The Three Pure Ones , also translated as the Three Pure Pellucid Ones , the Three Pristine Ones , the Three Divine Teachers , the Three Clarities , or the Three Purities , are the three highest gods in the Taoist pantheon. They are regarded as pure manifestations of the Tao and the origin of all sentient beings, along with the "lords of the Three Life Principles", or qi . They were also gods who were "associated with the sky, the earth and the underworld."
27-529: Sanqing may refer to: Three Pure Ones , or Sanqing in Chinese, the three highest Taoist deities Mount Sanqing , mountain in Jiangxi, China Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Sanqing . If an internal link led you here, you may wish to change the link to point directly to
54-670: A divine object associated with their task. Yuánshǐ Tiānzūn is usually depicted holding the Pearl of Creation, signifying his role in recreating the Universe. The Ruyi held by Lingbao Tianzun represents authority: the second phase of Creation where the Yang was separated from the Yin and the Law of Things was ordered in place. Lingbao Tianzun then took his seat on the left of Yuanshi Tianzun. Later, when all
81-481: A major expansion of Taoism. Where the celestial masters had added the pure gods of the Tao to the popular pantheon, Shàngqīng enlarged this to include an entirely new layer of existence between the original, creative force of the Tao, represented by the deity "yuan shi tian wang" (heavenly king of primordial beginning), and created world as we know it. This celestial layer consisted of several different regions, located both in
108-559: A popular debate among Taoist scholars. Most scholars believe that it refers to the Interaction between Yin and Yang, with the presence of Chi , or life force. In religious Taoism, the theory of how Tao produces One, Two, and Three is also explained. In Tao produces One—Wuji produces Taiji, which represents the Great Tao, embodied by Hundun ( Chinese : 混沌無極元始天王 ; pinyin : Hùndùn Wújí Yuánshǐ Tiānwáng , "Heavenly King of
135-555: Is considered one of the Three Treasures of traditional Chinese medicine . According to Traditional Chinese Medical theory, jing or essence can be summarised in two parts: the Yin, being congenital or prenatal, and the Yang, being postnatal or acquired. Prenatal jing is acquired at birth from the parents: the father's sperm and the mother's ovum. Postnatal jing is acquired after birth through food, water, oxygen, as well as environmental and social conditions. The concept
162-684: Is expounded in the Chinese theoretical cosmological treatise called the Bagua and within the I Ching . The Yin and Yang jing transform to create and replenish each other. The Yang jing circulates through the eight extraordinary vessels and transforms to become and replenish yin; in turn the marrow becomes blood, body fluid and semen. Jing should not be confused with the related concept of jin ( 勁 ; "strength" or "energy"), as in Neijin meaning "internal power", nor with jīng ( 經 ; "classic"), which appears in many early Chinese book titles, such as
189-501: Is very difficult to be renewed, and it is said it is completely consumed upon dying. Jing is therefore considered quite important for longevity in traditional Chinese medicine (TCM); many disciplines related to qigong are devoted to the replenishment of "lost" jing by restoration of the post-natal jing and transformation of shen . In particular, the internal martial arts tai chi , the Circle Walking of Baguazhang and
216-490: The Huangdi Neijing , Yijing , and Chajing . The characteristics which constitute signs of good jing (e.g. facial structure, teeth, hair, strength of adrenals or Kidneys ) share the embryological origin of neural crest cells . These cells undergo immense and challenging cellular migrations requiring great organization. As such, jing may simply represent the strength of embryological self-organization in
243-601: The "Jade Pure One" ( Chinese : 玉清 ; pinyin : Yùqīng ) or "Honoured Lord of the Origin". Lingbao Tianzun ( 靈寶天尊 , "Lord of the Numinous Treasure") is also known as the "Supreme Pure One" ( Chinese : 上清 ; pinyin : Shàngqīng ), "The Universally Honoured One of Divinities and Treasures", or the "Precious Celestial One". In terms of worldview, the emergence of the Shàngqīng revelations signifies
270-490: The "Past, Present, and Future". From the Taoist classic Tao Te Ching , it was held that "The Tao produced One; One produced Two; Two produced Three; Three produced All things." It is generally agreed by Taoist scholars that Tao produced One means Wuji produced Taiji , and One produced Two means Taiji produced Yin and Yang [or Liangyi ( 兩儀 ) in scholastic terms]. However, the subject of how Two produced Three has remained
297-664: The Law to all living beings. Therefore, He is also known as Shībǎo ( 師寶 ) "Treasure of the Master". Each of the Three Pure Ones represents both a primordial deity and a heaven . Yuanshi Tianzun rules the first heaven, Yu-Qing, which is found in the Jade Mountain. The entrance to this heaven is named the Golden Door. "He is the source of all truth, as the sun is the source of all light". Lingbao Tianzun rules over
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#1732772822800324-559: The Never-ending Primordial Beginning") at a time of pre-Creation, manifesting into the first of the Taoist Trinity, Yuánshǐ Tiānzūn . Yuánshǐ Tiānzūn oversees the earliest phase of Creation of the Universe, and is henceforth known as Dàobǎo ( 道寶 ) "Treasure of the Tao". In One produces Two—Taiji produces Yin Yang, Yuanshi Tianzun manifests into Lingbao Tianzun who separated the Yang from the Yin,
351-537: The Yellow Emperor when Laozi came to be identified as a confidant of royalty. Traditional accounts, such as the life-story summarized earlier, transformed him into a cultural hero whose mother conceived him virginally. By the mid-second century C.E., Laozi had become the deity who delivered to Zhang Daoling the revelation of a new religious faith, giving rise to the Celestial Master's school. His image
