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Lay follower of Quanzhen- While emphasizing monastic life, Quanzhen Taoism has attracted a substantial following among unaffiliated Asians. In the mid 19th Century, many laymen who were influenced by Quanzhen teachings and cultivations began organizing civic groups and shrine societies, often inspired by those claiming to have been visited by Lu Dongbin, Mazu, or other Immortals. Mainly arising in Guangzhou and Hong Kong, these Daotan (Taoist Shrine) societies facilitated the practice of Quanzhen arts, as made available to the public, and social betterment programs. Often they were wrapped up in moralistic crusades, emphasizing Quanzhen Taoism's focus on right action and the benefits of good karma. While not officially endorsed by Quanzhen authorities, there seemed to be some unofficial influence exerted by them on these groups. Members of Daotan societies were either uninitiated or received low-level jushi status (a Buddhist term for a layperson who took vows), thus reflecting some Quanzhen direction. In Hong Kong, some of these societies became powerful charitable organizations, exerting great influence on business and civic life. While not all lay Taoists are of Quanzhen influence or direction, the Quanzhen school seems to have been more flexible in allowing a lay category, especially as full initiates are expected to live more austere lives, apart from the public at large, than their Tianshi counterparts. Quiz, Tests Taoist School Selector Fun Religion Knowledge & Trivia Quizzes, Intelligence IQ Tests
Knowledge Quiz based upon Taoist School Selector, the Religion selector quiz by Ming Miaoxue.
Test your knowledge of: Lay follower of Quanzhen- While emphasizing monastic life, Quanzhen Taoism has attracted a substantial following among unaffiliated Asians. In the mid 19th Century, many laymen who were influenced by Quanzhen teachings and cultivations began organizing civic groups and shrine societies, often inspired by those claiming to have been visited by Lu Dongbin, Mazu, or other Immortals. Mainly arising in Guangzhou and Hong Kong, these Daotan (Taoist Shrine) societies facilitated the practice of Quanzhen arts, as made available to the public, and social betterment programs. Often they were wrapped up in moralistic crusades, emphasizing Quanzhen Taoism's focus on right action and the benefits of good karma. While not officially endorsed by Quanzhen authorities, there seemed to be some unofficial influence exerted by them on these groups. Members of Daotan societies were either uninitiated or received low-level jushi status (a Buddhist term for a layperson who took vows), thus reflecting some Quanzhen direction. In Hong Kong, some of these societies became powerful charitable organizations, exerting great influence on business and civic life. While not all lay Taoists are of Quanzhen influence or direction, the Quanzhen school seems to have been more flexible in allowing a lay category, especially as full initiates are expected to live more austere lives, apart from the public at large, than their Tianshi counterparts.

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TRUE FALSE


The Tao and its virtue are reflected in a pantheon of primordial deities, elemental forces, and ascended mortals.

TRUE FALSE


Through formal ritual, a Taoist can access and channel the power of the Tao on behalf of him/herself and the community at large.

TRUE FALSE


Talismans, charms, and petitions can be created by a skilled Taoist to call upon the power of the Tao and/or its agents.

TRUE FALSE


Ritual is a reflection of folk superstitions and has no place in the life of a Taoist.

TRUE FALSE


The focus of ritual should be the physical and energistic cultivation of the individual Taoist and his/her fellows.

TRUE FALSE


Primarily through meditation, one can escape mortal existence.

TRUE FALSE


A combination of physical conditioning and meditation can help one attain a purified state of being.

TRUE FALSE


Cultivations are not terribly important, awareness is sufficient to attain the virtue of Tao.

TRUE FALSE


The cultivation of sexual energy is an important part of refining one's body and mind.

TRUE FALSE


The confession of sins to a master and/or peers is important to cleansing one's body and energies.

TRUE FALSE


Performing charitable works is a good way to improve the state of one's being.

TRUE FALSE


A Taoist lives in the community at large, has a family, and offers his/her services as a doctor or lawyer might.

TRUE FALSE


A Taoist lives in a separate community of others who share his/her lineage and practice.

TRUE FALSE


A Taoist receives his/her lineage from an elder relative at an early age.

TRUE FALSE


A student of Taoism is carefully chosen by an elder Taoist as an apt pupil at any stage of his/her life.

TRUE FALSE


Initiation into a lineage is not relevant to learning Taoist practice.

TRUE FALSE


A Taoist completely shuts him/herself off from the company of others, especially from the uninitiated.

TRUE FALSE


Only the teachings of the early masters (the Yellow Emperor, Laozi, Zhuangzi, and maybe Liezi) are relevant to Taoism.

TRUE FALSE


The teachings of the early masters, plus the revelations to Zhang Daoling and his successors are important to the evolution of Taoism.

TRUE FALSE


The teachings of Buddhism can add significantly to Taoist practice.

TRUE FALSE


The teachings of Confucianism can add significantly to Taoist practice.

TRUE FALSE


Folk practices and shamanism are an important addition to Taoist practice.

TRUE FALSE


Taoism can encompass any religion and practice available.

TRUE FALSE


Taoist theory and practice can only be expanded and reinterpreted by accomplished masters of a lineage, and even then with great care.
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