Our primary lineage connection is the Huashan 華山 (Mount Hua) lineage of the Quanzhen
全真 (Complete Perfection) monastic order. The Huashan lineage is a mainland Chinese
Daoist lineage. Although associated with the western marchmount of Huashan, members
of the lineage do not only live at Mount Hua. A distinction may be made between Daoists
of the Huashan lineage (Huashan pai daoshi 華山派道士) and Daoists who live at Huashan
(Huashan daoshi 華山道士). The latter are often associated with other lineages, with
Longmen 龍門 (Dragon Gate) being most prominent.
Western Peak of Mount Hua
The Huashan lineage is traditionally associated with Chen Tuan 陳摶 (Xiyi 希夷 ; d. 989)
and Hao Datong 郝大通 (Guangning 廣寧 [Expansive Serenity]; 1140-1212), one of the first-generation
Quanzhen adepts. The Huashan lineage may have been formally established by Hao's
disciple He Zhizhen 賀志貞 (fl. 13th c.). Its source-location is the famous 2,200 meter
(7,000 foot) high Mount Hua, the western marchmount (sacred peak) located near Huayin,
Shaanxi, about 120 kilometers east of Xi'an. Huashan (Flower Mountain) is so named
because of its five peaks which are said to resemble the five petals of a lotus blossom.
Detail from the Map of Mount Hua
Drawing inspiration from its mountain namesake, the Huashan lineage emphasizes self-cultivation,
expansive consciousness, and being carefree. In terms of influential scriptures,
the Huashan lineage follows Quanzhen in its emphasis on the Daode jing, Yinfu jing,
and Qingjing jing. However, it also places emphasis on the writings of Wang Chongyang
and his first-generation disciples (especially Hao Guangning) as well as those of
Chen Tuan. It emphasizes lineage-specific practices, which require initiation to
receive or discuss. Its 100-character lineage poem (paishi 派 詩) is found under the
name of Hao in the Quanzhen liturgy. This lineage was transmitted from Xue Tailai
薛泰來 (1923-2001) to Chen Yuming 陳宇明 (b. 1969), and from Chen Yuming to Kang Wanrui
康萬瑞 (Louis Komjathy; b. 1971).
Perfect Form of Mount Hua
In addition to reverence for the Three Treasures of the Dao, the scriptures, and
the teachers, and for our lineage and tradition, members of our community recognize
the dangers of rigid adherence, the importance of flexible adaptation. Living in
contemporary America, a very different context from traditional China, poses its
own unique challenges. We are committed to understanding the historical contours
and defining characteristics of tradition-based and authentic Daoist practice. Through
such an informed perpective, we endeavor to preserve and transmit traditional Daoist
culture with attentiveness to the needs and concerns of Western students. Adaptations
and innovations are informed by the Daoist religious tradition. Such a stance inhibits
the ubiquitous American tendency to colonize and appropriate dimensions of Asian
religions for egoic purposes and in the name of designer hybrid spirituality.
The Daoist Foundation also includes a new American Daoist religious order, as established
by Louis Komjathy. This is the Clarity and Stillness Order (Qingjing dao 清靜道; C.S.O.).
It offers Daoist religious training for those with an authentic vocation to become
ordained clergy members. With roots in the Huashan 華山 (Mount Hua) lineage of Quanzhen
Daoism, it draws its primary inspiration from the eighth-century Qingjing jing 清靜經
(Scripture on Clarity and Stillness). The Clarity and Stillnes Order should not be
confused with the Clarity and Stillness lineage (qingjing pai 清靜派), which is a Kundao
lineage associated with Sun Buer 孫不二 (Qingjing 清靜 [Clear Stillness]; 1119-1182).
The Clarity and Stillness Order is associated with Quanzhen Daoism, but has its own
defining characteristics, such as placing emphasis on the Nine Foundations (jiugen
九根). For ordained members of the Clarity and Stillness Order, the core commitment
focuses on dedicated and sustained self-cultivation and transformation. Practice-realization,
rooted in clarity-and-stillness meditation, is primary.
