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석전수실 한국도교학회 1990 道敎學硏究 Vol.6 No.1
Among many exercises of Taoism we have been regarded Fangzhong(Sexual technique) as immoral and out of value. We even believe that Fangzhong lost its influence after Kou qian-zhi, Lu xiu -jing and hong-jing prooposed the new Taoism since they strongly criticized it. On the other hand the moral of Sheng sheng(to make things living lively) had been the essential one through out the history of traditional Chinal and Fangzhong was important exercise in connection with this moral. Socially it brought them fertility of every life, individually it brought them purification and eternization of body and mind. Even pleasure was regarded natural phenomenon derived from feeling unless it remained within the limit of moderation. When mass sexual exercise went beyond the limit of moderation and conflicted against other morality they shifted the scene of sexual exercise within the individual's body by operating many images and moving thier floating body(qi). They call it Cunsi(visualization of internal Gods), In this meditation they regarded their body as the androgyne and one's self devided into many selves of Gods. Cunsi itself had old tradition since Warring States era. Even dual sexual exercise adopted certain kind of this meditaion as part of it's process and it Inner Alchemy of Taoism had great importance since by comparing common alchemy one could regard his body as the fireplace of alchemy and could describe the process of meditation as the process of alchemy using the term of sexual exercise. Dr. Sakade pointed out the term Neidan(inner alchemy) had been used since Sui era. It would be firmly established after they found common featwe between the sexual term of Waidan(alchemy using many metals) and the sexual term of meditation achieved within the androgenious body of individual. We should also notice that there are common viewpoint of body between the Cunsi and the Neidan. They both grasped man's body as mt. Kun lun which is regarded as microcosmos. They both intended to escape from man's body tied to mundane life. It also meant to escape from microcosmic body and fused into macrocosmos. If we can grasp interrelation among Fangzhong, Cunsi and Neidan like this, it is not exact to illustrate that the harmfullness of Waidan insisted Taoist to the pass of Neidan. Actually Waidan had been practiced even after Sung dynasty, but they are much more facinated in the idea of inner alchemy because of spiritual pureness and depth of it.
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