Great Chinese Masters of Wisdom and the Resurrection of Daoism
Original Chinese Language Article By: Qianfeng Daoist Master Zhao Ming Wang (赵明旺)
(Translated by Adrian Chan-Wyles PhD)
Original Designation: Great Chinese Masters of Wisdom and the Resurrection of Daoism – Zhao Bichen Life Wisdom Research Project.
Great Chinese Masters of Wisdom and the Resurrection of Daoism – International (Chinese) Wisdom Society – Short-Commentary.
The International (Chinese) Wisdom Society, through its publication entitled ‘Zhao Bichen Life of Wisdom Research Project’, has ascertained that during the Qing Dynasty a number of Chinese Daoist masters appeared to foresee that Chinese culture would face a crisis of survival, and took a number of measures to preserve the knowledge and wisdom of traditional Chinese culture in such a manner that would enable it to be re-established at a later date. Amongst the new ideas for future teaching was the breaking of the tradition of only passing on the lineage to a chosen few in China, and the active encouragement of Daoist practice overseas:
‘Number three is the active encouragement of the expansion of Daoist health self-cultivation practices and wisdom to the West. On the one hand this serves to preserve traditional Chinese culture in the West, whilst on the other it utilises the concept of “exporting abroad to boost the market at home”. This is because once Westerners are seen to be very interested in the practice of Chinese health development self-cultivation, people in China will take more notice of their own culture and this will strengthen its presence. This policy is a self-evident success and proves the wisdom of the ancient masters.’
The Zhao Bichen Life Wisdom Research Project has already given an introduction to Zhao Bichen’s manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ and along with other books, has explained the positive influences these books have had in the West. Below is an article from the internet explaining the difficulties Daoism experienced in the second half of the last century, and its subsequent revival during the 1980’s. As can be seen, the spread of Daoism to the West brought international attention and awareness to it as a distinct practice, and it is this development that directly contributed to the rejuvenation of Daoism within China. Surely this proves that the great masters of old China were truly wise!
==================================================================================
The Inside Story of the Resurrection of Daoism ((2010-08-21 23:17:53))
http://blog.sina.com.cn/s/blog_5fa958470100l5u1.html
Source: Study of Nature – By Yun Cha (云槎) Daoist Blog
By 1969 in China, Daoism had already been ‘eliminated’ (even the symbol of emanate modern Daoist reformer Chen Yingning [陈撄宁] had passed away). This being the case, how is it that Daoism has experienced a dramatic revival? What are the reasons behind this transformation? Usually when something is ‘eliminated’ it is usual for it to stay ‘eliminated’, but as far as Daoism is concerned, this has not been the case. The Chinese quandary stems from the saying ‘what we do not want, we do not want others to want’, but in the West there is the saying ‘when something is a good thing, it is a good thing’.
When Daoism appeared to be abandoned by the Chinese people themselves, Japan was the first country to pick-up this cultural treasure, but despite having contact with Daoism from as early as the Tang Dynasty, their understanding did not penetrate the surface of the teachings! With the invasion of China, Japan was of the opinion that if Daoism was eliminated then it would be easier to control the Chinese people. Not long after the September 18th Incident (in 1931), Japanese military police moved quickly to invade the Daoist temple known as the ‘Grand Pure Palace’ (太清宫 – Tai Qing Gong) which is situated in the Shenyang area of Liaoning province (northeast China). As the Japanese were about to set-fire to the hall of the temple, a single Daoist priest named ‘Immortal Lang’ (道长郎 – Dao Chang Lang) stepped forward to prevent this action. The Japanese soldiers witnessed the courage of this lone Daoist priest as he dared to confront their presence face to face. The Japanese set their German shepherd dogs on Immortal Lang but the usually vicious dogs would not attack, instead they just circled around him! These dogs had been used to eating human flesh, but when they came into contact with the Immortal Daoist priest, they became docile and calm in his presence. When Immortal Lang sat crossed-legged (and meditated) on the ground – the dogs continued to calmly circle him and did not bite – as if they were now protecting him. These were vicious attack-dogs trained to deliberately maim and kill anyone they were set upon, but when the Japanese ordered the dogs forward, the dogs collectively ignored the instruction and would only listen to Lang. The Japanese dog handlers were very surprised at this behaviour as these dogs had never disobeyed orders to attack in the past. After this the Immortal Lang was extracted from the centre of the circling dogs and placed in a small house (reserved for beggars) – where he was deliberately deprived of water and rice. The Japanese intended to kill the Daoist priest through starvation and thirst. However, despite this appalling treatment the Immortal Daoist priest continued to sit in mediation and would not die. He did not complain, attempt to move, or overtly resist the Japanese, but defied their presence in a thoroughly peaceful but immensely powerful manner that appeared to impress his captors. Not long after these events, the Emperor of Japan was informed of what had happened and he sent several scholars to China to study the revered Daoist priest, and to work-out how he had managed to perform these unusual and extraordinary skills using ‘Daoism’.
