Taoist Symbolism Overview: Taking Body Symbols and Healing Symbols as Examples
Taoist Symbolism Overview: Taking Body Symbols and Healing Symbols as Examples
2023/10/04
2023/11/01
<pre>2023
Digital Humanities Research Project Results Exhibition<br></pre>
展覽頁面呈現形式
橫式
策展者
符圖與醫療之數位人文研究
展覽封面
93d35d28796513f93e3102b818a323e5
展覽資料
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"desc": "For instance, when attending a funeral or when there is a mourning\nevent nearby, one can often receive or see purification talismans from the\nbereaved family to dispel impurity. <br>Some\ntalismans also have more diverse functions, such as expelling evil, bringing\nblessings, curing diseases, and averting disasters, etc.",
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"title": "II. The History of Talismans and Taoist Talismans",
"desc": "In\nthe Eastern Han Dynasty tombs, one can see the so-called zhenmu wen 鎮墓文, jiezhu wen解注文 and inscriptions similar to later Taoist talismans on\nthe unearthed pottery jars.",
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"title": "Cao Family’s Vermilion Jiezhu Wen in the Eastern Han Tomb, and Talisman Drawing Copies",
"desc": "In this instance, starting with the zhenmu wen, the talismanic\ninscriptions are written on the reverse side. In addition to the written\ncharacters, talismans of constellations can also be seen in the talismanic\ninscriptions.\n<br>These\ninstances can be mutually verified with the statements of Ge Hong from the\nEastern Jin Dynasty. Ge Hong cites the views of his teacher Zheng Yin,\nbelieving that \"talismans originate from Laozi\" and descend to the\nhuman world in the form of talismans which are taught by deities from the\nheavenly realm.<br>",
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"title": "Talismans, indeed, are divine texts for celestial immortals to summon and command [subordinate spirits].",
"desc": "<div>\n\n<span><span>Later, during the Southern and Northern\nDynasties, Taoism began to present theoretical explanations for \"divine\ntalismans,\" such as in the <i>Dongshen Badi Yuanbian Jing</i></span>洞神八帝元變經:<br></span><br><i>Talismans, indeed, are divine texts for\ncelestial immortals to summon and command [subordinate spirits].... Taoists use\nspiritual texts of the supreme template, true texts of large characters, and\nghost talismans that record all the ghosts’ names, all of which are secret\nscripts for commanding deities and canonical decrees for ascending immortals.\nTrue immortals’ conceal essentials, all of which can be effective through\ntalismans. The power of all talismans, whether it is to summon heavenly gods\nand earth deities, to ward off spirits and demons, to consume them for\nimmortality, or to wear them to achieve a prominent and successful position.</i></div>\n\n<span><br>The above passage can be\nunderstood that Taoist priests at the time believed that through different\ntalismans, they could summon and command spirits, as well as use them to ward\noff evil and expel demons, consume them for longevity, or bring good fortune.</span><br><div><div></div><div></div><div><div></div><div><br></div></div></div>",
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"title": "Divine Talismans, that is, the texts of dragon seals and phoenix inscriptions, and the characters of spiritual trace talismans.",
"desc": "<div><div>\n\n<span><i>The Dongxuan Lingbao\nXuanmen Dayi </i>洞玄靈寳玄門大義mentions \"Divine\nTalismans,\" which is the second category of the “twelve categories” in Taoist\nscriptures, saying:<br></span><br><i>Divine Talismans, that is, the texts of\ndragon seals and phoenix inscriptions, and the characters of spiritual trace\ntalismans. \"Divine\" takes immeasurability as its meaning, and\n\"talisman\" takes agreement as its name, meaning that these spiritual\ntraces, being boundlessly utilized by the divine, benefit all sentient beings,\nand are trustworthy like a covenant.</i>\n\n</div>\n\n<span><br>The so-called divine talismans, their appearance is similar to dragons\nflying and phoenixes dancing, difficult to fathom, but they have some rules. If\none can comply with and match these rules, they can be used to benefit all\nsentient beings, and be credible with evidence.</span><br></div><div><br></div>",
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"title": "Talismans Originally Stem from the Void, the Supreme Truth Writes Heavenly Texts, Placing Directions, Differentiating Images.",
