in a robe of nine-colored clouds, also referred to as the Jade Emperor. Ranked in the “Zhenling Weiye Tu” among the left positions of the Upper Pure ones, he is called the Great Emperor of the Red Dawn Fusang Forest, a Supreme Daoist Lord, showcasing his evolution from a sun deity.
Various sources offer insights into the Eastern Prince’s origins. “Baopuzi” describes him as born from the Primordial Sovereign and the Great Primordial Mother. “Xian Chuan Tai Yi” mentions him as the primal qi of Qingyang, the predecessor of all beings. “Youyang Zazu” and “Lie Xian Quan Zhuan” call him Ni, Anjun Ming, who transformed atop the green plum, a spirit of the wilderness. After Daoism’s establishment, the Eastern Prince was incorporated into the pantheon as the master of yang and harmony, governing the east and known as the Prince. Alongside the Golden Mother, both epitomize the supreme mystery, nurturing heaven and earth, and overseeing all realms of existence.
The Eastern Prince’s divine jurisdiction and mythological narrative have significantly influenced Daoist cosmology and ritual practices. His role in guiding the ascent to immortality, determining the fate of souls, and governing the cosmic order underscores the depth of his worship within Daoism. The Eastern Prince’s birthday is celebrated on the 6th day of the 2nd lunar month, marking his importance in the Daoist calendar.
The belief in the Three Officials or Three Purities, encompassing Heaven, Earth, and Water, represents one of the earliest forms of worship within Daoism, reflecting an ancient reverence for the natural elements essential for human survival and prosperity. These deities, revered for their ability to bless, forgive, and cleanse, illustrate the Daoist ethos of harmony with the cosmos. The Three Officials’ veneration underscores Daoism’s roots in natural worship and its evolution into a structured religious practice that continues to influence spiritual and societal norms.
- The Six Ding and Six Jia
The Six Ding and Six Jia deities, along with the Four Valiant Sergeants, the Twenty-Eight Lunar Mansions, the Thirty-Six Celestial Generals, and the Seventy-Two Earthly Fiends, serve as protective deities within Daoism. These deities are frequently invoked by Daoist priests during rituals to dispel calamities, control the weather, and subdue malevolent spirits. The Six Ding and Six Jia represent a collective of twelve deities, originally the generals under the command of the True Martial Great Emperor. Their designation stems from the Heavenly Stems and Earthly Branches, with the Six Ding deities associated with the Yin branches and considered female deities, and the Six Jia deities linked to the Yang branches, thus considered male deities.
Despite their lesser divine status, the Six Ding and Six Jia hold significant importance within Daoism, often employed by Daoist priests for various purposes. Historical records from the Han dynasty mention methods to invoke these deities for divination and to fulfill tasks from afar. For instance, King Liangjie used this method for dream interpretation, highlighting its ancient applications.
The names of the Six Ding and Six Jia deities reflect a deep integration with Daoist cosmology and the metaphysical principles of Yin and Yang, underscoring their roles in maintaining cosmic harmony and assisting in Daoist practices. These deities are instrumental in rituals for purification, protection, and the attainment of spiritual or worldly aspirations.
The Six Ding and Six Jia are depicted in Daoist temples alongside the True Martial Great Emperor, serving as guardian deities. Their invocation in Daoist rituals emphasizes their role in ensuring the cleanliness of homes, warding off poisons, preventing disasters, and facilitating the fulfillment of various desires, whether for immortality, official positions, or general well-being. This blend of metaphysical significance and practical application in ritual practices underscores the rich tapestry of Daoist religious life and its deep connections to ancient Chinese cosmological concepts.
- The True Warrior Emperor
The True Warrior Emperor, also known as the Dark Heavenly Emperor or Zhenwu, is a highly revered deity in Daoism, prominently worshipped at Mount Wudang. In Daoist texts, he is referred to as “True Martial Lingying Yusheng Emperor” and is popularly known among the people as the Demon-Quelling Heavenly Venerate, the Ancestor of Repaying Gratitude, and the Master of Unbound Hair. Since the Ming dynasty, his influence has been significant nationwide, with his cult particularly widespread in modern times.
The True Warrior Emperor embodies several divine characteristics:
1. **Northern Deity**: He is associated with the north, as indicated by references in various ancient texts. The “Chu Ci” (Verses of Chu) commentary states that Xuanwu, the deity’s name, is synonymous with the northern god. The Han dynasty texts describe Xuanwu as overseeing the northern domain, embodying water’s essence, which aligns with the yin-yang and five elements theory that associates the north with water.