When these scholars arrived, they found that the local Japanese forces now respected Immortal Lang and treated him with the utmost of respect. He was held in a special house set aside for his needs and there was now Japanese soldiers forming a guard of honour around his residence! The Japanese scholars approached Immortal Lang with respect and asked him how to practice his Daoism and achieve the skills he manifested – but Immortal Lang remained silent (and indifferent) to their presence. Immortal Lang refused to co-operate in anyway with the Japanese invaders, and so the scholars started to look for Daoist scriptures and seek-out other practitioners in their quest for knowledge. They contacted the Authorities in Japan explaining the situation, and Japanese spies were sent to the White Cloud Temple (白云观 – Bai Yun Guan) in Beijing to gain information. Here, the Chinese collaborator Daoist priest named ‘Lin’ (林) handed-over copies of the Daoist scriptures. (Lin was subsequently denounced as a ‘traitor’ and was later burned to death).
When the Japanese studied the content of these Daoist scriptures, they realised that Daoism truly was the ‘internal method’, and that this was actually the historical basis for the Japanese natural religion of ‘Shinto’ (神道教 – Shen Dao Jiao). Following this revelation Daoist temples were established in Japan, as well as a national Daoist organisation. During the 1960’s and 1970’s Japan organised two ‘International Daoist Research Conferences’ and sent-out invitations to people around the world. At this time the situation in China was one of the eradication of religion (as superstition) and so Daoism was being oppressed (the Abbot of the White Cloud Temple in Beijing – Yue Chong Dai [岳崇岱] was forced to hang himself) and as a consequence the Japanese did not invite any Chinese representatives. A third ‘International Daoist Research Conference’ was held in 1979 in France, and was organised by the Netherlands scholar Kristofer Schipper – and again no Chinese scholars were invited.
This action caused offense in China, as by this time the attitude toward religion had changed and the Chinese Government had already encouraged a number of academic experts and Daoist practitioners to revitalise this area of Chinese tradition. Around China a note of collective discontent was voiced stating how it was that foreigners could claim to be practicing ‘Chinese’ culture, whilst simultaneously exclude Chinese people from the international conferences?
Around this time the US decided to hold an International Academic Conference on Daoism, and at the recommendation of Chinese-American scholars, invitations to attend were sent to scholars in China. The ‘Cultural Revolution’ had come to an end, and Beijing University sent two representatives from the social sciences to the US as representatives of Chinese Daoism. However, after listening to the reports of the foreign academics, the two Chinese professors were ashamed as they possessed no ‘contemporary’ or ‘progressive’ knowledge about Daoism – all they could contribute were memories of the past. More embarrassing than this, however, the foreigners present not only had academic material available (to discuss), but many also ‘shared’ practical demonstrations of Chinese Daoist martial arts and other Daoist developmental activities! Perhaps the final irony is that China initiated the ‘reform and open door policy’, and strove to acquire ‘international standards’, but in reality we simply could not compete with the knowledge the foreigners possessed at that time.