"desc": "<div><div>\n\n<span><i>The Dongxuan Lingbao\nXuanmen Dayi</i> continues to mention:<br></span><br><i>However, these talismanic characters\noriginate from the void, the Supreme Truth looks up to write heavenly texts,\nplacing them in directions, differentiating images, and distinguishing the\nvariations in talismanic writings. Talismans, they generally capture the\nmomentum of cloud phenomena and the sun; writings, they separately analyze the\nintent of phonetic sentences and weigh measures; images, they record the\nconditions of spiritual transformations. However, within talismans, there are\nwritings, involving eight images; in writings, there are images, using form and\nsound together, hence there are eight forms and six texts, mutually revealing\neach other.</i>\n\n</div>\n\n<span><br>Here it is mentioned again that divine talismans originally exist in the\nvoid and are formed by immortals imitating these \"heavenly texts.\"</span><br></div><div><br></div>",
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"title": "Renniao Shan Xingtu人鳥山形圖",
"desc": "Within\nthe category of divine talismans, it can be further subdivided into talismans,\nwritings, and diagrams, although there are often cases where they are mixed.",
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"title": "III. Taoist Body Talismans",
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"desc": "<span>Eastern Han <i>Taiping Jing</i></span>太平經:<br><br><i>The qi (energy) of the four\nseasons and the five elements enters the human abdomen, becoming the spirits of\nthe human five viscera, and its color corresponds to the colors of heaven and\nearth and the four seasons. ... First, fast and keep precepts, dwell in a quiet\nand peaceful place, think about it, and contemplate it. Create its human image,\nwith length and shortness at will. For the five persons, they collectively\nreside on a five-foot canvas for it, making it benevolent; men think of men,\nwomen think of women, and their images are like this. ... These spirits of the\nfour seasons and the five elements enter to become the gods of the human five\nviscera and exit to become the spirits of the four seasons and the five\nelements. ... The method is to create their full images, ... all wearing crowns\nand riding horses, and the horses also follow their five-element colors to be\nequipped. ... The riding god of the east holds a spear, the god of the south\nholds a halberd, the god of the west holds a bow, crossbow, and axe, the god of\nthe north holds a shield and knife, and the god of the center holds a sword and\ndrum.</i><br><br>The external qi (energy) of\nthe macrocosm will enter the human body (microcosm), and its color corresponds\nwith the four seasons (or five seasons). Through fasting and purifying the body\nand mind, and calming the mind, one can introspect and visualize the images of\nthe spirits of the five viscera. This image can be depicted through drawing and\npainting.<br>",
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"desc": "<div><div>\n\n<span><span>Historically, there are numerous records\nof such practices. For instance, the \"Biography of Huangfu Song\" in\nthe <i>Book of the Later Han</i></span>後漢書 mentions\nZhang Jiao \"serving the way of Huang-Lao黃老, nurturing disciples, kneeling and bowing in passage, using\ntalisman water and chants to cure diseases, and with the sick notably\nrecovering, the common people believed and followed him.\"<br></span><span><span>In<i> Records of the Three Kingdoms</i></span>三國志, \"Biography of\nSun Ce,\" Pei Songzhi's annotation quotes \"Jiangbiao Zhuan\"江表傳: \"At that time,\nthere was a Daoist from Langye, Yu Ji,... he made talisman water to cure\ndiseases, and many people in the Wu assembly engaged in it.\"</span>\n\n</div>\n\nRegardless of whether talisman water was effective in treating diseases,\nrecords indicate that quite a few people at the time believed in the\ntherapeutic effects of talisman water and thus became followers.<br></div><div><br></div>",
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"desc": "<div><div>\n\n<span><span>Sima Chengzhen of the Tang Dynasty\nprovides a theoretical explanation for healing with talisman water in “On\nTalisman Water” in<i> </i></span><i>Xiuzhen jingyi zalun</i>修真精義雜論:<br></span><span><br><i>Talismanic characters, being cloud\nseals and bright chapters, are the written words of spirits. The dots and\nstrokes symbolize something, hence the divine qi resides therein; the\ncharacters generate something, hence cinnabar is applied when consumed. Now,\nwater is the ferry of primordial qi, and the moistening of hidden yang. All\nentities with form draw sustenance from it. Therefore, water is the mother of\nqi; when water is pure, qi is clear; qi is the foundation of form, when qi is\nharmonious, the form is in a state of peace. Although the body’s glory and\ndefense have their internal fluids, the viscera of the abdomen also depend on\nexternal nourishment. [Water] can both communicate with the stomach and benefit\nthe jin qi津氣, and also guide the talisman spirit, assisting in the blessing\ntechnique. Now, various methods of talisman water are compiled to be prepared\nfor use, and can be practiced accordingly.