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Heavens and Grottos: New Explorations in Daoist Cosmography
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Heavens and Grottos: New Explorations in Daoist Cosmography

A special issue of Religions (ISSN 2077-1444).

Deadline for manuscript submissions: closed (30 September 2025) | Viewed by 9794

Special Issue Editors

Dr. Zhaojie Bai

E-Mail Website
Guest Editor
Institute of Philosophy, Shanghai Academy of Social Sciences, Shanghai 200051, China
Interests: studies on the history and thought of Daoism
Dr. Vincent Goossaert

E-Mail Website
Guest Editor
Ecole Pratique des hautes Études (EPHE, PSL), 75014 Paris, France
Interests: early modern and modern Daoism and Chinese religions
Special Issues, Collections and Topics in MDPI journals
Dr. Johan Rols

E-Mail Website
Guest Editor
GSRL-CNRS and CRCAO-CNRS Research Institutes, 93300 Aubervilliers, France
Interests: history of Chinese ideas and religions
Dr. Jonathan Pettit

E-Mail Website
Guest Editor
The Department of Religions & Ancient Civilizations, University of Hawai‘i-Mānoa, HI 96822, USA
Interests: Daoist geography; revelatory literature; hagiography; medicine

Special Issue Information

Dear Colleagues,

Heavens and grotto-heavens are important and special parts of the Daoist universe and, in Daoist traditions, they are, respectively located in the upper and lower planes of the universe, as distinguished from the middle or terrestrial space inhabited by humans. These special cosmic planes are considered to be the sacred areas where the gods are hidden and they are also the destinations that practitioners of Daoist religions yearn to reach. Their efforts translate into a host of this-worldly practices. In this Special Issue, we propose a collection of articles focused on these two planes of the Daoist conception of the universe in order to reveal a better understanding of the special cultural value of Daoist cosmography.

We invite those who are interested to contribute an academic paper that may encompass, but is not limited, to the exploration of the following research topics and questions:

  • The evolution of Daoist concepts of the heavens within the larger history of Chinese cosmology;
  • The evolution of the Daoist concepts of grotto-heavens and differences compared to other Daoist sacred places;
  • The relationsghip between beliefs in deities and the Daoist concepts of the heavens and grottos;
  • The interaction between the Daoist grotto-heavens and local society, including the ways in which local societies and populations think of and approach grotto-heavens;
  • Studies on visual sources, pilgrimages, drama, and fiction describing Daoist heavens and sacred grottos;
  • Daoist self-cultivation practices and conceptions of inner geography in relation to grotto-heavens;
  • Spiritual beings and other non-humans who reside in grotto-heavens;
  • The temporal dimensions of the concept of grotto-heavens.

We request that, prior to submitting a manuscript, interested authors initially submit a proposed title and an abstract of 200-300 words summarizing their intended contribution. Please send this to the Guest Editor, or to the Assistant Editor of Religions. Abstracts will be reviewed by the Guest Editors for the purposes of ensuring proper fit within the scope of the Special Issue and full manuscripts will undergo double-blind peer review.

We look forward to receiving your contributions.

Dr. Zhaojie Bai
Dr. Vincent Goossaert
Dr. Johan Rols
Dr. Jonathan E. E. Pettit
Guest Editors

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All submissions that pass pre-check are peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 250 words) can be sent to the Editorial Office for assessment.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Religions is an international peer-reviewed open access monthly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. The Article Processing Charge (APC) for publication in this open access journal is 1800 CHF (Swiss Francs). Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

  • Daoist heavens
  • Grotto-heavens
  • Daoist cosmography

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Published Papers (4 papers)

