Page 701 - The Encyclopedia of Taoism v1_A-L

LlN LINGSU

of Huizong's deceased empress, which if true would further support argu-
ments that the Shenxiao movement drew extensively from shamanic traditions
(Qing Xitai 1988-95, 2: 608-II; RenJiyu 1990, 474-76; Sun Kekuan 1965, 93-122).
Perhaps most importantly, Lin persuaded the emperor that he (Huizong) was
the incarnation of *Changsheng dadi (Great Emperor of Long Life), one the
Shenxiao movement's most prominent deities. Lin and his allies at court also
took advantage of Huizong's desire to compile a comprehensive collection
of Taoist liturgy by working to complete publication of the Song edition of
the Taoist Canon (*Zhenghe Wanshou daozang)
Huizong also began to initiate anti-Buddhist policies shortly after Lin's arrival
at court, perhaps in part due to the support of Buddhism by the Song's rival in
north China, the Liao dynasty (916-1125). The emperor had previously given
Taoists formal precedence over Buddhists back in 1I07, but in 1I17 took even
more drastic measures by decreeing that Shenxiao temples housing statues
of Changsheng dadi be established throughout the empire, including inside
a number of Buddhist monasteries. In addition, in a fascinating example of
traditional Chinese "rectification of names" (zhengming IE ;g), the emperor
decreed that Buddhists be referred to as deshi f!5 t-: (lit., "scholars of virtue"),
while Taoists should continue to be addressed as *daoshi. However, the extent
to which the emperor's will was implemented outside of Kaifeng is unclear, and
Buddhism appears to have emerged from the incident relatively unscathed.
Lin Lingsu's influence at court did not last long, and his ritual powers also
apparently began to fail (one story in the Lin Lingsu zhuan vividly recounts his
failure to prevent a flood; see Qing Xitai 1988--95, 2: 6n-12). In III9, he disap-
peared under mysterious circumstances, apparently returning to his home in
Wenzhou. Shortly thereafter, both the Northern Song and its northern rival
the Liao fell to the Jin dynasty (III5-1234). However, other Shenxiao masters
such as Lin's disciple *Wang Wenqing (ro93-1I53) continued his efforts. Wang
and later Shenxiao leaders also recruited new members and spread the move-
ment's teachings, enabling it to flourish during the Southern Song dynasty
(n27-1276). Shenxiao masters gained particular renown for the exorcistic rituals
they practiced, especially Thunder Rites (*leifa). Lin Lingsu is also said to have
been (along with ZhangJixian) one of the masters of the renowned Thunder
Rites specialist *Sa Shoujian.
Paul R. KATZ

ID Boltz]. M. 1987a, 26-30; Boltz]. M. 1993a; Miyakawa Hisayuki 1975; Qing
Xitai 1988-95, 2: 607-14; RenJiyu 1990, 472-82; Strickmann 1978b; Sun Kekuan
1965,93-122; Zimmerman 1975

* Shenxiao

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