When returning to China and making their humiliating reports, the Government of China made the decision to allow Daoism to be practiced openly again. To this end, the State Council Bureau of Religious Affairs sent out documents to all areas of China (and throughout all ethnic groups) calling for any practicing Daoists to identify themselves to participate in a new Government sanctioned initiative for the re-establishment of traditional Daoist practices. Eventually a number of elderly Daoist masters were discovered and treated with the utmost respect and encouragement. This is how China began the re-building of its traditional culture. These Daoist masters were particularly admired as they had kept their practices alive while the world around them changed dramatically and Chinese society progressed into modern secularism. Despite this development, however, in China today Daoism generally remains the least understood.
In summary we can say that Daoism in Mainland China has established a renaissance because of the influence of foreigners. It is also important to remember that those traitorous Daoist priests who gave the Japanese the ‘Daoist Canon’ in fact contributed positively to the eventual survival of Daoism. Without their actions Daoism would probably not be in China today.
————————————————--
References:
Mr. Hachiya Kunio talk Taoist Studies in Japan
United States Daoist Research
Beijing, White Cloud Temple Record
Northeast Daoist History
Including Relevant Insider Conversations
Attachment: Net User’s Point of View
The Daoist Association of China, following the death of Chen Yingning in 1969, did not appoint another President until the 1980’s. After the Government of China restored the open practice of Daoism, it recommended Li Yu Hang (黎遇航) to be President. Officially Daoist practice was interrupted for over a decade. Other religions in China were not subjected to a similar hiatus.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Text: http://752315496.blog.163.com/blog/static/88300182201312284035656/
大师们的远见与中国道教的复活
原文地址:大师的远见与中国道教的复活作者:赵避尘生命智慧研
大师们的远见与中国道教的复活
国际中华智慧学会短评
在国际中华智慧学会发布的《赵避尘生命智慧学指南》(上)中,指出在清末民初时期,中国一些道家大师们似乎已经预见到中华文化将面临一场严峻的生存危机,于是采取了一系列的措施来避免优秀传统文化的失传,即使遇到危机,也能够创造机遇使之复活。其中的措施包括打破生命修炼秘传的传统,而且有意识地向海外发展:
“第三个部署是向海外拓展,把中华养生文化和生命智慧介绍到西方去,一方面保持文化传承,另一方面也可以通过“出口转内销”。一旦西方人对中华生命文化感兴趣,将来就可以反过来向国人证明中华文化的真实价值。事实证明这些大师们的远见。”
《赵避尘生命智慧学指南》中已经详细介绍了赵避尘《性命法诀明指》等著作在海外的影响。下面一篇网友的文章,介绍了中国道教在上世纪下半叶真实遇到的危机,和在八十年代后复活的原因。从文中可以看出,正是道教在海外传播和国际的重视,才直接推动了中华道教的复兴。
前代道家大师们的智慧真是了不起!
