Nei Jing Tu a Daoist Diagram of the Internal Circulation of Man 1992 (1)

"Nei Jing Tu", a Daoist Diagram of the Internal Circulation of Man Author(s): David Teh-Yu Wang Reviewed work(s): Source: The Journal of the Walters Art Gallery, Vol. 49/50 (1991/1992), pp. 141-158 Published by: The Walters Art Museum Stable URL: http://www.jstor.org/stable/20169078 . Accessed: 13/12/2011 04:01 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].

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Neijing Tu, a Daoist Circulation of Man

Diagram

Teh-Yu Wang

David

con diagram Nei Jing Tu not only depicts the vital and the the circulation the cept of of force (qi) forma tion of the internal elixir in Daoist physiological alchemy,

The Daoist

the syncretic fusion of Daoism with The macro-microcosmic of this configuration numerous consists of motifs that possess multiple

but also

illustrates

Buddhism. diagram

iconographie

significance.

Walters four

than

given more

was

Art Gallery hundred

recently Chinese rubbings

by the rubbings, which Among were acquired in Beijing in 1932-33, one titled at the is of particular interest top Nei Jing Tu (no. 96.46) This is because both its work of (figs. 1-3). impressive size (129.5 x 54.2 cm) and its rare subject matter. The

The Laurance

Nei Jing

P. Roberts.

Tu

of ("diagram of the internal circulation a cross-section in profile of the head, of a human body in yoga pos and abdomen

shows

man") thorax,

ture, facing our left. It is an illustration of the Daoist alchemy. practice of physiological The Nei Jing Tu was analyzed in 1933 by Von Erwin Rousselle1

in 1983 by Joseph

and

Rousselle's

Although

study

makes

reference

Needham.2 to Daoist

to look at the subject physiological alchemy, from the angle of Chan meditation. In Needham's it tends

on the other

book, hand, the Nei Jing Tu is only men tioned briefly, within the context of a study of Daoist These physiological only alchemy. analyses provide issues presented partial answers to the iconographie to pro by the rubbing. The present article is intended vide a more of the complete interpretation iconogra phy,

of the Internal

in

order

metaphysical

to

clarify

significance

the

macro-microcosmic

and

first appears

of the legendary rulers in the dawn of Chinese civiliza to to have reigned from 2696 2598 B.c. tion, is thought to ascertain it may not be possible its exact Although age, the Huangdi neijing suwen was in existence by the Western Han (206 b.c.-a.d. 25).3 The philosophical in such foundations of this medical book, embodied as Dao,

concepts

The

anatomical

over,

title Nei Jing Tu can be understood of Man." The Circulation

and

and

the

Yang,

and

five

to Daoist

nu

elements,

the Celestial

Stems

philosophy.4 were

concepts

physiological

(tian More pre

in the Huangdi neijing suwen for the first time. con Such anatomical, and philosophical physiological, laid of the foundation for the the cepts development Man." of the Internal Circulation of "Diagram sented

rubbing was made from an engraving in hanging itself a transcription of a painting to the inscription in the lower scroll format. According a certain Pure-Cloud corner left-hand (fig. 3), by The Walters

that was

Daoist

Priest

ing was Gaosong

found

the paint (Suyun daoren) Liu Chengyin, in a temple at an unidentifiable

Mountain:

This

has never had painting in the world. Because

circulating copies the Dao (Way)

anywhere

the true Gold Elixir cate

in

its principle, the Dao]

perceiving [the essence agram

of

is little was

chance, studio

at

those

and

the Dao

browsing

of

(dan dao) is broad yet deli are

known

Gaosong was painting hung fined and minute

of the diagram.

of the Diagram

the Internal

Yin

merology, hexagrams, are closely related gan),

ies, junctures

Origin

in the famous medical

work Huangdi of Internal Yellow Classic (The Emperor's neijingsuwen This is the oldest extant medical book, as Medicine). one cribed to Huangdi, the Yellow Emperor. Huangdi,

Jing

from

of

Internal

in

the world.

books

Mountain, on the wall.

roots

whose

blocked

Elixir],

[of

learning this di

When

and

paintings I noticed that

I, by in a this is re

The

painting of arter notations style. The are of bones, and networks of veins in

and each of them is given, by accompanied at this lore. I looked for long, and painting I to out and that breathing began comprehend as well as out and in (huxi), breathing expelling are in (tuna), and taking actually waxing waning clearly secret

as "Diagram of compound Nei

TheJournal of theWalters Art Gallery 49/50

(1991/92)

141

mma??>'

Fig. 2. Detail

of figure

1.

Fig. 3. Detail

of figure

1.

. . .-V h i'

Fig. 1. Nei fing Tu (A Daoist from stone Man), rubbing no. 96.46.

142

of of the Internal Circulation Diagram the Walters Art Gallery, stela, Baltimore,

as well

(yingxu) cosmos. more

than

Gold

Elixir.

self

as the

If one half

not

[I,] Pure-Cloud

(Followed character

of

(xiaoxi) then

the

grasps the true

of

to my

[painting] it on

a

print

Priest Liu Chengyin in reverence [this] the seals; one carries and the other "Yin")

Daoist

and

short

this

engrave circulation.

(zi) for popular

engrave

flow

this, one essentials

keep I therefore

and

ing plate

Another

and

the main

of

I dare

alone,

ebb

understands

inscribe two

by

"Cheng"

line after

this inscription reads: "The in the White Cloud

is stored

(ban) printing plate Daoist in the capital [i.e., Temple (Baiyun guan) The White Cloud Daoist is the Beijing]." Temple seat Daoist in the of the China, largest temple Perfection in (Quan zhen) sect of Daoism Complete as well

as the chief monastery established by Qiu Changchun

Beijing, subsect

in the

Although is

plate

stone

the

block"),

stele

ban

("wooden was

on

the

made

surely

was

stele

or

plank"

a

from

in the White

still be

engraving

.5 (1148-1227) the printing

inscription

a

rubbing

that may

The

Temple.6

as

to

referred

"wooden

short

of the Longmen

Cloud in

made

the

to an inscription in 1886, according corner right-hand (fig. 2). a Tu, published painting of the Neijing

sixth lunar month in the upper Rousselle without could

its location (fig. 4). This painting seen by Liu Chengyin, a copy there derived from the Walters rubbing. The

mentioning be the one

of, or a work Walters rubbing bears as the long inscription scription the date

the caption Nei Jing Tu as well the short in by Liu Chengyin, the White

mentioning of engraving.

Cloud

and

Temple, of this information

None

is in

the painting; all of it was added when the apparently, was made. The Nei Tu written engraving caption Jing in big characters the subject matter. clearly identifies Other

minor

versions. more

are

which

in

captions written

correctly the

contents, in

discrepancies

The

pecially

similar

convey

captions are

there

than and

poems

the

discussed

wording

in

those

below.

two

the

are

however,

painting,

names

the

although in

the of

rubbing?es

the

six

there

Moreover,

viscera, are

that

is a halo

there

as well

painting lines

isolate

There

are

For ning

the also

in

an

the

the

representation lies in the fact

the head

in the

oblong

in

the the

rubbing, lower

central

These space.

surrounding

details the

region

m?ndala.

body

from

image

variations in

example, wheel

as

in pictorial the rubbing

behind

woman section

of

the by

rubbing. the

is shown

207-216,

22].

fig.

two

in the painting that are not found in the rub captions These considerations that bing. point to the possibility to the painting is the work closer the original. The major difference the painting between and

Tu, hanging scroll, location unknown [from E. Fig. 4. Neifing "Ne Ging Tu, 'Die Tafel des inneren Gewebes' ein Rousselle, Taoistisches Meditationsbild mit Beschriftung," Sinica, 8 (1933),

spin seat

she is standing. In the rub ed, but in the painting, are trees to there five naturalistic the left of the bing, woman.

In

schematic

the

on

original

two

in

plants

It might

are

the

ten

coin-growing

rows.

that the painting

appear which

there

painting,

engraving

was

is closer based.

to the

Neverthe

less, the painting may well be a copy of the rubbing. In the painting, not only are the figures and buildings in an aesthetically much less satisfactory depicted but

manner, rough.

A

the

painting

water is

is much

usually

more

more

schematic

elaborate

and

and more

143

Two

immortality.

the Daoist

major

adept One

immortality.

the

of

practice

ble

as

substances

the

involves

process

alchemy,

is out

elixir")

such

through and

lead,

mercury,

and

of the elixir of life or

the obtaining

exoteric

by

adopted

for longevity

"external

dan,

(wax

and material,

ward

are

approaches

for this aspiration

of

production

tangi This

cinnabar.

elixirs.

chemical

(net dan, "internal elixir") is inward the whole practice lies in the idea of and insubstantial; not letting the body follow natural processes of aging.

The

other method

one's

Using an

as an

body elixir

internal

(nei

can

one

dan),

to

furnace

alchemical

produce the

prevent

dete

fulfill the aspiration of body and therefore for longevity and immortality. Dan is "elixir"; nei dan is rioration

an

elixir.

internal

Nei

ing physiological elixirs chemical Needham word

for

procedure

alchemy,

longevity the word enchymoma from

"juice."