2. **Water God**: Given the association of the north with water in the five elements theory, the True Warrior Emperor also embodies water’s divine attributes. His worship as a water god is deeply rooted in the belief that rainwater is essential for all life, emphasizing his role in controlling rain and water.
3. **Symbol of Yin-Yang Harmony**: The True Warrior Emperor represents the harmonious interplay of yin and yang, vital for the creation and sustenance of life. Ancient texts illustrate this through the imagery of a tortoise and snake intertwined, highlighting the necessity of balance between masculine and feminine forces.
4. **Deity of Destiny**: Turtles are symbols of longevity and immortality, leading to the True Warrior Emperor’s association with fate and life span. Worship of the Dipper Stars (the Big Dipper), closely linked with human destiny, further underscores his role as a guardian of life and destiny.
During the Eastern Han period, the True Warrior Emperor’s stature began to rise, eventually solidifying his position as a prominent deity within Daoism. His worship as a protector god never waned, but it was not until later that he became a major deity in the Daoist pantheon, closely tied to the common people’s faith.
The transformation of the name from Xuanwu to Zhenwu (True Warrior) has various explanations, including avoiding the taboo of naming conventions of the Song Dynasty’s imperial family. After this name change, the deity’s original form as a tortoise-snake symbol became less commonly mentioned, with the figure of Zhenwu becoming more humanized in stories and Daoist literature.
The True Warrior Emperor’s worship reached its zenith during the Ming Dynasty, partly due to the support of Emperor Zhu Di, who credited the deity with helping him secure the throne. Zhu Di’s extensive construction projects at Mount Wudang and the decree honoring Zhenwu solidified the deity’s status and influence. Temples dedicated to the True Warrior Emperor were built nationwide, featuring statues of Zhenwu in his commanding presence, flanked by tortoises, snakes, or representations of celestial children, symbolizing his protective and judicial powers over the cosmos.
The True Warrior Emperor’s birthday is celebrated on the third day of the third lunar month, reflecting his significance within the Daoist calendar and the enduring devotion of his followers across different regions and communities.
- the Four Symbols
In Daoism, the Four Symbols, also known as the Four Guardians or the Four Spirits, hold a significant place. These celestial protectors, comprising the Azure Dragon (Qing Long), White Tiger (Bai Hu), Vermilion Bird (Zhu Que), and Black Tortoise (Xuan Wu), are commonly invoked to safeguard Daoist temples and monasteries, particularly at the gates or entrances. For instance, at the Heavenly Master’s Cave on Qingcheng Mountain, an ancient Daoist site, majestic temples on either side of the grand entrance house the statues of the Azure Dragon and White Tiger, symbolizing their protective roles.
These Four Symbols are deeply rooted in ancient Chinese star lore, where the sky was divided into four quadrants, each associated with a mythical creature. This division was not just a matter of spatial orientation but also imbued with cosmological significance, tying the physical geography of the cosmos to the moral and spiritual order within Daoism.
– **The Azure Dragon of the East (Qing Long)**: Representing the eastern direction, the Azure Dragon symbolizes the wood element and spring season. It is depicted as a dragon and is associated with the color green. In Daoist iconography, the Azure Dragon is often portrayed as a guardian of the east, embodying renewal and growth.
– **The White Tiger of the West (Bai Hu)**: The White Tiger guards the western direction, symbolizing the metal element and the autumn season. It is associated with the color white and represents strength and martial prowess. As a guardian, the White Tiger is believed to ward off evil spirits and protect against disasters.
– **The Vermilion Bird of the South (Zhu Que)**: This mythical creature represents the southern direction, the fire element, and the summer season. It is associated with the color red and embodies the qualities of passion and energy. The Vermilion Bird is often invoked for protection against fire and to bring fame and recognition.
– **The Black Tortoise of the North (Xuan Wu)**: Also known as the Black Warrior, this guardian combines the attributes of a tortoise and a snake, symbolizing the water element and the winter season. It is associated with the color black and represents longevity, wisdom, and stability. The Black Tortoise is believed to offer protection against floods and to promote healing.
These Four Symbols were later integrated into military strategy and used as protective talismans, with their images displayed on banners to inspire and protect soldiers in battle. As Daoism developed, these celestial guardians were adopted into the Daoist pantheon, serving not only as protectors of sacred spaces but also as spiritual guides aiding practitioners in their quest for harmony and enlightenment.
Over time, these mythological creatures became personified and received formal titles within the Daoist tradition, further solidifying their roles as protectors and symbols of the natural and cosmic order. Each of these guardians not only serves a protective function but also symbolizes the Daoist pursuit of balance, harmony, and the interconnectedness of all things.
