Daoist Body/Health + Chan = Neidan?

[forestofclarity]

Not sure what to make of this, so just thought I'd toss it out there. 

 

In my academic review of Chan/Daoist relations, I came across this interesting passage by Zhang Boduan, as an explanation for his verses composed upon Awakening to Reality:

 

Quote

 

After completing these works [on internal elixir cultivation], I felt that in them I was only discussing the arts of nourishing life and fortifying the body; I still had not exhausted [the topic of] the original nature of true awakening. Thus, I investigated various Buddhist works as well as the Record of the Transmission of the Lamp, finally arriving at awakening, [as when] the ancestral teacher [heard the sound of] struck bamboo. I expressed [my findings] in various songs, hymns, verses, and miscellaneous sayings, altogether 32 verses, which I have placed at the end of this work. For the most part, the way of reaching the source and realizing the [original] nature is exhausted therein. My hope is that those of like aspirations, upon reading them, will “realize the root by perceiving the branches,” and abandon the false in order to pursue the true.

篇集既成之後又覺其中惟談養命固形之術而於本源真覺之性有所未究遂翫 佛書及傳燈錄至於祖師有擊竹而悟者乃形於歌頌詩曲雜言三十二首今附之 卷末庶幾達本明性之道盡於此矣所期同志覽之則見末而悟本捨妄以從真

 

 

translated from Ziyang zhenren Wuzhen pian zhushu 紫陽真人悟真篇注疏, DZ 141, preface:16b–17a 

 

From: Portayals of Chan Buddhism in the Literature of Internal Alchemy by Joshua Capitanio

 

[Sahaja]

I believe the issue of Xing vs Ming existed in the proto Daoist world of Zhuangzi, Huainanzi and Guan zi before the common age, well before Buddhism’s arrival in China. It’s specifically articulated in the Zhuangzi contrasting zuowang with Daoyin/Fangshi practices. Certainly emptiness was a key part of the view of the proto Daoists and that wu Wei and Zi ran are in many  ways relevant to the concept of discovering one’s true  nature.  This was more than 1000 years earlier than the Song period of the writing you mention. 
 

While the neidan texts go quite deep (well beyond my limited understanding), I think the point you have identified is a common one where traditions meet and in the spiritual market place they compete both absorbing terms/practices from each other and evolving to make themselves more distinct from one another. I think you are pointing out something similar here which appears to me to be both as the  response of Daoism to Chan(to absorb a part of it) and in combining it with Ming practices making itself distinct. 
 

hard for me to understand how one could say  a process (Neidan)  taking one back to unity to source is just nourishing the life and fortifying the body. It’s also hard for me to believe he didn’t understand the much earlier  proto Daoist writings/practices that went well beyond just fortifying the body.  So I am left with this more prosaic view of accommodation and distinction. 

[Sahaja]

here are some proto Daoist  passages talking about Ming and Xing (first two sentences may describe a seated practice)

 

Left, right, front, and back, (running) full circle, they return to the place (at the center).
Holding to a ceremonious outward appearance ( 執儀服 象 ), respectfully welcome that which approaches ( 敬迎來 者 ).
Those today who seek its approach require this method to (invite) Dao
Without soaring (into the sky), without spilling over, the destined life-force (ming) will be extended.
Harmonize by returning to the center, where both body and pure nature (xing) are preserved.
Be unified and without (doubt or) division. This is called “knowing Dao.”
Wishing to be enveloped by it, you must unify to the furthest extent, and solidify that which is within

And

 

Desiring to take care of myself, I must first know my true inner state, and become acquainted with the universe by examining within myself.
In this way, one can know the image, thereby knowing the tendencies of their true inner state.
Knowing the tendencies of their true inner state, they will know how to nourish life.

 

from the Bai Xin (purifying the heartmind) from Guanzi (250 to 46BCE)

from thread of the Dao

[forestofclarity]

On 10/4/2024 at 11:29 AM, Sahaja said:

hard for me to understand how one could say  a process (Neidan)  taking one back to unity to source is just nourishing the life and fortifying the body.

 

Taking a skim at Robinette's Taoist Meditation, I see a lot of references to what later texts like what the Chung and Lu or the Book of Balance and Harmony might call the lower Daoist paths: reverting the semen to the brain, gathering and swallowing the spit, visualization deities in the body, and trying to create a external spirit body that can travel about and pick flowers. The later texts tend to go "Chan" to the extent that it is difficult for me to distinguish in many places Daoist and Chan materials. Of course, this is more Maoshan than possible other traditions such as what you're referring to in the next post. And if I think about it, the Nei Yeh would probably fit into that category as well. I should probably have a look at those again. 

 

Some of the scholars also say that the notion of lineage wasn't that important to Daoists until they saw the Chan Buddhists using it to obtain favor/resources. In the same article:

 

Quote

 

One of the most salient features of Song Chan literature was its emphasis on lineage,

which was frequently invoked to underscore the authenticity of Chan teachings

and practices. As Lowell Skar has argued, Chan Buddhists’ promotion of their

lineage was so successful in securing state support for the Chan movement that

members of many other new religious movements, such as the neidan advocates

whose writings we discuss here, followed suit by creating and publicizing their

own lineage claims.

 

 

Honestly, I think most lineage claims are mythical. I don't think every school traces back to Gautama as claimed, and if one is intellectually honest, there is a large difference between Sutta and Abhidharma based Buddhist practices (largely renunciant and confined to monks seeking to abdandon samsara for nirvana) and the later texts that focus on the essence of mind and seem very clearly influence by Vedic and Shaivite practices. In fact, the idea of lineage sounds very Vedic. 