The

cultivat

to producing opposed (wai dan)? For nei dan

of

coined

chumos,

is a

dan

of

prefix

the Greek indicates

this word

its second and third the body, while can not the term be connected only with syllables current but also with in modern still chyme, physiology,

that it is within

one

the

of

out,

thought

because

discussion

the

very

name

of

of

students

familiar with this term. The Nei Jing trates how physiological is cultivated alchemy Its anatomical

is clearer

significance

are

culture

Chinese

more

ly.

chem

is well Needham's coinage Though I will simply use "internal elixir" in my

itself.8

istry

of

origins

possible

when

illus

Tu

internal it is stud

ied together with the Complete Chart of theRegeneration a woodblock print dat of the Primary Vitalities (fig. 5), the from 1920s. ing

Vault: The Head

Heavenly Chart of the Regeneration quantu (Complete wood-block 1920s [fromj. broadsheet, Primary Vitalities), in China, V:5, fig. 1588]. Science and Civilisation Needham,

of the

Fig. 5. Xiuzhen

successful

I believe derived

were

added

made

in,

from to,

this

the

later

rubbing. some

and

might more

Several in

collations

acters attain

Therefore,

engraving.

in question

the painting

that

been

an

than

aesthetically

the

in figure 2 there are four small char xian shou "yan longevity and to f?" ("To prolong that do and Buddhahood")9 xian immortality the head

Above

have

captions text

were

not

in

exist and

pose

The

head

in

summit

Internal Elixir

in Daoist

Physiological

Alchemy What

(Way) of the true Gold Elixir" ex in Liu Chengyin's colophon? Within Daoist life and of there is a practice of prolonging

is the "Dao

pounded tradition hoping

144

to

achieve

xian

immortality,

a

sort

of material

This

painting.

states

caption and

nature?Daoist

the

pur this

Buddhist?of

diagram.

painting.

scape with

The

the

dual

of millet

rapids. A dot the

as

is conceived

center;

contains

a

a mountainous

stands prominently above

caption

reads:

land

above "A

the

grain

the world"

(yili suzong zang shijie). in a poem formed a couplet This sentence originally a very important 862), (798-after by Lu Dongbin the Daoist patriarch who was later included among Eight plet the

Immortals can be found

mountains

and

of this cou (xian). The counterpart in the neck region: "[One] cooks rivers

in

a

Yi^l?-sheng-\o\uvsie

caul

dron"

"in a small

(i.e.,

shanchuan) Lu Dongbin time being, a whole

not

are The

attempt

ox

iron

on

engraves

A grain

of millet cooks

where

the

stone,

contains

old man's

stringing

blue-eyed with his

eyebrows

If [one]

monk

foreign arms.

this mysticism,

there

indicate

will

other

that this dot

captions of Mud" (niwan gong), or "Prefecture of the Rising Sun"

acquire

is the "Hall of

Daoist

(shengyang fit). The from the Buddhist

The

A.D.12

vana

also

niwan was adapted of "nirvana" in the third or the fourth homophonic

of

permutation

niwan

and

one enters that, by meditation, state that resembles the undifferentiated

blissful mordial

a

condition,

or

paradise,

ness" of the uncreated

the

world.13 The

the

nir

into a

term

is colored

story,

a Woman

child

even

"Prefecture

the best of my knowledge, it to an anecdote from Zhuang Zi (the B.c. to this of 290 Zhuang) According

her

secret,

one's

Crookback

dawn

the

a

of

complexion

she is asked though she is very old. When she mentions that it lies in being free from

existence.

own

has

one

After

existence, illuminated

one

frees

oneself

from

of the brightness sun.15

of

by the rising are nine peaks on top of the skull (above the highest one is the dot of "ball of mud") given the "Nine-Peak Mountain" caption (jiufeng shan). To the of the Nine-Peak

dominating caption the valley

Mountain

the entire

a large mountain is furnished with the

diagram of Big Mountain" (jufeng ding). In between these two mountains lies a stone

"Summit

terrace named

"Spiritual Terrace of Melancholic The head is sometimes referred (yulou lingtai).

the

Daoist

better

adept

known

as Mt.

in fengshui

Kunlun16?a

(geomancy)

cosmic

At

in this world the

immortal

of

and, them

them, among is Mt. Meru

hand, Mt. Kunlun texts as the central mountain

(Sumeru).21 On scribed in Daoist five

center

the other

mountains

and

is located

is de of the

amid

eight is sometimes seas.22 Obviously, Mt. Kunlun identified with Mt. Meru in Daoist tradition as an influence from it has been noted that, cosmology. Moreover, to have is believed by the fourth century, Mt. Kunlun nine levels, the ninth having an ever smaller and ever

ture

should

which

be

the

the Buddha

Buddhist

cosmology, rated by oceans from Peak (Gridhrak?ta)

summit

of the Vulture

preached Mt. Meru

the Lotus

Peak

on

Sutra.

In

is at the center,

the four continents.

sepa The Vulture

is a physical mountain in this of Jambudvipa.24 In the diagram, world, the continent the Nine-Peak Mountain that might partially stand for Mt.

Meru

is separated from the Summit of Big water. Mountain I would like to venture Therefore, by the opinion that this summit might be the Summit of the Vulture

one's

has a vision

There

right

The

form, which is identified with Mt. Meru.23 to identify. is harder "Summit of Big Mountain" The most famous single summit within Chinese cul

red.14 To

may be related Book of Master

to be

appears and Mt. Meru.

Kunlun

narrower

pri

"unconscious

as the pri of the Rising Sun" is therefore interpretable mordial is dot this understood paradise. Presumably to Rousselle's also as a rising sun; according firsthand of the Nei Jing Tu painting observation (fig. 4), this dot

as the

Buddhist

century

indicates

seas.

eight

the brain,

concept

of Mt.

are nine mountains

of]

[secret

Ball

term

as the

is also known

with the rushing Mountain," together as well refer to "Nine Mountains below, might as a general and Eight Seas" in Buddhist terminology to reference this world. In Buddhist there cosmology,

mysticism.11

Two

be identified

"Nine-Peak

heaven

one

is no

Chinese

water

the [secret of] mysticism; Beside

the West

of

in ancient

the "Nine-Peak Mountain"

However, a combination

down

hang

supports

to this mysticism,

aspires

nine

origin.20 in a two

rivers

to earth; The

the Mother

where

the number

foot of the mountain, hence, may Yellow River, of which Mt. Kunlun

coins.

up

cauldron.

white-headed

cosmic paradise dwells.18 Because

Mt. Kunlun always stands for the maximum,19 is represented by nine peaks here. The water at the

of gold

coins

and

arteries dragon gin of all the mountain (longmo).17 This mountain is also known in Daoist literature as the

culture

the world;

the mountains

sheng-volume The

reading

interpretation:

the field

plows

as

this poem

sown;

boy

[One]

an

zhu

danzhong

bansheng

this important poem by the Neijing Tu. For the

from

appear throughout let us be content with

and

The

cauldron,"

.10Quotations

Net" to by

mountain

theory as the ori

can Peak. However, this "Big Mountain" as the the interpreted Fenglai Mountain, leg in the eastern sea occupied endary mountain by the Immortals in Daoist mythology. In Chinese, Vulture as is known Peak shan (Spiritual Vulture Lingjiu also be

The jiu (vulture) may be omitted and the as well be referred to as Ling shan (Spiritual on the summit The Buddha's Mountain).25 preaching Mountain).

peak may of

the Vulture

Peak

is referred

to in Chinese

as

at the Spiritual Mountain). (Gathering hand, Ling shan is another appellation of the Fenglai Mountain.26 In any case, this Summit of refers to a place where Big Mountain spiritual com

Lingshan hui On the other

munion

takes

place.

145

The

Terrace of Melancholic "Spiritual between the "Nine-Peak Mountain"

standing "Summit

Net," and the

of Big Mountain," might be related to both and Buddhist The terminology. "Spiritual

Daoist Terrace"

term

Daoist

is another

for

in

the mind

Zuangzi,27 and the "Melancholic Net" might have been to "Indra-j?la, related in the net of Indra, hanging out of which can be Indra's all things hall, produced."28 As god Indra lives on Mt. Meru, and, as we have seen, in later Daoist texts, Mt. Kunlun is iden tified with Mt. Meru, the "Spiritual Terrace of Net" might be a combination of both sources to Daoist and Buddhist suggest that the mind can produce the "internal everything ?including

Melancholic

were

isolated

The Daoist only secondarily. adept conceives the human body as a microcosm in which many archei to an organ or a (shen)M dwell, each corresponding of the It is believed that Master Niwan, alias part body. the Immortal Old Man of the Southern is Pole-star, the eighth archeus of the brain.35 An egg-shaped pro trusion of the forehead is an iconographie attribute associated return

one

this section

sophical

Daoists

wrinkly,

conceive the

in the shape of a to the wrinkly

the brain resemblance

mountain; clear in the inter shape of brain tissue is particularly nal structure of the "Summit of Big Mountain." craggy

In the area of the forehead sits an old man

Mountain bank. The

caption old man's

above

below

the Nine-Peak

in yoga posture this figure reads:

by a river 'The white

to earth" hang down eyebrows mei laozi laozi Rousselle took (Baitou chuidi). literally as the historical Laozi of the fourth century B.c., repre

headed

sented

here

Daoism.30

as an embodiment

Kristofer

tion and elaborated

of followed

Schipper on the cosmic

the

of teaching this identifica

body of the histori to the classic Xiaodao Lun (On

the

gourd,

Below

the Old

the

this

his

arms"

eyed "Blue

tuotian). is Laozi, and

both

accepted in Chan Buddhist

that

or

alone,

to

opposed

Needham

often

supports

shou

are

eyes"

sometimes as

used

raise

Pole-star

caption

(biyan huseng to Rousselle, according Bodhidharma foreign monk,

man,

Indeed,

exaggerated

the Southern

raising his arms. The "The blue-eyed foreign monk

reads:

mystic

"egghead"

a remembrance, of archaic sym

kind

stands a monk with

an

to his left heaven The

old

the blue

(d. ca. A.D. 475). "white

eyebrows."

the identifications.37 literature

with

a

of the typical Taoist

extent

of

a

of man.

body that

of

Man

or

head,"

some

saint is to [Daoist] or a "re-membering," bolism.36

Accordingly, depicts spiritual communion takes place in meditation. with Together the "ball of mud" above, this upper (ma;?m/nirvana) the blissful primordial par epitomizes for which the nostalgic philo civilization, Daoists Because brain tissue is yearned.

suggests a cosmos

inside

by magically leaping as Taoist [Daoist]

paradise

head and belly iconography

where

skull region adise before

to

master," "gourd "pumpkin the primordial reassembles to it is tempting speculate

an

are everywhere. It is a mirage in a noumenon but also in Buddha's realm.29

other, the mind

Pole

As in the tales of the hsien [xian] immortals who

doctrine

reflects

the Southern

(hun tun): return

diamond

of

that such a shape suggested to the undifferentiated primordial

hollow

faceted

the Old Man

with

star. It has been

in fact reflects the Huayan interpretation of indraj?la, in which Indra's jeweled net is a

web, each and Buddhas

the characters

Laozi

elixir." This celestial

the rest of the rubbing.33 laozi refer to the historical

from

For me,

It is true

the foreign monk "blue eyes," is

the prefix

alternative

for

four

One

Bodhidharma.38

about

this

identification, questions to use First, why did the artist choose instead of an image of Buddha Bodhidharma that bet ter symbolizes Buddhism? if monk is in this Second, not deed Bodhidharma, he is in the why portrayed

may however.

cal Laozi.31 Referring at the Dao), he related Laozi's mythic birth Laughing from the primordial chaos (hun tun) and expounded the mythic transformation of Laozi's body into the

Indian monk? way as a thickly bearded customary is located im Third, one wonders why Bodhidharma Man of the below the Immortal Old mediately

the sun, the moon, and so forth. The text of world, the Xiaodao Lun reads: "Lao-tzu [Laozi] transformed the sun, his right eye the his body. His left eye became his his head the K'un-lun moon, [Kunlun] mountain,

he is, supporting can be readily answered by the relevant first question of meditation techniques taught by later patriarchs, the others remain challenging.

beard

the

planets

and

the

mansions

heavenly

in the Neijing

. . ."32

Tu is

the body represented Accordingly, not only the physical and mythical body but also the this social body. Plausible is, it interpretation though focuses on the white-headed old man only, and the in terpretation

146

would

be justified

only

if the old man

Southern

Pole-star.

