Английская Википедия:Fan (Daoism)
Шаблон:Short description Шаблон:Italic title Шаблон:Infobox Chinese Шаблон:Taoism
In ancient China, the term fan (Шаблон:Zhi) became associated with a basic concept within Daoism: the Daodejing remarks "Reversal is the movement of the Way ... Being is born from nonbeing." Daoist texts use fan in three interconnected meanings: as 'return to the root', 'cyclical return', and 'return to the contrary'. In Chinese cosmology, everything in the universe emerges from the primordial Dao, continually transforms, and inevitably returns to it, which parallels the eternal return in philosophy or cyclic model in physical cosmology. Fan is also significant in Chinese alchemy and Daoist meditation.
Terminology
The word Шаблон:Zhi is relatively common in both ancient and modern Chinese, and is semantically complex. A dictionary of pre-modern Chinese lists five translated meanings:
- 'turn over', 'invert', 'turn upward'
- 'turn back', 'reverse', 'go back', 'revert', 'return', 'turn round', 'repeat', 'do again'
- go counter to', 'contrary', 'opposite', 'oppose; rebel', 'revolt
- look inside', 'introspection
- on the contrary', 'nevertheless', 'despite (the foregoing)'
The second meaning is also unambiguously written as Шаблон:Zhi, a phono-semantic compound combining Шаблон:Zhi as a phonetic element with the radical Шаблон:Kxr. This Шаблон:Zhi character has two alternate pronunciations: Шаблон:Zhi, and Шаблон:Zhi—also written as Шаблон:Zhi, with the radical Шаблон:Kxr.Шаблон:Sfnp
The Chinese character Шаблон:Zhi was originally a compound ideograph with a Шаблон:Zhi and a line Шаблон:Zhi, interpreted as representing either some item that the hand is turning over, or the turning motion itself.[1]
Axel Schuessler's dictionary of Chinese etymology reconstructs Old Chinese Шаблон:Transliteration for Шаблон:Zh Шаблон:Zhi, which is cognate with Шаблон:Zh < Шаблон:Transliteration Шаблон:Zhi, Шаблон:Zh < Шаблон:Transliteration Шаблон:Zhi, and probably Шаблон:Zh < Шаблон:Transliteration Шаблон:Zhi. The Sino-Tibetan etymology is evident in Tibetan Шаблон:Transliteration Шаблон:Bo-textonly '(monetary) interest', 'exchange', and Lepcha Шаблон:Transliteration 'price' and Шаблон:Transliteration 'buy'.Шаблон:Sfnp
Related terminology
Early Daoist texts use fan with two near synonyms.Шаблон:Sfnp Шаблон:Zhi has translation equivalents of: "1. Return home; return whence one came, originally or recently; go back to, retreat to; come full circle; recede; withdraw. 2. Take refuge with, as though going home; bring allegiance to; find haven with, resort to. 3. A daughter going to her new home in marriage. 4. Give back, return to its proper place or owner; restore, make restitution...".Шаблон:Sfnp Шаблон:Zhi or Шаблон:Zhi "tautologically enlarged" (Karlgren) by the radical Шаблон:Zhi translates as meaning: "1. Go back over the same road, retrace; return, repair to; repeat(edly), duplicate; again, once more; resume restart, start over... 2. Return to earlier state, restore, renew. 3. Reply to, respond... 7. "Return" name of 24th hexagram of Yijing."Шаблон:Sfnp
Fan (Шаблон:Zhi) and huan (Шаблон:Zhi) both have the significance of 'reaction' or 'return', as "when some kind of reverse change takes place as the result of a former action, or when a cyclical process brings back the phenomena to a state similar to that at the beginning, or identical with it."Шаблон:Sfnp
Daodejing
In the classic Daodejing the terms Шаблон:Zhi, Шаблон:Zhi, and Шаблон:Zhi each share the semantic field of 'reversal', 'return', 'reversion', 'renewal'. The philologist Victor H. Mair says that all three "suggest the continual reversion of the myriad creatures to the cosmic principle whence they arose", which corresponds with the philosopher Mircea Eliade's "myth of the eternal return".Шаблон:Sfnp
Fan occurs four times in the Daodejing:
Fan expresses the idea of reversal. Things constantly changing into their opposites, winter turns into summer, day into night, similar to yin-yang processes: yin becomes yang, yang again becomes yin. It is the cyclical motion of history and natural processes, implying that things and situations eventually change into their counterparts.Шаблон:Sfnp
Шаблон:Zhi occurs fourteen times in eight sections of the text. Six occurrences are in the word Шаблон:Zhi, which is a compound of two synonyms.
