Page 554 - The Encyclopedia of Taoism v1_A-L

514 T H E ENCYCLOPED IA OF TAO ISM A- L

Instructions for the Ascent to Reality; 3.la- 5b) describes a ritual without which
the recitation of the text would be ineffective.
The main practices alluded to in the Huangting jing are visualization of
inner bodily organs and their gods, visualization and absorption of inner light,
circulation of saliva or essence (*jing) and pneuma (*qi), visualization of astral
bodies (Sun and Moon), sexual practices, and pacifying the souls and the heart-
mind (*xin). The Inner version gives more details on the names of the gods,
some of which are similar to those found in the Han "weft texts" (weishu ~
if; see *TAOISM AND THE APOCRYPHA) . These are absent in the Outer ver-
sion, a feature that could indicate that the Inner version is "esoteric" (nei) as
the names of the gods are secret and their knowledge confers power.

Main commentaries. The earliest extant commentaries are by Liangqiu zi ~.IT:
r (Bai Liizhong B JlU }i!;t" fl. 722- 29; in *Xiuzhen shishu 55-60, and CT 403) and
Wucheng zi ~ pjG r (probably Tang; YJQQ 12.28b-3Ib, for the Outer version
and the two first sections of the Inner version). Another commentary, found
in the *Daoshu (7. Ia- 7b) , interprets the text in relation to the eight trigrams
(*bagua) and the accretion and diminution of Yin and Yang according to
*neidan principles.
Isabelle ROBINET

m Boltz J. M. 1987a, 236- 37; Carre 1999 (trans. of Inner and Outer versions);
Oespeux 1994, 108- 33; Homann 1971; HuangJane 1987- 90, 2: 221- 54 (trans. of
Inner and Outer versions); Kroll 1996a (part. trans. of Inner version); Maspero
1981, 489-95,523- 29; Mugitani Kunio 1981; Qing Xitai 1988-95, I: 352- 77; Pregadio
2006a; Robinet 1984, 2: 253- 57; Robinet 1993, 55-96; Saso 1995, 99-151 (trans.
of Outer version); Schipper 1975a (concordance of Inner and Outer versions);
Wang Ming 1984b
* MEDITATION AND VISUALIZATIO

huanjing bunao

"returning the essence to replenish the brain"

In its original form, the technique of "returning the essence to replenish the
brain" consists of controlling the flow of seminal essence (*jing). It is based
on the belief that the brain, the marrow of the spinal cord, and the semen
are one and the same substance (some Western doctors of antiquity held an