Rousselle or even

young nomenon

Finally, why is this monk, whoever heaven with his arms? Although the

indeed

noticed

childish.

He

that this monk

is rather

away this phe explained out that "the caption makes

by first pointing to him [Bodhidharma] the reference possible," and by that the is due to young appearance suggesting

Bodhidharma's

spiritual

attainment.

In contrast,

the

Old Man

believed

(chhih lung [chi long]). The red dragon

to be Laozi appears very old because "eternal wisdom."39 He subsequently

(tan

he has acquired pointed out that Bodhidharma, facing the cliff in med itation, was able to open his "heavenly eye" (tianyan) in his forehead and that "anatomically, the 'blue-eyed for eign monk

supporting the

and

eye-socket

means

heaven'

arcs

cross-beam

the

of

brain

appears but the aforementioned

fication, be fully answered

which

fully explain iconographie significance, to be complemented by the Old Man above. The iconographie and implication significance

has of

and the foreign monk can be further ap a different that of the proached perspective, Daoist terminology of physiological alchemy. In Daoist the Old Man

from

is one of the syn literature, "blue-eyed foreign monk" and of old man" refers "white-headed onyms mercury, to lead.41 Mercury and lead are two elements impor tant in preparing the elixir of life (wan dan), but the formation of the amalgam of mercury and lead is also a dominant in internal elixir. The concept cultivating mixture

of mercury and lead in Daoist terminology can be best elucidated a text attribut by tenth-century ed to Dong Zhenzi, Xiuzhen liyan caotu (Transmitted the Tried and Tested Method of Diagrams Illustrating

the Primary Vitalities [physiological It first says that lead has the quality of true alchemy] ). that of true Yin. Lead symbolizes Yang, and mercury Regenerating

the

macro-microcosmic

sun's

macro-microcosmic

moon's

while

redness, whiteness.

mercury When

lead and mercury

further

explained:

True

lead

in physiological

alchemy

the

originates

red blood. a woman

the blood semen penings riages, results.

What infinite things.

Nothingness

) .42

zhendan]

is

and

qi (vital energy) elixir are related

the formation

of

the

internal

to astronomy governed by the hexa as macro-micro is the body conceived

grams. Not only cosmic but the whole

the con

also involves process an into one's body alchemical

furnace.

stands

for mer

cept of making If the "blue-eyed foreign monk" old man" cury and the "white-headed

for lead in phys since and sub ascends mercury iological alchemy, limes while lead descends in the reaction process be tween mercury of the and lead, the lower position "blue-eyed foreign monk" the Immortal Old Man

arms

the monk's

lead;

of the ascent

blematic double

significance: but

monk,

as a

also

we

Now

of

to the earth

down

hanging

is justified.

can

The

eyebrow of Pole-star

the Southern

stands for the descent out

reaching

are

to heaven

assumes

of mercury. The monk not only as a blue-eyed

foreign

of mercury.

symbol

turn

of em

to the

two rather

prominent region. We have seen from the aforementioned how lead (true Yang) quotation the sun's redness, and how mercury (true symbolizes

dots

in the central

Yin)

stands

for

head

the moon's

In the Daoist

whiteness.

of microcosmic

archei, the left eye is ruled by concept the archeus of the sun, and the right eye, the archeus of the moon.43 The interaction between lead and mer moon.

sun

The

by the dots and

moon

symbolizing

revolve

in

the

the sun and sky,

and

the

to as a "vault" (qiong long) in sky is usually referred classical Chinese literature. zi (The The HuaVnan Book of the Prince of Huai'nan: of Compendium of ca. 120 B.c. equates the human Philosophy) structure of the world: body with the cosmological "The head is round, the shape of heaven, and the feet are square, the shape of earth."44 Without venturing

Natural from

fire

and

is the

ancestor

of the ching [jing, seminality]. True mercury likes to fly up (i.e. sublime or distil), yet abides within of

and

Emptiness

text construes in a rather mysterious, yet explicit, the between and lead and the interaction way mercury formation of the internal elixir. The circulation of the

cury is reiterated

the

of the qi is completed, the lead, regeneration are all present, the mercury, and the shen (mentality) and the internal elixir is attained. The interaction be

ninefold

tween

of

[xumu

This

simply refer to this figure as the "blue-eyed At any rate, the identification monk." of the foreign as Bodhidharma does not "blue-eyed foreign monk"

the

common

cap

Iwill

his

is cinnabar

is not

this

but

sha]),

[internal elixir] (hs? um chen tan

with this identification. My alterna tive will be given at the very end of this section, after a discussion of the head area. For the time thorough

being,

[dan

cinnabar; it is the Flowing Fluid of the Great Mystery ( thai hs?an liu i [ taixuan liuyi] ), which the primary chhi [qi] has prepared during a period of 2160 years. And it is called the Vital Enchymoma

the transformed

to be a plausible identi cannot still questions

sule."40 Bodhidharma

sha

The mutually

semen

of a man

embrace

and

the blood

into detailed

(and

gives rise to the (red) flesh, and the

the (white) All bones. these hap produces arise from and mar good match-making in the and happiness of children bearing

is (true) mercury? and origin, ancestor The

the

It is the effulgence ancestor

of mercury

interpretation, between the round

intermingle);

of is the

of the

the myriad red dragon

analogy vault and and moon

comprehend

how revolve

one head

can easily see the and the heavenly

the symbolic in the head.45

sun

(lead)

(mercury) left profile of the face is silhouetted by two in the center. The upper rainbow-like bands meeting one is du mo, the dorsal median tract; the lower one is The

ren mo, the ventral median

tract. In Chinese

medical

147

du mo and ren mo exist apart from

physiology main or

vessels; routes

dian

they

of

tract,

two

of

of

circulation

in an

derstood

are

the

eight

Du

from

upwards

tracts

cannot the

mo,

the

the twelve

auxiliary

qi. They

sense.

anatomical

circuits

the

coccyx,

the

along

then the rear axis of the skull, descends spinal column, the front axis of the skull, and ends at the junc along tion above the teeth of the upper jaw. Ren mo, the ven tral median tract, circuits along the front axis of the torso from

the perineum through the point below the teeth of the lower jaw. In the Nei Jing Tu the circula tions of these two major conduits of the qi are por as mo comes down to the du confined head. The trayed the top of the head as far as the junction above the teeth of the upper jaw. Originating from a pool of ren mo on to the its the chin. We last goes up qi, point

over

seen

have mic

that the head

heavenly

as the microcos

is conceived

two mo therefore

vault. These

not

run

the qi circulates the head, through through two mo inside the entire microcosm. Accordingly,

head

ing the head the artist ingeniously tifs and created an interchangeable the

the

head,

the

body. In compos used a variety of mo of

configuration

the

quasi-anatomic are

there

a Daoist

pagoda,"

twelve

shape rings

of

the

overlapping

in the trachea."50 To

its right is inscribed: "Hall of Sweet Spring and Cold Peaks" (ganquan Because is saliva swallowed lengfeng gong). through the

is called the Hall of trachea, this part of the rubbing Sweet Spring and Cold Peaks. Nearby, below the pago da,

is another

sentence:

seven-character

"wushi

jingnei

secrets are hid yin xuanguang (literally, "the mystic sen two seven-character den in fifty localities"). These tences originate from another poem by L? Dongbin.51 latter part of this stanza reads differently in the the five thousand words [i.e., Lao Zi or poem: "Within Dao de Jing] the secrets are hidden." Obviously, the The

is a corruption of "five thousand "fifty localities" words." It is then clear that L? Dongbin's poem refers to the practice of physiological which is, in alchemy, associated

turn,

with

Lao Zi, the ultimate

source

of

Daoism.

the left of the mountain, there are two short of L? Dongbin's with the final lines inscriptions "If One reads: [one] aspires to this mysticism,52 poem. one will acquire the [secret of] mysticism" (ruo xiang To

a microcosm.

and

torso,

only the

as the whole

is also conceived

"Because

one another

"twelve-storied

from

originates

trachea:

me

dorsal

The

trachea.49

term,

un

be

the

in shape, with two pool of qi is rectangular in the front, through which the ren que -like46 gateways mo passes. Above this pool a cascade pours down from

ci xuan xuan hui de). The other reads: "Beside this mys ticism, there is no other [secret of] mysticism" (ci xuan zhi wai geng wu xuan).53 These two "mysterious"

a precipice.

lines only

The

around

This two

which

cascade

read:

captions

(shiyan) and "the origin

from a hollow

originates

or

"larynx"

the

quest

several

immortality,

adapted by the Daoist role was played important

techniques ceptionally certain

for

were

such

secretions,

as

saliva

important

ex

The

swal

and the moderation lowing of saliva (Yin; mercury) was believed the dispersals of semen (Yang; lead)

of to

the qi, which forms the essential preserve ingredients for the internal elixir.47 Those who have some experi ence with Daoist know that alchemy physiological can pro rolling up the tongue against the upper jaw ca. A.D. duce saliva. In the Bao Pu Zi by Ke Hong, 300, as "jade juice" saliva is mentioned (yu yi); through to the "Golden it can be conducted control, proper is thus the "Golden Pool" (jin chi).48 The pool of qi Pool"

and

is depicted

importance named

the

Below the caption: twelve-storied

148

near

of swallowing "origin

of

the thorax

is

this juncture

ascendence."

a twelve-storied

"The Secret Methods pagoda"

of the

the thorax. Because the saliva,

pagoda are stored

is given

(shi'er loutai cang mijue).

the importance

of the practice

of

alchemy. left of the ren mo,

two couplets further con to with allow complex the respect interpretations cou and in the The head captions figuration region. plet on the right reads: "Fa Zang says: 'The blue eyes to the four large [i.e., peace] bring about purification seas

by preserving

semen.

and

purity"

adept. An

reiterate

physiological To the

of ascendence"

of the method

"the origin of ascending (shengfa zhiyuan)?or as (shengqing zhiyuan), given in the painting. In

dot,

"thorax"

in the It is

the white [i.e., the world], while light spreads to on one The Sumeru the left reads: [Mt.] indirectly." "Ci Shi says: 'Between the eyebrows [from the ?rn?] white bright light often emanates, which can emanci pate

creatures

the

carnation.'"

