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Cultivation and Books

Richard G. Wang

in The Ming Prince and Daoism: Institutional Patronage of an Elite

Chapter 4 explores the interaction between Ming princes’ self-cultivation and their making and consumption of Daoist books as material culture in the context of Ming print culture. Some princes ... More

Chapter 4 explores the interaction between Ming princes’ self-cultivation and their making and consumption of Daoist books as material culture in the context of Ming print culture. Some princes practiced Daoist self-cultivation techniques. Like self-cultivation, writing books on Daoism was an inherent element of the princes’ Daoist identity and cultivation. Through cultivation as well as production and consumption of books, many Ming princes became very closely involved in Daoist cultural life. The examples include the Ning Principality and Zhu Zaiwei’s compiling activities. Furthermore, the princely holding of Daozang was significant in that it indicates the extent of the circulation of Daozang in Ming society. In terms of readership, the Daoist books the Ming princes produced were aimed at the emperor, their imperial relatives, and literati friends. Sometimes they gave these books to Daoist institutions due to their faith. Occasionally, some princely establishments printed Daoist books for charities.Less

The Later History of Chinese Alchemy and the Decline of the Great Clarity

in Great Clarity: Daoism and Alchemy in Early Medieval China

The Taiqing scriptures are the first ones to be based on the view of the alchemical process described in Chapter 4. This view is the main legacy that they left to the later traditions in the history ... More

The Taiqing scriptures are the first ones to be based on the view of the alchemical process described in Chapter 4. This view is the main legacy that they left to the later traditions in the history of Chinese alchemy; it survived beyond the decline of the Taiqing tradition, and even beyond the demise of waidan when neidan embraced it and renovated it. This chapter outlines the main changes in the history of Chinese alchemy that resulted in the eventual disappearance of the Taiqing tradition, and in the rise and growth of neidan. It shows that these two phenomena are closely related to each other, and actually occurred in parallel.Less

The Early History of Chinese Alchemy and the Way of the Great Clarity

in Great Clarity: Daoism and Alchemy in Early Medieval China

This chapter reviews available evidence on the earliest history of alchemy in China. It considers the ambiguity of historical data on Zou Yan (ca. 350–270 bce), who is traditionally considered to be ... More

This chapter reviews available evidence on the earliest history of alchemy in China. It considers the ambiguity of historical data on Zou Yan (ca. 350–270 bce), who is traditionally considered to be the founder of the School of Yin and Yang (yinyang jia), and the edict issued in 144 bce by Han Jingdi (r. 156–141) forbidding the counterfeiting of gold. Li Shaojun and the earliest alchemical texts are also discussed. The evidence suggests that alchemy was practiced in the imperial court from the mid-second century bce and, in that milieu, was placed under the Yellow Emperor's patronage. Its practice involved ceremonies to the stove performed in order to summon supernatural beings, and the elixirs were either ingested or used to cast tools for eating and drinking. The first known text that described the compounding of elixirs is the now-lost Arts from the Garden of Secrets of the Great Treasure (Hongbao yuanbi shu), which dated from the mid-second century bce and was used for waidan practices at court about one hundred years later.Less

The Great Clarity Corpus

in Great Clarity: Daoism and Alchemy in Early Medieval China

This chapter presents the fourteen extant sources that belong, or may be deemed to be very closely related, to the Taiqing corpus in its expanded version. These sources are divided into six groups, ... More

This chapter presents the fourteen extant sources that belong, or may be deemed to be very closely related, to the Taiqing corpus in its expanded version. These sources are divided into six groups, consisting of the three main original scriptures, the two early waidan texts found in the Shangqing corpus, other works on the Nine Elixirs, early related texts, Tang anthologies, and the nineteen-chapter commentary to the Nine Elixirs. These sources are known to have existed around the seventh or the eighth century that are entirely or partly preserved in the present-day Daoist Canon.Less

The Medicines of Great Clarity

in Great Clarity: Daoism and Alchemy in Early Medieval China

This chapter examines certain aspects of the methods for making elixirs in the Taiqing scriptures. The goal is to illustrate the nature and the main features of Taiqing elixirs, within the limits and ... More

This chapter examines certain aspects of the methods for making elixirs in the Taiqing scriptures. The goal is to illustrate the nature and the main features of Taiqing elixirs, within the limits and the perspectives of the present book. After a presentation of the major techniques shared by different texts, the rest of the chapter deals with the methods found in the three main Taiqing scriptures and in the two early waidan texts received as part of the Shangqing corpus.Less

Gods, Demons, and Elixirs: Alchemy in Fourth-Century Jiangnan

in Great Clarity: Daoism and Alchemy in Early Medieval China

This chapter examines the relation of the Taiqing tradition to the contemporary religious legacies of Jiangnan. It considers the relationship of waidan to the fourth-century legacies of Jiangnan ... More

This chapter examines the relation of the Taiqing tradition to the contemporary religious legacies of Jiangnan. It considers the relationship of waidan to the fourth-century legacies of Jiangnan through the eyes of Ge Hong, who has left a valuable account of those legacies in his Inner Chapters.Less

The Way of the Great Clarity and Daoism in the Six Dynasties

in Great Clarity: Daoism and Alchemy in Early Medieval China

This chapter examines three phenomena that occurred in the context in which alchemy developed after the Daoist revelations. These are the encounter between the Taiqing and Shangqing traditions; the ... More

This chapter examines three phenomena that occurred in the context in which alchemy developed after the Daoist revelations. These are the encounter between the Taiqing and Shangqing traditions; the attribution of alchemical knowledge to Zhang Daoling (the beginner of the Way of the Celestial Masters); and the formation of a supplement to the Daoist Canon named after the Great Clarity. It is shown that these events are all closely related to each other even though they spanned more than one hundred years—from the late fourth to the end of the fifth century. The chapter begins with some remarks about the relation of Shangqing and Lingbao Daoism to waidan.Less