 

It is entirely possible that the earlier methods did not survive to Boduan's time. It is also possible that Zhang Boduan was unable to access the living tradition at that point. But most of the modern neidan lineages seem to trace or include him in their lineage and the later texts seem to support this Daoist/Ming + Chan/Xing theory for modern neidan. 

[Sahaja]

I’ve had some instruction/explanation in cultivation from both South Asian and East Asian perspectives on “reverting the semen to the brain” and “gathering and swallowing spit” and this language and presentation is a pretty misleading description of what is actually taught.  I think sexual based and imagination based practices are also very far off the mark.  However I can also see how these views/descriptions could have arisen by partial knowledge/ crude understandings and people looking for the provocative to sell their wares in the spiritual marketplace (particularly to royalty/rich elites looking for quick solutions to their personal issues)

 

I  find the old proto Daoist writings quite  inspiring and helpful in conveying  the behaviors important in internal cultivation that often seem lost in later writings in their obscure (and in some cases obsfucating) explanations.  I guess I also like that no pantheons or complex rituals seem to be required to embrace their principles (though whether or not they were part of it is difficult to tell). What I do find difficult to imagine is reclusive proto Daoists being asked to give direction on practices to reduce personal desires to kings involved in political intrigue.That seems like hippie anarchists being asked to be consultants to todays politicians, sort of boggles the mind, particularly to some of our more narcissistic politicians . However, the other side of that is their methods and philosophy had to be robust to survive such encounters. 

just to make the Chan reference even more complicated is the perhaps mythical figure of Bodhidharma (purported Chan founder) and his multiple texts (all now lost) outlining the principles of a complete Ming/Xing process that takes one through full body development all the way to enlightenment. While much is lost, the very widespread powerful practice of standing post (wuji, Taiyi, santishi, zhuang zhang etc) that is seminal to many martial arts and neigong/neidan systems  is purportedly based on one of the principles (letting the flesh hang off the bones or bones up, flesh down) from the first of these texts attributed to Bodhidharma. Raises a host of questions. Definitely a riddle wrapped in an enigma!

[forestofclarity]

 

8 hours ago, Sahaja said:

I’ve had some instruction/explanation in cultivation from both South Asian and East Asian perspectives on “reverting the semen to the brain” and “gathering and swallowing spit” and this language and presentation is a pretty misleading description of what is actually taught.  I think sexual based and imagination based practices are also very far off the mark.  

 

Form inside a tradition, myth and traditional stereotypes rule. This is one reason is it good to look outside the tradition. These sorts of practices appear all over the place, especially in Maoshan. Visualization is also mentioned in the Chung and Lu text as a way to cultivate. By the time of the Book of Balance and Harmony, visualization has been demoted to a longevity practice (but not useless as often claimed). Looking at the history, there is a definite focus or shift from these practices to practices without them. This is easily seen researching the issue. 

 

I think that visualization is usually linked to magical purposes, which have a cost. I have found them to be eerily effective (and I'm sure many others as well) if practiced properly. The world may appear material, but is more appropriately described as a stable dream IMO. But people can adopt whatever conceptual belief structure best suits their practice.  

 

8 hours ago, Sahaja said:

I  find the old proto Daoist writings quite  inspiring and helpful in conveying  the behaviors important in internal cultivation that often seem lost in later writings in their obscure (and in some cases obsfucating) explanations.

 

I can see that reading through Reid's book. There is a lot of similarity with Chan, which makes sense since Chan seems to have arisen in China even though the Chan teachings tend to be very grounded in Buddhism. 

 

It was not unusual in China or Japan to have the ruling elites favoring wise sages. Buddhists in China went from wandering monks to being sponsored by the ruling nobility, which meant there had to be a closer and often political relationship. The idea of the "national teacher" comes from this. Zongmi for example received very high honors and Huizhong was known to have taught Tang emperors. In Tibet, there was a huge conflict between Chinese and Tibetan masters about sudden and gradual enlightenment that was settled by a debate sponsored by King Trisong Detsen. Artistole taught Alexander the Great. But also keep in mind that rulers in all cultures would often check in with sages and diviners before making a major decision--- such as the Greeks consulting the oracles at Delphi. So I don't think it is necessarily unusual for a young noble to have sages as teachers, especially for a society that prized refinement as much as old China. 

 

It is fun to imagine that the ancient Chinese were actually more successful in creating the Chinese version of the philosopher-king. Reid's parallels between these texts and the DDJ and ZZ is very interesting. And the DDJ is confirmed to have been found in the burial places of Chinese nobility, so I don't think this is so fanciful. I had previously dismissed the idea that these were cultivation as opposed to political texts, but Reid has convinced me these aren't necessarily different which would explain why they are both. I think in some ways, the later texts such as Secret of the Golden Flower is a return to form. 

 

8 hours ago, Sahaja said:

his multiple texts (all now lost) outlining the principles of a complete Ming/Xing process that takes one through full body development all the way to enlightenment

 

The same article outlines how later neidan authors began to incorporate this idea into their texts, along with ideas that Buddha, Zhao Zhao, Hui Neng and other famous masters were secretly neidanists. There are similar hermetic texts that claim Jesus, Moses, etc. were secretly esotericists, or sorcerers, or whatever. Absent specific evidence (and as far as I know, the evidence are the claims of Doaists who were competing with Chan for sponsorship), I place this along the level of traditional propoganda as the Chan masters claiming to have converted Lu Dongbin to Chan (although reading Secret of the Golden Flower, maybe they did ).

 

It is not unusual in any culture for people to author texts or spread practices attributed to some earlier person, founding member, or famous figure (like the Shurangama Sutra, which is only found in Chinese with no evidence of having a Sanskrit forbearer, or numerous mystical Christian texts attributed to earlier key figures). There are some interesting qi type exercises that still survive in Rinzai Zen, however, so who knows.