These

from two

the

suffering

couplets

are

of also

ceaseless found

rein in

the

is supplied though different. slightly Rousselle took Fa Zang as Dharmagupta,54 but name was he in Chinese arrived Fami; Dharmagupta's by Rousselle,

painting

the wording

If we follow China during the Sui Dynasty (605-618). Rousselle's trend of thought and take "Fa Zang" as a sini (643-712), person's name, then itmay be Fazang cized Tang; School,

of a Sogdian the third

scion

he was

quoted be found

who lines

in the of Chang'an of the patriarch Huayan the Huayan teaching. The family

systematized in the Nei Jing

in the eleven

cannot Tu, nevertheless, in collected essays by Fazang

the Tripitaka abandon

the

as a

interpretation

name.

person's

to

I tend

.55Accordingly,

(Dazang jing)

There

are other possibilities for Fa Zang in Chinese Buddhist for them, Fa Zang is the appellation usages; among Amit?bha before he attains Buddhahood.56 Clearly, said before

what Amit?bha not

so

to the Buddha's

al reference

Fa

usage,

is

Buddhahood

attaining

In another

important.

is a gener

Zang

a syn

hence,

teaching,

sutras.57 onym of Buddhist in question may have been derived The captions from the Lotus Sutra (Saddharmapunda?ka). mainly sermon After Buddha's of a Mah?y?na sutra, he "sent (The Immeasurable Doctrine), forth from the curl of white hair between his eyebrows that illuminated thousand worlds to the east, eighteen as far as none of them, reaching downward omitting as the Avici far as the [the lowest] hell and upward . the ."58 "[How can] Akanistha [highest] gods. emanate from the white [i.e., Buddha] Superior light the [?rn?] between the eyebrows and illuminate the Anantanirdesa

an 18,000 worlds?" Maitreya (Ci Shi) asked. Ma?jusri swered by saying: "Buddha's light is as shining as the Ci Shi ("he who is rays of the sun and the moon."59 is an appellation for Maitreya,60 as pointed merciful") out by Rousselle,61 and fits into the context of the statement

Lotus

Sutra. The

white

light spreads been derived

have

in the couplet that "the to [Mt.] Sumeru indirectly" might from the Amit?yurdhy?na S?tra

(Foshuo guan wuliang shoufo jing, Sutra of the Buddha : of Unlimited Longevity Spoken by Buddha) At

the

the

time,

ed white

light

brows. The golden worlds

of

ten

the

light] returned turned

a

into

in which

Sumeru, rections

as well

[i.e.,

Superior from [the

?rn?]

light illuminates directions.

the

When

[the

terrace golden the Bodhisattvas as pure

and

not

eye

marvelous

beings

Buddha's

teaching addresses

question

in question

the captions says

and

so-and-so

mean that

all

that the Maitreya's

from the Lotus Taking into account the quotations Sutra and, to a minor extent, the Amit?yurdhy?na S?tra, in the Nei Jing Tu the foreign monk must be an image of Maitreya. What is more is that, than a coincidence with the raised arms, the Maitreya is closely identified of the Laughing Buddha, Milefo, the iconography the later Chinese metamorphosis If my of Maitreya.63

with

interpretation

the monk having arms.

the

young

can be justified: Milefo

a beardless Rousselle's

face, explanation

and,

of

countenance

is always portrayed

in most the

cases, young

since

accept,

the

among

enlighten

there

his with

typical raised to us.

available

portraits

a

is not

to portray is the blue-eyed Mile to the world, as the quotation says. fo bringing peace I have identified the white-headed old Although man both as a symbol of lead in Daoist physiological the artist intends

and as the Old Man of the Southern Pole alchemy the archeus of the brain, Rousselle's iden star, eighth tification of him as the historical Laozi does bring out his broader

Daoists believed that Laozi significance. was to India. When introduced into Buddhism

went China

a

was

there

resistance

strong

from

the

western

passes,

he

went

to

the barbarians

and became

fourth

this Daoist

a book

century entitled

India,

beyond

where

he

the Buddha. was

contention

Daoists.

a memorial

As early as A.D. 166, Xiang Kai presented that after Laozi disappeared mentioning

the

converted

In the early in solidified

Jing (Sutra on the Conversion the cou [by Laozi] ) .64Accordingly, can also be read from a Daoist perspective. The Huahu

of the Barbarians plets Buddha's

teaching (fa zang) became Laozi's teaching if the blue-eyed in disguise. Mile fo brought Even was to the it Laozi who spread the white world, peace light to Mt. Sumeru. The two couplets require a com plex

reading?not but

also

only as

a

as quotations of

proclamation

from Buddhist Laozi's

preemi

role in the Buddha's

raising

of the brain, as well The "blue-eyed

lead.

as a symbol of the ele monk" is not foreign

as claimed by Rousselle; he should be a Bodhidharma, mixture of Mile fo and a symbol of the element mer (and hence Laozi's) cury. The Buddha's teaching

di

so-and-so.

is correct,

is unknown

ment

appear.62

Accordingly,

arms

What

archeus

it

Mt. ten

extraordinary

teaching. the "white-headed old man" is not conclude, th-e he historical Laozi; may also be the merely as an Pole-star Immortal Old Man of the Southern

golden

the

in

attainment to

To

head,

unlike of

of Bodhidharma's

is too

of Bodhidharma without single portrait a Bodhidharma thick beard. Moreover,

nent

the infinite

to the top of Buddha's

effect

su tras,

emanat

Buddha] between

as an ment

of

as

takes place not embodied mind,

far away but within in the amalgamated

Mt. Meru

the adept Through meditation, a state reaches of blissful alchemy pri

the realm Mt. Kunlun

of the and

(Sumeru).

of physiological mordial in his brain (the Hall of paradise, or nirvana, Ball of Mud). Not only did Daoist practices of physio Buddhist but logical alchemy appropriate teaching, Buddhist alchemy. Buddhism

Daoist teaching supported physiological A syncretic of Daoism and amalgam is illustrated

in the head

area, which

is sum

marized

by the inclusive caption: "To prolong longevi ty and to attain xian immortality and Buddhahood."

his

appearance

149

The Macro-Microcosmic

Body: The Torso

Repeatedly, When

treadmill

[the

continuously,

is]

in cycle;

peddled

turns,

the water

thousand

feet

the machine

flows

eastward.

In the rubbing, water is rushing down inside the head below the Nine-Peak Mountain. Here, water stands for Divine Water of Primordial Unity ( taiyi shenshui). The that when the divine water (qi of adept believes from the head, and fire (qi of Yang) as Yin) descends in the abdomen cends from below (flames, as seen

water

Deep

a perfected will equalization of such perfected Yin/Yang

in the diagram), Because be attained.65

internal elixir is formed. equalization, The spinal column, known as "marrow path" in as the main con is regarded physiological alchemy, of qi. Although the spinal col to be (i.e., the appears anatomically depicted seem to verte lines stand for the horizontal zigzag duit

for the circulation

umn

it is really shown as a mountain path flanked by a from There the conduit of is crags. metamorphosis are to mountain There three the gates or bot path. qi

brae),

tlenecks

of qi along the spinal col is generally called yujing shan but is in the rubbing named

for the circulation

umn.66 The

upper

gate

(jade capital mountain)

of jade-reality). This yuzheng shangguan (upper-pass "the of the is also pass cavity spiritual peak" captioned ( lingfeng zhixue). The central pass is jia ji (vertebral in the painting but not in the strait gate), indicated near the coccyx. rubbing. The lowest pass is wei l?, as These three gates are often simply addressed "middle

gate,"

"upper

ticular

iconographie term wei l? is derived the

sea,"

Wei

l? may

"world

The to

all

where

have in

cloaca"

essential

reverse

the

venation.68

and

gate,"

"lower

the

waters

Eastern

principle

natural

Accordingly,

par

is the

of

the

a cosmological the

Of

gate."

lower pass; the "the eye of from a rock meaning interest

significance,

in physiological and see

at

thus the

as the is

alchemy achieve

bottom

reju of

the

(fig. 3) a pool of divine water being spinal sent upward by the treadmill water-raising machine, xuan Treadmill tach?). yang (yin Yin-Yang Mysterious column

are clearly indicated by a girl and a boy the wei l? gate a Below this machine. 'The kan water flows in reverse" (kanshui

Yin and Yang manipulating line reads:

of Primordial niliu). The Divine Water Unity derives the kan trigram from the kan trigram (==), since is the Water stands for the image of water.69 Because and qi of the primary vitali the jing (seminal essence) the kan trigram.70 The is within the solid line ty, given reverse process is summed up by the poem inscribed beside the Mysterious Yin-Yang Treadmill:

from

the

in my opinion, should be Mountain, name same in of the the south of range

Southern

the mountain

which is regarded as a major branch of Mt. Xinjiang, we Kunlun. As to have seen, the head is also referred as Mt. Kunlun;

the Southern of

the head.

Mountain

is only another

that poem explains of Primordial is forced Unity a sweet spring (saliva) will appear in

appellation when the Divine Water

This

to flow in reverse, the head. A cycle of the circulation

of the qi is hence

completed.