The remaining occurrences are simply of fu alone.
Fu or fugui is a return to one's origin, as in the biblical saying "... for dust thou art, and unto dust shalt thou return" (Genesis 3:19). It expresses the transitory nature of all existence; beings appear, exist for a while, and then disappear to make room for new beings.Шаблон:Sfnp
Gui occurs eleven times in the Daodejing, including the six fugui and Шаблон:Zhi mentioned above.
The Chinese philosopher and historian Fung Yu-lan said that fan meaning 'reversion' and fu meaning 'return' refer to the greatest of all the laws underlying phenomenal change: "if any one thing moves to an extreme in one direction, a change must bring about an opposite result".Шаблон:Sfnp
Zhuangzi
The Шаблон:Circa Zhuangzi reiterates the Daodejing concerning the importance of returning or reversing.
Шаблон:Zhi occurs 90 times in the text, such as:
The text uses the 'return' synonyms fu, gui, and fugui 50 times, 34 times, and twice, respectively. The Zhuangzi mentions the Daodejing theme of 'returning to the root', 'origin', or 'beginning'.
Two chapters mention "returning to the simplicity of the unhewn log" (cf. Daodejing 28 above).
Huainanzi
The Шаблон:Circa Huainanzi ('Writings of the Huainan Masters'), a collection of essays by scholars in the court of Liu An, Prince of Huainan. It quotes from many pre-Han schools of thought, including Huang–Lao Daoism, Confucianism, and Legalism.
Fan is a key concept in the Huainanzi. The text conceives all cosmic and human realms in terms of the basic Шаблон:Zhi, i.e. the 'fundamental peripheral' framework in which any move from a 'branch' state back toward a 'root' state is marked as a 'return' or 'reversion'. On a cosmic level, fan characterizes the Dao itself, as all phenomena tend over time (through death, decay, or destruction) to revert to the undifferentiated root from which they emerged. Second, on a human level, the return or reversion process can unlock great potential power in the adept of Daoist cultivation.Шаблон:Sfnp
The Huainanzi uses several near-synonyms with fan referring to the Daoist doctrine of "returning to one's original, undifferentiated nature", a pervasive theme that occurs more than ninety times in fifteen of the twenty-one chapters. They include Шаблон:Zhi, Шаблон:Zhi, Шаблон:Zhi, and Шаблон:Zhi.Шаблон:Sfnp Non-differentiation refers to the "perfect beginning before distinction, division, multiplicity and separateness emerged: everything was smoothly and harmoniously blended into one compact whole; everything was simultaneously 'together'."Шаблон:Sfnp
The Huainanzi describes the ability of a zhenren ('genuine/true person') to "return to the origin — the state of primordial undifferentiation, the perfect beginning before things appeared as distinct and separate".Шаблон:Sfnp
The text frequently transfers specific attributes of the Daoist zhenren genuine person to the sage ruler.Шаблон:Sfnp For instance, the Huainanzi says:
Even though the text asserts that certain changes, such as developments in human social and political institutions, are not ultimately reversible, it concedes that effective governance depends upon political leaders returning to the root by through personal cultivation.Шаблон:Sfnp
Daodejing (16) "Heaven's creatures abound, but each returns to its roots [[[:Шаблон:Zhi]]]" is quoted in one 'Huainanzi passage:
Interpretations
The French sinologist Isabelle Robinet analyzed how commentators and interpreters broadly understand fan (Шаблон:Zhi) in three interrelated meanings: "return to the root", "return cyclically", and "return to the contrary".
