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The Seal of the Unity of the Three — Vol. 2 - The Golden Elixir

The Seal of the Unity of the Three — Vol. 2 - The Golden Elixir

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2. Song and Yuan Dynasties 131<br />

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2<br />

Song and Yuan Dynasties<br />

Five commentaries to <strong>the</strong> Cantong qi dating from <strong>the</strong> Song (960–1279)<br />

or <strong>the</strong> Yuan (1279–1368) dynasty are extant. <strong>The</strong> first was composed<br />

in 1197 by Zhu Xi, whose redaction introduces several peculiar<br />

readings; his text, as we have seen (above, pp. [Bookmark "_ @ Bao<br />

Huanzhi" is missing.] ff.), was used by Bao Huanzhi in 1208 to edit<br />

Peng Xiao’s redaction. Peng Xiao’s text, in its turn, is at <strong>the</strong> basis <strong>of</strong><br />

<strong>the</strong> anonymous Neidan commentary, written some time after Bao<br />

Huanzhi’s remaniement; and <strong>of</strong> <strong>the</strong> commentary by Chen Xianwei,<br />

dating from 1234. Zhu Xi’s redaction, instead, was followed by Chu<br />

Yong (also known as Chu Huagu), whose work dates from ca. 1230;<br />

and later by Yu Yan, whose remarkable commentary was completed—<br />

according to Yu Yan’s own statement—in 1284, when <strong>the</strong> author was<br />

in his mid-twenties, but may have undergone revisions before it was<br />

published in 1310. Finally, a few decades before <strong>the</strong> end <strong>of</strong> <strong>the</strong> Yuan<br />

period (ca. 1330), Chen Zhixu composed <strong>the</strong> redaction <strong>of</strong> <strong>the</strong><br />

Cantong qi that served as basis for several commentaries written<br />

during <strong>the</strong> following five centuries (see below, p. 160). Whe<strong>the</strong>r <strong>the</strong><br />

same is or is not deemed to be also true <strong>of</strong> his exegesis, Chen<br />

Zhixu’s redaction represents one <strong>of</strong> <strong>the</strong> best and most reliable<br />

textual states <strong>of</strong> <strong>the</strong> Cantong qi before <strong>the</strong> Ming and Qing editions.<br />

Except for <strong>the</strong> one composed by Zhu Xi, all <strong>the</strong> above-mentioned<br />

commentaries are related to Neidan (Internal Alchemy), which<br />

received new major codifications from <strong>the</strong> early Song period onward.<br />

Dozens <strong>of</strong> works in <strong>the</strong> Daozang (Taoist Canon) <strong>of</strong> 1445 reflect <strong>the</strong><br />

influence <strong>of</strong> <strong>the</strong> Cantong qi on <strong>the</strong> Taoist alchemical traditions. By far<br />

<strong>the</strong> most important <strong>of</strong> <strong>the</strong>se works is <strong>the</strong> Wuzhen pian 悟 真 篇 (Awakening<br />

to Reality), composed around 1075 by Zhang Boduan 張 伯 端 ,<br />

<strong>the</strong> originator <strong>of</strong> <strong>the</strong> Sou<strong>the</strong>rn Lineage (Nanzong 南 宗 ) <strong>of</strong> Neidan. As<br />

shown below, several central notions in <strong>the</strong> Wuzhen pian are not only<br />

drawn from <strong>the</strong> Cantong qi, but also formulated in language clearly<br />

inspired by it.<br />

Visit <strong>the</strong> Web page on this book • www.goldenelixir.com

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