Sacred Unity

Hinduism is the South Asian religion. The core conception of Hinduism is “the sacred unity in mundane and sacred multiplicity” (Magagna, 2016). One sacred unity, but multiplicity is the part of unity. Multiplicity implies humans with different interests and ideas, and gods with different aspects. The salvation means unity with the whole, narrowing the gap coming from multiplicity. In this sense, even in the mundane, the sacred life is the important issue. That is, the unity of the mundane becomes the sacred unity.

Taoism is the East Asia religion (Magagna, 2016). Taoism is a salvation religion, focused on master of the dynamic process. Tao means totality of dynamic existence. It means all existence is changing in definite patterns. Thus, concentrating

The characteristic of Taoism is Taoism “does not exist in isolation: it shares the religious commons with a secular Confucianism, a devoutly committed Buddhism” (Oxtoby and Segal, 2013). In general, Taoism, Taoist collective practices, such as ritual, exercise, meditation, facilitates collective action for religion and politics. By using their books and rituals, local religious institutions began to create their political power and political issues. Local institutions are where their collective action began, and they are the place to establish the religious power. Specifically, the Celestial Masters and Yellow Kerchiefs are two main local institutions. The Celestial is the orthodox unity, which highlighted inner alchemy, emphasizing social stability. For the social stability, the orthodox unity focused on purification (Zhai) and renewal (Jiao) (Oxtoby and Segal, 2013). Oh the other hand, Yellow Kerchiefs is close to philosophy teaching, claiming inward training and long life. Eventually the Celestial Masters had the power over Yellow Kerchiefs during the Han period. It is because the Orthodox Unity operated “as a kind of celestial bureaucracy to whom believers could present their appeals just as they did to state bureaucrats in ordinary life” (Oxtoby and Segal, 2013). They established “a new relationship between the gods and humans”. The new relationship means that operations as a kind of celestial bureaucracy to whom believers could present their appeals just as they did to state bureaucrats in ordinary life” (Oxtoby and Segal, 2013). As the religion and as the priest, they engaged themselves in the mundane life, the state. It is the opposite direction with the local Hindu institutions. The religion passed over the authority to the state. The sacred empowered the mundane. In this way, “the