Return to the root
First, fan indicates 'returning to the root'. Шаблон:Zhi is a basic Daoist expression, as seen in the Daodejing and Zhuangzi above. In a literal sense, "fan is the root" (Heshang Gong), it is 'to return to the root' (Lin Xiyi), and "to return to the beginning" (Deng Yi). In contexts that identify the Dao with the human spirit or nature, Shao Ruoyu speaks of fan "returning Шаблон:Zhi to the interior", Li Yue suggests "to return to the empty spirit," and Su Che says "to return to xing (Шаблон:Zhi, "nature")".Шаблон:Sfnp An early example of this first meaning is the Шаблон:Circa Guodian Chu Slips manuscript entitled Taiyi Shengshui (Шаблон:Zhi, The Great One Generated Water), which states that Water, after being generated, returns (fan) to the Great One (Taiyi) [[[:Шаблон:Zhi]]] to assist it in forming Heaven.Шаблон:Sfnp
The Daodejing translator D. C. Lau refuted the usual interpretation that fan "turn back" in "turning back is how the way moves"[2] refers to endless cycles of development and decline; Something weak inevitably develops into something strong, but when this process reaches its limit, the opposite process of decline sets in and what is strong once again becomes something weak, until decline reaches its lowest limit only to give way once more to development.Шаблон:Sfnp Lau reasoned that if change is cyclic and a thing that reaches the limit in one direction will revert to the opposite direction, then the central Daoist precept that "To hold fast to the submissive is called strength"[3] becomes both "useless" because if both development and decline are inevitable, the purpose of the former is to avoid latter, and "impracticable" because it advocates that we should remain stationary in a world of incessant change.[4] Instead of "cyclic return", Lau reinterpreted fan to mean "return to one's roots".[5] The Daodejing says that once a thing has reached the limits of development, it will inevitably return to its roots and decline, but says nothing about redevelopment being equally inevitable after the return.Шаблон:Sfnp
Return cyclically
Second, Robinet cited a Chinese cosmogonic interpretation is that fan means "cyclic return; beginning anew", referring to the reversal of a force that, when it arrives at its apogee, then declines, due to a complementary force in cyclical alternation "like a ring" (e.g., Chen Xianggu, Zhang Sicheng, and Lin Xiyi).Шаблон:Sfnp On a phenomenological level, fan is the rhythm of life's movements. When something has grown to its ji (Шаблон:Zhi, "utmost point"), it decreases or reverses to its contrary, as do Yin and Yang or night and day. For instance, the Liezi says, "Death and life are one [time] going and one [time] returning", and the Yijing's Xici (Шаблон:Zhi, Appended Statements) explains that the Dao is "one [time] Yin and one [time] Yang."[6] The first and second meanings are essentially identical (Lin Xiyi's commentary gives both), but in different realms. For the universe, fan denotes returning to its cosmic Origin, the Dao, or the Void. Analogically, for people, fan is returning to the original Void that is the basis for their xing (Шаблон:Zhi, "individual nature").Шаблон:Sfnp
Norman J. Girardot says the Dao is a living thing that follows a "law of cyclic return", which manifests creative activity and life-giving force. Beginning in its primordial condition of hundun chaos, the Dao "goes out" (shi Шаблон:Zhi or chu Шаблон:Zhi) giving birth to all phenomenal things, finally reaching an "apogee" (yuan Шаблон:Zhi or jiao Шаблон:Zhi) of movement, at which point it reverses itself and "returns" (fan) to its beginning state. The "life" of the Dao is generated by and returning in on itself, going out and coming back in a spontaneous and creative way characterized by its ziran (lit. "self-so") freedom of movement.Шаблон:Sfnp
According to the Encyclopædia Britannica, the Return to the Dao is one of the most important basic concepts of Daoism: within the universe's rhythmic fluctuations and transformations, all things eventually return or revert to the Dao from which they emerged.
