Zhengyi CAD

Zhengyi CAD (正一道), Truth and unit or orthodoxe Unité is a movement taoist resulting from the strategic regrouping starting from the Dynastie Yuan of schools of the southern half of China around the sect of the Longhu mount to the Jiangxi, whose patriarchs Maîtres celestial was claimed, direct descendants of Zhang Daoling, founder of the École of the five bushels of rice. The federation took the name of Zhengyi Mengwei Puissante alliance of the truth and the unit , shortened in Zhengyi . In addition to their geographical location, these schools in common had specialization in the talismans and a certain disinterest for the monastic tradition, contrary to the prevalent school Quanzhen in North. Their current descendants preserved these characteristics. The Masters, grooms, are credits service providers religious near the population, but less represented than Quanzhen in the seminars taoists. Their temples are thus smaller, the main thing in China being that of the Longhu mount. The Communist government authorizes since 1992 Zhengyi ordinations, but the 64e patriarch of the principal line, Zhang Yuan, in exercise since 1969, always lives in Taiwan where the general headquarter of the sect had folded up itself in 1950. Their principal gun is the Zhengyi Jing .

The alleged longevity of the Zhang line is expressed by a formula: “Nothing is stable in this low world, except the families Zhang and Kong (Confucius)”.

Origins

For better controlling their new Chinese field, the Mongolian emperors designated for each religion an administrative person in charge for the worldwide. Thus they gave to Quanzhen the authority on the schools located at the north of the Chang Jiang, and to Zhengyi-Longhu that on the two other principal schools of the South, Maoshan and Gezao. The tradition of the movement claims that it obtained this privilege while predicting correctly when Kubilai Khan, having overcome all its adversaries, would become Master of the whole of China.

Kubilai invited in 1276 the main 36e, Zhang Zongyan, with the Temple of spring eternal, seat taoist of the court, assure him its title of celestial Maître disputed since the Three kingdoms between several schools which claimed to go down from the Five bushels.

In 1304, the Chengzong emperor entrusted to the main 38e, Zhang Yucai, the direction of the schools of the Three mounts (Longhu, Maoshan and Gezao) specialists in the talismans, and the title of Pape of Zhengyi granted to him; the favor of alliance grows. Succeeding Yuan, the Ming took again and extended the policy of administrative control of the taoism, creating in 1368 a special administration, the Bureau of the school of the mystery . In 1382, the Zhang patriarchs transfer themselves to allot the control of all the taoists of the South of Chang Jiang, including the members of Quanzhen who would be there. All the requests for establishment of monastery and authorization of exercise were to pass between their hands. The rallying with the movement intensified: to the three schools of origin were added Jingming, Shenxiao Qingwei, Donghua Tianxin and Taiyi.

From the middle of the 15th century

Until the end of the reign of the Shizong emperor of the Ming dynasty, Zhengyi kept the favor of the court, preferred in Quanzhen. Thereafter, the taoism will lose the support of the emperors gradually and will often be the subject of brimades and repressions, particularly during the Manchu dynasty, whose emperor Yongzheng is alone to officially recognize the equal importance of the Three doctrines (taoism, Bouddhisme and Confucianisme). From Qianlong, discredit becomes very clear, especially for Zhengyi whose gods were degraded and the activities limited to the Longhu mount, with prohibition to go to the palate. In fact, far from the capital its field of influence extended, the majority of the schools of the South being claimed some, at least nominally. Their title of celestial Maître was officially abolished with the advent of the republic in 1912, but Yuan Shikai finishes by theirs restoring; Tchang Kaï-chek confirmed this measurement in 1927. The Longhu temple was burnt in 1948 by the Communists and the celestial main 63e, Zhang Enbo took refuge in Taiwan in 1950 when he died in 1969, leaving the place to its nephew Zhang Yuan.

Nowadays the activities of the movement are become again legal in popular China where ordinations began again in 1992, year of reopening of the Longhu temple, but the institutions and the Masters must be in possession of an official authorization, provision applying besides to all the religions. The Chinese authorities recognize themselves that many taoists claiming itself of Zhengyi exert without authorization in the campaigns, situation due to the fact that their activities are mainly centered on rejected practices (mediumism, talismans, cures and exorcisms), therefore with difficulty légalisables.

Principal schools of the Zhengyi movement

Zhengyi was constituted in a kind of federation rather loose of schools often claiming common origin, grouped around that which had known to obtain the favor of Yuan, Longhu. While adopting total name Zhengyi , they in general preserved their own genealogy. The structure of the movement was thus right from the start more coward that of Quanzhen. The celestial Masters Zhang constitute the principal one, but not the single Zhengyi line.

Celestial Masters of Longhu

The celestial title of Maître was asserted as of the end of the Han by many groups which said themselves resulting from the School of the five bushels of rice. At the time of the Wei and Jin, then Dynasties of North and South, one distinguishes from the celestial Maîtres of the South , whose principal figure is Lu Xiujing, and of the celestial Maîtres of North or Nouveaux celestial Masters , represented by Kou Qianzhi.

The current line of the celestial Maîtres Zhang , which holds officially the title since Yuan, claims to go up of wire father (or sometimes of uncle as a nephew) with Zhang Daoling, whose back grandson, 4th patriarch, would have been installed on the Longhu mount in Jiangxi. The history of the Longhu school is in fact rather obscure. One indeed kept no trace of the patriarchs who would have followed one another between Zhang Lu of the Five bushels and the number 24, Zhang Zhengsui, which appears on the public stage under the reign of Zhenzong of the Song of North. It is the 42e, Zhang Zhengchang, which will provide under Ming the complete genealogy of the line at the time of the confirmation of its title. The current patriarch is the 64e, Zhang Yuan, nephew of the precedent. As either does not have wire to him, one can expect controversies concerning his succession. Lu Jintao, whose mother is the girl of the main 63e, changed right now her patronym into “Zhang” and is presented in the form of a 65e patriarch, but this claim is disputed in Taiwan where always Zhang Yuan resides.

Three mountains

The Longhu school was one of the three known ones for their talismans, the two others being Maoshan with the Jiangsu and Gezao with the Jiangxi. The first, resulting from the movement Shangqing which the patriarchs maintained excellent relationships to the capacity, had been under Tang the prevalent school. Gezao was the heiress of Lingbao, movement appeared about the same period as Shangqing, which claimed alchemists Ge Xuan and Ge Hong, and counted Lu Xiujing celestial Maîtres of the South to the number of its patriarchs. Well established locally, it had never had like Maoshan of close relationships with the capacity.

Jingming

The Jingming school, founded under the Song of the South by He Shoucheng and ressucitée under Yuan by Liu Yu, claimed to result from Lingbao. Its guardian god was Xu sun, civil servant in the Hubei under the Jin Occidentaux, divinized after his death like model of filial devotion and patriotism. Révéré at the court of Tang and Song, one lent capacities of exorcist to him.

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