- The Twenty-Eight Mansions
The Twenty-Eight Mansions, originally names for groups of stars along the Moon’s path through the sky, known as the “Lunar Mansions” or “Moon Stations,” play a significant role in both Chinese astronomy and Daoist cosmology. Ancient Chinese astronomers divided the celestial sphere into four sections, each represented by a mythical creature corresponding to a cardinal direction: the Azure Dragon of the East, the Vermilion Bird of the South, the White Tiger of the West, and the Black Tortoise of the North. Each of these sections contains seven mansions, making up the Twenty-Eight Mansions.
In Daoism, each of these mansions is believed to be guarded by a divine being, resulting in a total of twenty-eight deity generals. These spiritual entities are often invoked by Daoist practitioners to ward off evil and protect the faithful. The mansions are distributed among the four celestial creatures as follows:
– **Eastern Azure Dragon (Qing Long)**: This group comprises the mansions of Horn (Jiao), Neck (Kang), Root (Di), Room (Fang), Heart (Xin), Tail (Wei), and Basket (Jing). These mansions are associated with the wood element and govern various aspects of weather and the natural world, such as rain and wind.
– **Northern Black Tortoise (Xuan Wu)**: This group includes the mansions of Dipper (Dou), Ox (Niu), Female (Nü), Emptiness (Xu), Rooftop (Wei), Encampment (Shi), and Wall (Bi). These mansions are associated with the water element and are believed to influence clouds, wind, and other meteorological phenomena.
– **Western White Tiger (Bai Hu)**: Comprising the mansions of Legs (Kui), Bonds (Lou), Stomach (Wei), Hairy Head (Mao), Net (Bi), Turtle Beak (Zui), and Three Stars (Shen), this group is linked to the metal element. The deities of these mansions oversee aspects of weather, such as wind and rain, and celestial phenomena.
– **Southern Vermilion Bird (Zhu Que)**: This group includes the mansions of Well (Jing), Ghost (Gui), Willow (Liu), Star (Xing), Extended Net (Zhang), Wings (Yi), and Chariot (Zhen). Associated with the fire element, these mansions and their deities are responsible for controlling the weather, ensuring clear skies, and managing atmospheric conditions.
The specific functions of the deities of the Twenty-Eight Mansions are detailed in Daoist texts, indicating their roles in influencing weather, natural phenomena, and human affairs. Daoist rituals often involve invoking these deities to protect against evil forces and to ensure harmony between the human and celestial realms.
Throughout history, the Twenty-Eight Mansions have not only guided agricultural practices and navigation but have also been integrated into the spiritual practices of Daoism, embodying the interconnectedness of heaven, earth, and humanity.
- The Thirty-Six Heavenly Generals
The Thirty-Six Heavenly Generals, also known as the Thirty-Six Celestial Spirits or Tian Gang, have their origins in the ancient Chinese reverence for the Big Dipper constellation. According to Daoism, each star of the Big Dipper and other associated stars are inhabited by divine beings, totaling thirty-six generals, each with distinct names and roles. These divine generals are not abstract concepts but are believed to have specific identities, some of which are derived from historical figures, high-ranking deities, and characters from folklore and novels.
Among these generals, some are well-known figures from Chinese history and mythology, such as Guan Yu, a symbol of loyalty and righteousness, who was deified after his death. Others, like Wang Pu, have been mythologized after achieving immortality through Daoist practice, becoming celestial officials. Still, others originate from popular tales and literary works, like the deity of pestilence, Wen Qiong (also known as the god of plague), and Zhao Gongming, who is associated with wealth, the underworld, and also as a deity of pestilence.
These Heavenly Generals are often invoked by Daoist priests during rituals to exorcise evil spirits and protect the community from harm. Texts like the “Supreme Purity Sky Pivot Institute Returning Chariot Completion of the Dao Ritual” highlight their role in dispelling misfortune and calamity on behalf of the petitioner.
As per the “Complete Biography of the True Warrior Great Emperor of the Northern Expedition” (also known as “Journey to the North”), these Thirty-Six Heavenly Generals were subdued and enlisted by the True Warrior Emperor, Zhenwu, and were conferred titles by the Jade Emperor to serve under Zhenwu’s command. This narrative differs slightly in details but underscores their significance in Daoist cosmology and practice. Their roles extend from commanding elements of nature to combating demonic forces, each with unique abilities and attributes corresponding to their celestial origin.
In folk traditions, the Thirty-Six Heavenly Generals often appear alongside the Twenty-Eight Mansions and the Seventy-Two Earthly Fiends, forming a powerful trio of celestial forces that Daoists call upon for protection and to vanquish evil, illustrating the rich tapestry of characters and beliefs that enrich Daoist mythology and religious practice.
