Search Results (14)

This article examines the concept of female-to-male transformation in Daoism inner alchemy for women (nüdan 女丹) and Buddhism, both of which have records of female practitioners and nuns being required to transform their bodies into men, such as “women change their bodies to become men” (nühuan nanti 女換男體) in nüdan and “transform a woman into a man”(nüzhuan nanshen 女轉男身) in Buddhism. When considering these literal meanings in isolation, this can be interpreted as suggesting that these religions uphold the superiority of the male body with its physical attributes over the female body. Women who practice religious meditation must be transgender to have the possibility of becoming a Daoist immortal or an enlightened Buddhist. But is this the case? This article employs an analytical approach to examine the interpretations of the transgender concept of “female-to-male transformation” in Daoist nüdan and Buddhism. The analysis reveals the metaphorical expressive function of this concept and thereby refutes the simplistic view that equates it with gender discrimination. The present paper reveals the profound differences and commonalities between nüdan and the Buddhist concept of “female-to-male transformation” through comparative analysis of their fundamental concepts, gender metaphors, and cultivation paths. The study demonstrates that while these two traditional systems address gender and transcendence differently, both provide women with diverse paths to spiritual liberation through their unique methods of cultivation. Full article

This article examines the interactions between Wang Yangming’s School of Mind and Daoist traditions, focusing on specific instances of contact, adaptation, and reinterpretation. Drawing on both historically attested events and later hagiographical narratives—treated here as cultural representations rather than literal biographies—the study traces how Wang encountered Daoist religious sites, imagery, and technical vocabulary over the course of his life. Particular attention is given to parallels between Wang’s use of concepts such as liangzhi (innate moral knowledge) and Daoist terms from inner alchemy, as well as his adaptation of practices like stillness-sitting (jingzuo) and the metaphor of “forming the sacred embryo” (jie shengtai). The analysis shows that these elements were selectively reframed within his own intellectual framework, often shifting their emphasis from physical cultivation or longevity to moral and practical self-cultivation. Such a reorientation may have something to do with the Jingming Sect 淨明道. By situating Wang’s reinterpretations within the broader religious and philosophical environment of early sixteenth-century China, the article contributes to a more nuanced understanding of cross-tradition engagement and the circulation of ideas between Confucianism and Daoism. Full article

This article examines Daoist ritual and meditative practices, primarily developed between the fourth and twelft centuries, as cosmotechniques: methods for engaging, recalibrating, and occasionally overturning the spatial and temporal order. It first outlines the cosmological framework of the pre-Qin and Qin–Han periods, in which space and time were conceived as correlative and qualitative, forming the grounds of Daoist practice. Daoist foundational practices elaborately aligned with this framework but also introduced subtle disruptions that discover the singular space–time for transformation. Through the investigation of bodily cultivation and communal rituals, this study argues for attention to the performative aspect of Daoist practices, aiming to access and enact alternative space–time, and suggesting a dynamic interplay between alignment and disruption. The study further analyzes internal alchemy and visionary practices that engage in radical reversals of natural rhythms—employing fire, dissolution, and systemic negation to reconfigure cosmic flow. As shown here, Daoist practice is not merely contemplative but performative, reconstituting space–time and body. Though not articulated in ecological terms, such practices demonstrate ways of modeling and modulating lifeworlds attuned to the rhythms of nature—pointing to the possibility of reshaping life under unplugged conditions. Full article

