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FANGZHONG  SHU                      409

              of spirit transcendence, medicine, and alchemy initially used by Jangshi found
              their way into later Taoist practice.
                                                         Mark CSIKSZENTMIHALYI

               ID  Chen Guofu 1963,  258-59; Chen Pan 1948;  Csikszentmihalyi 2000;  De-
              Wo skin 1981;  DeWoskin 1983;  DeWoskin 1986;  Harper 1999; Li Ling 2000a;
              Li Ling 2000b;  Lin Yuping 1995;  Ngo 1976;  Robinet 1997b, 37-39;  Roth 1987a;
              Yamada Toshiaki 1988b
               ~ Jangji



                                        Jangzhong shu




                            "arts of the bedchamber"; sexual techniques


               The termJangzhong shu (lit., "techniques for inside the [bed-]chamber") gener-
               ally refers to intimate practices shared within a couple's marital bed. Modern
              writers, in China and the West alike, have frequently exoticized them as "sexual
               alchemy" or "sexual yoga," and have explained them as "Taoist." Others have
               examined such interpretations and found them unfounded or exaggerated. The
               question is not whether Chinese people practiced, or wrote about, activities
               that involved sexuality, but whether such activities were in any meaningful
               sense Taoist (Strickmann 1974, 1044-45; Schipper 1993, 144-55).
                 Some of the modern confusion results from anachronistic interpretations.
               In late imperial times, for instance, *jing (vital essence) was the standard term
               for male reproductive fluids. And certain texts from earlier periods show that
               certain writers assumed that conservation of such fluids would help protect
               a man from debilitation, illness, and premature death. The problem lies in the
               fact that the term jing is  also used in many historical texts, including Taoist
               texts, in contexts that clearly preclude such meanings. For instance, the *Neiye's
               opening lines read:

                      The vital essence (jing) of all things-
                      This is what makes life come into being:
                      Below, it generates the five grains,
                      Above, it brings about the constellated stars.
                      When it flows in the interstices of Heaven and Earth,
                      It is called "spiritual beings" (guishen *;f$);
                      When it is stored up inside [a person's] chest,
                      He / she is called "a sage" (*shengren).
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