- The Four Dutiful Gods
The Four Dutiful Gods, known as the “Four Values Meritorious Officials” in Daoism, represent the deities responsible for overseeing and managing the celestial bureaucracy’s daily, monthly, yearly, and hourly affairs. They are akin to duty officers or celestial administrators in the heavenly court, playing critical roles in the Daoist cosmological hierarchy.
Their duties and tales are frequently depicted in Ming and Qing dynasty novels, which blend Daoist beliefs with popular folklore to enrich the narratives. In “Journey to the West,” for example, the Four Dutiful Gods are tasked with recording the deeds and misdeeds of gods and demons during the tumult caused by Sun Wukong, the Monkey King, at the heavenly peach banquet. Despite their efforts, they find it challenging to keep up with Wukong’s antics, underscoring their role as record-keepers rather than frontline warriors. Their involvement extends beyond mere clerical work, as they also act as protectors, especially when tasked with safeguarding important figures like Tang Sanzang (Tripitaka) and his disciples on their journey to retrieve Buddhist scriptures.
In “Journey to the West,” the Four Dutiful Gods are shown working under the command of Guanyin (Avalokiteshvara) to secretly protect Tang Sanzang and his disciples from harm, demonstrating their protective functions. They are called upon during times of need, particularly when the protagonists face danger and Sun Wukong is not present to defend them.
Additionally, these deities are invoked in ritual practices, as seen in literary works like “Jin Ping Mei” (The Plum in the Golden Vase), where Daoist priests request the aid of the Four Dutiful Gods to deliver talismans and petitions to the heavenly court. Their presence in rituals underscores their importance in facilitating communication between the earthly and heavenly realms, acting as divine messengers and bureaucrats.
Despite their relatively minor status within the celestial bureaucracy, the Four Dutiful Gods carry significant responsibilities. They are highly regarded in both the heavenly court and among Daoist practitioners for their role in maintaining cosmic order and facilitating the flow of divine blessings and decrees between heaven and earth. Their duties highlight the structured and hierarchical nature of the Daoist cosmos, where even the administration of time and celestial affairs is meticulously managed by dedicated deities.
- the Four Great Generals
The Protectors of the Law, also known as the Four Great Generals in Daoism, are four renowned protective deities with varying accounts. One account names them as Generals Ma, Zhao, Wen, and Zhou, a classification from the Qing dynasty era. These are Ma Lingyao, Zhao Gongming, Wen Qiong, and Zhou Guangze. “Beiyouji” describes Zhou Guangze originally as a demon in Douge Mountain, later subdued by Zhenwu, and then sealed by the Jade Emperor as “General Fenglun Zhou,” following Zhenwu in his righteous endeavors.
Another account lists Generals Yue, Zhao, Wen, and Kang. Yue refers to Yue Fei, posthumously deified; Zhao is Zhao Gongming; Wen is Wen Qiong, and Kang is Kang Xi. “Beiyouji” mentions Kang Jie as “General Ren Sheng Kang,” a demon from Xianfu’s Heisonglin, subdued by Miaole Tianzun, and later sealed as “General Ren Sheng Kang” by the Jade Emperor.
A more popular and orthodox explanation within Daoist cosmology names the four protective heavenly gods as Tianpeng Yuzhen Shouyuan Zhenjun, Tianyou Renzhi Lingfu Zhenjun, Yisheng Baode Chuqing Zhenjun, and Yousheng Zhenwu Lingying Zhenjun. Their sacred weapons are the jade seal, jade sword, great halberd, and elements of water and fire respectively. These generals are seen as powerful guardians against evil forces and assist in the righteous deeds of deities and mortals alike.
The four generals are said to possess great might and valor, known for their roles in upholding justice and suppressing demons. Among them, General Ma is also known as Hua Guang Da Di, celebrated for his ability to control fire, often depicted with three eyes and revered in various regions, especially during the Hua Guang Festival to prevent fire disasters. General Zhao, Zhao Gongming, originally a figure of folk worship, became widely venerated as a deity of wealth and prosperity in Daoism.
General Wen, or Wen Qiong, is revered for his martial prowess and protective powers, often associated with the prevention of disasters and illnesses. His cult is particularly prominent in Zhejiang province, with the temple at Wenzhou being a major center of worship. Finally, General Zhou, often identified with historical figures such as Guan Yu, embodies the virtues of loyalty and righteousness, serving as a symbol of moral and martial excellence in Chinese culture.
These Four Great Generals, with their distinct backgrounds and attributes, play a crucial role in Daoist mythology and religious practices, representing the martial aspect of Daoist theology that protects the cosmic order and assists the faithful in their spiritual endeavors.