Two caldrons with flames rushing up are near the lowest gate. Above the caldrons are four diagrams of to the Supreme Ultimate the cardinal (tai ji) arrayed directions and connected into a lozenge. To the right of them there are three characters meaning "due field "inter (zheng dan tian). "Dan means nal elixir" or "vital heat," and "tian" means "field" or of internal

"region."

elixir"

Dan

tian

are

considered

the

areas

from

which

the qi sets out on its circulatory path through the body and to which it returns; they are also the regions where There are three dan tian in internal elixir is produced. upper one in the head, the alchemy?the in the thorax, and the lower one in the ab The upper dan tian is located "in the space the eyebrows." "One inch behind this is the

physiological one middle domen.71 between

it is the palace (ming tang), two inches behind chamber and three inches behind (dongfang), it is the upper dan tian."12 The middle dan tian is "in

arcane

palace (jiang gong) or the golden gateway (Jin que) below the heart."73 The lower dan tian is locat

the crimson

ed

"two

and

four-tenths

of

an

inch

below

the

navel."74

Because

is radiated from the neigh life-giving warmth borhood of the lower dan tian,75 curved lines are de as emancipating the Supreme heat from picted Ultimate?emblems that represent, together with the at the center, the four cardinal directions. "Central At

Earth"

and The

the five

the level of the neck we read

mountains

and

waters

in a

elements

"[One]

and

cooks

the

caldron"

half-s?mg-volume

"Cavity of two reins or kidneys" (ershenfu zhi xue). two reins in classic medical literature are nei shen

and and wai shen (the testes). Semen (the kidneys) are as from the reins, blood regarded generated as the urino-genital which can be understood system.76 The

150

bubbles up spring of Southern Mountain.

summit

[be

cosmic

converge.

Ocean.67

sequence we

ocean

a sweet

[Then]

The

should

to] expose the bottom;

emptied

Daoist

below

ten

of

flame

is Yang,

while

the

seminal

fluid

is Ying.

at this point symbolize the Yang within the Yin two captions fluid and its qi. These not belong to the neighborhood of the neck,

Flames of

the

should however.

are

They

found

correctly

above

much

in

lower

the

the diagrams of the "due field of internal

painting (fig. 4), slightly four Supreme Ultimate of the

elixir" and at the level of the weaving

woman.

are

near

the

neck

heart,

we

see

two

the

ft ^ a a i

seminal

captions

erroneously

placed

Clearly

in the rubbing. In

the

region

at

approximately

the

a

inside a ring of waves representing the boy standing vital qi. This boy is the Herdboy Constellation (Altair), as indicated "Constellation of the by the caption (niulang qiaoxing). This field of internal elixir"

Herdboy" "middle

stands

ring

for the

(zhong dan tian). the ring of the vital qi is a spiral made of hollow as coins in the paint dots which are clearly depicted Inside

Two

ing.

two-character

spiral. One the other,

of

this

along

is the "Field of the ken trigram" (ken tian); (zhe tian). The ken (==) here

be

We

formulated

in

understood

correlation

northeast.

nal

seen

be

"This Field"

not

should

bolic

can

captions

trigrams,

must

refer

here

of

the

sym

as the direction a

to

chart

Moreover,

(=).

Herdboy

to

is cor

Constellation

with

in

as holding

in the rubbing

picted the

"ball-and-link"

on

tion,

"the

(keshi ertong baguan the boy is illustrated

ently,

engraves

the

of

stars

the

and

trees with

where

coins

below. Buddhism fies

stone,

is a cap

left

up

stringing

coins.

the

Needham

of

region growing a caption "the iron ox plows the field gold

are

sown."

The

to Needham, According is a symbol of evil desire; efforts gives

with

needed a

very

to

control

interesting

ox

is

represented

the

ox

iron

the plowing the

evil

signi desire.

body

which

permits

boy,

rejoicing,

of chhi [qi] and i [yi] in the the Yin

tiger

to drink

as a rejuvenated being of the Inner Radiance of the

from

to and the mercury approach the fiery clouds. Then the herd and the smiles with pleasure,

[internal

enchymoma achieved.79

of

elixir]

is

immortality

I cannot find such an allusion in any Nevertheless, text. At best, in Chan Buddhist "iron ox" is used as a metaphor of immobility and that of a Buddhism no doubt can be raised.80 I would, scene simply as tend to look at the plowing of steadfast effort in the cultivating of

fact about which therefore, a metaphor

In addition, the iron ox here physiological alchemy. must not be confused with the ox associated with the ox

account?the

Even also

so if the farmer

It is particularly

Herdboy.

is not

so, the boy not

symbolizes

the crystallization internal

alchemy?the

attended

by

is taken

an

of the ken

astronomical

of the product a

elixir?as

into

Herdboy.

in the field

standing only

the

but

body

of physiological fully

rejuvenated

being. To help illustrate this point, I include a draw of the ing from the Taiyi jinhua zongzhi (Principles Inner Radiance of the Supreme Unity) (fig. 6). This in is the West since it is repro well known drawing in the Secret of the Golden Flower.81 A baby boy

duced

interpretation:

of the evil desire] [effort controlling paral in East lels the emphasis both and West placed of al the high moral character upon required ox is the motive chemists. the power Intrinsically

This

for the circulation

in

'true' in

dragon

trigram

is a bank

In the abdomen five

the

string

chuan). Similarly yet differ as literally in the painting a string of coins. This is an interesting confla

holding tion

To

convention.78

coins"

boy

a constellation

of

pool

Yang

to qian (=) and dux zhen (==), Earth both

the ken trigram. With such a correlation in the Nei Jing Tu as standing the Herdboy is depicted in the "Field of the ken trigram." The Herdboy is de

related

elixir

zongzhi (Principles 1668, p. 41].

Unity),

the

tu" "Ming Jing In this Alchemy).77

(=), Water both to kan (==) and to ken (==) and kun (~), Fire to li (==), and Wood the

of the internal

inter

is entitled

of Physiological (Bright Mirror chart Metal was distributed both

sun

Fig. 6. Illustration [from Taiyi jinhua Supreme

specially

in A.D. 947 to elucidate

by Peng Xiao theory, which

elixir

context

the

of the eight

shown

appearing

the substantial

being, my. coins, the

from

Thus, he iron

as

the

harvests ox?an

the

abdomen

and allusion

boy

puts

together to

a

the

strings the attainment

is

rejuvenated

of physiological

product

rejuvenated

as

alche the

together sown

coins of

the

by in

151

ternal elixir of immortality. Between

the

heart

and

girl is seen by a spinning Girl Constellation (Vega), in Chinese Constellation

lower

abdomen

wheel.

She

counterpart

regions

a

of Physiological "Bright Mirror is correlated Constellation Herdboy gram. stood

But

the Herdboy

the Alchemy," with the ken hexa not

should

here

be under

as merely associated

the element Earth nor symbolizing with the ken trigram. In this context also symbolizes the element Water (true

mally the Herdboy

of the Herdboy Yin). An examination the Weaving Girl indicates that when

together with Fire and Water

and are harmonized, the internal elixir is formed and one can be revitalized. The boy inside the circle of qi therefore assumes a triple status, symboliz the crystallization of Constellation, ing the Herdboy

meet

the internal the field internal The

the Earth in elixir, and Water nourishing of the ken trigram, that is, in the "due field of elixir" (zhengdan tian). abdomen

to the formation

houses

the six major viscera related elixir. Each of the six vis

of internal

a is assigned (shen) and is indi specific archeus cated only by name and cognomen. One reads to the of the heart "The archeus of the heart is right region: cera

[called]

Essence

Elixir

of Internal

(dan yuan), alias the left, one reads

of Spirit (shou ling)."84 To Keeper three captions: "The archeus of the gall-bladder is alias [called] Dragon Brightness (longyao), Majesty Illumination (wei ming);" "The archeus of the lung is [called] White (hua hao), alias Attainment Splendor of Immateriality liver is [called] Containing

(xu cheng) Dragon

Brightness Girl one reads

;"and "The archeus of the Smoke (long yan), alias the Above (han ming)."

two captions: "The archeus of is [called] Mysterious (xuan ming), Obscurity " alias Conception of Baby (yu ying) and "The archeus of the spleen is [called] Always There (changzai), alias

Weaving the reins

of the Soul (hun ting)."85 Again, Needham Sojourn an of the functions of the gives explicit interpretation archei of the viscera in physiological alchemy: Once has

some been

of

the

formed

[internal elixir] can use its Chen

enchymoma the adept

(Yang) chhi [true Yang qi] to transmute the chhi [qi] of the viscera into shen [the archei] with all their

ascensory the yuan chhi ence and

with

the

manufacture

ablastemic

power. Meeting [i.e., the primordial emperor, more

enchymoma

in

the

brain as

with

if in audi

qi], descend they will of the reverted

again an

[internal

(huan

tan) [huan dan]. Ordinarily

152

the

legend.82

of

elixir]

the visceral

chhi [qi]

their

in this but circuit, a shen [archeus], to the of the cycle

into

so shunted out and upwards 'as the sparks brain?liberated, fly upwards', were?to that ouranic fortified whence, region,

is the Weaving of the Herdboy

In physiological she is named the Girl (cha nu) as a alchemy Pretty of true Fire li the element ( trigram; symbol Yang) em we have seen in the chart anating from the reins.83 As

in perpetually one is converted

go round case each

shen

shui

[divine

water], in mission

their

complish tral region

of vital

return

they will the spleen

or

as

it

by to ac

the

cen

heat.86

This interpretation to the no brings our attention tion of the greater and a lesser circulation of the qi. The lesser circulation involves mainly the viscera. The reins are symbolized by the Weaving Girl, and the true to the throat and Yang qi is sent by her spinning-wheel trachea (note a ribbon-like band of qi going up from the spinning-wheel). The Divine Water is added to the qi at the trachea before region of vital heat. This of heart

and reins"

semen

is showered

then makes

upwards from the reins and the down from the brain and heart,

they meet at the Yellow Court of the heart) and form, with internal

and

circulation involves the spinal col greater the brain. We have seen how the treadmill

machine water-raising The seminal essence). three

(huang ting, the region other constituents, the

elixir.87

The umn

to the central

the "conjunction that when the

It is believed

(jiji).