=========================
道教复活内幕
(2010-08-21 23:17:53)
来源:自然学者云槎道人的博客
http://blog.sina.com.cn/s/blog_5fa958470100l5u1.html
道教在中国于1969年就已经被“消灭”了(以道学泰斗陈撄宁仙逝为标志),那么为什么又复活了呢?这中间的原因又是什么呢?按说消灭的东西就不应该再让它复活,可是中国人有个毛病,就是“自己不要的东西也不允许别人要”,还有“外国人说是好东西就一定是好东西”。
当道教被中国人自己抛弃之后,日本人却首先把道教当做宝贝拾了起来!他们虽然早在唐朝时就已得知中国的道教,但一直只知皮毛,不知道教所包含的实在内容。日本在侵华初期,曾经想从信仰上改变中国,他们认为只要把道教消灭了,中国也就好统治了。于是9·18事变之后,日本宪兵就冲进了沈阳太清宫,正要焚烧殿堂,这时一个姓郎的道长上前阻止,日本兵一见还有敢于当面抵抗的道士,就把郎道长架起来关进狼狗圈里去喂狼狗!可是这些平日吃惯了活人的狼狗们,见到郎道长后竟然纷纷退到一边,不敢上前咬人!郎道长在狗圈里席地盘腿坐下,群狗们围了一圈就是不上前咬人!尽管训养狼狗的日本兵不断地发出攻击的命令,可是这次群狗们竟然集体抗命——不听他的指挥了!日本宪兵们大感意外,只好把郎道长从狗圈里提出来,关进一间小房子内,水米不给——他们想把郎道长渴死、饿死!可是半个月过去了,郎道长不吃不喝还和以前一个样!这下日本宪兵们彻底心服了,他们把郎道长的奇怪现象向日本政府和日本国内的学者们如实做了反映。很快,日本天皇派遣几位学者来到中国,专门研究郎道长和中国的道教!这时,日本人把郎道长当做神仙供养起来,给专门修炼的房子,还有卫兵保护!日本学者多次询问郎道长是如何修炼的,而郎道长却拒绝回答!没办法,日本人就一边继续观察郎道长修炼,一边派人四处寻找有关道教修炼的经书。一个叫小柳司气太的日本学者(特务)来到了北京白云观,通过亲日的安世林道长之手获得了一部《道藏辑要》(安世林道长也因此蒙上了“汉奸”之名,后来被道士们用火活活烧死)。
日本人把这部《道藏辑要》拿回日本作了深入研究,通过研究,他们发现道教是“最有内容”的宗教,于是他们在自己民族原来的“神道教”基础上加入了道教的成份,还建立起了日本的道教组织和道教宫观。日本战败后,他们的学者对道教转入了更深的研究,于上世纪六十年代和七十年代中,日本公然堂而皇之地召开了两次 “国际道教研究会议”!向世界各国宗教学者发函,因为当时中国正在打倒道教、迫害道长(白云观方丈岳崇岱被逼上吊自杀),所以唯独不请中国学者参加。第三次“道教国际研究会”于1979年由荷兰学者施舟人组织在法国召开,也没有请中国大陆的学者参加。
这时中国政府在一些热心传统文化的教授们的反映下开始不安了,集体产生一个想法:道教是中国的,为什么成了外国人的东西?搞什么“道教国际会议”,竟然不请中国人参加!
就在这时,美国又召开一次国际性道教学术会议,因为美国华裔学者的建议,向中国下了邀请函,中国当时刚刚宣告“文化大革命结束”不久,也找不出合适人参加,就勉强委派北大两位教授和几位社科院的学者代表“中国道教”出席了会议。但是当听了人家外国人在会议上的学术报告后,中国的教授们都惭愧得无地自容——因为自己什么研究成果也没有!只把中国的宗教政策和道教现状当做“研究报告”讲了一下!其实,最难堪的还不止学术报告一项,学术报告可以找学者写,可是人家外国的道教团体在会上表演了道家功夫和道教科仪等宗教活动,而我们中国竟不能与之“互动”!本来我们自从提出“改革开放”的口号之后,就努力着手“与国际接轨”,可是当外国人主动和我们“接轨”时,而我们自己却不能接上!
回国后,与会学者向中央反映了情况,中央觉得很丢面子。于是中央决定恢复道教。就这样,国务院宗教局下发文件,要各地民宗部门寻找已经被遣返回家还俗多年的老道士,找了一阵子之后,终于找到几位,于是道教就这样又死灰复燃了。目前,道教与其它宗教相比,势力依然是最微弱的。
综上所述,大陆的道教界是在外国影响下复兴的。这倒应该感谢被火烧死的安世林道长,若不是他当年把《道藏辑要》送给日本人,估计道教也就复活无望了。
————————————————--
本文参考资料:《蜂屋邦夫先生谈日本的道教研究》、《美国的道教研究》、《北京白云观志》、《东北道教史》等,以及相关知情者的讲述。
附:网友观点:
中国道教协会自1969年陈撄宁去世后,就再也无人接任道协会长,直到上世纪八十年代中期,政府恢复道教,推荐黎遇航担任会长为止,这中间共计中断了十多年的时间。而其它宗教的协会都没有中断。
Great Chinese Masters of Wisdom and the Resurrection of Daoism – International (Chinese) Wisdom Society – Short-Commentary.