</i><br><br></span></div>\n\nThrough the lines written with cinnabar dots and strokes, the talisman\nitself contains divine qi. Coupled with clean water, which can regulate the\nviscera and augment the jin qi, the use of talismans enhances the effect.\nSubsequently, he selected 18 talismans for use in abstaining from grains and\nfasting.<br></div><div><div></div><div></div><div><div><div></div><div><div><div><br></div></div></div></div></div></div>",
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"desc": "<div><div>\n\nHowever, there were also Daoist priests\nwho questioned the efficacy of using talisman water for healing. For instance,\nDeng Yougong, a Daoist priest from the Southern Song Dynasty, stated:<br><br><i>Secular masters cannot deeply\nunderstand its meaning, and with the addition of transmission and copying\nerrors, textual and logical mistakes, it has led to abandonment and deficiency.\nUsing only talisman water for healing often leads to deception and\nbewilderment, is this not betraying the intentions of the high heavens?</i></div>\n\n<span><br>Even if the formal aspect of healing with talisman water is achieved, it\nmay not provide substantive medical treatment and might instead be a means of\ndeceit and bewilderment.</span><br></div><div><br></div>",
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"desc": "<div><div></div><div></div><div><div></div><div>In\nthe Lingbao\nLingjiao Jidu Jinshu靈寶領教濟度金書, there is a set of talisman groups for specialized\ntreatments, involving: Major Meridian Division, Wind Division, Obstetrics\nDivision, Ophthalmology Division, Pediatrics Division, Oral and Dental\nDivision, External Division, Injury and Fracture Division, Ear and Nose\nDivision, Sores and Swelling Division, Metal Arrowhead Division, Prohibition\nWriting Division, and Stone Heat Division, totaling 13 kinds of divisions,\nknown as the \"Thirteen Divisions of Celestial Medicine,\" with 104\ntalismans currently preserved.<br></div></div></div>",
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"desc": "<div>Taking the disease symptom\n\"pain in the heart and spleen of the Major Meridian Division\" as an example,\nthe usage procedure is explained as follows:<br><br>1. Invoking the Divine Truth\n\n First,\nburn incense, write the “XIn Xiangfu”信香符 on\nthe incense piece, burn it inside the incense burner, then recite the “Qi Qingzhou”啟請咒 to invite the celestial physician of the Major\nMeridian Division to come down for treatment. Next, prepare the “Zhaodafangmai Tianyifu” 召大方脈天醫符, invoke the 10 celestial physicians of this division,\nand recite the charm.</div>",
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"desc": "<span>2.Using the “Yixin Pitengfu” 醫心脾疼符<br></span><span>(1) First, hold the charm and\nwrite this talisman three times for use.<br></span><span>(2) Burn the first talisman in\na quiet room or ritual space, mix the ash with \"clam powder,\" and\ningest.<br></span><span>(3) The second talisman should\nfirst be venerated at home, then burned with a “Qianma”錢馬 talisman at the second watch of the night\n(9-11 PM). The celestial physician invoked earlier that night will then come to\nprovide treatment.<br></span><span>(4) The third talisman can\neither be burned or ingested.<br></span><div>(5)\nSpecific hand gestures need to be performed during the ritual.<br></div><div><br></div>",
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"desc": "<div><span>In this example, it is\nmentioned that the talisman needs to be mixed with clam powder and talisman ash\nbefore being ingested.<br></span><span><span>In the <i>Sheng\nJi Zonglu</i></span>聖濟總錄, a medical\nbook edited by the officialdom of the Northern Song Dynasty, the \"Wutou\nPill Prescription\" for treating pain, vomiting of sour fluids, and vinegar\nheart caused by hernia qi attacking the heart and spleen mentions \"if\nthere is pain in the heart and spleen, warm water should be used to mix clam\npowder into a soup for consumption.\"</span><br></div><div><span>The <i>Ben Cao Gang Mu</i></span>本草綱目 records that one of the main treatments using\n\"clam powder\" is for \"pain in the heart and spleen.\" This\nsuggests that the Daoist priest who compiled this set of healing talismans\nshould possess knowledge of Chinese materia medica.<br></div>",
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