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Essay 6.1
In the late Han period, a sweeping anxiety concerning the ending of the present cosmic cycle had taken the populous on whole. It was their belief that their world, and universe in general was at the cusp of a great turning point, of which they could not reconcile the current state of being they had become so familiar with. However the in the Purple Texts, Yang Xi’s calculations of time cycles leave many specifics to the speculation of the reader. Such uncertainties led to numerous accounts of the actual string of events leading to the end time’s narrative. Though the technicalities were contested, the messages in the purple text makes clear Yang Xi sensed the final years of his society were at hand.
The details of this apocalyptic scenario envisioned the destruction of all evil nested in the old world, though also the salvation of those deemed “seed people” in order that they may carry forward from their home to a new heaven and earth. Thusly, this dichotomy of good and evil leveraged one’s inclination for self-preservation and resonated the core of every disciple. However, it was also known the Purple Texts held such power that one who gained access and devoted themselves to its teachings was thereby saved from the coming ruin. Worldly manifestations enlightenment were discouraged as the Confucian virtues were alleged to only qualify one through transcendence for the lowest places of celestial bureaucracy upon the cycle’s reestablishment. Along these sentiments, people were encouraged to immediately start their own study of the practices endorsed by the Purple Texts so they may make it onto the list of the seed people.
Although message of salvation through the Purple Texts had reached its audience, the population at large still went uneasily about their place among a new earth and heaven. The bureaucratic culture of the Daoist religion had washed their aspirations with expectation and doubt. Disciples sought discern the order or rank they may attain in the renewed earth and heaven. With this sentiment, the Purple Texts outlines what was then known as the “Marks of Transcendence”, characterized by the interpretation of bodily details that were ascribed a propensity of greater calling for the person with such physical distinctions. Such a practice closely mirrored the foundations of physiognomy, a practice that drew distinct contention through the Doaist contemporary. However in late the Han period, a corporate culture had overtaken society’s structure and individualism was looked down upon in order for ritualistic orthodoxy to flourish. Thus the importance of a method to discern the core mettle of a person arose to the consensus of all who held anxieties towards the imposing fate of end times. The “Marks of Transcendence” depicted even hidden features of a person, only known to the spirits, characteristics of which communicated a person’s moral character as well as the condition of one’s book of life in the myriad heavens.
However in review, the Purple Texts make little effort to correlate a profound sense of urgency with which the texts describe the exact occurrence of the end times and could more accurately be said to establish a perpetual sense of scrutiny under the witness of heavenly judgment. Therein the Daoist religion ordained a measuring apparatus fueled by the fear of personal destruction.
Essay6.2
The basic truth of life is that all things come to an end, or at least that everything in life will eventually change. This was the case for Daoism, as we saw the change from the Celestial Masters into Yang Xi’s Shangqing Daoism in the later 4th century CE. Some obvious changes include the introduction of the Perfected and the higher heaven in which they reside. Another change, however, hit closer to the teachings of the Celestial Masters. While in the Xiang’er physiognomy was forbidden, Yang Xi’s Purple Texts brought back many aspects of physiognomy for the purpose of swaying his aristocratic followers.
Among Yang Xi’s Purple Texts, elements of physiognomy existed and returned to Daoist practice. This means that writings in the Purple Texts dealt with beliefs on fate, and ways to signify one’s destiny to be greater than those not on their level. These included specific physical markings one may have, such as certain symbols on the hand or perhaps a particular constellation appearing on their back. Other hidden or metaphysical examples were included in the text, so one without these physical attributes may still be able to feel special. These included features such as azure bones and white blood. The reason for these hidden signifiers was to still hold the ability for Yang Xi to sway other aristocrats into following and funding his texts.
It seems that the return of physiognomy to Daoism within the Purple Texts came as a way to serve the egos of those aristocratic fellows following Yang Xi. They wanted to feel special, or feel an affirmation in their higher socioeconomic status. While Celestial Master Daoism seemed to have a bias against a luxurious life of wealth, scriptures like the Purple Texts may have been written specifically to cater to rich families like the Xus and others within their social networks. Aristocrats enjoy the life they have, and they especially enjoy reasons to feel that they deserve the life they’ve been born to. For this reason, the Purple Texts included means of affirmation that the aristocrats around Yang Xi could believe in. Fate came back into their beliefs and practices, so as to prove these individuals were intentionally born into greatness and had a better chance at transcendance than those lower than them.
Conclusion]
(This is just brainstorming, I will of course add actual quotes and citations in the final draft.)
