Sex and Immortality Sex and Immortality: A T entative Study on How Chine Sexual Art Impresd upon the Idea to
Become Better-Being in Religious Contexts
Sumiyo Umekawa
Department of History, School of Oriental and African Studies,
University of London
1. Introduction
In general, Chine xual art, known as fangzhongshu or the art of the bedchamber in English, is a ries of techniques to become better-being. The efficacies promid by the xual art fundamentally owe its theoretical backgrounds to the idea of qi (air, vapour, energy), and the xual techniques for the effects had been categorid under the medical ction for centuries1. Yet, it was the religious Daoism, one of the purpos of 1The first surviving reference to the xual art can be found in the bibliographic chapter of the Hanshu (History of the Former Han), which categoris the xual art in a ction of “fangji (allied techniques)”, altogether with the medical techniques (“yijing , medical canons”
and “jingfang , canonical prescription”) and tho for the immortals (shenxian神 , divine immortals). The later bibliographies in the following standard histories, such as the Suishu (History of the Sui), Jiu Tangshu (Old History of the Tang) and Xin Tangshu (New History of the Tang) categori the xual art under the ction of medicine, although a ction for “Daojing (Daoist canon)” in the first text states to involve thirteen divisions of “fangzhong (within the chamber)” and thirty eight juan of texts. As pointed out by Douglas Wile, it is in the Songshu (History of the Song) that the xual art became to be involved in Daoist ction. As for the following standard histories, I have ud the collated and punctuated edition. Hanshu (History of the Former Han).
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Sumiyo Umekawa
which was to become xian2, that finally patronized the art of the bedchamber. Moreover, in the religious Daoism, it was not only the effects promid in other literature of the genre, but also something el that ems to have been expected from the xual techniques.
Yan Shanzhao , for instance, suggests that one feature of the association with the xual art in early religious Daoism could have been the idea of “Guangsi (spreading offspring)” or better known as “Z
hongmin (eding people)”, which was considered good deed3. In this regard, the xual activities in this religious body might have offered obstetrics and gynaecological features. Meanwhile, it is also pointed out by some scholars that early Daoist xual activities might have aimed at having “ganying 応(induction, sympathy, synchronicity)” with heaven, earth, divine spirits and
Compiled by Ban Gu (32-92 A.D.) around 100 A.D. 1996. Beijing: Zhonghua Shuju. 30th juan. “Yiwenji ”. pp1776-1779. Suishu (History of the Sui). Compiled by Wi Zheng 徴 (580-643) et al., in 636. 1973. Beijing: Zhonghua Shuju. 34th juan, 35th juan.
“Jingjizhi ”. pp.1050-1051, p.1091. Jiu Tangshu (Old History of the Tang).
Compiled by Liu Xu劉 (887-946), in 945. 1975. Beijing: Zhonghua Shuju. 47th juan.
“Jingjizhi ”. p.2051. Xin Tangshu (New History of the Tang). Completed by Ouyang Xiu (1007-1072), in 1060. 1975. Beijing: Zhonghua Shuju. 59th juan. “Yiwenji ”. p.1570. Songshu (History of the Song). Compiled by Tuo Tuo脱脱(1313-1355), in 1345. 1977. Beijing: Zhonghua Shuju. 206th juan, 207th juan, pp. 5202-5313.
在线外教一对一辅导
Wile, Douglas. 1992. Art of the Bedchamber---Chine Sexual Yoga Classics Including Women’s Solo Meditation Texts. Albany: State University of New York Press. p.24.
