Page 403 - The Encyclopedia of Taoism v1_A-L

THE ENCYCLOPEDIA OF TAOISM A-L

and develop naturally in accord with the cosmic movement. The relation
between quiescence and movement is the same as that between spirit (which
must be quiescent) and body (which is related to movement). Thus there must
be continuity and no gap between the state of quiescence and the arising of
movement, which is represented by the transition from the hexagram kun J$
~~ (Earth, no. 2), pure quiescent Yin, to the hexagram fo. ~ ~~ (Return, no.
24), the return of incipient Yang. To perceive this initial movement before it is
visible is the art of longevity. Presence of mind and steadiness in quiescence
lead to earnest attention, discernment, and efficiency in movement. This is
why one should watch the arousing of the first thought in quiescent medita-
tion, which is perceptiveness and not "vain emptiness" (wankong jiji~) . This
first thought is equated with the first stirring of life and the birth of the world
generated by the Dao.
But alchemists do not limit their attention to the first movement. They
aim at harmonizing movement (Fire) and quiescence (Water). They also care-
fully observe the gradual growth of movement, its decay and its reversal to
quiescence in accord with cosmic rhythms: this is the alchemical fire phasing
(*huohou) that changes from Yin to Yang and then from Yang to Yin.
Isabelle ROBINET

* ti and yong; wu and you

DongDening

£1.1788; zi:]ingyuan mJi; haD: Yuanzhen zi 5tJj;.:r
(Master of Original Perfection)

Dong Dening, a native of Guiji ~f~ (Zhejiang), was originally a Confucian
scholar who later turned to Taoism. He deplored the habit of including ele-
ments of Buddhist doctrine in Taoist works while neglecting Confucianism. He
also found the interpretations of important Taoist works such as the *Zhouyi
cantong qi and the *Wuzhen pian inadequate and sometimes derogatory, as most
Ming and Qing commentaries explicated these works from the point of view of
*neidan or of sexual practices. Accordingly, Dong's own commentaries attempt
to recapture the erudition of the Chinese philosophers: he frequently quotes
from the *Yijing and the Confucian classics, and his model is the philosopher
Zhu Xi *~ (II30- I2oo) whose works include a commentary to the Can tong
qi (see under *Zhouyi cantong qi kaoyi).