The International (Chinese) Wisdom Society, through its publication entitled ‘Zhao Bichen Life of Wisdom Research Project’, has ascertained that during the Qing Dynasty a number of Chinese Daoist masters appeared to foresee that Chinese culture would face a crisis of survival, and took a number of measures to preserve the knowledge and wisdom of traditional Chinese culture in such a manner that would enable it to be re-established at a later date. Amongst the new ideas for future teaching was the breaking of the tradition of only passing on the lineage to a chosen few in China, and the active encouragement of Daoist practice overseas:
‘Number three is the active encouragement of the expansion of Daoist health self-cultivation practices and wisdom to the West. On the one hand this serves to preserve traditional Chinese culture in the West, whilst on the other it utilises the concept of “exporting abroad to boost the market at home”. This is because once Westerners are seen to be very interested in the practice of Chinese health development self-cultivation, people in China will take more notice of their own culture and this will strengthen its presence. This policy is a self-evident success and proves the wisdom of the ancient masters.’
The Zhao Bichen Life Wisdom Research Project has already given an introduction to Zhao Bichen’s manual entitled ‘The Secret Cultivation of Essential Nature and Eternal Life’ and along with other books, has explained the positive influences these books have had in the West. Below is an article from the internet explaining the difficulties Daoism experienced in the second half of the last century, and its subsequent revival during the 1980’s. As can be seen, the spread of Daoism to the West brought international attention and awareness to it as a distinct practice, and it is this development that directly contributed to the rejuvenation of Daoism within China. Surely this proves that the great masters of old China were truly wise!
==================================================================================
The Inside Story of the Resurrection of Daoism ((2010-08-21 23:17:53))
http://blog.sina.com.cn/s/blog_5fa958470100l5u1.html
Source: Study of Nature – By Yun Cha (云槎) Daoist Blog
By 1969 in China, Daoism had already been ‘eliminated’ (even the symbol of emanate modern Daoist reformer Chen Yingning [陈撄宁] had passed away). This being the case, how is it that Daoism has experienced a dramatic revival? What are the reasons behind this transformation? Usually when something is ‘eliminated’ it is usual for it to stay ‘eliminated’, but as far as Daoism is concerned, this has not been the case. The Chinese quandary stems from the saying ‘what we do not want, we do not want others to want’, but in the West there is the saying ‘when something is a good thing, it is a good thing’.
When Daoism appeared to be abandoned by the Chinese people themselves, Japan was the first country to pick-up this cultural treasure, but despite having contact with Daoism from as early as the Tang Dynasty, their understanding did not penetrate the surface of the teachings! With the invasion of China, Japan was of the opinion that if Daoism was eliminated then it would be easier to control the Chinese people. Not long after the September 18th Incident (in 1931), Japanese military police moved quickly to invade the Daoist temple known as the ‘Grand Pure Palace’ (太清宫 – Tai Qing Gong) which is situated in the Shenyang area of Liaoning province (northeast China). As the Japanese were about to set-fire to the hall of the temple, a single Daoist priest named ‘Immortal Lang’ (道长郎 – Dao Chang Lang) stepped forward to prevent this action. The Japanese soldiers witnessed the courage of this lone Daoist priest as he dared to confront their presence face to face. The Japanese set their German shepherd dogs on Immortal Lang but the usually vicious dogs would not attack, instead they just circled around him! These dogs had been used to eating human flesh, but when they came into contact with the Immortal Daoist priest, they became docile and calm in his presence. When Immortal Lang sat crossed-legged (and meditated) on the ground – the dogs continued to calmly circle him and did not bite – as if they were now protecting him. These were vicious attack-dogs trained to deliberately maim and kill anyone they were set upon, but when the Japanese ordered the dogs forward, the dogs collectively ignored the instruction and would only listen to Lang. The Japanese dog handlers were very surprised at this behaviour as these dogs had never disobeyed orders to attack in the past. After this the Immortal Lang was extracted from the centre of the circling dogs and placed in a small house (reserved for beggars) – where he was deliberately deprived of water and rice. The Japanese intended to kill the Daoist priest through starvation and thirst. However, despite this appalling treatment the Immortal Daoist priest continued to sit in mediation and would not die. He did not complain, attempt to move, or overtly resist the Japanese, but defied their presence in a thoroughly peaceful but immensely powerful manner that appeared to impress his captors. Not long after these events, the Emperor of Japan was informed of what had happened and he sent several scholars to China to study the revered Daoist priest, and to work-out how he had managed to perform these unusual and extraordinary skills using ‘Daoism’.