2 As for the attainment of the status of xian as one of the main purpos in Daoism, e the
followings for instances. Kirkland, Rusll. 1998. “Chūgoku ni Okeru Dōkyō no Rekishi teki Kaikan—Bunrui to Yōgohō no Mondai ni Kansuru Kōsatsu 観 類 (Historical Outline of Daoism in China—A Study on the Matte of Clasification and Terminology)”. Translated by maruyama Hiroshi . In Yamada Toshiaki 利 and Tanaka Fumio ed. Dōkyō no Rekishi to Bunka (History and Culture of Daoism). Tokyo: Yūzankaku. pp1-27. p.14. Ge Tiaoguan. 2000. Dōkyō no Seimei Tetsugaku—Uchū, Shintai, Ki 気(Daoist Philosophy of Life---Cosmos, Body and Qi). Tranlated by Ikehira Noriko . In Noguchi Teturo 鐡朗 ed. Kōza Dōkyō Daisankan---Dōkyō no Seimeikan to Shintairon 巻 観 論 (“Lectures on Dōkyō” Volume 3---The Idea of Life ahnd Death and Theory of the Body in Daoism. Tokyo: Yūzankaku/ pp.10-28. p.15,19.
3 Yan Shanzhao . 2001. “Shoki Dōkyō to Kōki Konki Bōchūjyutsu 気
(Early Daoism and the Art of the bEdchamber of Mixing Qi of Yellow and Red)”.
儿童学英语视频
Tōhō Shūkyō (Journal of Eastern Religion). Vol. 97. Kyoto: Nihon Dōkyō Gakkai.
pp.1-19. p.5.
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Sex and Immortality
etc4. Then, the xual intercour in Daoism might have been conceived as certain techniques or practices to establish communication with what we can call “the other world”. If so, the xual art in this particular religion could be apprehended as the techniques of “numinousness”.
This paper is a very tentative attempt to consider the “numinous” aspects of the xual art and investigate possible psychological effects from xual activities and/or orgasm. Regarding xual practices in religion, it further endeavours to make a brief comparison of the xual practices in religious Daoism with that in Buddhism, for which, I will particularly look into a Japane Buddhist ct, known as Tachikawa-ryū立 流. In view of the complexity of the topics involved, I will prent the order of this paper as follows. Firstly, I will concentrate on the art of the bedchamber and examine the efficacies, including how “numinous” effectiveness are involved and prented. The cond part will briefly introduce the background and the outline of Tachikawa-ryu. The final part of this paper will make tentative comparison and contrast of xual practices in religion between Daoism and Buddhism. This comparison, though speculative in nature, would prent possibilities o
f the psychological effects from xual intercour exemplified religiously, which I hope forming a sort of springboard for the further comprehension of the matter.
2. The Art of the Bedchamber
Before going into the survey of efficacies in the xual art, it should be noted how this paper deals with literature of the genre. For the purpo of this paper, I define any writings, in any literary form, dealing with techniques and remedies associated with xual activities, with a clear focus on any of the following purpos, as literature of the xual art; lf-cultivation, longevity, immortality, becoming xian (the immortal), procreation, and the cure or prevention of dia, sometimes with religions connotations. In addition, this paper will basically exclude any condary xual techniques, notably alchemy, neidan内丹 (The inner alchemy) and cunsi (Remaining Thoughts). Also, I temporarily call texts complied by the end of the Tang
4For instance, Ibid., p.13. Ge Tiaoguang. . 1998. “Dōkyō ni okeru Sei no Girei (Ceremony of Sexuality in Daoism)”. Chūgoku Gakushi ( Journal of Chine Studies). Volume for coterie. Osaka: Osaka Shiritu Daigaku Chūgoku Gakkai. pp.
1-28. p.19.
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Sumiyo Umekawa
dynasty (618-907) as “the early literature” and tho after the Tang as “the later literature” of the genre. This periodical tting is ttled tentatively for the following reasons. Firstly, there ems to have been an outstanding conceptual shift sometimes between the Tang and the Song (960-1279) dynasties, regarding the categorisation of the xual art; up to the end of the Tang, the xual art was regarded clo to medical techniques, whereas from the Song onward, it was considered the practices of Daoism5. Secondly, the most texts of the genre after the Tang were emingly under the strong Daoist influence. Although it does not necessarily mean that the early literature on the genre is exclusive of any Daoist impact or that there is no non-Daoist text in the later literature, this division would reflect certain differences in contents and contexts between the earlier and the later literature.