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Research

35 pages, 7495 KB  
Article
A Case Study of Cave-Dwelling Mountain Ascetic Practices in the “Immortal Taoism 神僊道教” During the Early 4th Century: The Connection Between Xiaokouyu Cave 小口峪洞 in Jinan, Shandong, and Daoist Priest Zhang Zhong 張忠
by Meng Han
Religions 2026, 17(5), 535; https://doi.org/10.3390/rel17050535 - 29 Apr 2026
Viewed by 534
Abstract
This paper attempts to confirm Xiaokouyu Cave 小口峪洞 as a specific case of the stone chambers in famous mountains 名山石室 where early Daoist priests pursued their hermitic practice in mountainous seclusion. It classifies the cave as a site for early “Immortal Taoism 神僊道教” [...] Read more.
This paper attempts to confirm Xiaokouyu Cave 小口峪洞 as a specific case of the stone chambers in famous mountains 名山石室 where early Daoist priests pursued their hermitic practice in mountainous seclusion. It classifies the cave as a site for early “Immortal Taoism 神僊道教” practice aimed at cultivating immortality. By cross-referencing with the knowledge system of mountain-dwelling practices outlined in Baopuzi Neipian 抱樸子內篇, the cave’s internal and external physical features, such as natural stone altars, stalactites, and the female genital symbol-like rock formation, can be correspondingly linked to the Daoist priests’ activities of jiao rituals 醮祭, Ingesting Elixirs 服食, and Intensive Meditation 精思. Meanwhile, from the perspectives of philology, visual culture, and fine arts, this paper discusses the implications of Daoist visual culture in the mountain where Xiaokouyu Cave is located and its possible connection with Mountain Dwelling and Spiritual Cultivation of Daoist Zhang Zhong 張忠 in a comprehensive manner. Full article
(This article belongs to the Special Issue Heavens and Grottos: New Explorations in Daoist Cosmography)
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16 pages, 414 KB  
Article
Research on the Supreme Deity in Daoism from the Perspective of Ancient Chinese Celestial Studies
by Min Lu
Religions 2026, 17(2), 131; https://doi.org/10.3390/rel17020131 - 24 Jan 2026
Viewed by 914
Abstract
The construction of Daoism’s pantheon is deeply intertwined with traditional Chinese celestial studies. From the Eastern Han to the Northern Wei dynasties, based on star worship and belief in Taiyi, Laozi was deified as the Great High Lord Lao. In the Eastern Jin, [...] Read more.
The construction of Daoism’s pantheon is deeply intertwined with traditional Chinese celestial studies. From the Eastern Han to the Northern Wei dynasties, based on star worship and belief in Taiyi, Laozi was deified as the Great High Lord Lao. In the Eastern Jin, Ge Hong drew on the Huntian theory to shape Pangu (the Primordial Heavenly King) as a creator deity, yet his status declined due to the limited Daoist immortal realm within a finite spatial category that failed to align with Daoism’s boundless concepts. The infinite cosmology and Qi Theory of the Xuanye Theory provided new theoretical support for Daoism. Building on these, the Lingbao School created the Heavenly Worthy of the Primordial Beginning and the Grand Canopy Heaven. Through subsequent integration and elaboration by various sects, the Heavenly Worthy of the Primordial Beginning established his position as the supreme deity, and the Grand Canopy Heaven gained authority, transcending finiteness. This evolutionary process demonstrates the profound influence of traditional Chinese celestial studies on the construction of Daoism’s pantheon. Full article
(This article belongs to the Special Issue Heavens and Grottos: New Explorations in Daoist Cosmography)
18 pages, 352 KB  
Article
Kristofer Schipper (1934–2021) and Grotto Heavens: Daoist Ecology, Mountain Politics, and Local Identity
by Peiwei Wang
Religions 2025, 16(8), 977; https://doi.org/10.3390/rel16080977 - 28 Jul 2025
Cited by 1 | Viewed by 1536
Abstract
This article explores Schipper’s scholarly contributions to the study of dongtian fudi (grotto heavens and blessed lands) and specifically situates this project in its broader intellectual context and Schipper’s own research. While Schipper was not the first to open discussions on this topic, [...] Read more.
This article explores Schipper’s scholarly contributions to the study of dongtian fudi (grotto heavens and blessed lands) and specifically situates this project in its broader intellectual context and Schipper’s own research. While Schipper was not the first to open discussions on this topic, his research in this direction still offers profound insights, such as the coinage of the concept of “Daoist Ecology” and his views on mountain politics. This article argues that Schipper’s work on dongtian fudi is a response to the school of Deep Ecology and its critics, and also a result of critical reflection on the modern dichotomy between nature and culture. In Schipper’s enquiry of dongtian fudi, the “mountain” stands as the central concept: it is not only the essential component of Daoist sacred geography, but a holistic site in which nature and society are interwoven, endowed with both material and sacred significance. Through his analysis of the Daoist practice of abstinence from grain (duangu), Schipper reveals how mountains serve as spaces for retreat from agrarian society and state control, and how they embody “shatter zones” where the reach of centralized power is relatively attenuated. The article also further links Schipper’s project of Beijing as a Holy City to his study of dongtian fudi. For Schipper, the former affirms the universality of the locality (i.e., the unofficial China, the country of people), while the latter envisages the vision of rewriting China from plural localities. Taken together, these efforts point toward a theoretical framework that moves beyond conventional sociological paradigms, one that embraces a total worldly perspective, in which the livelihoods of local societies and their daily lives are truly appreciated as a totality that encompasses both nature and culture. Schipper’s works related to dongtian fudi, though they are rather concise, still significantly broaden the scope of Daoist studies and, moreover, provide novel insights into the complexity of Chinese religion and society. Full article
(This article belongs to the Special Issue Heavens and Grottos: New Explorations in Daoist Cosmography)
21 pages, 427 KB  
Article
The Southern Celestial Star Deities and the Refining and Transcendence Doctrine of the Ancient Lingbao Scriptures
by Qinsheng Shi
Religions 2025, 16(3), 285; https://doi.org/10.3390/rel16030285 - 25 Feb 2025
Viewed by 4710
Abstract
In Daoist cosmology, the southern celestial star deities are represented by terms such as the Southern Dipper, the Southern Palace, the Southern Chang, and the South Pole, each with specific cosmological significance. These concepts are closely intertwined with the themes of longevity and [...] Read more.
In Daoist cosmology, the southern celestial star deities are represented by terms such as the Southern Dipper, the Southern Palace, the Southern Chang, and the South Pole, each with specific cosmological significance. These concepts are closely intertwined with the themes of longevity and fire-refining, yet they often blend together to such an extent that clear distinctions become difficult. Through an exploration of this series of concepts, this paper reveals that during the Six Dynasties, the ancient Lingbao scriptures inherited the mythological tradition of earlier religions, in which “fire” symbolized the alchemical refining process. These scriptures extol “fire” as a powerful force for purification and regeneration, and it is said that the Primordial Heavenly Lord once employed flames to refine the “true scriptures”, which represented the cosmic primordial essence. Such fiery transformation finds vivid expression in the legend of A-Qiuzeng. By bathing in sacred flames, this female ascetic underwent bodily transformation into a male form, exemplifying fire’s role as a catalyst for the transformation of existence. Crucially, the Lingbao scriptures utilized the Five Elements doctrine (with fire corresponding to the south) to synthesize the disparate cults of southern celestial star deities into a coherent system. This synthesis highlights the sacred religious function of the southern celestial star deities in “refining death and transcending life” through fire. Moreover, it distills their philosophical significance in mediating the transitions between life and death. Since their compilation during the Six Dynasties, this paradigm has continuously influenced the development of Daoist doctrines of refining and transcendence, as well as their corresponding ritual frameworks. Full article
(This article belongs to the Special Issue Heavens and Grottos: New Explorations in Daoist Cosmography)
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