The Doctrine of the "Mysterious Female" in Taoism

The Doctrine of the “Mysterious Female” in
Taoism

The principal purpose of this paper is to suggest the
approach of transpersonal psychology for analysis of some important aspects of
the Taoist doctrine, that is, the concept of the Tao as a female universal
principle and the Taoist attitude “to be like an infant” or even as
an “embryo.”

To understand these Taoist principles, we must begin
from the very beginning-from the central concept of Taoism, that is, Tao (the
Way, the True Way). This concept designates the prime ground of the World, the
source of all life and the limit of every existence, as well as the rule and
measure of beings.

The female, maternal image of Tao is the crucial point
to understanding the psychotechnique (or psychopractical) approach of Taoism.
It is possible to demonstrate its importance by citing some passages from the
Tao Te ching (The Canon of the Way and its Power) or the”Lao-tzu,” a
famous Taoist classic:

1. §6:

The valley spirit never dies-it is called the
mysterious female”;

The gate of the mysterious female is called “the
root of heaven and earth.”

Gossamer it is,

seemingly insubstantial, yet never consumed through
use.

2. §25:

There was something featureless yet complete, born
before heaven and earth;

Silent-amorphous-it stood alone and unchanging.

We may regard it as the mother of heaven and earth.

Not knowing its name,

I style it the “Way.”

3. §28:

Know masculinity,

Maintain femininity,

and be a ravine for all under heaven.

4. §61:

A large state is like a low-lying estuary, the female
of all under heaven.

In the congress of all under heaven,

the female always conquers the male through her
stillness.

Because she is still,

it is fining for her to lie low.

E. M. Chen (1974), in her article dedicated to the
role of the female principle in Chinese philosophy, notes that some aspects of
Lao-tzu’s concept of Tao makes it possible to propose that the formation of the
teaching about Tao as a philosophical idea was preceded by the cult of some
Mother-Goddess which was connected with the genesis of Taoism (Chen, 1974,
p.53; Kravtsova, 1994, pp.208-213). She notes that in the description of Tao in
the Tao Te ching there are all the meanings which are essential for the
Mother-Goddess cult: Tao is like an empty vessel (§4); voidness (§5);
mysterious darkness (§1); it is nonborn, but, nevertheless, it is the
predecessor of the Heavenly Lord (§4); it is the Mysterious Female which is the
gate of Heaven and Earth (§6); mother (§1, 20, 25, 52); female (or hen-§10,
28); female (§61); and Mother of all under heaven (§25, 34). In addition, Tao
is often described as water (§8, 78) and as valley (§6, 28, 32, 39, 41). Clearly
this valley is the principle of generation which bears all beings in its depth.

The Tao Te ching speaks much about the
pre-existential, nonmanifested aspect of Tao which is the philosophical
opposition to the manifested phenomenal existence as some potential being (wu).
In this regard, § I is rather interesting. It describes this nonmanifested or
mysterious (occult) aspect of Tao as the womb of the universal embryo, the womb
which generates Heaven and Earth, which is the source of life. Briefly speaking,
it is nothing but the Mysterious Mother of the world:

The nameless is the origin of the myriad creatures;

The named is the mother of the myriad creatures.
Therefore,

Always be without desire

in order to observe its wondrous subtleties; Always
have desire

so that you may observe its manifestations…

Mystery of mysteries,

The gate of all wonders!

This passage develops the leading idea of §1 about two
aspects or “hypostases” of Tao: about Tao as “mysterious
womb” and Tao as mother-nurse of all beings. Here we can recall the words
of the famous commentator and thinker, Wang Pi (3 A.D.), that
“Mysterious” (or “Unnamed”) Tao nourishes and bears all
creatures, and phenomenal named Tao feeds them; the analogous description Wang
Pi gives to the character of the interrelations between Tao and Te.

What about the last sentence of the passage? It can be
said that the character miao (mystery) of the sentence consists of two
elements: “woman” and “little.” We can suppose that its use
here is not arbitrary. It is not too difficult to “ascribe” its
etymology (probably it is not a scientific one) as this:

“something, that is little inside a woman,”
that is, embryo hidden in the womb, like the prototypes of things (see §21) are
hidden in the “womb” of Tao. This opinion may be supported by the
fact that the images of the womb and embryo are often used by Taoists to
describe the “Tao-world” relation. So Tao can be metaphorically
defined as the mother of the world, the source of life and being, and the
universal female archetype. It is quite essential to understand the Taoist
doctrine of immortality as well, because this doctrine considers Tao to be the
life-giving principle which gives eternal life to the adept who has obtained
unity with it. The Tao Te chitig also says (§52):

Having realized the mother,

you thereby know her children. Knowing her children,

go back to abide with the mother. To the end of your
life,

you will not be imperiled.