is transmitted

saliva

it is sent down

sends

up the jing qi (seminal is sent up through the the Divine Water and de

essence

Then

it joins the face, down to the Yellow Courts through the internal elixir is symbolized by a glory ema

gates.

scends where

from

nating

a pack of the four of the diagrams ox tai The the ( ji). nearby plowing coins of gold are sown further refers to

Ultimate

Supreme field where

the "golden" internal elixir of immortality.88 To the left of the thorax region a poem the practice of Daoist physiological alchemy: I

a

grows thousand The

my

spiritual

sprout

The

are

similar

cultivation Palace must

in which

field, that will

live

to ten

years.

flowers are

own

cultivate

exclusively

sums up

in color, like gold and to round in balls jade. relies

[i.e., Yellow depend

on

the

earth

Court], the

upon

of

the Central

the

irrigation

from

upper

yet spring

the fruits

val

leys. Once one

the practice attains the Great Way a xian immortal would become

about wandering isles in the sea.89

on

earth

or on

(dad),

blissfully the immortal

Of particular interest is the usage of the "field" in this context. Although the "field" here clearly refers to the "field of internal elixir" (dan tian), the term is also from Buddhist adopted or "field of merit") ksetra,

terminology .90

"fit tian" (punya

To

the left of the abdomen

consists

is a poem that caption in the dia

region

of the following

exclusively

gram: The

ox

iron

the field

plows

where

of

coins

are

gold

sown; The A

of millet

grain

cooks

[One]

the

stone,

contains

coins.

up

stringing

and

old man's

If [one]

this mysticism,

especially epoch of Chinese

on

one

is no

there

in matters

Daoist influence Buddhism, as in the is ideas also discernible, imported "totalism" of the Huayan School.94 On the other hand,

heaven

supports

to this mysticism,

aspires

elixir.

will

other

acquire [secret

to in its early introduction of vocabulary. Even in the

Daoism

from

heavily China, mature

down

hang

Indian

Buddhism

the [secret of] mysticism; Beside

of the internal

contains Buddhist concepts diagram a syncretic which reveal fusion with phrases Buddhism. It is well known that Buddhism borrowed

in a

rivers

eyebrows

monk

blue-eyed foreign with his arms.

or,

earth,

if etherealized, in the otherworldly Isles of The cultivation of the elixir for life, the Immortality. as is the "external elixir," is undoubtedly substantial,

and

to earth; The

this

even

cauldron.

white-headed

on

here

xmn-immortality

This Daoist

the world;

the mountains

half-sheng-volume The

material

formation on

engraves

boy

the

of]

imagination only borrowed

mysticism.

from

a new

also contributed to Daoism.

the fifth

It is noted

and

scope, variety, that Daoists

not

sutras also plagiarized Buddhist a matter of fact, since century on.95 As but

times (220-420), Buddhism, Confucianism, Wei-Jin have been called the Three Teachings. and Daoism

Conclusion

The that when he looked at the Liu Chengyin mentioned as Nei Jing Tu he experienced "waxing and waning well as the ebb and flow of the cosmos." Without the halo

seen

and m?ndala

seems

in the rubbing shape. Moreover,

the diagram

to macrocosm

in this diagram

significance, existence,

and

gorical, The thought?a stract and

of

hence

ox,

thought,

utilitarianism

and

boy,

alle

said of the old

weaving

girl.91

are known

Chinese

substantial,

can be

Such

symbolic.

thinking

aspect

motifs

representative,

simultaneously

ancient

Most

for pragmatic the ab de-emphasizing

process

assuming character.

is the essence

more

a

Pragmatism

even

of Chinese

philosophy.92 so with the Daoist It is particularly With philosophers. their emphasis on Nature, from the they passed purely to experimental observational in their philosophy.93 Due to this pragmatic thought, we have at our disposal an illustrative in char substantial diagram essentially acter. nal

It is owing texture and

portrayed

as

substantialism

to such substantialism circulation

a macro-microcosmic

provides

that the inter

of the human landscape.

the fundamental

body

are

Indeed,

concept

[Daoism], the

of

to undergo

the first

being

conversion

the

of

the process

. ."97 Such

barbarians.

an

of

inter

is open to objection, of course, yet it fur pretation, nishes us with a historical background of the content on which

of the rubbing,

some of my

interpretations

based.

and physiological alchemy are two parallel as such that Some, Needham, argue phenomena. Chinese Daoism might have influenced India in the Yoga

of

development Tantrism

later forms

(fourth

of yoga associated with sixth centuries) and thirteenth centuries).98

through (ninth through H?thayoga on Even without elaborating quence of Chinese physiological yoga,

figurative, or

in the late Qing Dynasty when the Walters rub bing was made. The most representative figure in this was Liao who pro (1852-1932), syncreticism Ping a was "The of Buddha Taoism posed, product tinued

are

dual, or even triple, icono and con assuming both material

monk,

foreign

a

by

the macro

how

is rendered.

configuration also possess

ceptual

symbolized

has discussed

paper

graphie

man,

a macrocosm

than

This

in terms of a

is couched

of ponds, banks, moun consisting are ac and peaks in which people an is more of microcosm equation

landscape painting tain paths, passes, tive. The diagram landscape. microcosmic

in the painting, the diagram this anthropomorphic

to lose

of the ideas of the Three interflow syncretic was particularly in the Yuan strong Teachings con ,96 The idea of the Three (1271-1368) Teachings

logical

for a Daoist

it is fully possible alchemy

to

encompass

it has been

Moreover, on meditation

se the chronological alchemy and Indian

noted

in order

diagram

yoga

to

some

of physio extent.

that the Chan

to experience

emphasis communion

with

the Dharmak?ya is close to the (reality body) of acquiring method the Dao." Although Rousselle's this aspect too study emphasizes previous

Daoist

heavily, from the Chan point of view, as Buddhahood in everyone and everything, it might may be found well be found in Daoist physiological alchemy. On the other hand, if one follows the Daoist approach in tak as Laozi the of the the then Buddha, ing predecessor

153

Dao

even

in Buddhism, and the Buddhist are mainly a manifestation in the rubbing

resides

ments

ele of

that, in the rubbing, the head exclusively Daoist, both Daoist

bodying

the torso

while area

Lamps) is hence

and Buddhist

12.

is em

229

R.

Stein,

13.

concepts. Berea College Berea, Kentucky

H. Masp?ro, Taoiste

Religion 353-430;

"Les Proc?d?s Ancienne,"

de

'nourrir

fournal

177-353,

Asiatique, 194.

par.

en miniature

"Jardins de TExtr?me-Orient, "Ne Ging

Rousselle,

of

the Five sentence

first

is discernible

The things. twenty-chapter contain this couplet, nevertheless.

not

(1937),

l'?cole Fran?aise 14.

ji-ten (The Complete this couplet is erro (1:2294), (Tokyo) from a Chan Buddhist book entitled

common

does

huiyuan

Kan-Wa

of the Essentials (The Convergence Pu Ji during the Song Dynasty. The as that Buddhahood understood

wrongly in the most

even Wudeng

section

is full of symbols

given

Dai

Tetsuji,

Dictionary) as derived

huiyuan by Monk

Wudeng

longevity and to attain immortali It is therefore not without signif

icance

Chinese-Japanese neously

the omnipotence of Daoism. Either perspective indi cates a syncreticism to Chinese particular thought, which is well stated in the dual purpose of the dia gram?"To prolong and Buddhahood." ty

and Morohashi

(1:2370)

(quan)

le principe vital' dans la 228 (1937), 77-252,

Bulletin

d'extr?me-orient," 53-54.

42

de

(1942),

210.

Tu,"

The Complete Works of Chuang Tzu, trans. B. Watson (New York, 1968), chap. 6, par. 82-83 (hereafter, Watson, Chuang Tzu). The sen as "After he had put life outside tence of concern is rendered him 15.

the brightness of dawn, and when he had self, he was able to achieve see his own aloneness." achieved the brightness of dawn, he could in the the rising sun per se is not directly mentioned (83). Although

Notes "Ne Ging 1. E. Rousselle, Meditationsbild Taoistisches

'Die Tafel

Tu,

mit

des

ein Gewebes', Sinica, 8 (1933),

inneren

Beschriftung,"

207-216.

as the the

S?ence

2. J. Needham, V: 5, 114-116.

in China

and Civilisation

1983), (Cambridge, as fig. 1587, p. 115.1 The Nei fing Tu rubbing appears owe much to the erudite with regard to the gen study of Needham eral understanding of Daoist physiological alchemy. A close copy of "The Taoist in K.M. Schipper, also appears the rubbing Body," 17 (1978),

of Religions,

History

Ti N?

I. Veith,

3.

Huang of Internal Mediane

4.

as Fig.l.

355-381,

Su Wen:

Ching

4-9.

1972),

(Berkeley,

"a consciousness

16.

Zhang Cloudy

Junfang,

Yunji

qi qian (The Seven A.D. 1022),

13.

1964),

Bamboo 11:44

(ca.

Satchels)

interpreted to ego-form in to D.T. foreword

limited

of the non-ego-like-self." C.G.Jung's to Zen Buddhism An Introduction (New York,

the

Tablets (Dao

of

Zang,

XXXVT.29248). in geomancy,

For Mt. Kunlun Earth Manual

Living 44-45.

Classic

from

transformation

If this en

suggested. it can be

form

Suzuki,

17.

The Yellow Emperor's

the rising sun is clearly in psychological terms,

of the brightness is couched lightenment text,

of Feng-shui:

see, for example, Chinese

Geomancy

S. Skinner, (London,

The 1989),

a of the Paradise discussion Lost in different cul general see R. Heinberg, the Memories and Visions of Paradise: Exploring Universal Myth of a Lost Golden Age (Los Angeles, 1989). Mt. Kunlun 18.

Ibid., 9-25.

For

tures,

and A. Y. Yoshioka, "Taoist Monastic Life," H. Welch in Chinese Religion eds., Facets of Taoism: Essays (New Haven, 229-252.

5.

6.