378-573: The clear from the murky, and classified the elements into their rightful groups. Therefore, he is also known as Jīngbǎo ( 經寶 ) "Treasure of the Law/Scripture". While Jīng in popular understanding means "scriptures", in this context it also mean "passing through" [the phase of Creation] and the Laws of Nature of how things are meant to be. In the final phase of Creation, Daode Tianzun is manifested from Língbăo Tiānzūn to bring civilization and preach
405-552: The earth force includes all of the forces inside the planet as well as the five elemental forces. As the Three Pure Ones are manifestations of Primordial Celestial Energy, they are formless. But to illustrate their role in Creation, they are often portrayed as elderly deities robed in the three basic colours from which all colours originated: Red, Blue and Yellow (or Green) depending on personal interpretation of colour origins by additive or subtractive means. Each of them holds onto
432-406: The far reaches of the world and in the stars, and imagined along the lines of the ancient paradises Penglai and Kunlun . It was populated by various divine figures: pure gods of the Tao who were emanations of original cosmic qi; immortals who had attained celestial status through effort and the proper elixir... Lingbao Tianzun is associated with yin and yang and was responsible as the custodian of
459-484: The form of Laozi . Daode Tianzun is also the treasurer of spirits, known as the Lord of Man who is the founder of Taoism. He is the most eminent, aged ruler, which is why he is the only Pure One depicted with pure white hair and beard. There seem to have been a number of stages in the process of Laozi's eventual deification. First, the legendary figure began as a teacher and writer whose image eventually blended with that of
486-417: The heaven of Shang-Qing. Daode Tianzun rules over the heaven of Tai-Qing. The Three Pure Ones are often depicted as throned elders. Schools of Taoist thought developed around each of these deities. Taoist Alchemy was a large part of these schools, as each of the Three Pure Ones represented one of the three essential fields of the body: jing , qi and shen . The congregation of all three Pure Ones resulted in
513-456: The intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Sanqing&oldid=933109232 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Three Pure Ones They were thought to be able to control and have power over time in various ways. They were sometimes seen as literally
540-451: The middle path of Wuxingheqidao may be used to preserve pre-natal jing and build post-natal jing , if performed correctly. In Traditional Chinese herbal medicine Ginseng is widely used to bolster and support the jing or Essence. An early mention of the term in this sense is in a 4th-century BCE chapter called Neiye "Inner Training" of a larger text compiled during the Han dynasty ,
567-452: The more interesting examples of apotheosis, or deification, in the history of religion. According to Daozang , Daode Tianzun had manifested many various incarnations to teach living beings, and Laozi is one of his incarnations. Jing (Chinese medicine) Jing ( Chinese : 精 ; pinyin : jīng ; Wade–Giles : ching ) is the Chinese word for "essence", specifically Kidney essence. Along with qi and shen , it
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#1732772822800594-487: The organism. This will be manifested most strongly in those cells which require most organization; that is, the neural crest cells. One is said to be born with a fixed amount of jing (prenatal jing is sometimes called yuanqi ) and also can acquire jing from food and various forms of stimulation (exercise, study, meditation). Theoretically, jing is consumed continuously in life; by everyday stress, illness, substance abuse, sexual intemperance, etc. Prenatal jing
621-404: The return to Tao. The first Pure One is universal or heavenly chi. The second Pure One is human plane chi, and the third Pure One is earth chi. Heavenly chi includes the chi or energy of all the planets, stars and constellations as well as the energy of God (the force of creation and universal love). Human plane chi is the energy that exists on the surface of our planet and sustains human life, and
648-544: The sacred book. Lingbao Tianzun also calculates time and divides it into different epochs. Daode Tianzun ( 道德天尊 , "Lord of the Way and its Virtue", "Honoured Lord of the Tao and the Virtue", or "[T]he Way-and-Its-Power Celestial One" ), also known as the " Grand Pure One " ( Chinese : 太清 ; pinyin : Tàiqīng ) or the "Highest Elder Lord" ( 太上老君 , Taishang Laojun). It is believed that Daode Tianzun manifested himself in
675-521: The time. Also, some believe that another Taoist trinity of gods evolved into the Pure Ones. Beliefs in the Jade Emperor were taken from other Chinese religious traditions and he was seen as their assistant who managed all of creation. Yuanshi Tianzun ( Chinese : 元始天尊 ; pinyin : Yuánshǐ Tiānzūn , "Lord of Primordial Beginning" or the "Primal Celestial One" ) is also known as
702-584: Was complete, Daode Tianzun took his place on the right, with the fan symbolizing the completion of Creation, and the act of fanning representing the spreading of Tao to all Mankind. Some scholars believe depictions and theology of the Three Pure Ones from the Tang dynasty and after were influenced by Church of the East conception about the Trinity because of the heavy Christian-Taoist contact and mutual influence of
729-416: Was still not complete. Next, perhaps also around the second or third century CE, Laozi seems to have been identified as a creator god who also enters the world to rescue humanity from tribulation. Laozi was now capable of incarnating himself, almost like Buddhist bodhisattvas. Not long thereafter he joined the triad of the Three Pure Ones, and finally Laozi emerged as the chief divine person. We have here one of
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