Volume Five August 1994 Number One July 6, 1995 Dr. Suzanne Cahill University of California, San Diego Department of History, C-004 La Jolla, CA 92093 Dear Dr. Cahill: We recently ran out of copies of Taoist Resources 5.2 in which your photographs were used. When I went to the file for our printer's originals to order reprints, I discovered that your photo originals were still in the file. Please accept my sincere apology for the delay in returning these to you. That issue was published right at the change over from one Editorial Assistant to another, and returning your photos simply got overlooked. Again, I am deeply sorry for the delay and hope that it has not created too many problems for you. Sincerely, Benita G. Brown Office Coordinator Enc. ~ , ), ~~ ;J\1{ ~~ ~:~ x 3::. 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Volume Four .~ February 1993 Number One ~ I ~li- 11~ ~.,...., ...... jFl ro~ ~ ~ .,. ~. x~ ~ , X1{ ~~ :s~ l ~ifC J7C ( -- *~ .x3::. .......: 7\~ f ~ J­ ~~ 11 4 {~~ -- 11 ~5' t~- c::: • ~ ­ .~ ~ - '~ ~ ~trt .tl!!~ c -~ r; ~~ -,l<:>l( ±~ jT1 *-txrEq 3= Z<...-- E]5 c;:?..- f: - - ~~ ~- :}§{ M~ ~x ~ ~­ ~5' tlI( ~ ..».~ AJ\l *-tK. ~ * ..~ ;Jxfr.­ m~ ITSf£ 1-11 ?;l. ~t~· ~± -­ /~ - 7OL- 7Jt 111 - il;. ;/;=:tr.. :Ji+i. l-..L( ~~ ~ Til ,~ Jt\Jt\ .7C~ E;::"" I~!® ~ jg. ~..'J\. ­ ~ 7f\;t\ ~i! ~~ .:l:-rl ~g V .;::l:: ~"~' "'­ )~-1( ~ ~- */K .~\~ .-....;.. - - i7--'i'~- F 2., ""-~!-- ~1~): 7EiE - t ~~ l1):;:rL ~- ."."~ 7E..7t ~~ ~ $~ ~~ }l ~~ ~ ~"-. ~J\ J6f 5f t1 ~~ [I ~ u i iiili- 11~ .",./' i[g ~ 51 !r ~~ M £~ *~ ~ - \ ~,.., ~ Editor Stephen R. Bokenkamp East Asian Studies Center Memorial Hall West 207 Indiana University Bloomington, IN 47405 Advisory Board Book Review Editor Suzanne Cahill, University of California, Robert F. Campany San Diego Department of Religious Studies Ute Engelhardt, Munich University Sycamore Hall 205 Norman Girardot, Lehigh University Indiana University Donald Harper, University of Arizona Bloomington IN 47405 Terry Kleeman, University of Pennsylvania Isabelle Robinet, Universite de Provence Harold Roth, Brown University Editorial Assistant Lara Idsinga Ingeman Subscriptions Manager Guo Aihua The editor encourages submission of original research, book reviews or essays, announcements of work in progress, dissertation abstracts, and news of the field. Submit three copies of manuscripts typed double-spaced (including footnotes, quotations, and texts) and printed on one side only on 81h by 11" paper or the European equivalent. Leave l1A" margins on all sides. If the article is accepted for publication, the author will be requested to submit a copy on computer disk. Manuscripts should conform, insofar as possible, to the guidelines of the 13th edition of the Chicago Manual ofStyle (Chicago: University of Chicago Press, 1982). Documentation should follow the style recommended in sections 15.36 through 15.53, 16 (Style A), and 17. Asian names should be cited in the proper Asian order; any standard system of romanization for Asian languages is acceptable. When appropriate, provide Chinese characters for the first reference of a term in the text; characters for titles of works and names of authors listed in the footnotes or bibliography should not be included in the text (further information on style guidelines is included in volume 3, number 1). Taoist Resources is a refereed journal published two times a year. The journal is supported by publication grants from the East Asian Studies Center of Indiana University and the China and Inner Asia Council of the Association for Asian Studies. Annual subscription rates are $20 for individuals and $30 for institutions. Requests for permission to reprint and all correspondence regarding subscriptions or advertising should be addressed to Taoist Resources, East Asian Studies Center, Indiana University, Memorial West 207, Bloomington IN 47405; (812)855-3765; Internet "[email protected]". COPYRIGHT © Taoist Resources, 1994 ISSN 1061-8805 Volume Five August 1994 Number One (August 1994) Volume 5, Number 1 CONTENTS From the Editor ..............................Stephen R. BOKENKAMP Talking to the Gods: Visionary Divination in Early Taoism (The Sanhuang Tradition) ................ Poul ANDERSEN 1 Po Ya Plays the Zither: Taoism and the Literati Ideal in Two Types of Chinese Bronze Mirrors in the Collection of Donald H. Graham. .. Suzanne CAHILL 25 Shamans, Demons, Diviners, and Taoists: Conflict and Assimilation in Medieval Chinese Ritual Practice (c. A.D. 100-1000) .............. Peter NICKERSON 41 BOOK REVIEWS Les grands traites du Huainan zi. Translated by Claude LARRE, Isabelle ROBINET, and Elisabeth ROCHAT de la VALLEE .................................. John S. MAJOR 67 Taoist Meditation: The Mao-shan Tradition of Great Purity. By Isabelle ROBINET. Translated by Julian F. PAS and Norman GIRARDOT ................. Thomas H. PETERSON 70 ANNOUNCEMENTS Introduction to the <Taoism-Studies-L> Electronic Forum .... T. Matthew CIOLEK 73 Books Received . .. 