Return to the contrary
Third, Robinet said fan can metaphysically mean "return to the contrary initial state", by which the cause of a thing is not the same as the thing itself, but rather its opposite. Wang Bi says "in movement, if we know that there is non-being (wu Шаблон:Zhi), all things interpenetrate". He also describes fan as the "Dao of ziran", which is to say that it is a natural law of motion for renewing the source. Lu Xisheng says fan is the reversal that form begins from the formIess.Шаблон:Sfnp Fan has different ontological meanings according to whether it refers to our closed world, in which everything is finite and forever reverses to its opposite or initial state, or refers to the absolute Dao that is infinitely void and limitless, transcending changes and reversals.Шаблон:Sfnp
The sinologist Bryan W. Van Norden says fan "reversal" in the Daodejing is the fact that things tend to change over to their opposites, for example, "things may be diminished by being increased, increased by being diminished".[7] Another context asks a rhetorical question about ji (Шаблон:Zhi 'limits', 'extremes') to illustrate the unpredictability of reversals. "It is on disaster that good fortune perches; It is beneath good fortune that disaster crouches. Who knows the limit? There is no straightforwardness. The straightforward changes once again into the crafty, and the good changes once again into the monstrous."[8] Van Norden says any conscious effort to anticipate changes in the world is doomed to failure, because no one knows the "limits" or points at which reversal will occur. One should instead avoid self-conscious thinking and rely on mystical insight into the Dao. He agrees with D. C. Lau that cyclical change is not inevitable, the Daodejing says disaster "crouches" beneath good fortune, but it does not "necessarily follow" it. For instance, it is possible that a person can overcome the strong by being weak, yet avoid becoming strong themself, while maintaining wuwei, for "reversal is the movement of the Dao."Шаблон:Sfnp
A professor of Chinese philosophy and religion says notion of fan suggests not only the need to "return" to the Dao, but also that the Daoist way of life would inevitably "appear the very opposite of 'normal' existence, and that it involves a complete revaluation of values".Шаблон:Sfnp
Eric Sean Nelson philosophically interprets fan (Шаблон:Zhi, "reversal") as "unending transversal without a terminating synthesis".Шаблон:Sfnp The Dao is characterized by motility and reversibility, "reversal is the dao's movement", but reversibility does not end with the first fan reversal, whether it is a return to the root, nature, or the origin. "All reversal is itself further reversible, as the source returns to and moves toward itself repeatedly without finality or a concluding synthesis." The dialectic of non-identity and the mutuality of opposites means that reversal can be infinitely transversed.Шаблон:Sfnp
Daoist alchemy and meditation
Cosmogenic reversion or inversion (fan Шаблон:Zhi, huan Шаблон:Zhi) is central to Chinese alchemy, which comprises elixir-compounding waidan ("external alchemy") and psychophysiological neidan ("internal alchemy"). Notions range from a general fan ("returning") to cosmic unity to more specific guigen (Шаблон:Zhi, "returning to the root") or huanyuan (Шаблон:Zhi, "returning to the origin").Шаблон:Sfnp Huanyuan in Daoist neidan is equated with the goal of returning to one's benxin (Шаблон:Zhi, "original mind") in Chan Buddhism.Шаблон:Sfnp
Waidan
External waidan alchemy conceives of the cosmos as the outcome of spontaneous processes. Daoist cosmogony typically involves the progression from Nonbeing to Oneness, followed by the emergence of the yin and yang principles, which join in generating and differentiating the myriad beings. Inversion, return, or reversion to the original state can be achieved by reversing the cosmogonic process through re-enacting its developmental stages in inverse order. These notions are the basis for all main waidan practices. Through cyclical refining and smelting, the alchemical ingredients revert to their original condition, and yield their jing (Шаблон:Zhi, "pure essences"). This In this way, the cosmos is restored to its original, timeless state, allowing the adept to gain access to the corresponding state of timelessness or immortality.Шаблон:Sfnp
Neidan
Internal neidan alchemy uses cosmological language both to explain the fundamental cosmic configurations and to guide adepts to a primordial order, with the belief that inverting the cosmogonic process will fan ("return") to the pre-cosmological state of existence.Шаблон:Sfnp Daoist mystics not only ritually and physiologically adapt themselves to the alternations of nature, but are said to create an internal void that permits them to return to nature's origin.Шаблон:Sfnp