The Illustrated Commentary on the Wuzhen Pian Based on the Zhouyi (周易悟真篇圖注 Zhouyi Wuzhen Pian Tuzhu), authored by the Ming dynasty Confucian scholar Cheng Yiming 程易明, is an illustrated alchemical text that integrates the elixir methodology of Wuzhen pian 悟真篇 (the Awakening to Reality) with the images and numbers (xiangshu 象數) system of The Book of Changes (Zhouyi 周易). Centered on Daoist alchemical theory and elucidated through “Yijing diagrams” (yitu 易圖, diagrams based on the Yijing), it stands as a masterpiece within the tradition of alchemical Yijing studies (dandao yixue 丹道易學). Building on a review of the scholarly history of The Wuzhen Pian, this article focuses on the alchemical Yijing diagrams (dandao yitu 丹道易圖) in the Illustrated Commentary, exploring their terminological definitions, theoretical origins, and diagrammatic systems. By analyzing the structure of cosmology and internal alchemy practice theory (neidan gongfulun 內丹工夫論) as presented in these diagrams, this article demonstrates that the Illustrated Commentary not only inherits the theoretical legacy of early Yijing diagram scholars such as Chen Tuan (陳摶) and Yu Yan (俞琰), but also displays a unique systematic and intuitive approach to illustrating neidan practices through xiangshu diagrams (象數圖解). Notably, diagrams such as “Mundane Continuation vs. Alchemical Inversion” (shunfan nixian 順凡逆仙), the “Three-Five-One Mathematical Model” (sanwuyi shuli moxing 三五一數理模型), and the “Fire Phases” (huohou 火候) reveal attempts to construct an alchemical theoretical system centered on Yijing diagrams. The article further posits that the Illustrated Commentary bridges the gap between images–numbers Yijing studies (xiangshu yixue 象數易學) and alchemical visual hermeneutics, offering a fresh perspective centered on internal alchemy for the study of “Yijing Diagram Studies” (yitu xue 易圖學). Full article

This paper re-examines the Inner Alchemy methods found in The Secret of Golden Flower, or Taiyi Jinhua Zongzhi (太乙金華宗旨, abbreviated as JZ), a text created through fuji (spirit-writing) attributed to Lüzu (呂祖) in Changzhou 常州 during the late 17th century. Recent research has shown that Pan Yi’an (潘易庵), one of the primary editors of JZ, was, in fact, the same person as Pan Jingguan (潘靜觀), who assisted in the editing of Illuminating the Mystery of Concordance of the Three According to the Book of Changes (Cangtongqi chanyou, 参同契闡幽) and Illuminating the Mystery of Awakening the Perfection (Wuzhen pian chanyou, 悟真篇闡幽) as a disciple of Zhu Yuanyu (朱元育), the editor of these works. Meanwhile, in my recent research, I have reconstructed the Inner Alchemy methods described in these two works. (For the sake of convenience, in this discussion, I will refer to this system as the “Chanyou neidan method”, as both works include the term “Chanyou” in their titles.) Upon re-examining JZ with this framework in mind, I began to suspect that its content might be based on the Chanyou neidan method. This hypothesis is rendered highly plausible by the fact that Pan Yi’an, a key editor of JZ, was the same individual as Pan Jingguan, who assisted in the editing of the two Chanyou works. The aim of this paper is to analyze the similarities and differences between the content of JZ and the Chanyou neidan method, demonstrating that the former is indeed based on the latter. Furthermore, I intend to show that while JZ incorporates the Chanyou neidan method, it also simplifies its content significantly, making it a practical manual designed for literati (士大夫 shidafu) of the Qing dynasty to integrate Inner Alchemy into their daily lives. Additionally, although JZ was created through fuji (spirit-writing), I propose that fuji also functioned as a means for Qing-era literati to adapt Daoist cultivation practices to their own lifestyles. Full article

The impact and influence that a religious tradition can have amongst culturally out-group populations can be quite unexpected and can even “boomerang” back home in equally unpredictable ways. This article explores one example of a Chinese religion’s unexpected cultural influence within the Western psychiatric community using religious Daoism and its appropriation by analytical psychologist Carl Jung. Although elements of religious Daoism, such as Daoist Internal Alchemy or the Yijing, integrated into a system of psychiatric practices, its influence was not straightforward. It will be argued that Jungian ideas such as active imagination, individuation, and synchronicity were directly influenced or inspired by Jung’s exposure to religious Daoism through Richard Wilhelm, Daoist texts, and his own adoption of Daoist Internal Alchemy techniques, an influence which would reverberate through both Western and Chinese popular culture. Full article