When these scholars arrived, they found that the local Japanese forces now respected Immortal Lang and treated him with the utmost of respect. He was held in a special house set aside for his needs and there was now Japanese soldiers forming a guard of honour around his residence! The Japanese scholars approached Immortal Lang with respect and asked him how to practice his Daoism and achieve the skills he manifested – but Immortal Lang remained silent (and indifferent) to their presence. Immortal Lang refused to co-operate in anyway with the Japanese invaders, and so the scholars started to look for Daoist scriptures and seek-out other practitioners in their quest for knowledge. They contacted the Authorities in Japan explaining the situation, and Japanese spies were sent to the White Cloud Temple (白云观 – Bai Yun Guan) in Beijing to gain information. Here, the Chinese collaborator Daoist priest named ‘Lin’ (林) handed-over copies of the Daoist scriptures. (Lin was subsequently denounced as a ‘traitor’ and was later burned to death).
When the Japanese studied the content of these Daoist scriptures, they realised that Daoism truly was the ‘internal method’, and that this was actually the historical basis for the Japanese natural religion of ‘Shinto’ (神道教 – Shen Dao Jiao). Following this revelation Daoist temples were established in Japan, as well as a national Daoist organisation. During the 1960’s and 1970’s Japan organised two ‘International Daoist Research Conferences’ and sent-out invitations to people around the world. At this time the situation in China was one of the eradication of religion (as superstition) and so Daoism was being oppressed (the Abbot of the White Cloud Temple in Beijing – Yue Chong Dai [岳崇岱] was forced to hang himself) and as a consequence the Japanese did not invite any Chinese representatives. A third ‘International Daoist Research Conference’ was held in 1979 in France, and was organised by the Netherlands scholar Kristofer Schipper – and again no Chinese scholars were invited.
This action caused offense in China, as by this time the attitude toward religion had changed and the Chinese Government had already encouraged a number of academic experts and Daoist practitioners to revitalise this area of Chinese tradition. Around China a note of collective discontent was voiced stating how it was that foreigners could claim to be practicing ‘Chinese’ culture, whilst simultaneously exclude Chinese people from the international conferences?
Around this time the US decided to hold an International Academic Conference on Daoism, and at the recommendation of Chinese-American scholars, invitations to attend were sent to scholars in China. The ‘Cultural Revolution’ had come to an end, and Beijing University sent two representatives from the social sciences to the US as representatives of Chinese Daoism. However, after listening to the reports of the foreign academics, the two Chinese professors were ashamed as they possessed no ‘contemporary’ or ‘progressive’ knowledge about Daoism – all they could contribute were memories of the past. More embarrassing than this, however, the foreigners present not only had academic material available (to discuss), but many also ‘shared’ practical demonstrations of Chinese Daoist martial arts and other Daoist developmental activities! Perhaps the final irony is that China initiated the ‘reform and open door policy’, and strove to acquire ‘international standards’, but in reality we simply could not compete with the knowledge the foreigners possessed at that time.
