Page 579 - The Encyclopedia of Taoism v1_A-L

THE ENCYCLOPED IA OF TAOISM A- L

the *Zhuangzi, and the *Liezi, although his Daode jing exegesis is extensively
quoted in *He Daoquan's extant commentary, the Daodejing shuzhu i~Ur5 ~~ j£
tt (Detailed Commentary to the Daode jing). As a poet converted to Quanzhen
Taoism, Ji Zhizhen can be compared, among others, to Feng Changquan -?!.§
-R~ (fl. 1247), whose work was the basis for the *Minghe yuyin.
Vincent GOOSSAERT

ID Boltz J. M. 1987a, 172- 73
~ Wang Zhijin; Quanzhen

jiangshen

"calling down the deities"

During Taoist ceremonies, the deities are called down from the heavenly realm
to the altar (tan J]!) where the ritual is to be performed. They are first invited
to descend, then offered words and objects, and finally sent back to where
they have come from. In the rite of Announcement (*fabiao), for example,
when the priest notifies the deities that a *jiao (Offering) is to be performed
in their honor, he calls them by saying, "May the Original Masters (yuanshi jC
gm) and the Real Lords (zhenjun Jltt) be pleased to come down to the altar,"
and then add , "The cloud chariot has descended; the team of cranes is ap-
proaching. When the Offering has been made, we will see you off" (Ofuchi
Ninji 1983, 245b).
In the rite of Flag-raising (yangqi m nn; Lagerwey I987C, 54), long rectangular
banners are raised on bamboo poles to mark the ritual site in order to attract
the deities' attention. The priest invokes the Three Clarities (*sanqing) and all
the gods to "descend to this place of ritual in this polluted domain" (Ofuchi
Ninji 1983, 262). In this way, not only the deities, but also the life-giving pneuma
(*qi) are thought to enter the ritual space and the bodies of the priest and the
people.
MARUYAMA Hiroshi

lIB Ofuchi Ninji 1983, 224-25
~ chushen; gongde; jiao; zhai