什么是rssLooking over the early literature of the xual art, the common purpos associated with veral different atmospheres are generalid as follows; health improvement such as upgrading in health, eyesight, hearing, skin conditions as well as the condition of the penis which often involves the cure
of the impotence; rejuvenation, longevity, immortality and the attainment of the status of xian, recovery from illness and unhealthy status, prophylaxis for hundreds of dias, and procreation6.
Meanwhile, the later literature of the genre shows a couple of new features in terms of aims and efficacies of the xual techniques. Firstly, the reference to immortality, deathlessness, and the status of xian are considerably incread, which suggests the escalation of the interest in the length of life as
5This generalization is bad on the survey of bibliographic chapters in standard histories. See the note 1. Although most of the standard histories were complied in later periods, they reflect the notion during the relevant dynasties to certain extent, as was the clarification of the xual art in the Songshi which corresponded with another bibliography compod during the Song dynasty. See Tongzhi (Comprehensive Treati on Institutions). Complied by Zheng Qiao (1104-1162), in 1161. 1935. Shanghai: Shangwuyuan shuguan. 67th juan.
“yiwen ”. pp787-794.
6Li Jianmin classifies the effectiveness in the xual art more comprehensively as the following four; xuanjia (informing the houhold), guangsi (spreading offspring), yangshen (nourishing life), and c
hengxian (to become the xian). In addition to the efficacies I mentioned, Li’s categorisation includes xuanjia which is courtship. Li Jianmin李 . 1996.
“ ‘Furen Meidao’ Kao---Chuantong Jiading de Chongtu yu Huajie Fangshu (The Investigation on “The Way of coquetry for Women”—Traditional Conflict in the Houhold and the Technique of the Solution)”. In Xin Shixue (New History). Vol. 7.4. pp.1-32.
true grit
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Sex and Immortality well as the growth of connection between the images of the xian and
immortality7. Secondly, a terminological shift concerning the procreation can
be pointed out. The early literature frequently us the expression of “qiuzi (eking for offspring)” for this particular purpo, but this term is taken over by a phra “zhongmin (eding people)”, or synonymous terms like “zhongzi (eding offspring)”, in the later literature. As briefly mentioned earlier, zhongmin is one of the outstanding Daoist ideas and thus, this term also appears in Daoist texts of the early literature, such known as Huangshu (The Yellow Book)8. Yet, its frequent appearance in the
xiaolei
wonderland是什么意思
7The early images of the xian do not necessarily involve the concept of deathlessness. Also, the images of the xian vary greatly which makes a singular clarification of it unable. As for the early apprehension of the xian, e the followings; Shiming (Explanation of Words).
Compiled by Liu Xi劉 of later Han (25-220), compiled ca.200. I have ud Sibu Congkan (Four Branches of Literature Collections) edition. Originally published 1919-1922.
This edition. 1929. Shanghai: Shangwuyin shuguan. 3rd juan. “shichangyou ”. p. 21., Shuowen Jiezi説 (Explaining Single-Component Graphs and Analyzing Compound Characters) . Compiled by Xu Zhen (c.50-c.121), in 100 A.D. I refer to Shuowen Jiezizhu 説 (Commentaries on the Shuowen Jiezi). Commented by Duan Yucai (1735-1815) in 1807. This edition. 1997. Shanghai: Shanghai guji chuban. 8th pian shang.
“renbu”. p. 383. As for the relationship between the xian and immortality, e the followings, for instances; Shirakawa Shizuka 静. 1994. Zitō (The Tradition of Characters).
Tokyo: Heibonsha. p.515, p.522, Sakade Yoshinobu 祥 . 1998. “Happyakusai ikita Sennin/Bōsoi 歳 ・ (An Immortal Who Lived Eight Hunderds Years/ Pengzu)”. Shibun (This Culture). no.106. Tokyo: Shibundo. pp141-150. As for the variety in images of the xian, e the followings, for instanc
es; Robinet, Isabelle. 1985-1986.
