RELIGIOUS LIFE IN PRESENT-DAY TAIWAN
(c) Taoism
181
Taoism, as a religion nowadays, is hard to define; it is much more than Buddhism caught up in popular religion and very often identified or confused with it, not only by students of Chinese religions but by believers as well. Examples are lists of temples in Taiwan, where temples are identified either as Taoist or Buddhist, with the rare exceptions of Confucian temples and ancestral halls. If we see the folk-religion as a separate category, then Taoism as such should be stripped of all the folk-religious elements and seen in its purity. In that case, only a few temples can be identified as Taoist, and the Taoist religion has thus basically to be identified with the various sects of Taoist priests. The matter has become more complicated since the institution of a Taoist Association in 1950. This is organized and run by Taoist laymen but has requested and obtained membership among many temples of the folk religion (in many temples, one can see the metal membership plates on the wall).
The Taoist priesthood is divided into 3 (or 4) sects: the ling-pao, cheng-yi, or t'ien-shih and san-nai sects. The cheng-yi sect, or the sect of the Heavenly Master, has been trying for a long time to control the Taoist priesthood of all sects to unify them (and collect their dues). The 64th successor to Chang Tao-ling, living in Taipei, confers ordinations and promotions all over the island. However, as over the centuries, candidates to the priesthood (often hereditary) are not well trained in Taoist philosophy: they start their instruction as apprentices of a particular master, but throughout their training, they usually do not go beyond learning to recite the sacred texts and performing the various rituals. There are, happily, exceptions to the rule, and a fascinating example is Master Chuang of Hsinchu city, who is not only a master of rituals but performs the esoteric meditations of inner alchemy as well.
In Taiwan, there are no Taoist monasteries where priests live as celibate monks, although there seems to be a movement of return to the ancient model: in one temple in Kaohsiung, the Tao-Te-Yuan, a group of young women have been ordained as Taoist priests and have made the vow of celibacy. The same temple also organizes study sessions for laymen to foster a deeper understanding of Taoist philosophy. As in Buddhism, the laymen again are promoters of a more serious involvement in Taoism.
RELIGIOUS LIFE IN PRESENT-DAY TAIWAN
(c) Taoism
181
Taoism, as a religion nowadays, is hard to define it is much more than Buddhism caught up in popular religion and very often identified or confused with it, not only by students of Chinese religions but by believers as well. Examples are lists of temples in Taiwan, where temples are identified either as Taoist or Buddhist with the rare exceptions of Confucian temples and ancestral halls.' If we see the folk-religion as a separate category, then Taoism as such should be stripped from all the folk-religious elements and seen in its purity. In that case only few temples can be identified as Taoist, and the Taoist religion has thus basically to be identified with the various sects of Taoist priests. The matter has become more complicated since the institution of a Taoist Association in 1950. This is organized and run by Taoist laymen but has requested and obtained membership among many temples of the folk religion (in many temples one can see the metal membership plates on the wall).
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The Taoist priesthood is divided over 3 (or 4) sects: the ling-pao
cheng-yi „Æ or t'ien-shih and san-nai sects. The cheng-yi sect or the sect of the Heavenly Master has been long trying to control the Taoist priesthood of all sects to unify them (and collect their dues). The 64th successor to Chang Tao- ling, living in Taipei, confers ordinations and promotions all over the island. However, as over the centuries, candidates to the priest- hood (often hereditary) are not well trained in Taoist philosophy: they start their instruction as apprentices of a particular master but throughout their training they usually do not go beyond learning to recite the sacred texts and performing the various rituals. There are, happily, exceptions to the rule and a fascinating example is Master Chuang of Hsinchu city, who is not only a master of rituals but performs the esoteric meditations of inner alchemy as well. 10
In Taiwan there are no Taoist monasteries where priests live as celibate monks, although there seems to be a movement of return to the ancient model: in one temple in Kaohsiung, the Tao-Te-Yuan, a group of young women have been ordained as Taoist priests and have made the vow of celibacy. The same temple also organizes study sessions for laymen to foster a deeper understanding of Taoist philosophy. As in Buddhism, the laymen again are promoters of a more serious involvement in Taoism.
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