Let’s look at the child of the “Mysterious female
of all under the heaven.”

§55 of the Tao Te ching says:

He who embodies the flillness of integrity is like a
ruddy infant.

Wasps, spiders, scorpions, and snakes will not sting
or bite him;

Rapacious birds and fierce beasts will not seize him.

His bones are weak and his sinews soft, yet his grip
is tight.

He knows not the joining of male and female, yet his
penis is aroused.

His essence has reached a peak.

He screams the whole day without becoming hoarse; His
harmony has reached perfection.

Harmony implies constancy;

Constancy requires insight.

Striving to increase one’s life is ominous;

To control the vital breath with one’s mind entails
force.

Something that grows old while still in its prime is
said to be not in accord with the Way;

Not being in accord with the Way leads to an early
demise.

Here, an infant (a baby; the text uses Ch ‘ih tzu,
“red,” or “ruddy” infant, i.e., a just newborn child) represents
the image of the perfect sage hill of the vital force. An infant in the Tao Te
ching is something like an androgyrie who does not know the parting of male and
female, and who, because of this, is overflowing with vitality. His energetic
essence (ching) does not flow below; it does not change into semen yet, and so
it is perfect. Thus, an infant is like the great Tao itself Tao is a source of
life, and like an infant also can not be tired, because exhaustion is a result
of energetic deficiency. An infant enjoys absolute security; nature is not
dangerous to it because he or she is at the center of its forces and powers. We
should note the following words: Striving to increase one’s life is ominous; To
control vital breath with one’s mind entails force. Here we can find a direct
reference to the relation existing between ideas of obtaining immortality and
religious psychopractice. Taoism proclaims that a human being is nothing more
than an inseparable psychosomatic unity. So people can obtain inimortality only
when their body-microcosm becomes a self-sufficient whole–a self-containing
reservoir of the vital energy from one side, and when it realizes its
potential, isomorphism with the world-body of the cosmos from another side. One
of the most important means on the way to this exalted state is the so-called
“regulation of the vital breath” (or “regulation of the
pneumata” – hsing ch ‘i), that is, a complex of gymnastical and breathing
exercises, the aim of which is to obtain mind control over the flowing of the
energy streams in the human body. The most important principle of such
techniques is often repeated in medieval Taoist writings: “Pneuma (breath,
ch’i) is led by will-consciousness (yi).” This means the presence of some
volitional enforcement which leads the streams of the vital energy along the
channels of the body (analogous to the meridians of acupuncture) in the
desirable direction. The Tao Te ching is just one text which clearly formulates
this idea in ancient times. Instead of the “volitional impulse” (yi),
the Tao Te ching speaks about “mind” or
“heart-consciousness” (Hsin), but it is the same idea.

It was thought for a long time that the concept
relating the Taoist ideas of immortality and different practices was described
only in medieval tests, but recent archeological discoveries in Ch’angsha
Mawangtui (Hunan province) demonstrate the profound antiquity of both. Thus,
the Mawangtui texts describe numerous respiratory exercises for the
“regulation of the Pneumata” (hsing ch ‘i) and postures of the Taoist
gymnastics (tao yin). Special pictures painted on silk, which were known under
the general title, Tao yin t ‘u (Schemes of Gymnastics), were even dedicated to
such practices. So it may be concluded that these practices were well-known in
China in the days when the Tao Te ching is now regarded to have been composed
(4-3 B.C., rather than the traditionally accepted period of 6-5 B.C.).

The Tao Te ching everywhere prefers the softness and
weakness of the infant to the strong hardness of adults. Strictly speaking, a
newborn child is the concentration or manifestation of the vital energy. This
is quite clearly demonstrated in §76:

Human beings are

soft and supple when alive,

stiff and straight when dead…

Therefore, it is said:

The rigid person is a disciple of death;

The soft, supple, and delicate are lovers of life.

But the theme “infant-sage” cannot be
reduced only to the metaphor of the newborn child. Much deeper and more
interesting is the image of the nonborn child, which also plays an important
role in the teachings of the Tao Te ching. Let us cite a part of §20 of the
text:

All the people are glad and joyfull

as if they are celebrating upon the great sacrifice of
oxen, as if they are mounting a tower in spring.

O! I am the only who is quiet and silent, like a baby
who is not yet a child.

O! 1 am fastened and tied

and I have no place to return.

All people behave themselves as if they have more than
enough

and I alone am bereft.

O! I have the mind of a fool!

O! Muddled and mixed!

All people are luminously clear

and I am the only one who is dark and conhised.

All people are exact and definite

and I am the only who is obscured and vague. O! I am
wavering like an ocean.