75 From the Editor This is the second in a three-part series of issues dedicated to the memory of two pioneers in the field of Taoist Studies, Professor Edward H. Schafer and Dr. Anna K. Seidel. In "Talking to the Gods," Poul Andersen continues his important work toward recovering the San-huang tradition, whose texts were classified in the third ofthe san-tung divisions of the Taoist canon. The San-huang texts predated those of the other two divisions, Shang-ch'ing and Ling-pao, but remain the corpus of scriptures about which we know the least. In this article, Andersen explores the notion of "visionary divination" and its techniques as found in one of the probable early scriptures of the tradition, the Charts ofthe Eight Archivists. Suzanne Cahill explores a topic that seems at first unlikely-the early expression of wen-jen ideals on Han-period bronze mirrors with Taoist themes. Yet on dated artifacts with otherwise strictly Taoist decoration, we find the image of the musician Po Ya and the listener who understood him perfectly, Chung Tzu-ch'i. These mark, Cahill argues, the earliest examples we have of a Taoist belief that appealed, in a manner similar to that of the later Shang-ch'ing texts, to cultivated members of the elite class. Against the prevailing scholarly opinion that Taoism has always defined itself not in opposition to Confucianism or Buddhism but to popular religion, Peter Nickerson argues in his contribution that there were indeed ways in which Taoism was forced to accommodate popular belief and practice. He explores here the shifting Taoist attitudes to medium ism and divination and ties this shift to fundamental changes in the social organization of the religion. These articles were, in an earlier form, presented at the Western Conference ofthe Association of Asian Studies held at the University of Arizona in 1992. I would like to thank the organizers of that conference, and particularly Donald Harper, for providing the impetus for this series of articles. In addition, thanks go out to the readers for their thoroughness and promptness, to the staff of the East Asian Studies Center for their willing assistance, and to Lara Idsinga Ingeman and Guo Aihua for bearing more of the burden than they should have to while I try to finish my tenure book. Stephen R. BOKENKAMP Talking to the Gods: Visionary Divination in Early Taoism (The Sanhuang Tradition) Pout ANDERSEN University of California-Berkeley 1. An Inventory of Taoist Divinatory Literature In a meticulously documented survey of the divinatory literature contained in the Taoist Canon (Daozang), Marc Kalinowski divides his inventory of a total of fifty entries (representing forty-three texts or parts of texts) into three groups and nine categories. l The first group represents the category of metaphysical speculation derived from interpretations of the numbers and symbols of the Book ofChanges (Yijing), while the second group refers to the collections of divinatory poems connected with the practice ofdrawing "oracle slips" (lingqian ._) in Chinese temples. The all-dominant third group, constituted by the remaining seven categories, then represents the large variety oftechniques of "deductive divination," such as astrology, hemerology, and calendarology (for instance the dunjia jI Efl and liuren 1\ systems), that is, the forms of observational and computational divination, of which the author has made himself a leading authority in Western sinology. Though the bias of the inventory thus very clearly is toward the domain usually designated by Chinese bibliographers as "numbers [applied in] techniques" (shushu fIIij fMi), the author constantly emphasizes the complementarity of the forms of divination of this domain and various magical and propitiatory procedures, commonly included in the manuals describing the techniques of divinatory calculation. A case in point is the cult of the liuding T spirits (i.e., the female spirits of the six ding days) of which the dunjia system of divination is said to "constitute the formal artifice. ,,2 It should be mentioned, however, that the inventory takes very little notice of the characteristically Taoist type of divination which places itself in the border area between rite and computational technique, which I shall refer to in the following as "visionary divination." It is a type which usually refers to the basic elements of deductive divination, such as the eight trigrams, the stars of the Big Dipper, the celestial stems and terrestrial branches, etc., but which typically in a more direct way relates to the spiritual forces and personified forms of these elements, rather than involving them in various forms of calculation.