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TheQuanzhen School (全真:Quánzhēn, "All-True",Complete Perfection, Integrating Perfection orComplete Reality) is currently one of the two dominant denominations ofDaoism inChina. It originated in the Shandong peninsula in 1170.[1][2]
One of its founders was masterWang Chongyang (1113–1170). When theMongols invaded China the Quanzhen Taoists exerted great effort in keeping the peace, thus saving most Han Chinese lives.
Qiu Chuji, a major disciple of Wang, founded theDragon Gate lineage (龍門派Lóngmén pài), along with theWhite Cloud Monastery inBeijing. This tradition remains one of the largest Taoist sects in China today.
According to Louis Komjathy, the three most important scriptures in the Quanzhen school are:[3]
Komjathy writes that "these texts emphasize the central importance of Daoist self-cultivation focusing on the heart-mind, with purity of consciousness and spirit being primary."[3]
After these, the writings ofWang Chongyang are also important. One particularly influential text of his is theLijiao shiwu lun (Fifteen discourses to Establish the Teachings).[4] In theLongmen (Dragon Gate) sub-school of Quanzhen, the writings ofQiu Chuji are also important.[4]
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Quanzhen can be translated literally as "All True" and for this reason, it is often called the "All Truth Religion" or the "Way of Completeness and Truth." In some texts, it is also referred to as the "Way of Complete Perfection."Kunyu mountain in Shandong provinceWeihai city is the birthplace of Quan Zhen Taoism.[5] With strong Taoist roots, the Quanzhen School specializes in the process of "alchemy within the body" orNeidan (internal alchemy), as opposed toWaidan (external alchemy which experiments with the ingestion ofherbs and minerals, etc.).
The Waidan tradition has been largely replaced byNeidan, as Waidan was a sometimes dangerous and lethal pursuit. Quanzhen focuses on internal cultivation of the person which is consistent with the pervading Taoist desire for attainingWu Wei, which is essentially unconscious action.
Like most Taoists, Quanzhen priests were particularly concerned withlongevity andimmortality through alchemy, harmonising oneself with theTao, studying theFive Elements, and ideas on balance consistent withYin and Yang theory. The school is also known for using Buddhist and Confucian ideas.
Wang believed that thethree teachings, Buddhism, Confucianism and Taoism were like three legs of a tripod, and promoted study of the ConfucianClassic of Filial Piety and the BuddhistHeart Sutra.[6]
The new Quanzhen school was highly popular in Jin-ruled Northern China as a reaction against the privileged place of Jurchens in the civil service examinations. It did not spread to the Southern Song, however.[7]
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According to traditional legend,Wang Chongyang met two Taoist immortals in the summer of 1159 CE. The immortals,Zhongli Quan andLü Dongbin taught him Taoist beliefs and trained him in secret rituals. The meeting proved deeply influential, and roughly a year later, in 1160, Wang met one of these men again. In this second encounter, he was provided with a set of five written instructions which led to his decision of living by himself in a grave he created for himself in Zhongnan Mountain for three years.
After seven years of living in the Mountain (three inside the grave and another four in a hut he later called "Complete Perfection Hut"), Wang met two of his seven future disciples, Tan Chuduan andQiu Chuji. In 1167, Wang traveled toShandong Province and met Ma Yu and Ma's wifeSun Bu'er who became his students. These and others would become part of the seven Quanzhen disciples, who were later known as the Seven Masters of Quanzhen.
After Wang's departure, it was left to his disciples to continue expounding the Quanzhen beliefs. Ma Yu succeeded Wang as head of the school, while Sun Bu'er went on to establish the Purity and Tranquility School, one of the foremost branches of Quanzhen.
Another notable disciple of Wang was Qiu Chuji who founded the famousWhite Cloud Monastery inBeijing. Qiu Chuji was the founder of the school calledDragon Gate Taoism. Qiu was on good terms with theMongol rulerGenghis Khan who put him in charge of religious affairs similar to Mongol-controlledIran. As a result, the Quanzhen School of Taoism continued to flourish long after Wang's death, right through to the present.
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Quanzhen practices do not differ radically from otherTaoist schools. A Quanzhen ordination certificate dated from 1244 shows that it used aTang dynasty text for its precepts without any substantial changes. Quanzhen does however place particular emphasis on celibacy, which its adepts are expected to adhere to, and self-cultivation. Quanzhen disciple are expected tomeditate on alchemical (Neidan) poems until reaching enlightenment. They do this in a cell to help sever ties to the mundane world.[8]
The seven disciples ofWang Chongyang continue expounding the Quanzhen beliefs. The seven Masters of Quanzhen established the following seven branches.