O! I am flying in space and I have no place to stop
in.

All people behave themselves

as if they have a purpose

and I alone am uncouth and simple.

I am quite different from others by honoring the
mother-nurse.

This passage is worthy of careful analysis. It appears
to me to offer a key to the understanding of the most essential features of
Taoism. And the sentence: “O! I am the only who is quiet and silent, like
a baby who is not a child yef’ (in Chinese: wo tu p’o hsi ch ‘i wei chaoju ying
erh chih wei ‘wi) is a key to this passage. So, it is best to begin an analysis
of the passage with this phrase.

What is the meaning of the words “a baby who is
not a child yet” or “a baby who did not become an infant yet”? I
think that the text is speaking about the foetus in the maternal womb. In fact,
even those commentators and translators who think that the hai (infant, child)
here must be changed into its phonetical and practically graphical omonym (the
difference between two characters is only one classificator “mouth”
written before the original grapheme) agree with this interpretation. The
second character hai means baby’s cry or baby’s smile. But a not-yet-crying
baby is a not-yet-born baby.

Therefore, Lao-tzu here compares himself with the
nonborn baby. What does he inform us about this baby? This baby-sage is
“fastened and tied” by his embryonic “clothes” and
umbilical cord, which unites him with the maternal body. This holy foetus has
“the mind [or heart-the thinking and conscious organ according to Chinese
tradition] of a fool,” while at the same time it possesses the highest
wisdom. This wisdom seems like nothing but stupidity to ordinary people proud
of their common sense. This nonborn baby wavers in the ocean of the womb and
“flies” in these maternal waves. The connection with the motherly
body and nourishing and feeding the foetus is depicted quite clearly also at
the end of the passage where “mother-nurse” (shi mu) is mentioned.

If the baby of §20 is a sage, Lao-tzu himself; who
then is the mother? The information above makes it possible to conclude that
this mother is the great Tao itself; it is the eternal and unspeakable Way and
mysterious ground of every existence; the hidden depth of this Tao is the womb wherein
the baby-sage dwells. This image directly correlates with Taoist cosmology and
cosmogony. It considers Tao to be something like a cosmic womb which embraces
the whole universe. The universe enjoys absolute unity (chaotic unity – hun yi)
with the maternal body of the Way until its birth, differentiation and divorce
from the Way in the course of cosmogenesis. Nevertheless, even in the
“born world” some unity with Tao is preserved: it is fed by the power
of Tao, which is called Te or Power-Virtue. For example: “The Way gives
birth to them and integrity [i.e., Te] nurtures them” (§51). Thus, the
connection between birth in the course of the cosmic evolution world and Tao
looks quite like the connection between a mother nourishing her child, and the
baby itself But in the case of humans, there appears a self concept, an
independent, self-containing “I,” as an unchanging subject of
actions. This kind of egoistic self-consciousness harms the original unity, and
humans begin to counteract Tao. The predominant attitude of human actions is no
longer the law and measure of the cosmic rhythm of Tao, but egocentric
preferences, which change spontaneous natural life into purposeful activities
based only on bare subjectivity. Taoism sees egocentricity as the cause of all
human sufferings, pains, frustrations-from mortality to social collisions.

The only means, not only to become liberated from
sufferings but to obtain the highest happiness, is to restore original unity
with Tao, to broaden consciousness and to put an end to the egocentric
attitude, that is, to return to the state of the nonborn child who does not
know a distinct difference between his or her own body and the maternal body,
who breathes the maternal breath and eats maternal food. This coming back to the
womb of the Mother-Tao is connected with the broadening of the personality to
the cosmic scale, when “eternal integrity never deserts you, You will
return to the state of infancy” (§28) and “a man is sparing of his
body in caring for all under heaven” (§13). This state of the nonborn
child is the state of immortality, peace, and unity with all beings and with
one’s own nature: The return to the root is called “stillness,”
stillness is called returning to the “fate-vitality,” the return to
the fate-vitality is called “constancy.” One who knows constancy is
called “enlightened”

(§16).’

Tao explicates itself on all levels of micro- and
macrocosm, and because of this, the Taoist texts distinctively describe an
isomorphism between cosmogonic process, development of the foetus and birth,
and in the reverse sequence, the steps of the Taoist cultivation. So, for the
Taoist, the returning to the womb of the Mother-Tao is not simply a metaphor,
but a kind of expression of some profound essence of the isomorphous structure
of the universe. It is also the reason why practicing Taoists try to imitate
the prenatal states in their self-cultivation. One example is the famous
technique of “embryonic breathing” (t’ai hsi), first depicted in Ko
Hung’s Paop ‘u-tzu (4 A.D.). It is very still and quiet breathing, minimizing
inhalation and exhalation. This kind of breathing control gives the impression
that the practitioner does not breathe at all, like a foetus in the maternal
womb, obtaining vital energy (ch ‘i) from the blood of the mother.