When returning to China and making their humiliating reports, the Government of China made the decision to allow Daoism to be practiced openly again. To this end, the State Council Bureau of Religious Affairs sent out documents to all areas of China (and throughout all ethnic groups) calling for any practicing Daoists to identify themselves to participate in a new Government sanctioned initiative for the re-establishment of traditional Daoist practices. Eventually a number of elderly Daoist masters were discovered and treated with the utmost respect and encouragement. This is how China began the re-building of its traditional culture. These Daoist masters were particularly admired as they had kept their practices alive while the world around them changed dramatically and Chinese society progressed into modern secularism. Despite this development, however, in China today Daoism generally remains the least understood.
In summary we can say that Daoism in Mainland China has established a renaissance because of the influence of foreigners. It is also important to remember that those traitorous Daoist priests who gave the Japanese the ‘Daoist Canon’ in fact contributed positively to the eventual survival of Daoism. Without their actions Daoism would probably not be in China today.
————————————————--
References:
Mr. Hachiya Kunio talk Taoist Studies in Japan
United States Daoist Research
Beijing, White Cloud Temple Record
Northeast Daoist History
Including Relevant Insider Conversations
Attachment: Net User’s Point of View
The Daoist Association of China, following the death of Chen Yingning in 1969, did not appoint another President until the 1980’s. After the Government of China restored the open practice of Daoism, it recommended Li Yu Hang (黎遇航) to be President. Officially Daoist practice was interrupted for over a decade. Other religions in China were not subjected to a similar hiatus.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Original Chinese Language Source Text: http://752315496.blog.163.com/blog/static/88300182201312284035656/
大师们的远见与中国道教的复活
原文地址:大师的远见与中国道教的复活作者:赵避尘生命智慧研
大师们的远见与中国道教的复活
国际中华智慧学会短评
在国际中华智慧学会发布的《赵避尘生命智慧学指南》(上)中,指出在清末民初时期,中国一些道家大师们似乎已经预见到中华文化将面临一场严峻的生存危机,于是采取了一系列的措施来避免优秀传统文化的失传,即使遇到危机,也能够创造机遇使之复活。其中的措施包括打破生命修炼秘传的传统,而且有意识地向海外发展:
