Ancient China is home to some of the most diverse and fascinating people, traditions and faiths that the world has ever known. It has given to birth to some of the most intriguing faiths, including Taoism, Confucianism and Buddhism that still impact the Chinese people all over the world today.
Like with many other great civilizations, religion has had a deep impact in the peoples everyday lives; it is as much cultural as well as political. The Buddhist religion was introduced into China around the 1st century BCE and quickly became the dominant faith; by the Sung Dynasty (960 – 1279 CE) Buddhist associations affiliated with monasteries flourished throughout China. During the Yuan Dynasty (1271 – 1368 CE) some of these groups became independent sects with their own forms of leadership, organization, and texts.
The White Cloud Sect is one of the most recognised Buddhist sects to emerge from this period. The school was founded by a monk named Ch'ing-chueh (1043 – 1121 CE) in around 1108 CE. Unlike the White Lotus Sect, the White Cloud school remained true to their Buddhist origins and practised within a framework of Confucian ethics alongside their Buddhist ideas. Taoism was only mentioned in passing and then only to mention the concern of Taoist philosophy with spiritual stillness and the rejection of desires.
The school was first active in Chekiang (Zhejiang Province) and stayed very much related to its monasteries and retreats there. Unlike that of the White Lotus, White Cloud members were not allowed to marry, at least not at the very beginning of its history.
The White Cloud sect was named after a retreat in Hangchow where Ch'ing-chueh had lived, where he began a long quest for enlightenment. He was able to gather several disciples who became the nucleus of a new school.
During the early reign of the Yuan Dynasty, the White Cloud enjoyed a long period of imperial favour and due to this it became dependant on the official sanction and political support. Although they started a new step in the assimilation of Buddhism with Chinese society, the White Cloud was considered to be more conservative when compared to the practices of other schools at the time. The sect was seen as a kind of halfway house between monasticism and autonomous well-liked sectarianism. As such it was at odds with the authorities without creating an adequately strong compensatory foundation in the general population.
Ch'ing-chueh’s writings clearly show the themes of salvation through Amitabha leading to rebirth after death as well as the T'ien-t'ai, the understanding of the interrelationship of all levels of reality in the ‘absolute mind’. Ch'ing-chueh was sought after for his accounts of the Hua-yen (Avatamsaka) sutra. In his Ch'u-hsueh chi (A Record of Buddhist Teachings for those Beginning Their Studies), he refers to the interrelationship between principle and event several times. Despite this, there was little philosophical discussion in Ch'ing-chueh’s writings. For Ch'ing-chueh, he intended to provide an explanation of advancements in religious life in an easy, step-by-step manner.
However, Ch'ing-chueh was accused to officials due to his criticism of contemporary Buddhism and exiled to the south. Not long after, some of his disciples went to the capitol and requested a pardon for him. The request was granted but Ch'ing-chueh died the following year aged 79.
Like with many independent groups, the White Cloud sect was repeatedly banned throughout its history, and although it did enjoy imperial approval for a time, it was firmly proscribed in 1320 CE in response to the hostile actions of its leader. By the early 14th century, the White Cloud died out without a trace.
Showing posts with label White Lotus. Show all posts
Showing posts with label White Lotus. Show all posts
Wednesday, March 09, 2011
Monday, March 07, 2011
The White Lotus Rebellions in Chinese History
In the thousands of years of Chinese history, it can be surprising to see the amount of peasant revolts against their masters and the similarities between each of them. Of course variations in demands, leadership, fighting strategy, and so on did occur in response to changing historical circumstances. Yet the overriding impression is “of a tenacious persistence of certain patterns of revolt in particular geographical regions” and we can see this with the White Lotus Rebellion.
The White Lotus was a syncretic sect, combining rudiments of Buddhism, Taoism, and Manicheanism. Its customs included medical healing, sitting and breathing exercises, martial arts, and the chanting of spells and charms. When we look at the social aspect of the sect, they were a sanctuary for the poor and dejected peasants of North China, providing not only material aid but spiritual aid as well.