Prenatal symbolism permeates the whole text of the Tao
Te ching. The comparison of Tao with water and the important role played by the
symbolism of water in this text in general is well known: For example:
“The highest good is like water; Water is good at benefiting the myriad
creatures but also struggles to occupy the place loathed by the masses.
Therefore, it is near to the Way” (§8). The reason for the importance of
the water symbolism lies not only in that, archetypically, water has female
nature; it can be proposed, following Lao-tzu, that water is of the same nature
as the nature of the waters of that embryonic ocean in which the baby-sage
washes and wavers (§20 of The Canon of the Way and its Power).

In this regard, it is rather important to evaluate the
name-pseudonym of the sage, who according to a tradition more than two thousand
years old, is considered to be the author of the Tao Te ching, that is,
Lao-tzu, Old Sage, and also Old Infant. Let us once again reflect upon this
infant with the grey beard.

Up to the first centuries A.D., the teaching was
formed about the divinized Lao~tzu (Lord Lao or Lao-jun). But the tendencies to
divinization were very old. Thus, in the 21st chapter of the Chuang-tzu,
Lao-tzu says that he was wandering in the origin of things. The divinized
Lao-tzu was associated with Tao and with original chaos-undifferentiated
energetic pneuma (ch ‘i), that is, with the source of the universe itself.
(Detailed research into the process of the divinization of Lao-tzu may be found
in Seidel, 1969.) The texts of the Han dynasty period (3 B.C.-3 A.D.) describe
Lao-tzu as the Body of Tao. All of the texts use synonyms to express the idea
of the body in this context: hsing (form, pattern), shen (body, person,
personification), and ti (body, substance, incarnation) (Schipper, 1978, pp.
358-361). But further still, identified with the chaos in its mythological
personification of P’an Ku (cosmic pananthropos, typologically akin to Purusha
of the Rig-Veda and Adam Kadmon of the Kabbalah), Lao-tzu became the creator of
the world: “Lao-tzu has changed his body. His left eye became the sun, his
right eye became the moon, his head changed into the K’unlun mountain, his
beard changed into the stars and heavenly space, his bones became dragons, his
flesh-beasts, his viscera-snakes” (Maspero, 1950, p. 108; Schipper, 1978,
p. 361). In his evolution from the undifferentiated chaos to his cosmic
“birth,” Lao tzu goes through nine stages, reflected in the myth of
his “historical” birth. As K. M. Schipper points out (1978, p.361),
this corresponds to the concept of §21 in the Tao Te ching which describes the
transformations of the universe from the unqualified “blurred and
nebulous” to the Name-Mother of all creatures. The famous commentary of Hoshangkung
(2 B.C.) says:

In relation to myriad beings, Tao is such: it is
wandering hither and thither and it has no definite place to be grounded there.
Tao dwells in the formless of the “blurred and nebulous,” but it is
the only principle pattern of all beings. Though ‘Lao is nothing but
“blurred and nebulous,” the One exists in it; the One contains in
itself all metamorphoses. Due to the presence of the pneuma-ch’i, it becomes
materialized. Though Tao is only formless darkness of mystery, it has spermatic
energy [ching] and though in its essence its divine numinous mind [shen ming]
is very subtle, it lies in the basis of the yin-yang interaction. If one can
say anything about the nature of the spermatic pneuma [ching ch ‘ij, it must be
declared that its mystery is absolutely real; it does not need any decorations,
Tao hides glory in itself; Tao contains name in itself-here is sincerity and
truth [hsin] in the midst of it. (Hoshang-kung, in Tao Te ching, 1989, p.55)

It is timely to recall here the myth about the
historical and cosmic birth of Lao-tar. There are very interesting details in
the canonical text San t ‘ian nei ‘chieh ching (Canon of the Esoterical
Erplanation of Three Heavens) written during the Han period. First of all, the
text describes the cosmic birth of Lord Lao as a kind of theophany:

Then in the midst of darkness, Cave of Emptiness was
born [K’ung tung]. In this Cave of Emptiness, Great Absence was born. Great
Absence changed itself into three pneumata: Mysterious, Original and Principal.
Being in chaotic mixture, these pneumata gave birth to Jade Maid of the
profound Mystery [Hsuan miao yu nь]. After her birth joining pneumata twisted in her
body and by their transformations they bore Lao-tar… When he was born he had
grey hair. So he was called Old infant [i.e., Lao-tar]. This Lao-tzu is Lord
Lao. By his transformation he created from his pneumata Heaven and Earth,
people and things. Thus he has created everything by his transformations.