“第三个部署是向海外拓展,把中华养生文化和生命智慧介绍到西方去,一方面保持文化传承,另一方面也可以通过“出口转内销”。一旦西方人对中华生命文化感兴趣,将来就可以反过来向国人证明中华文化的真实价值。事实证明这些大师们的远见。”
《赵避尘生命智慧学指南》中已经详细介绍了赵避尘《性命法诀明指》等著作在海外的影响。下面一篇网友的文章,介绍了中国道教在上世纪下半叶真实遇到的危机,和在八十年代后复活的原因。从文中可以看出,正是道教在海外传播和国际的重视,才直接推动了中华道教的复兴。
前代道家大师们的智慧真是了不起!
=========================
道教复活内幕
(2010-08-21 23:17:53)
来源:自然学者云槎道人的博客
http://blog.sina.com.cn/s/blog_5fa958470100l5u1.html
道教在中国于1969年就已经被“消灭”了(以道学泰斗陈撄宁仙逝为标志),那么为什么又复活了呢?这中间的原因又是什么呢?按说消灭的东西就不应该再让它复活,可是中国人有个毛病,就是“自己不要的东西也不允许别人要”,还有“外国人说是好东西就一定是好东西”。
当道教被中国人自己抛弃之后,日本人却首先把道教当做宝贝拾了起来!他们虽然早在唐朝时就已得知中国的道教,但一直只知皮毛,不知道教所包含的实在内容。日本在侵华初期,曾经想从信仰上改变中国,他们认为只要把道教消灭了,中国也就好统治了。于是9·18事变之后,日本宪兵就冲进了沈阳太清宫,正要焚烧殿堂,这时一个姓郎的道长上前阻止,日本兵一见还有敢于当面抵抗的道士,就把郎道长架起来关进狼狗圈里去喂狼狗!可是这些平日吃惯了活人的狼狗们,见到郎道长后竟然纷纷退到一边,不敢上前咬人!郎道长在狗圈里席地盘腿坐下,群狗们围了一圈就是不上前咬人!尽管训养狼狗的日本兵不断地发出攻击的命令,可是这次群狗们竟然集体抗命——不听他的指挥了!日本宪兵们大感意外,只好把郎道长从狗圈里提出来,关进一间小房子内,水米不给——他们想把郎道长渴死、饿死!可是半个月过去了,郎道长不吃不喝还和以前一个样!这下日本宪兵们彻底心服了,他们把郎道长的奇怪现象向日本政府和日本国内的学者们如实做了反映。很快,日本天皇派遣几位学者来到中国,专门研究郎道长和中国的道教!这时,日本人把郎道长当做神仙供养起来,给专门修炼的房子,还有卫兵保护!日本学者多次询问郎道长是如何修炼的,而郎道长却拒绝回答!没办法,日本人就一边继续观察郎道长修炼,一边派人四处寻找有关道教修炼的经书。一个叫小柳司气太的日本学者(特务)来到了北京白云观,通过亲日的安世林道长之手获得了一部《道藏辑要》(安世林道长也因此蒙上了“汉奸”之名,后来被道士们用火活活烧死)。
日本人把这部《道藏辑要》拿回日本作了深入研究,通过研究,他们发现道教是“最有内容”的宗教,于是他们在自己民族原来的“神道教”基础上加入了道教的成份,还建立起了日本的道教组织和道教宫观。日本战败后,他们的学者对道教转入了更深的研究,于上世纪六十年代和七十年代中,日本公然堂而皇之地召开了两次 “国际道教研究会议”!向世界各国宗教学者发函,因为当时中国正在打倒道教、迫害道长(白云观方丈岳崇岱被逼上吊自杀),所以唯独不请中国学者参加。第三次“道教国际研究会”于1979年由荷兰学者施舟人组织在法国召开,也没有请中国大陆的学者参加。
这时中国政府在一些热心传统文化的教授们的反映下开始不安了,集体产生一个想法:道教是中国的,为什么成了外国人的东西?搞什么“道教国际会议”,竟然不请中国人参加!
就在这时,美国又召开一次国际性道教学术会议,因为美国华裔学者的建议,向中国下了邀请函,中国当时刚刚宣告“文化大革命结束”不久,也找不出合适人参加,就勉强委派北大两位教授和几位社科院的学者代表“中国道教”出席了会议。但是当听了人家外国人在会议上的学术报告后,中国的教授们都惭愧得无地自容——因为自己什么研究成果也没有!只把中国的宗教政策和道教现状当做“研究报告”讲了一下!其实,最难堪的还不止学术报告一项,学术报告可以找学者写,可是人家外国的道教团体在会上表演了道家功夫和道教科仪等宗教活动,而我们中国竟不能与之“互动”!本来我们自从提出“改革开放”的口号之后,就努力着手“与国际接轨”,可是当外国人主动和我们“接轨”时,而我们自己却不能接上!
回国后,与会学者向中央反映了情况,中央觉得很丢面子。于是中央决定恢复道教。就这样,国务院宗教局下发文件,要各地民宗部门寻找已经被遣返回家还俗多年的老道士,找了一阵子之后,终于找到几位,于是道教就这样又死灰复燃了。目前,道教与其它宗教相比,势力依然是最微弱的。
综上所述,大陆的道教界是在外国影响下复兴的。这倒应该感谢被火烧死的安世林道长,若不是他当年把《道藏辑要》送给日本人,估计道教也就复活无望了。
————————————————--
本文参考资料:《蜂屋邦夫先生谈日本的道教研究》、《美国的道教研究》、《北京白云观志》、《东北道教史》等,以及相关知情者的讲述。
附:网友观点:
中国道教协会自1969年陈撄宁去世后,就再也无人接任道协会长,直到上世纪八十年代中期,政府恢复道教,推荐黎遇航担任会长为止,这中间共计中断了十多年的时间。而其它宗教的协会都没有中断。