Taoist Resources Vol. 2 No. 2 (1990).pdf

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Volume Two
Number Two
November 1990
Editor
Stephen
R.
Bokenkamp
East Asian Studies Center
Memorial Hall West 207
Indiana University
Bloomington, IN 47405
Associate Editor
LiviaKohn
Department of Religion
745 Commonwealth Avenue
Boston University
Boston, MA 02215-1401
Advisory Board
Suzanne Cahill, University of California, San Diego
Ute Engelhardt, Munich University
Norman Girardot, Lehigh University
Donald Harper, Bowdoin College
Isabelle Robinet, Universite d'Provence
Harold Roth, Brown University
The publication of
Taoist Resources
is supported by publication grants from the East Asian Studies Center
of Indiana University and the Inner Asia Council of the Association for Asian Studies. The journal appears
biannually.
Submission of original research, book reviews, announcements of work in progress, and news of the field
is encouraged. Manuscripts for consideration should be sent to the Editor. Please submit three copies of
articles and two copies of book reviews and notices.
Manuscripts should conform, insofar as possible, to the guidelines of the
Chicago Manual of Style.
All
submitted work should be double spaced-inclueJinB quotations and endnotes-and
typed
clearly on 8 112
by 11 inch paper (or the European equivalent), with margins of 1114" on all four sides. Endnotes must
be listed sequentially on separate sheets ofpaper appended to the manuscript. Documentation should follow
the style recommended in sections 15.36 through 15.56, 16 (Style A), and 17 in the
Chicago Manual of
Style,
13
th
ed. (Chicago: University of Chicalo Press, 1982). Give Asian names in the proper Asian order.
Any standard system of romanizantion for Asian lanpages
is
acceptable. Please provide Chinese
characters for the first reference of a term in the text. Characters for titles of works and names of authors
listed in the bibliolraphy should not be included
in
the text. Manuscripts that do not conform to these
guidelines cannot
be
considered and will
be
returned to the author.
TAOIST RESOURCES
2.2 (November 1990)
CONTENTS
Livia Kohn
Transcending Personality: From Ordinary to Immortal Life . . . . . . . . . . . . . . .
1
Suzanne Cahill
Practice Makes Perfect: Paths
to
Transcendence for Women in Medieval
China . . . . . . . . . . . . . . . . . .
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23
Audrey Spiro
How Light and
Airy:
Upward Mobility in the Realm of Immortals . . . . . . . . .
43
Kenneth
J.
DeWoskin
Xian
Descended: Narrating
Xian
among Mortals . . . . . . . . . . . . . . . . . . . .
70
Thomas
E.
Smith
Record of the Ten Continents (translation) . . . . . . . . . . . . . . . . . . . . . . . . . 87
DISSERTATION ABSTRACTS:
Lowell Skar
"The Southern Lineage in Song China"
120
Thomas E. Smith
"Zhiguai
Tales Concerning Han Wudi and His Court" . . . . . . . . . . . . . . . . 126
BOOK REVIEW:
Alan K. L. Chan
Lao-tzu Te-Tao Ching: A New Translation Based on the Recently Discovered
Ma-wang-tui Texts,
translated and edited by Robert G. Henricks . . . . . . . . .. 129
TRANSCENDING PERSONALITY:
FROM ORDINARY TO IMMORTAL LIFE
Livia Kohn, Boston University
Types of Immortals
An immortal or transcendent in Chinese religion is
a human being who, after undergoing a certain training
on this earth, ascends into heaven.
Traditional
Chinese literature divides immortals according to their
ascensions.
That is to say, immortals can be either
prior- or post-ascension, or they can be directly or
indirectly ascended.
The highest type of immortal has
completed his
i.e.,
or her
ascension
on
the
direct
path,
without leaving any traces behind on earth, and
A somewhat
resides now in the heavens above, fulfilling some role
or the other in the heavenly hierarchy.
lesser class of transcendent beings are those who are
ready for ascension any moment now, but still remain on
this earth.
A yet lower group are those
ascension will still leave mundane forms behind.
Traditional literature,
~*~~
whose
first of all the Baopuzi
the
(Book of the Master Who Embraces Simplicity) of
fourth century, accordingly distinguishes three
major types of immortals (2.9a;
Ware 1966: 47):
first, heavenly immortals (tianxian
*1ill
who have
attained permanent residence in the world beyond,
sometimes even in the company of their whole families;
next, earthly immortals (dixian
!fu1ill)
who have not
quite overcome the attractions of mundane life and,
despite their realization of freedom and power to leave
for paradise any time, decide to linger on a little
longer. Third, there are the immortals who leave this
world by way of "deliverance from the corpse" (shij ie
xian
F
M1ill ),
that is to say, they leave their physical
bodies or a sUbstitute behind when they ascend into the
otherworld (see Robinet 1979a).
In addition to these
three major groups there are child immortals, recent
immortals, and numerous other specific categories of
divine beings.
In a similar vein, immortals or transcendents can
phenomenologically be distinguished according to their
There are immortals already ascended and
ascension.
those prior to ascension.
Those after ascension are
full immortals, full members of the heavenly host;
they have their major residence in heaven. Those prior
to ascension still aspire to immortality and are, so to
speak, transcendents in training.
Immortality itself can therefore be divided into
three phases:
(1) the transformation from an ordinary
person into a living immortal on earth;
(2) the
ascension into the heavenly sphere;
and (3) the
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