This passage clearly tells us that Lao-tar was his own
mother. Another passage tells us about the “historical” birth of
Lao-tar:

In the time of King Wu Ting of Yin dynasty, Lao-tar
once again entered the womb of Mother Li . .. When he was born, his hair was
grey again. Therefore he was again called Old Infant… What about his coming
back to the embryonic state in the Mother Li’s womb?; it must be understood
that he himself has changed his subtle various body into the body of Mother Li,
entering thus his own womb. In reality there was no Mother Li. Unwise people
now say that Lao-tar entered Mother Li’s womb from inside. In reality, it is
not so. (Tao tsang, Vol.876; see also Schipper, 1978, p.365)

K. M. Schipper notes that none of the most ancient
myths about Lao-tar’s birth tell about the father of Lao-tar. Even his family
name (Li) Lao-tar received from his mother (“Li” literally means
“plum”). According to some versions, Lao-tar was born because his
mother ate the kernel of a plum (Schipper, 1978, p.365).

Thus, in Taoist texts, Tao is conceived of as a female
maternal principle personified in the image of the male-female androgyne
Lao-tar (Berthier, 1979; Seidel, 1969, p.64). Moreover, texts stress only his
female aspect, because Tao bears the universe by itself; its “male”
aspect does not participate in this process at all.

In the myths mentioned above, the founder of Taoism is
conceived of as universal panantropos, the All-Man, who enjoys everlasting
bliss in the maternal womb of Tao with which he is connected so perfectly-like
a foetus and its mother constituting one and the same body. It is quite obvious
that myths of this kind (myths of a rather early date, as we have seen),
underline the importance of the theme of perfection as a prenatal state for
Taoism. They also explain in great part why the authorship of such a basic
(though not uniquely basic) text of Taoism was ascribed to the person called
Old Infant. (I refer here to the traditional view of Lao-tar as the author of
the Tao Te ching.) It is also interesting that the Taoists prefer to interpret
the name of Lao-tzu as Old Infant or Old Baby but not as Old Sage. It seems to
me that understanding the role and meaning of the prenatal symbolism in Taoism
would serve as a general key to the right insight into the whole system of
Taoist thought.

Here it is also possible to suggest a hypothesis about
the relationship existing between prenatal and perinatal themes and their
archetypic images from one side, and different kinds of myths about miraculous
conception, which are known to practically every civilization, from another
side. It can be suggested that the mythologem of miraculous conception is a
manifestation of a subconscious wish to enjoy the synergetic unity with the
mother which was attainable during the period of prenatal development. This
wish is, in addition, accompanied by the elimination of every (and first of
all, fatherly) mediation of this unity. In any case, Taoist materials
undoubtedly connect the state of immortality and perfection with returning to
the state of the sage-infant (compare the biblical phrase “If you do not
change and become like little children you will never enter the Kingdom of
heaven” [Matt. 18:3], and the idea of the combination of the wisdom of a
snake and the simplicity of a pigeon, the topic developed and explained by St.
Paul). This sage-infant of Taoism eternally dwells in the universal womb of the
Mysterious Female, Tao as Great Mother of the world, and this womb is
isomorphic, but certainly not identical to, the maternal womb in which the
embryo enjoys happiness before its birth.

Li Erh, Lao-tzu, Eternal Infant of Taoism, the founder
of this teaching and the teacher of the kings, age after age appearing on the
earth in the name of highest wisdom and highest simplicity (nonpolished wooden
block- p’u, and raw silk-su, are quite common designations of original
simplicity as one of the most important values of Taoism. he/she is that
paradigmatic figure to which Taoism appeals and calls for identification with.

Taoism proclaims that the human body is a microcosm,
an “image and likeness” of the macrocosm, the universe. “A man
is but small heaven and earth,” is an often mentioned Taoist saying. This
teaching, extremely important for the Taoist tradition, is also well-known in
other religious and philosophical doctrines, in the East as well as in the
West, including Christianity, especially in its Gnostic variety (the Russian
theologist Father Pavel Florensky considers it to be absolutely orthodox).

The Taoists also evaluate body as the image of the
state; the state according to Chinese philosophical concepts is a part of
natural, universal integrity. This doctrine of the similarity of the body and
the universe is the true foundation of the Taoist practice of “inner
alchemy,” the aim of which is to produce the so-called elixir of
immortality inside the body of an adept from its energies or pneumata which are
a microcosmic analogue of the metals and minerals of the outer world. It is
obvious that the processes of the body were thought of as analogous to the
processes and changes of the outer laboratory, alchemy, the cauldrons of which
represented a specific acting model of the macrocosm as well.