This article explores the metaphor of death in Qing 清 Dynasty Daoist inner alchemy (neidan 內丹) scriptures, which require practitioners to consider themselves dead or living dead, and argues that this metaphor of death can be traced back to the connotation of the “living dead” proposed by the founder of Complete Perfection (Quanzhen 全真), Wang Chongyang 王重陽, in the Jin 金 Dynasty, who demonstrated his desire for the return of Dao by digging a grave for himself and referring to himself as a living dead man. In addition, this paper also analyzes the psychological connotations represented by the living dead, pointing out that it contains a profound theme of death and rebirth. Full article

This paper argues that the Yuan dynasty Daoist Huang Gongwang’s 黃公望 (1269–1354) painting Clearing after Sudden Snow resonates with the principles of inner alchemy (neidan, 內丹), particularly the stage known as the resurgence of yang force. Within this painting, four prominent visual elements—the sun, the spirit room, the cliff, and the snowy mountains—come together to imbue the painting with a rich tapestry of inner alchemical connotations. They collectively portray the sequential stages of cultivation, refinement, and transformation in the context of inner alchemy. The painting not only captures the moment of transition where the snow-covered terrain is gradually transforming into a fresh and awakened state, but it also embodies a visual metaphor for the inner alchemical transformative journey. Furthermore, each individual who engages with the painting may undergo their own personal transformation through the act of contemplation and reflection. Full article

This paper addresses the “invisible body in shanshui paintings” by redefining the correlation between shanshui and the human body in the Daoist context. I argue that the human body is not invisible in shanshui painting—it is ever-present through the agency of the shanshui. The correlation will be unpacked in two aspects. Firstly, shanshui is ontologically connected and shares a “corporeal” affinity with the bodies of human beings. Secondly and more importantly, with the development of inner alchemy (neidan 內丹), shanshui and the human body are identified as representative of one another. Shanshui becomes the body through the lens of the unique concept of neijing 內景 (inner landscape). As the powerful and redemptive mediation between human beings and the Dao, shanshui reveals not only the inner body but also the mechanism of inner energies. Furthermore, it offers a solution to solve the Daoist anxiety over the body’s physical limitations by breaking down the constant confrontation and opposition between the “I” and the cosmos and reactivating one’s primordial dependency on nature. Shanshui painting, in this vein, transcends the mundane body and provides access to the sacred truth and reality of the Dao. Full article

This article brings Chosŏn dynasty (1392–1910) Korea into the discussion about the various roles of Daoism in East Asian cultures in which it has, unfortunately, all too often been absent. Based primarily on art-historical methodology and literary analysis, the article offers an overview of the many sorts of sources and materials that determine the perspectives we have of Daoism-related beliefs and concepts during the late Chosŏn. In contrast to earlier interpretations of Daoist practices as exclusively expressing a desire to retreat from public life, the materials discussed in this article advance a more subtle understanding of the pervasiveness of Daoism in late Chosŏn society, ranging from Daoist divination texts and rituals at religious shrines to the construction of artificial mountains for theater performances and the establishment of government office gardens that served as conduits for spiritual rejuvenation and display of cultural cachet. Full article

The tripod (ding 鼎) and the nine tripods (jiuding 九鼎) are significant in ancient China, appearing often in Daoist alchemy. However, they have been largely ignored by the scholarship on Daoism. Early Daoist alchemy saw the tripod and the nine tripods as critical elements in the production of immortality, but the outer alchemy (waidan 外丹) gave up refining the outer elixir by tripod due to technical reasons. The tripod was merely mentioned in the elaboration of outer alchemy. Later, in the Southern Song dynasty, inner alchemy (neidan 內丹) rebuilt the significance of the tripod and the nine tripods in inner refining, inventing new theories, such as the body-tripod metaphor, the nine orbits, and the lunar phases. This paper outlines the history of the (nine) tripods as a concept and implement in Daoist alchemy. Full article