Rousselle, the

Whether

"Ne Ging stele

Tu."

stone

Also

Needham, in the White

is still

Seidel,

is mentioned

1979),

114. Science, V:5, Cloud Temple is an to visit this the chance

I have issue that can be answered when open on p. 250 of his "Taoist in person. famous Yoshioka, temple of the White Cloud Monastic Life," gives a rather detailed floorplan how locations. The stele in question, seventy-two including Temple,

in alchemy study of physiological S?ence, V:5. For a much simpler

most

comprehensive is, of course, Needham's English see C.Y. Chang, to this respect, "An introduction and less precise to Taoist The Review Introduction 20 (1956), of Religion, Yoga," and The Secret and Sublime: Taoist Mysteries also J. Blofeld, 131-148; (New York,

Magic

8. Needham, 9. Note

1973),

(Boulder,

Immortality

S?ence, V:5,

consisting from the person

10. In Lu Dongbin's the N?fing Tu, half small cauldron. very 11.

L? Dongbin,

(Zhengtong Zhongwen

154

Daozang da zidian

as well

as his Taoism:

to

27.

of

"fo" ("Buddhahood") three parts, "man,"

a country

zhi

[Daoist

is written "west,"

Detailed

of L?

Container Gardens Stein, The World inMiniature: trans. P. Brooks in Far Eastern Thought, Religious in this respect, is also of relevance 1990), 226. An article "Le Lo-feou de g?ographie ?tude Chan, religieuse," d'Extr?me-Orient,

a

48(1956),

1-139.

in its coverage

of Buddhist

ontology,

psychology,

cosmology,

and

(rpt, Taipei,

1976

ethics. 22.

This

can be legend of an early 20-century

Daoist

ed.]

to Tang ), 5:3b.

Zi

of Leftover) (Shou fu, Shiyi ji (Records to this 30:lla-b. Stein has referred ed., 1926), of Mt. Kunlun, World inMiniature, in his discussion 227.

and illustrated Explained (New York, 1989), 138-142.

25.

traced

Zinian, Press

24. in

see M.

lun (Abhidharmakosa, 21. Monk (Vasubandhu), fiushe Puguang translated of the Higher into Chinese Subtleties), by Treasury in 651-654, in 563-567 and by Xuanzang Param?rtha (Tripitaka of this work lies The importance 18:185-192. ed., vol. 41, no. 1821),

source

volume; indicates

culture,

par.

in R.A.

(Stanford, M. Symi?, Bulletin de l'?cole Fran?aise

"country,"

the Patriarch), 5:11a in the Both LX:48694). of Chinese) Dictionary (Taipei)

Tripitaka],

in 58, 60. See also Needham, Science, 11:100-121, attack on civilization and nostalgia for paradise.

in Chinese the study of the number nine La Pens?e Chinoise (rpt., Paris, 1968), 234.

23. Wang Commercial

in an an

in the west.

(Records

(The Complete

For

[facsimile

is of two-sheng the cauldron poem, a sheng volume. Each measurement

L?zu

The Road

113-129.

that the character

cient manner, meaning

129-151,

1978),

19.

Granet,

and Dwellings

If the rubbing was taken from a wooden ever, plank, as noted by Liu Chengyin, then this wooden plank may be stored in of the Daoist Canon the Pavilion (canjingke). The

for Daoist

20.

is not marked.

7.

Ill,

"Gridhrak?ta Vulture Spiritual

is known

in R.J. Corless,

as the Vulture

The Vision

Peak.

of Buddhism

. . it is called

the

in full, and Spiritual Peak in short." Monk Da Tang translated into Chinese 596-664), (ca. by Xuanzang Bianji, to the West in the Great of China of the Regions xiyu ji (Record (Sibu congkan chubian ed., history: vol.17, 1975), 9:96. Tang Dynasty) Peak

Zuo Si, "Wudufu" For example, ("Ode to the Capital of the Wu wenxuan of in Xiao Tong, ed., Zhaoming (Anthology Wenhua Prince Edited (Taipei: Zhaoming) by Literary Writings rpt. of 1809 ed.], n.d.), 64-77, par. 66. shuju [facsimile 26.

[State]"),

of an 1976 [facsimile (rpt., Taipei, Zhuangzi "Keng Zangchu," as renders it 8:8a. Watson Tower," ed.]), "Spirit early 20th-century n. 10. Chuang Tsu, 255, 27.

28.

Mochizuki, Hiram Woodward From

29.

the famous

I am obliged to me. this interpretation

s.v. "Indara-m?."

Bukky?-daijiten, for pointing

out

on the Golden

Essay

to explain the Huayan Sutra Buddhism See K. Ch'en, 690-704).

levels of and the plan of the upper are is suggested; references further

of Indra's Net at Barabudur

in n. 28.

given

Although the red sun

"Ne Ging

Rousselle,

the principle of with contents the iconographie

to analyze Cited

32.

of the N?fing

effort

is

Tu.

ibid.

33.

It would

moon,

and

seen

No

the universe.

be more

convincing mountain

the Kunlun

if the features have

could

of

been

the

related

sun, the to those

of the As we will see below, my acceptance rubbing. Laozi is conditional, based on an in of the historical coherent with the other symbols in the rubbing.

in the

identification terpretation

the definition of shen I adopt "archeus"; as "The immaterial which is given the principle by supposed over the activities of the animal to produce Paracelsians and preside 34.

the translation

For

of

and

vital force." (The Oxford English Dictionary, economy; vegetable fur ed., s.v., "archeus"). The example given after the definition in our concern: ther clarifies the usage "It was held that the chief in the stomach, archeus was situated and that subordinate arch? reg

2nd

ulated

of other

the action

35. Shangqing of the Internal Seven

Bamboo

ca. a.D.

huangting Radiance Tablets 18:5a-b

1022,

organs."

the Han

(Manual of the Supreme Purity ndjingjing in Yunji qi qian (The of the Yellow Courts) of the Cloudy in Satchel) by Zhang Junfang

(Dao Zang, XXXVI:29334).

N.J. Girardot, Myth and Meaning Chaos (hun-tun) 1983), 286. (Berkeley, 37.

Rousselle,

38.

For example, years." Monk

nine

"Ne Ging

of

Convergence ed.), 19:30b.

foreign

The Theme

S?ence, V:5,

of

Puji of the Song Dynasty, the Essentials of the Five

116.

Wudeng Lamps)

huiyuan (Ming

Rousselle,

40.

Ibid.

41.

Listed

"Ne Ging

Tu,"

in the Wuzhen

212,

and note

for (The

Jiajing

a.

the

(Poetical Essay Realizing of Regenerating the Primary Vitality), by Zhang composed A.D. 1075 about in Dao Zang, (28-30, IV:2904-2905). in Needham, these pages are reproduced S?ence, V:5, 97,

Although the significance 42.

Quoted

43.

Yunji

of these in Needham,

qi qian,

11:12,

two terms evaded S?ence V:5,

his attention.

222.

in Dao Zang, XXXVL29232.

An Dynasty. The Art and Architecture

of China

1971),

fig.

250.

29-30.

S?ence, V:5,

Needham,

(Baltimore,

Zhang

in Dao Zang, XXXVI:

Yunji qi qian, 11:45,

Junfang,

29248.

sect. 113, p. 22. These twelve [Wanw? shantang ed., 1646), Shoufu in another also appear on the summit of Mt. Kunlun jade pagodas book from the Han, Dongfang shuo, Hain? (Record of the shizhouji sec. in the World) Ten Continents 66, 10b-lla). (Shoufu, a logical, much and the Daoist

I cannot make Nevertheless, this source nection between a coincidence.

it is only

Perhaps 51.

L?zu

zhi, 7:7b-8a

52.

For

the translation

(Dao Zang, LX:48692-48693). "xuan" as "mysticism"

of

I adopt the defini "The experi Collegiate Dictionary: communion with ultimate reality

tion given in Webster's Ninth New ence of mystical or direct union by mystics."

reported 53. L?'s

two sentences

These

tioned

con less a convincing, for the trachea.

usage

poem: the [secret

54.

Rouselle,

55.

Daiz?ky?

56.

Fushuo

one will [the above secrets], (ruo xiang ? zhong xuan hui de).

of] mysticism"

"Ne Ging

Dazangjinged.,

For example,

ac

213.

Tu,"

in Chinese)

(The Tripitaka Wuliangshoufo

Longevity),

in the aforemen the last couplet in first line is slightly different

comprise The by L? Dongbin. "If [one] seeks within

poem

jing no.

Lotus Sutra,

(Tokyo, of

(Sutra 360,

of Unlimited

the Buddha 1: 267.

chap.

1:5. Also

1925-1932).

ibid., 4:34.

no. 262, 1:2. For English In Tripitaka, I adopt that translation in L. Hurvitz, (New Scripture of the Lotus Blossom of the Fine Dharma inW.E. Soothill, The Lotus of York, 1976), 4. See also the translation theWonderful Ibid., but

Law

(rpt., London,

the English

60.

1975),

translation

of the question

and

answer

is

mine.

on

Man

two free-standing the en pillars marking in It was particularly popular complex. can seen in L. Sickman and A. be example

58.

sat by himself

barbarian

211.

in Dao Zang, XXXVI: Zhang Junfang, Yunji qi qian, 11:45, It happens in the Han, Mt. Kunlun is 29248. that, in a book written as having towns and twelve jade pagodas. Huan mentioned Lin, of the West) (Tao Zongyi, Xiwangmu zhuang (Record of the Mother

57.

Tu." Needham,

"A blue-eyed

Taoism:

Tu,"

see J.R. Ware, Ke Hong, Bao Pu Zi, 5:5a. Also trans., Alchemy, in the China of A.D. 320: the "N? P'ien" of Ko Medicine and Religion 1966), 105. Hung (Cambridge,

59.

39.

Necessity Boduan

in Early

"Ne Ging

Rousselle,

48.

quire

36.

to give him left stands for the sun and

50.

interest of this article, however, 'Taoist Body." The Schipper, old man?being in using lies mainly the figure of the white-headed as the historical Laozi?to Laozi's expound cosmogonie accepted as coexistent

eyes"

of que is made of an architectural

Soper,

Tu."

31.

body made

that interpretation I in the forehead, out that the dot pointing the one on the right stands for

third

"heavenly the credit of first

The

trance

49. 30.

to follow Rousselle's

to the

refers

like

the

47.