Strictly speaking, treatises on the inner alchemy (nei
tan) tell us about the creation of a new immortal body of the Taoist which must
be created inside the old “corrupted” body. If the process is
successitilly finished, a new immortal body replaces the old one. being
“born” of the mortal body. For our thesis, it is important that the
process of the creation of the new sacred body from the pneumata of the profane
one is described in the texts in terms of pregnancy, embryonic development, and
birth.

The image of the creation of the new perfect body is
rather widespread in the religious beliefs of quite different peoples of the world.
In Shamanism, for example, it is used in the imitation of death, which is
accompanied by contemplation of flesh decay, which is followed by rebirth after
the creation from the skeleton (substantial ground of the body) of the new
“Shamanic” body. This form of practice is rather common for
shamanistic initiations (e.g., Eliade, 1972, pp. 63-64). Such rituals are also
known in some Indian yogic sadhanas, especially those of Tantric origin: in the
course of this practice, the yogi creates a new indestructible yogic body (yoga
deha), corresponding with the old one as mature and green fruit, or (in terms
of”rasayana,” “vehicle of alchemy”) as vulgar profane metal
and mature alchemical gold (Fliade, 1958, pp. 274-278). The contemplation of a
skeleton is also a common practice in classical Buddhism. But the semantics of
this contemplation in Shamanism or Taoism are quite different than in Buddhism.
In the first case, the skeleton is a symbol of some basic or original
substance, which coming back to gives new powers to the person and brings him
or her to a new level of existence. The adept returns to it in his or her
experience of mystical death and rebirth, and then obtains new powers and
creates from this substance a new sacred body. The Taoist image of coming back
to the maternal womb as an unborn child in the Tao Te ching and its ontological
connotation, that is, returning to the womb of the emptiness of Tao and
obtaining a new everlasting life, are also of the same kind. From the depth of
darkness of the “chaotic and obscure” womb of the Mother-Tao (huang
hu), the Taoist sage creates the light of enlightenment (ming) and new life by
passing through the experience of mystical death (reduction to embryonic state
in Tao) and rebirth-resurrection. But this rebirth does not lead to the
separation from Tao: this Mysterious Female forever remains the mother-nurse of
the Taoist baby-sage. In the case of Buddhism, however, such contemplation is
directed at recognizing that existence is inherently subject to impermanence,
destructibility and mortality, that is, the purpose of this kind of meditation
is an interiorization of the understanding of the ubiquity of samsara (world of
deaths and rebirths) as suffering and frustration.

For an understanding of the Taoist inner alchemy, two
pairs of interrelated concepts are of predominant importance: natural essence
(hsing) and vitality (ming); precelestial or prenatal (hsian t’ian) and
postcelestial or postnatal (hou t’ian). The Taoist texts explain these concepts
thus: The teaching about alchemical melting is the teaching of the method of
melting of the natural essence and vitality to make them perfect. The law of
the natural essence and vitality has two sides: the natural essence given by
Heaven, which must be nurtured, and the natural essence of the pneumatic
quality, which must be overcome. The vitality which is confirmed in separation
must be pacified; bodily vitality must be fed. These are the principal two
sides of the teaching of the Way (Tung Te-ning, a Taoist of the 18th century,
commentary on the “Chapters of the Insight into the Truth” of Chang
Potuan, 11 A.D.). A famous representative of inner alchemy, Wu Ch’ung-hsti
(born in 1574), also tells us that precelestial nature is the pneuma received
by the foetus at the time of conception, and the postcelestial one is the
pneuma or energy received by a foetus due to the breathing of its mother or
(after its birth) through its own inhalations. The first pneuma is concentrated
in the navel, the second one in the nostrils. The inner alchemy is directed
towards the harmonization of the “natural essence” and
“vitality,” the elimination of any collision between them. When this
purpose is realized, an “elixir of immortality” appears inside the
body of an adept which, in turn, changes itself into the so-called
“immortal embryo” (hsian t’ai) growing into the state of the new
immortal body of the alchemist. Therefore, the body of the Taoist is a female
body, maternal body, and the adept himself or herself appears to be his or her
own mother, like Lao-tar of the cosmological myth, who also was, as we have
seen, the mother of himself/herself. Certainly, “immortal embryo” is
a fruit of the conjugality or hierogamy of two principles, yin and yang, like
everything in the world, but this sacred marriage has its place in the body of
a Taoist who, like all beings, obtains his/her life in the maternal womb of the
Mysterious Female, the great Way (Tao) of the universe. The body of the Taoist
is a female body, too; in this body the conjunction of the principles takes its
place and the fruit of this union is nothing other than the miraculously
transfigured Taoist himself/herself. Thus the body of the Taoist is an analogy
to the mystical body of Tao which is of paradigmatic value for the Taoist
(Schipper, 1978, p.371).