Returning to the embryo
"Return" is an essential term in Daoist neidan alchemical literature, for example, the term fantai (Шаблон:Zhi, "returning to the embryo") refers to mentally repeating one's embryonic development, emphasizing "the return of the physical freshness and perfect vital force of infancy, childhood, and even fetal life".Шаблон:Sfnp As mentioned above, the Daodejing (28, cf. 55) says, "If eternal integrity never deserts you, You will return to the state of infancy", which suggests that "human vitality is fully charged upon parturition and constantly discharges with every natural cycle of breath".Шаблон:Sfnp Returning to the origin, the womb, or the embryo implies the idea of "rebirth and renewal as a kind of countercurrent to ordinary life".Шаблон:Sfnp
Physiological alchemy
One of the most central ideas in physiological alchemy is "retracing one's steps along the road of bodily decay"; in addition to the above fan (Шаблон:Zhi) and huan (Шаблон:Zhi) meaning "regeneration; reversion", other technical terms include xiu (Шаблон:Zhi, "restoration"), xiubu (Шаблон:Zhi, "repair"), and fu (Шаблон:Zhi, "replenishment"). A related neidan theory is making certain bodily fluids, particularly products of the salivary and testicular glands, flow in a direction opposite to the usual, which is expressed by such terms as niliu (Шаблон:Zhi) or nixing (Шаблон:Zhi).Шаблон:Sfnp Authors of Daoist alchemical texts repeatedly give cosmogony as the chief example for the process of shun (Шаблон:Zhi, "continuation"), a series of stages that lead to degeneration and ultimately to death, whereas neidan is based on the opposite notion of ni (Шаблон:Zhi, "inversion"). The ultimate task of a neidan alchemist is to diandao (Шаблон:Zhi, "turn upside down") the normal processes of the cosmos.Шаблон:SfnpШаблон:Sfnp
Hui
The term hui (Шаблон:Zhi or Шаблон:Zhi, "return; turn backwards; reverse") is regularly used in Taoist expressions such as huiyuan (Шаблон:Zhi, "to return to the principle") and huiben (Шаблон:Zhi, "to return to the root"). In neidan terminology, huixin (Шаблон:Zhi, "turn one's heart toward") means "to convert", while huijing (Шаблон:Zhi, "reverse the sperm/essence") connotes flowing against the current and refers to a Daoist sexual practice that supposedly "makes the essence go up" into the brain. Hui is synonymous with fan ("turn back; reverse"), exemplified by the chengyu idiom huiguang fanzhao (Шаблон:Zhi, "to reverse one's light and turn back one's gaze", colloquially meaning "last glow before sunset").Шаблон:Sfnp
Meditation
In Daoist meditation, fan ("return; turn back; revert") takes on a more technical meaning in terms such as fanzhao (Шаблон:Zhi, "turn back one's light" of sight) or fanting (Шаблон:Zhi, "turn back one's hearing"), both of which denote turning one's attention and perceptions inwardly.Шаблон:Sfnp Fanzhao figuratively means "turn back one's gaze; turn one's sight inward",Шаблон:Sfnp which neidan adepts practice in order to "illuminate the plethora of anthropomorphized cosmic elements that make up the inner pantheon".Шаблон:Sfnp
Non-Daoist traditions
Besides Daoist inner alchemical texts, the notion of turning inward (fan Шаблон:Zhi or Шаблон:Zhi) is also prevalent in Buddhist and Confucian traditions. For example, the Ming dynasty Neo-Confucian Zhou Rudeng (Шаблон:Zhi, 1547–1629) urged his followers to practice a number of contemplative practices: self-reflection (fansi Шаблон:Zhi; fanzhao Шаблон:Zhi), inner contemplation (fanguan Шаблон:Zhi), and self-regulation (zi tiao Шаблон:Zhi).Шаблон:Sfnp
References
Sources
- Шаблон:Cite encyclopedia
- Шаблон:Cite encyclopedia
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite journal
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- Шаблон:Cite journal
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite journal
- Шаблон:Cite encyclopedia
- Шаблон:Cite encyclopedia
- Шаблон:Cite encyclopedia
- Шаблон:Cite book
- Шаблон:Cite encyclopedia
- Шаблон:Cite encyclopedia
- Шаблон:Cite book
- Шаблон:Cite encyclopedia
- Шаблон:Cite encyclopedia
- Шаблон:Cite book
External links
- The Tao as a Path, Stephen W. Sawyer
- Daoism, Stanford Encyclopedia of Philosophy
Шаблон:Taoism footer Шаблон:Chinese philosophy
- ↑ Wenlin (2016)
- ↑ 40, tr. Шаблон:Harvp
- ↑ 52, tr. Шаблон:Harvp
- ↑ Шаблон:Harvp
- ↑ 16, tr. Шаблон:Harvp
- ↑ tr. Шаблон:Harvp
- ↑ 42, tr. Шаблон:Harvp
- ↑ 58, tr. Шаблон:Harvp
