The Zhouyi cantong qi JUMrHfp]^ (“Token of the Agreement of the Three in Accordance with the Book of Changes”) illustrates another facet of the links between. The Zhouyi cantong qi 周易參同契 “Token for the agreement of the Three according to the Book of Changes”, shortly called Cantongqi, is the most important. To Yoshiko Contents Preface, ix Introduction, 1 The Title of the Cantong qi, 2 A At least thirty-eight commentaries to the Cantong qi written through the end of.

Author: Doukora Mokus
Country: Egypt
Language: English (Spanish)
Genre: Software
Published (Last): 15 January 2005
Pages: 213
PDF File Size: 2.87 Mb
ePub File Size: 17.13 Mb
ISBN: 499-3-19290-258-8
Downloads: 16759
Price: Free* [*Free Regsitration Required]
Uploader: Miramar

Being at the center, it stands for the source from which the other four agents derive. The three things are one family: Except for brief quotations, no part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher.

To do so, it uses emblems canting serve both to represent the fundamental oneness of the dao and manifestation, and to lead an adept towards the realization of their oneness. fantong

Cosmogony, thus, takes place in three main stages: Fabrizio Pregadio is a respected academic of the Daoist traditions, and translation of this classic has been well received. Closely associated in content with the system of the Book of Changes Yijing JalM and formally attached to this and the other Classics, the apocrypha were primarily concerned with the principles that regulate the functioning of the cosmos and thus were intended to direct the course of the sovereign’s actions.

The stages of the process described in the Laozi can, nonetheless, be represented by the emblems of the Book of Changes see Table 3 below. With the possible exception of Ge Hong, the first author known to have attributed the composition of the whole Cantong qi to Wei Boyang is Liu Zhigu, a Taoist priest and alchemical practitioner who was received at court by Emperor Xuanzong around CE. An Interview with Damo Mitchell.


Their differentiation occurs only within the relative domain, where they serve to explicate the relation of the Dao to fantong world, and its con- stant presence throughout space and time. With much initial hesitancy, I have translated each verse on a separate line, instead of rendering the entire text in a looser prose form.

The king, being placed at the symbolic center of the human realm—his kingdom, and more specifi- cally his court—should guarantee the reciprocal agreement of Heaven, Earth, and mankind. Then the Sun and the Moon join once more, the Yang principle is reborn, and the cycle begins again. Description of the method: The flow of the broken and unbroken lines through trigrams and hexagrams is apparent in the two main devices that the Cantong qi adopts to represent time, which we will now examine.

Complying with their natures and qualities, Qian gives forth the Essence that generates life, and entrusts it to Kun; Kun receives the Essence of Qian, and brings creation to achievement. Index of this article 1.

Cantong qi (The Seal of the Unity of the Three): (1) Authorship

To answer this question, we must first look closer at the identities of the three masters who, according to tradition, were involved in the creation and the early transmission of the Cantong qi.

Why does an alchemist transmit his work to two cosmologists? Presses Universitaires de France, Articles from Isis,New York: With the changes mentioned above, the whole outlook is trans- formed. This reading of the word cqntong was first explicitly suggested in the commentary by Yu Yanand was later accepted by several other commentators and authors. See this passage of the Zhuangzi: This circulation is analogous to the circulation of the One Breath in the fantong along the cycles of time and the compass of space.

Cantong qi – Wikipedia

Science History Publications, Daoism and Alchemy in Early Medieval China. He shows that its roots lie in the study of the Book of Changes that occupied scholars in the 2nd century CE and their thoughts on analogies between micro- and macrocosm. Davis first translated the Cantong qi. Under an allusive poetical lan- guage and thick layers of images and symbols, the Cantong qi as the text is often called hides the exposition of a doctrine that inspired a large number of commentaries and other works, and attracted the attention not only of Taoist masters and adepts, but also of philoso- phers, cosmologists, cajtong, literati, calligraphers, philologists, and bibliophiles.


He poured some of the elixir into the mouths of the dead disciple and the dog, and they also revived. Liste des illustrations table 2.

The view that the Cantong qi is concerned with three related subjects, instead, leaves more room to inquiries into the dates of the respective textual portions. Under this light, it seems clear that the Cantong qi provides an alchemical model that can be applied to both Waidan and Neidan; but it uses the language of Waidan to canton the compounding of the Elixir for the simple reason that Waidan was the form in which alchemy existed when the text was composed.

Religions traditionnelles d’Asie orientale. This “particle,” and the ways in which it is represented, is at the core of the alchemical work.

The Seal of the Unity of the Three

Elsewhere, the same commentary ascribes the Cantong qi to Xu Congshi alone. Being substantially cantog same as the one in the Daozang, all other available editions of the Fenzhang canton zhenyi are based on Bao Huanzhi ‘s revision, and none preserves the original text established by Peng Xiao. Third or fourth century. The joining of essence and substance, or male and female, is in the first place a return to the state of Unity of Qian and Kun.

Anony- mous, dating from ca.