We can continue to compare “embryological”
and “psychotechnical” aspects of Taoism. The Taoists pay much
attention to the teachings about the states of development of the foetus. Why?
It seems to me that the reason lies in the deep isomorphism between the steps
of embryonical growth, the stages of the process of cosmogony, and the phases
of the formation of the “immortal embryo” in inner alchemy”:
“The foetus obtains his definitive bodily form for ten lunar months and afterwards
the baby is born. Like this, the numinous foetus also needs ten lunar months to
be born. The spirit obtains its fullness and then goes out” (Wu
Ch’ung-hsti, 1965, p.45). In the teaching of the “inner alchemy,”
therefore, two sides of the Taoist concept of the female take their place: the
identity of the body of the adept with the female body, and the correspondence
of the latter with Tao as an ontological pattern from one side and the teaching
about transubstantiality of the mother-adept and ‘her” child from the
other side.

Nevertheless, Taoists understood ambivalence of the
perinatal patterns. So the maternal womb was seen by them, not only as a source
of life and energy, but as the grave as well-the resulting summary of life,
built on the expenses of the vital force. It resembles the idea in
transpersonal psychology of the ambiguity of the perinatal experience (Grof;
1993): BPM I (Basic Perinatal Matrix) provides an experience of the maternal
womb as a blissful and secure place, and BPM 2 and BPM 3 places of suffering
and disease. One of the most famous Taoists of the T’ang period, Lu Tung-pin,
according to tradition, declared the following: “The gates, through which
I came to life are also the gates of death” (Schipper, 1969, p.38). This
sentence was repeated in the famous didactic and erotic novel of 16 A.D., Chin,
Ping Mei (The Plum Flowers in the Golden Vase) to warn readers against
frivolous spending of the life energy, but here, in a sexual context. In any
case, the ambivalence of the female principle has never been forgotten in
China.

What kind of transpersonal experience is typical for
Taoism? To answer this question we can use the classification of Grof (1993).
Grof mentions a specific kind of ecstasy he calls “oceanic’ or
“Apollonic” ecstasy.

According to Grof (1993, p.336), oceanic ecstasy
(recall the sea waves in which the unborn baby-sage of the Tao Te Ching swims)
may be characterized by bliss, freedom from any stress, loss of any limitations
of “ego,” and the experience of absolute unity with nature, universal
order, and God. This state is concerned with a deep, direct understanding of
reality and cognitive acts of universal meaning. It must be noted that the
ideal of Taoism is a spontaneous and absolutely natural following of one’s own
primordial nature (which is rooted in the empty Tao itself) and the nature of
all other things, the nature of the universal whole (shun wu, “following
things”). This “following the Way” suggests the absence of
mentally constructed, reflective, purposive activity-a state devoid of any real
ontological status ego-subject of activity (non-doing, wu we:). We must also
note that Taoist texts demonstrate for us a profound and direct vision of
reality. Phrases like “returning to the root, coming back to the source”
are very typical of Taoist texts. These texts also proclaim the epistemological
ideal of Taoism:

“One who knows does not speak; one who speaks
does not know”.

According to Grof; the conditions of oceanic ecstasy
correspond to the experience of symbiotic unity of a baby and its mother during
the period of foetal development and of breast feeding. He writes (cited in
reverse translation from Russian): “As we could expect, in the state of
oceanic ecstasy there is presented the element of water as the cradle of life .
. . The experience of the foetal existence, the identification with different
aquatic forms of life or the consciousness of the ocean, visions of the starry
sky and the feeling of the cosmic mind are exclusively widespread in this
context” (Grof; 1993, p.336).

All these characteristics correspond to the
description of the Taoist experience. It is also interesting to note how late
Chinese sects with a Taoist background use the theme of the unborn. Here,
Female Tao takes the image of Wu sheng lao mu (Unborn Old Mother).
Unfortunately, sinologists have not noticed the paradoxical nature of the
worldview of the sectarians, looking upon themselves as the children of the
unborn mother! The paradox of a mother who is herself unborn is as astonishing
as a Zen Buddhist koan. Even the very word “unborn” is paradoxical,
and we know about the cases of enlightenment of some Zen monks meditating upon
the sense of this word. Indeed, the unborn mother of the unborn child is but
Great Tao itself.