Ideology speaking, they believed in equality and put this into practice. This tradition was based in the creation myth of this society, which stated that the Eternal Mother, Wu Sheng Lao Mu, created all life. The fact that all people were believed to be the children of the Eternal Mother unlocked the door for equality between men and women. In many White Lotus rebellions throughout the Ming and Qing dynasties, women were active fighters and group leaders. Indeed, the first notable White Lotus Rebellion was led by a woman from Shandong province, Tang Sai-er, in 1426 CE.
The White Lotus Society had considerable influence and made a deep impact on Chinese history. During the Yuan Dynasty (1279 – 1368 CE), it is recorded that a White Lotus devotee by the name of Han Shan-tang declared the forthcoming coming of the Maitreya Buddha. In the Huai valley, followers’ gatherer to Han's cause, publically announcing that he was the rightful emperor. “An army of red-turbaned peasants was raised and revolt broke out. While this initial uprising was quickly suppressed, other aspirants arose to lead the so-called Red Army. Finally a Buddhist monk, Zhu Yuan-zhang, succeeded in overthrowing the Mongols and establishing the Ming dynasty”.
This triumph proved a mixed blessing for the White Lotus Society, however. Soon prohibited by the new emperor, Ming Tai-zu, the White Lotus Society found themselves once again pushed into a role of resistance. Throughout five centuries of Ming and Qing rule, the White Lotus Society was constantly connected with popular uprisings in the Huai River valley.
Although the White Lotus sect was repetitively outlawed, it continued to grow, acclimatize, and transform, which became an advantage as it became the mainstream of the popular religious sectarian tradition from the Yuan dynasty on.
Bibliography:
Overmyer, Daniel L. (1982) The White Cloud Sect in Sung and Yuan China, Harvard Journal of Asiatic Studies, Harvard-Yenching Institute.
Perry, Elizabeth J. (1976) Worshippers and Warriors: White Lotus Influence on the Nian rebellion, Modern China, Sage Publications Inc.
The White Lotus was a syncretic sect, combining rudiments of Buddhism, Taoism, and Manicheanism. Its customs included medical healing, sitting and breathing exercises, martial arts, and the chanting of spells and charms. When we look at the social aspect of the sect, they were a sanctuary for the poor and dejected peasants of North China, providing not only material aid but spiritual aid as well.
Ideology speaking, they believed in equality and put this into practice. This tradition was based in the creation myth of this society, which stated that the Eternal Mother, Wu Sheng Lao Mu, created all life. The fact that all people were believed to be the children of the Eternal Mother unlocked the door for equality between men and women. In many White Lotus rebellions throughout the Ming and Qing dynasties, women were active fighters and group leaders. Indeed, the first notable White Lotus Rebellion was led by a woman from Shandong province, Tang Sai-er, in 1426 CE.
The White Lotus Society had considerable influence and made a deep impact on Chinese history. During the Yuan Dynasty (1279 – 1368 CE), it is recorded that a White Lotus devotee by the name of Han Shan-tang declared the forthcoming coming of the Maitreya Buddha. In the Huai valley, followers’ gatherer to Han's cause, publically announcing that he was the rightful emperor. “An army of red-turbaned peasants was raised and revolt broke out. While this initial uprising was quickly suppressed, other aspirants arose to lead the so-called Red Army. Finally a Buddhist monk, Zhu Yuan-zhang, succeeded in overthrowing the Mongols and establishing the Ming dynasty”.
This triumph proved a mixed blessing for the White Lotus Society, however. Soon prohibited by the new emperor, Ming Tai-zu, the White Lotus Society found themselves once again pushed into a role of resistance. Throughout five centuries of Ming and Qing rule, the White Lotus Society was constantly connected with popular uprisings in the Huai River valley.
Although the White Lotus sect was repetitively outlawed, it continued to grow, acclimatize, and transform, which became an advantage as it became the mainstream of the popular religious sectarian tradition from the Yuan dynasty on.
Bibliography:
Overmyer, Daniel L. (1982) The White Cloud Sect in Sung and Yuan China, Harvard Journal of Asiatic Studies, Harvard-Yenching Institute.
Perry, Elizabeth J. (1976) Worshippers and Warriors: White Lotus Influence on the Nian rebellion, Modern China, Sage Publications Inc.
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