In Celestial Masters: History and Ritual in Early Daoist Communities, Terry F. Kleeman presents the first dedicated volume in English to examine the complex origins, beliefs, and practices of one of the world's most influential and enduring religious traditions. In 142 CE, Lord Lao descended to Cranecall Mountain in Sichuan and bestowed a revelation upon Zhang Daoling 張道陵, establishing the “Way of the Correct and Unitary Covenant with the Powers” (Zhengyi mengwei zhi dao 正一盟威之道), a pact between the newly formed Celestial Master community (Tianshi 天師)—what Kleeman terms the “Daoist church”—and the Dao itself. This pact ensured the purity of those who kept faith with the Dao by virtue of their abstention from blood sacrifice, a practice associated with profane persons (suren 俗人) doomed to “shed this mortal coil before their time” (p. 4). As Kleeman demonstrates, the Celestial Master community promoted this ideal of purity through strict codes of conduct, acts of repentance and confession (especially as a foil to disease), and petitions to an unseen spiritual bureaucracy responsible for overseeing the Daoist citizenry. By drawing on a range of sources, both historical and scriptural, Kleeman works to bridge the gap between the skepticism and disregard that colored early secular records of the movement and the glowing hagiographies and accounts that litter the Daoist canon, sources that paint an altogether different portrait of the early Celestial Master community and their beliefs.

The volume is divided into two parts. The first part consists of four chapters and examines the brief history of the Celestial Master kingdom (r. 191–215 CE) from its rise in the Hanzhong Valley through its collapse and the subsequent migration and resettlement of its occupants throughout the Period of Disunion (220–589). Chapters 1 and 2 chronicle the early history of the movement and draw heavily on the often-contradictory accounts offered within dynastic histories (several of which were compiled centuries after the fact) and earlier Daoist sources such as the Zhang Pu 張普 stele of 173. Chapter 3 details the history of the Celestial Master kingdom after its surrender to Cao Cao in 215, an event that led to the relocation of its citizens and the eventual disintegration of the church as a centralized institution. Kleeman highlights this institutional rupture by examining several encyclicals—products of revelation—circulated as a means of “reclaim(ing) control over the widely scattered parishes of the church” (p. 117). Chapter 4 details the movement from the fourth to sixth centuries, including attempts by figures such as Kou Qianzhi 寇謙之 (365–448) to recreate the theocratic model of the Celestial Master kingdom, as well as a series of messianic and apocalyptic uprisings inspired both by Daoist eschatology as well as the chronic instability of the period.

Part two details the ritual activities of the Daoist community. Chapter 5 describes the architecture and attire required of the practitioner, including the design of the oratory (jingshi 靜室) that played a central role in religious life. Chapter 6 examines the ever-evolving precepts that structured the life of the Daoist citizen and provides detailed descriptions of essential rites, which include daily audiences, communal assemblies, and kitchen-feasts which served to feed the community and potentially attract new members. Finally, chapters 7 and 8 examine the roles and responsibilities of community members and demonstrate how, through the gradual reception of spirit registers a novice could potentially attain the rank of libationer (jijiu 祭酒), ultimately leading their own parish (zhi 治). One of Kleeman's most compelling contributions is his examination of this parish system, which, while originally corresponding to historical Celestial Master territory, was later abstracted into a ranking system denoting prestige. A brief epilogue situates the movement's legacy within the modern religious landscape, though it does leave the reader wishing more time and attention could be spent on the immense impact that the tradition had on liturgical innovations during the Song and Yuan dynasties (though a proper treatment of this material would no doubt require an additional volume).

The work represents an enormous contribution to Chinese-area studies as well as the broader religious field. Kleeman's erudite analysis, copious translations, and detailed notes ensure that Celestial Masters will serve as a useful resource for both scholars of religion as well as students of Chinese literature, history, and culture. It not only provides a broad overview of the history of this influential movement, but also explores the day-to-day activities and ritual practices of the Daoist faithful. In addition, it also provides tantalizing glimpses of the institutional bureaucracy, material culture, and gender relations within the Celestial Master community. The work is sure to be of great use within graduate seminars, but it could also, with additional context, offer undergraduates a useful demonstration of the adaptability and creative capacity of religious movements in times of crisis.