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Medieval Daoism and Medicine 中古道教與醫學

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  • 　　Abstract: The focus on Daoism as a body-centred religious practice has led to conflicting depictions of something called “Daoist medicine” or Daojiao yixue 道教醫學. Some scholars maintain that Daoist medicine is an overarching umbrella, a cornucopia of theories and techniques that have been developed in different periods, undergoing fluctuations in popularity under different historical conditions. Others maintain that there is no such thing as Daoist medicine, that this is a concept retrospectively developed in the 20th century. Monasteries in China currently promulgate Daoist medicine as a distinct brand of healing practice, on two bases: by identifying the Huangdi neijing and succeeding texts as forms of Huanglao 黃老 Daoism. What conclusions can historians make of such differing claims?

    　　This paper briefly sketches out the context of the 6 Dynasties medical market within which certain Daoist healing practices took shape. It identifies, and criticizes, four different categories of healing practice – wu 巫, fangshi 方士, yi 醫 and daoshi 道士 through looking at the different healing practices employed by members of each category, and their geographical distribution. Having laid the ground within which Daoists were promulgating healing practices, the paper goes on to demonstrate the distinctions in healing practice found in Celestial Master and Shangqing texts. With a focus on demonological tropes of illness, healing through confession, prayer and petitions, Celestial Master Daoism adopted a fundamentally body-external, but morally internal attitude towards illness and healing. This ethical model of illness was derived from displaced Han models of moral responsibility and recompense, serving as much social function as physiological, by re-establishing ethical structures in a viable universal model. It also enabled or encouraged Celestial Masters to exclude yi 醫 methods of healing, such as acupuncture, herbs and moxibustion. On the other hand, Shangqing models of interior visualization of body-gods, absorption of astral effluvia and adoption of yangsheng practices encouraged a more physiological model of illness, and allowed for acupuncture, herbs, moxibustion and massage, reflecting a very different attitude towards embodiment. Nonetheless, illness was still perceived as an ethical challenge – a test of the adept’s resolve.

    　　These two cases demonstrate that distinct pictures of illness, healing, interiority, and embodiment of ethical mores can be found in contemporaneous Daoist movements, and encourages historians of Daoism to attend to the differences between Daoisms and their medicines.

     

    　　Michael Stanley-Baker 徐源 (Ph.D student, University College London, England)

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