Why is the Lushan School not equivalent to the Jingming School?

Jingming and Lushan both trace their origins to Xu Zhenjun, but Jingming belongs to Taoism, while Lushan is associated with shamanism.

The “Hai Qiong Bai Zhenren Yulu” records: ‘Yuan Chang asked: Is there a shamanic method? Its right and wrong are indistinguishable. The answer was: The methods of shamans began with King Sotan, passed down to King Pangu, then to King Asura, further passed to King Veda, King Changsha, King Toutuo, Lushan Mountain in Luzhou Jiulang, Mengshan Qilang, Hengshan Shilang, Zhao Hou Sanlang, Zhang Zhao Erlang; after this point, it is unknown how many more there were. In ancient times, the methods of shamans included what was called the Pangu method and the Ling Mountain method; there were also those who inquired about the Mountain method; in essence, they are all one shamanic method.’ Therefore, during the Song Dynasty, Lushan was purely shamanistic. After a thousand years of development, it integrated elements from Pu’an, Maoshan (Maolu Erdong), Hengshan, Yoga (Yogic Secret Wheel or Yogic Great Dharma Master), and Huai Ji (Vajra Institute), making its form closer to Taoism and esoteric teachings. Some highly Taoist content has become fundamentally consistent with Taoist rituals but still retains elements belonging to its own sect like horns and master swords.

Regarding lineage transmission from the Jingming sect as recorded in the “Jingming Zhongxiao Quanshu”: ‘In the region of Yuzhang exists an ancient immortal named Xu Gong Jingyang; his teachings emphasize loyalty and filial piety. He lived during the Wu period of Chiwu and passed away at the age of one hundred thirty-six during Jin Taikang. Could it be that he observed human affairs and understood worldly changes leading him to make these arguments? The practice of nurturing life and praying for blessings has been passed down for a thousand years without anyone noticing. Furthermore, from a Daoist named Huang Zhonghuang from Xishan came news about Yu Zhen Liu Jun having a very different spiritual connection with Xu Gong. Thus Xu Gong’s teachings on loyalty and filial piety were based on Confucianism for their correctness while extending them into Daoism for their spirituality. His writings have been published for several years now yet few understand their significance.’ Hence there is a difference between this lineage and that of Changsha Wang or Toutuo Wang.

In terms of belief content, first of all the meaning of ‘Jingming’ is ‘Untainted is called Jing. Unaffected is called Ming. Untainted and unaffected leads to loyalty and filial piety naturally.’ The foundation of establishing Jingming lies in ‘Jingming is simply about sincerity in heart; loyalty and filial piety are merely about upholding principles.’ Any practitioner who can ‘establish loyalty and filial piety as fundamental while maintaining purity within oneself will connect their heart with heaven through vital energy channels; this mutual response aligns them with truth like water returning to the sea.’ As long as one harbors purity in heart while practicing loyalty and filial piety then immortality can be attained naturally. In ancient times Xu Zhenjun ascended after removing his residence; later He Zhenren entered seclusion in the mountains—both represent paths toward immortality and liberation which are vastly different from Lushan’s shamanistic prayers.

Thus Dao refers to symbols. Therefore symbols are simply four characters written directly. When used at perfect moments—what is referred to as primordial qi returning to its roots—spiritual power becomes most potent. Wherever it reaches, Yang path prevails over Yin like sunlight melting ice. What it strikes crumbles; what it touches breaks apart; those who see vitality revealed at its tip have some distance from it.’ The methods employed are extremely simple hence differ from Lushan’s practices involving blowing teachings or wielding knives barefoot.

Therefore, the Jingming sect should not be equated with Lushan; both have distinct origins and lineages established for saving sentient beings—each contributing greatly in virtue.