1967).

I am hesitant

45.

46.

(r.

in China: A Historical Survey a sec in which Corless, Vision, 36-38, 1964), 316-320; (Princeton, See also L.O. G?mez and H.W. is given. tion of Fazang's essay a Buddhist and Significance eds., Barabudur: History Woodward, of a the in between which Monument 179, 1981), (Berkeley, similarity doctrine Huayan the monument

(New York,

Philosophy

on

he

"The Dualistic David, to the Background of G.P. 25 327-340; Isis, (1936), Alchemy," in the History and Microcosms of of Macrocosms

Theories

Conger,

the moon.

Lion

see T.L. zi, 7:2a. Also and its Relations

Liu An, Huai'nan

should

to Dr.

by Fazang when to Empress Zetian Wu

tried

44.

of Huai-nan-tzu Cosmogony and of European Chinese

60.

fushelun,

61.

Rousselle,

62.

Foshou

The 63. the

"Ne Ging

guan wuliang translation ismine.

Tu,"

213.

shoufojing,

For an explicit introduction of Mile fo, the

formation

Buddhism, 64.

18:282.

no.

in Dazangjing,

to the Maitreya Laughing

cult

Buddha,

365, p. 341.

in China see

and

Ch'en,

405-408.

For a detailed

study on

this debate,

see Wang

Weicheng,

Laozi

155

of Laozi (A Critical Study of the Contention kaozheng the Barbarians), Guoxue jikan of Sinology), Converting (Quarterly IV, 2 (1934), 44-55. huahushuo

65.

the equalization

For

Needham,

between

66.

Detailed

67.

Needham,

68.

Fully discussed

69.

The I Ching,

72-73.

IV.3, 548.

S?ence,

it is named

of in S?ence, V:5,

by Needham trans., R. Wilhelm, 1983), 1.

rendered

the spleen, it reads: "The named and is hence

Earth, Yellow

34-67. into English

Zhixu, findan dayao (Main Essentials the true Gold Elixir) of A.D. 1331, Enchymoma; Needham, S?ence, V:5, 40.

of

by C.F.

the Metallous

1:31b,

by

quoted

a system

Such

71.

Kingdom A.D. 300.

about

period,

is healthy the archeus Court. The spleen named of the Soul." For the and is hence strong, Sojourn of the gall-bladder, archeus it reads: "The color of the gall-bladder is bluish is called that is why [the archeus] Dragon yellow; and is hence it in of and is audacity, Brightness; charge bravery

86.

Zi,

trans,

18:1b,

and

74.

Ibid.

75.

Needham,

S?ence, V:5,

38.

76.

Needham,

S?ence, V:5,

22, n.d.

90.

55-56.

Second

77.

Needham,

For a discussion

S?ence, V:5,

89. Except L? Dongbin, R.A.

Taoism of ancient

see Needham,

79.

Needham,

80.

Such

Wudeng

Chinese

can

of constel

representations

III, 19-25.

S?ence,

100.

S?ence, V:5,

usages

be

found

Chan

throughout

texts,

as

such

huiyuan.

on p. 41 from the Taiyi jinhua zongzhi (Principles Reproduced the Inner Radiance of the Gold Elixir) by Jiang compiled tech Yuan ting in 1668, a Daoist treatise on meditation and sexual 81.

of

is translated with a commentary by R. Wilhelm niques. This treatise as A Flower: Chinese Book of Life C.G. The Secret the Golden by Jung of on a substantial discussion 1975). Needham gives (rpt., New York, the rendition of this treatise: S?ence, V:5, 248-252.

For

see Needham, For this constellation, S?ence, III, 245, see III, 282. between Altair and Vega, the relationship

83.

Wilhelm

82.

"pretty girl" 84.

rendered (S?ence, V:5,

251,

276.

cha n? as "bride"

(Secret, 69), and Needham, I follow Needham's rendition.

250).

follows into "zi"2 (by oneself). If the translation is changed (alias) of the heart in the rubbing it should read: "The archeus the caption the spirit." it guards of the Internal is called Essence Elixir; still makes the author of this translation sense, obviously Although text is correctly in a slip of the pen. The the rubbing made given I follow the six the painting translations, (fig. 4). For the present in Shangqing found (Manual of the cognomena ndjingjing huangting Purity

Supreme

Zhang Junfang, 29237-29238. 85.

of

the

Yunji

Internal

Radiance

qi qian,

ll:23a-24b,

of

reads:

"Internal

reins"

and

in Needham,

is discussed

the Liizu

last couplet, zhi, 4:16a

is identical

this poem

53-81,

1979),

a poem

in

from the Popular Religion and Seidel, eds., Facets of 76.

Taoism and Stein, "Religious to Seventh in Welch Centuries,"

(New Haven,

with

LX:48685).

(Daozang,

par.

statuses are similar to, yet much that such multiple more in alchemical illustrations the than, iconography complicated are simply allegorical, at in Europe. The European counterparts most For the and allegorical interpretation, symbolic psychological. 91.

It appears

see,

for

example,

Dixon

L.S.

and

Gerbrandt

Riddle: Iconographical in the Liechtenstein

P.

ten-Doesschate

van den

Collections," Princely This article gives 609-627. as a fact of seventeenth-century alchemy

a discussion

the

symbolic see Needham,

(par. psychological) Science, V:5, passim, and a most comprehensive

alchemy, European some interesting illustrations phy

are

92.

93.

life. For in aspect in which bibliogra

given.

Fung

Bodde

"An

Royal Repast Art Bulletin, 71:4 us a clear picture of

1989), (December how art represents on

Chu,

Eeckhout's

Yu-lan,

(Princeton, Detailed

A History 1952),

in Needham,

of Chinese

Philosophy,

2 vols.,

trans.,

D.

4-6. Science, V:2,

33-164,

par. 33-36.

on the Prajn?p?ramit?r F.H. Cook, "Fa-tsang's Brief Commentary in Minoru Buddhist [Heart Sutra]," Kiyota, ed., Mahdy?na hrdaya-s?tra Meditation: 1978), 167-206. Theory and Practice (Honolulu, 95.

Ch'en,

Buddhism,

473-476.

in the Liu Ts'un-yan "The 'Three Teachings' and J. Berling, T. in de and Wm. Hok-lam Chan eds., Period," Bary, Mongol-Y?an the Mongols, and Religion Under Chinese Yuan Thought: Thought 492-496. 477-512,esp. 96.

97.

Fung Yu-lan,

Chinese Philosophy,

11:717.

Sexual Life in R.H. van Gulik, Science, V:5, 280-285. Needham, 1500 China: A Preliminary Survey of Chinese Sex and So?etyfrom B.c. to A.D. 1644 (Leiden, "Taoist Yoga." 1961). Also see Chang,

98.

An?ent

further Yunji qi qian provides interpretations of archei of the viscera (ibid.) For the archeus

it is the dwelling For the

Spirit."

allegory; of fire archeus

the heart

is the origin/essence the south, hence it is named

of of

the

lung,

it reads:

the color canopy of the heart; hao means white, and is light and immaterial, the lung is white

156

in Courts) XXXVI: Zang,

the Yellow in Dao

The

these

of heart

94.

are dif in this diagram the six archei designating captions in the character fifth "zi"1 from the common that phrases

The

ferent

79.

S?ence, V:5,

of the Needham, S?ence, V:5:l 14?116. For a shorter description see C.Y. Chang, lesser and greater circulations, Creativity and Taoism (New York, 1970), 155.

Ibid.

78.

of

phenomenon

88.

73.

lations,

flying

dragon

Needham,

the external

in clouds."

The "conjunction Science, V:5, 72-80.

in Needham,

quoted

It follows

Illumination.

Majesty

87.

Ke Hong, Bao Pu S?ence, V:5, 39. 72.

of the

and

named

or the into being the Later Han during as it was first seen in Ke Hong's Bao Pu Zi,

came

is in the center, the location of it is the palace

spleen

'Always There;' food and digests

the blue Three

of the reins, it For the archeus Containing Brightness." to Water, reins belong and hence is called Mysterious semen the conception is produced in the reins, allowing and is hence called Conception of Baby." For the archeus

"The

Obscurity; of a child,

Chen

70.

see

(water and fire),

"The

reads: in Science, V:5,

by Needham

(Princeton,

Baynes

yin and yang

67-82.

S?ence, V:5,

of Immateriality." For the archeus of the liver, it reads: to the phase/element liver belongs of Wood; it has the color of the blue dragon of the east. Among the viscera, it is in charge of the eyes. The sun rises in the east, and Wood Fire; hence produces

Attainment

"The of metal hence

regarding it the heart, of viscera;

99.

The Book

Francisco,

1989),

and Harmony, T. Cleary trans., of Balance xxi. See also Ch'en, Buddhism, 361-363.

of Keeper is the lung of the west; it is named

PHOTOGRAPHS:

figs,

1-3, Baltimore,

Walters

Art Gallery.

(San

CHINESE terms*

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CHINESE TEXTS Da Tangxiyuji

Bianji, Xuanzang, Chen

Zhixu, Jindan

Dazangjing

(Daiz?ky?) shuo, Hainei

Dongfang Dong

dayao

shizhouji liyan caotu

Xiuzhen

Zhenzi,

Foshuo guan wuliang

shoufojing

Huahujing Huan

Lin,

zhuan

Xiwangmu

Jiang Yuan ting, Taiyi jinhua Ke Hong,

nan zi

L? Dongbin,

L?zu zhi

Jushe

Puji, Wudeng

zongzhi

huiyuan

Laozi huahushuo

Zhaoming

Tong,

neijingjing

Shoufu

Wang Weicheng,

Xiaodao

*%

lun

huangting

Tao Zongyi,

Xiao

,Jfr ?E.S-

tu

Peng Xiao, Ming Jing

Shangqing

>

Bao Pu Zi

Liu An, Huai

Puguang,

A-^M%

Zhang Junfang,

J?3-4-k,?li?,%??

wenxuan

??L il #

lun

Zhang Boduan,

kaozheng A. ?.jl^'

Wuzhen

hian

Yunji qi qian ??

Zhengtong Daozang Zuo Si, "Wudufu"

S?~??L ?1L>

-?