The Tao-Ge School refers to the Taoists Ge Hong and Tao Hongjing as the main representatives in the Six dynasties period. It also includes numerous alchemists, physicians, and craftsmen who constituted a Daoist science and technology school in the Middle Ages. This school comprised an academic community characterized by scattered, small master–apprentice or family inheritance groups. It was founded and became popular between the 4th and 12th centuries. With alchemy, medicine, and technology as its main practice, it reflected the scientific and technological academic characteristics of cognitive positivism and rationalization, which emphasized an active understanding of nature, commitment to technological innovation, and a theoretical construction of knowledge. Historically, the Tao-Ge School had a profound impact on the practical methods and theoretical perspective of ancient Chinese science and technology, standing as an example of a school of science and technology with traditional Chinese cultural characteristics. Full article

In early twenty-first-century China, online fantasy is one of the most popular literary genres. This article studies a subgenre of Chinese fantasy named xiuzhen 修真 (immortality cultivation), which draws on Daoist alchemy in particular and Chinese religion and culture in general, especially that which was negatively labelled “superstitious” in the twentieth century, to tell exciting adventure stories. Xiuzhen fantasy is indebted to wuxia xiaoshuo 武俠小說 (martial arts novels), the first emergence of Chinese fantasy in the early twentieth century after the translation of the modern Western discourses of science, religion, and superstition. Although martial arts fiction was suppressed by the modernizing nation-state because it contained the unwanted elements of magic and supernaturalism, its reemergence in the late twentieth century paved the way for the rise of its successor, xiuzhen fantasy. As a type of magical arts fiction, xiuzhen reinvents Daoist alchemy and other “superstitious” practices to build a cultivation world which does not escape but engages with the dazzling reality of digital technology, neoliberal governance, and global capitalism. In this fantastic world, the divide of magic and science breaks down; religion, defined not by faith but embodied practice, serves as the organizing center of society, economy, and politics. Moreover, the subject of martial arts fiction that challenged the sovereignty of the nation-state has evolved into the neoliberal homo economicus and its non-/anti-capitalist alternatives. Reading four exemplary xiuzhen novels, Journeys into the Ephemeral (Piaomiao zhilv 飄渺之旅), The Buddha Belongs to the Dao (Foben shidao 佛本是道), Spirit Roaming (Shenyou 神遊), and Immortality Cultivation 40K (Xiuzhen siwannian 修真四萬年), this article argues that xiuzhen fantasy provides a platform on which the postsocialist generation seek to orient themselves in the labyrinth of contemporary capitalism by rethinking the modernist triad of religion, science, and superstition. Full article

Examining relevant Daoist scriptures and records, this article traces the lineage relationship of Zhang Boduan (d. 1082) to his predecessors. His immediate teacher supposedly was Liu Haichan, based on whose teachings he compiled his main work, the Wuzhen pian (Awakening to Perfection). First outlined by the Song scholar Lu Sicheng, the story was later expanded in various collections of immortals’ biographies. It is well known that the Southern School of internal alchemy (Golden Elixir) was constructed by Bai Yuchan and his disciples in the early 13th century. I show that this centers on the claim that Zhang Boduan, as Bai’s forerunner, received his teachings from Liu Haichan, a line that was then expanded to include the immortals Zhongli Quan and Lü Dongbin. I also suggest that the alchemical teaching of the Zhong-Lü tradition is particularly characterized by its emphasis on the dual cultivation of inner nature and life-destiny, focusing on the key concepts of clarity and stillness as well as nonaction, while centering on the reverted elixir of the golden fluid. The teaching matches the Daode jing (Book of the Dao and Its Virtue) instructions to “empty the mind, fill the belly, weaken the will, and strengthen the bones” (ch. 3). This emphasis may well be the reason the Zhong-Lü tradition superseded the Twofold Mystery school flourishing in the Tang and rose to the fore. Full article