“ The Taoist Immortal: Jesters of Light and Shadow, Heaven and Earth”. Journal of Chine Religion. No. 13 & 14. Denver: Society for the Study of Chine Religions. pp.87-196. Obuchi Ninji. . 1952. “Shoki no Sentsu ni Tsuite 説 (About the Early Idea of Immortals)”. Tōhō Shūkyō (Journal of Eastern Religion) . Vol.2. Kyoto: Nihon Dōkyō Gakkai. pp.23-43. Ogata Toru . 1992. Furōfushi---Sennin no Tanjyō to Shinnjyutsu不老不 — 神 (The Immortality---The Birth of Xian and techniques of Xian). Tokyo: Kodansha Gendai Shinsho. Kominami Ichiro . 1994.
“Kandai no Sorei Kannen 霊観念 (The Han view of Divine Ancestors)”. TōhōGakuhō (Journal of Oriental Studies). Vol. 66. Kyoto; The Institute for Rearch Humanities. pp.1-62. Yu Ying-Shih . 1964-1965. “Life and Immortality in the Mind of Han Chine”. Harvard Journal of Asiatic Studies. Vol. 25. Cambridge: Harvard-Yanjing Institute. pp.80-122.
8For instance, the term and its synonyms frequently appear in Shangqing Huangshu Guadoyi 度 (Yellow Book of Shangqing Sect for Rules for the Ceremony of Guodu.).
Shangqing Huangshu Guadoyi. Anonymous. Probably compiled during the Six Dynasties Periods (225-589). Collected in DZ. no.1291. I have referred to the following edition.
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later literature, in stead of the term qiuzi, suggests greater Daoist power over the literature of the genre. It further suggests that the procreation might have become to indicate more than what it literally means. In other words, reproduction incread its importance in terms of religious context in the later literature.
Finally and most importantly, in the later literature of the genre, the metaphoric statements apparently indicating metaphysical situations start to emerge and increa the frequency quite dramatically. What I call metaphysical situations here are, for instances, the expressions as follows; “The sun approaches while the moon comes near, and [one] is able to ramble among the Milky Way and to enjoy a feast in the Yellow Garden ( 遥 )9”; “The dark pearl forms a figure, there is a body outside of the body and the eye reaches over ten million li ( 里 )10”; and “To turnover the top of the Mt. Kunlun ( 崙 ) 11”.
Some people may think that the phras are mere exaggerations and not worth to take into rious accounts at all. However, by looking into such expressions, I become to believe that the st
atements explain certain
flat是什么意思Zhonghua Daozang 蔵 (Chine Daoist Patrology). 2004. Beijing: Huaxia Chuban. vol.
8. no.050. pp.524-530. For the study on this, e the followings for instances. Yan
Shanzhao. 2001., Ge Tiaoguang. 1998., Lin Fushi林 . 2001. “Lüelun Zaoqi Daojiao yu Fangzhongshu de Guanxi略論 (Taoism and Sexual Art in Medieval China)”. In Zhongyang Yanjiuyuan Lishi Yuyan Yanjiusuo Jigan (The Bulletin of the Institute of History and Philology Academia Sinica). Vol.
amumentpark
72, Part 2. pp233-300. Li Ling李零. 1997. Zhongguo Fanshu Xukao 続 (An Following Investigation of Chine Recipes and Techniques). Beijing: Dongfangchuban.
Especially, pp.350-394.
9Xiuzhen Yanyi (Commentary for Practising Truth) . Attributed to Deng Xixian of the Han and transmitted by Tao Xialing of the Ming, probably copied in 1594.
For most of materials after the Tang, I have referred to the following edition. Li Ling李零 ed.
1993. Zhongguo fangshu Gaiguan-Fangzhong — (Outline of Chine Magical Techniques-The Art of the Bedchamber). Beijing: Renmin zhongguo chuban. pp.
208-219, p.218
wuding10Chunyang Yanzheng Fuyou Dijun Jiji Zhenjing 済 (The True Canon of Salvation by Dijun Rightly Described by Chunyang). Attributed to Deng Xixian of the Han and transmitted by Tao Xialing of the Ming. Li Ling 1993. pp.205-207.
p.205.
11Shesheng Zongyao (The Total Hinge for the Maintenance of Life). Hong Ji of the Ming. Li Ling. 1993. pp.220-241. p.227.
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