In Grof’s Beyond the Brain (1993, p.380 of Russian
edition), in fact, there is a picture presenting the image of archetypical
Lao-tar-the baby-sage, an infant with grey hair. The picture was made by a
participant in a psychedelic session and is concerned with the experience of
BPM I. In the picture we can see a baby sitting with crossed legs on a lotus
flower. The baby has long grey hair and has an umbilical cord conjoined with
the unseen body of its mother. Grof says: “Identification with the foetus
in the period of the peaceful prenatal development has, as a rule, divine
qualities. The picture demonstrates obtaining, during a high dose LSD-session,
an intuitive insight into the connection between the enibryonic bliss and the
nature of the Buddha” (Grof, 1993, p.380; reverse translation

from Russian). Here we once again meet with the
exceptionally important question of the correlation between perinatal and
transpersonal or “mystical” experience. The question is: Is it
possible to reduce the mystical experience of transcendence to prenatal or
perinatal experience and to recollections about it? At the present time, we
cannot resolve this question conclusively. Therefore, below I shall suggest
some hypotheses which remain to be verified in the course of future
transpersonal research.

First of all, like Grof I do not equate transpersonal
(mystical, psychopractical) experience with recollections of a perinatal
character; I think it is quite incorrect to reduce experience of the first kind
to experience of the second kind. Secondly, it is well known that perinatal
recollections of the adult are principally different from the amorphous and
rather simple experience of the foetus. The first kind of experience is much
richer, broader, and varied. This type of experience is connected, as one can
suppose, with much deeper levels of the unconscious representing the
archetypical dimension of the mind. Probably these archetypical patterns and
gestalts are something like a priori forms of the repetitive experience of the
perinatal state~as in Kant’s philosophy, time and space are a priori forms of
sensual intuition which determine our form of vision of the transcendent to
these forms-reality as it is. Briefly speaking, our profound archetypical
levels of the unconscious may be the source of patterns forming the experience
of the perinatal states by adults. And those archetypical patterns, in turn,
are akin to some kinds of mystical vision.

Nevertheless, we can observe a kind of parallelism
between the perinatal and mystical experience. In this parallelism, perinatal
gestalt correlates with the corresponding transpersonal (mystical) state.

Moreover, in some cases, we can speak of the
superimposition or interplay between perinatal and mystical experience. In such
cases, perinatal experience may be a sort of key opening to the mind gates to
mystical experience.

We can only explain this phenomenon hypothetically by
a kind of likeness or analogy existing between some perinatal and mystical
states. For example, there is some analogy between the feeling of peace and
security of the foetal existence of BPM I and the transpersonal experience of
the unjo mystica, or the experience of universal unity. Therefore, the
attainment of the perinatal state serves to eliminate the barriers of the
unconscious, opening its deepest levels which correspond to this unity, thereby
enabling the mind (or self-consciousness) to penetrate there. In other words, a
person who achieved the experience of symbiotic union with the mother of BPM I
can more simply and easily attain a parallel but higher experience of the
universal unity: the first kind of experience gives way to the openness of
analogical but highest (or deepest) strata and levels. Probably, the personal
or individualistic limitations dividing the psychical worlds of different
individuals are already absent on such profound levels of subconscious
existence. (I do not use the word “subconscious” here in the
psychoanalytical sense; perhaps it would be better to call it
“superconscious.”)

Therefore, we may cautiously suppose the existence of
some kind of isomorphism of basic states of consciousness of different levels,
rooted in the holistic and polistructural (“holonomic” in Grof’s
terminology) nature of reality as such, including its psychical dimension. But
the problems of the ontology of consciousness are too subtle to discuss
briefly. For now, we can only note the distinctive interplay of perinatal and
transpersonal levels of experience in the Taoist tradition.

Taoist tradition, undoubtedly, is a precious part of
the spfritual heritage of humankind. Many of the basic ideas and images of
Taoism have a profound humanistic sense, deeply rooted in the very structure of
our psychical experience. Do we not see the image of the Mysterious
Female-Mother of all under heaven in Sophia or Eunoia of the Gnostics, in
Shekhina of the Kabbalah, or in Sophia, the soul of the world, the image of the
coming all-unity of the Russian philosopher and mystic Vladimir Solovyev?

I have seen everything and everything was only one:

The only image of the female beauty.

Unlimitless entered its measure,

In front of me, inside of me, there is only you.

-Vladimir Solovyev, “Three Meetings”

NOTE

1.1 have used the English translation of the Tao Te
ching by Victor H. Mair (1 990). In cases of disagreement with his
interpretation of the text, I provide my own translation, which is indicated
with the superscript “I.” The concluding translation by Solovyev is
also my own.

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Список
литературы

Evgueni A.
Tortchinov
. The Doctrine of the “Mysterious Female” in
Taoism.

Для подготовки
данной работы были использованы материалы с сайта http://woman.upelsinka.com/