Page 463 - The Encyclopedia of Taoism v1_A-L

T H E ENCYCLO PE DI A OF TAOISM A- L

tu

crucible

Placed at the center of the alchemical laboratory (the Chamber of the
Elixirs, danshi ft~ or danwu ft ill), the crucible is the main tool used in
*waidan, and the focus of the alchemical process. Fu designates several types
of vessels, typically formed of two superimposed halves joined by their
mouths (hence the name "double crucible," shuangfu ~~) . According to
the commentary to the *Taiqingjing (Scripture of Great Clarity), that gives
the earliest method to prepare it, the crucible is made of powdered red clay
added to vinegar, and its inner parts are luted with a reddish-black lacquer
obtained by boiling oak bark (Taiqing jing tianshi koujue ~ ~j1f ~~ 7C giP Q me;
CT 883, 3a- b). The method for making a different type of fit, whose lower
half is of iron and upper half is of clay, is described in both the *Taiqing
shibi ji and the *Taiqing danjing yaojue (Ho Peng Yoke I985, 206; Sivin I968,
I66--68).
Sealing the ingredients in the crucible and heating the crucible are the two
most critical parts of the alchemical work, and mistakes made at these stages
are said to result in the failure of the whole undertaking. After the ingredients
are placed in the crucible, it is closed and then coated with several layers of
Mud of the Six-and-One (*liuyi ni) and sometimes with other muds as well.
This hermetic sealing makes it possible to avoid dispersions of pneuma (*qi)
and to recreate within the vessel conditions that alchemists equate with those
of primordial Chaos (*hundun). Under the action of fire, the ingredients release
their essences (*jing), which are found to adhere to the inner part of the upper
half of the crucible when it is opened. The essences are carefully collected
(the designated tool mentioned in the early texts is a white chicken feather)
and made into pills.
In the laboratory, the crucible is placed on top of a layered altar (tan jf),
either above the fire or inside a furnace. Alchemists perform ceremonies near
the crucible before kindling the fire. In a rite described in the *Jiudan jing (Scrip-
ture of the Nine Elixirs), the adept offers food and drink to the Great Lord
of the Dao (Da daojun ::kj]!tt), Lord Lao (*Laojun), and the Lord of Great
Harmony (Taihe jun ~;fIJ;g), asking them to watch over the practice and
ensure its success. According to the commentary to the Jiudan jing (Huangdi
jiuding shendan jingjue :N: *:fL Rr1 fEll ft ~~ 1iJc; CT 885, 20.3a- b), a ceremony is