Body-Chart Thunder Cosmology

Overview

This canonical ID (83) currently groups 2 source layers with divergent titles. Milestone-1 migration preserves every layer below without inventing a single merged narrative. Status: needs-review.

Also attested under these titles

Nyūga Ganyū — Buddha Enters Me, I Enter Buddha

Research layers

Layer 1: Nyūga Ganyū — Buddha Enters Me, I Enter Buddha

Source file: 01_Buddhism.md

Japanese: 入我我入
An esoteric contemplation of reciprocal penetration between deity and practitioner.

Ritual logic

Visualize the Buddha’s light/presence entering oneself while one’s own awareness/presence enters the Buddha. The distinction between worshipper and worshipped becomes nondual.

Reliability: B.

Layer 2: Body-Chart Thunder Cosmology

Source file: 02_Daoism.md

Texts/diagrams: especially Xiuzhen tu and related charts
Type: body map, neidan, exorcistic liturgy

Late medieval and early modern Daoist body maps can simultaneously depict internal alchemy and Thunder Rite bureaucracy. Astral gods, Four Saints, seasonal powers, viscera, calendrical structures and celestial troops occupy the same bodily landscape.

Research implication: the popular modern idea that “qigong/neidan is internal while ritual magic is external” is historically inadequate. In these systems the same body generates transcendence and exorcistic power.

Reliability: B.

Additional Daoist Entry Register

Early methods and body-cosmology: embryonic breathing; turtle breathing; fetal respiration; swallowing saliva/jade liquid; teeth clicking; face washing without water; massage; seasonal prohibitions; qi ingestion; cloud/mist ingestion; Five Sprouts; Six Qi; visualizing Five Viscera gods; Muddy Pellet palace; Yellow Court meditation; Three Ones; nine palaces of the head; inner landscape charts; Neijing tu; Xiuzhen tu.

Celestial Masters / communal: registers of 24 dioceses; libationer offices; Three Assemblies; kitchens and communal feasts; confession chambers; petitions for the sick; covenantal rites; demon statutes; household registers.

Shangqing: Great Cavern recitations; Perfected Ones visualization; Purple Texts; flying scriptures; nocturnal stellar rites; “keeping the gods”; celestial marriage motifs; visualization of parents/ancestors’ salvation.

Lingbao: Five Talismans; Ten Heavens cosmology; Golden Registers; Yellow Registers; lamp rites; universal salvation; Purgation/Retreat liturgies; ritual bridges and passes for the dead.

Ritual technologies: incense seals; talismanic seals; sword fingers; thunder blocks; command flags; spirit tablets; spirit generals; celestial writs; plague-expulsion; temple boundary rites; house purification; earth pacification; stove/kitchen-god rites; door-god rites; plague boats; boat burning; paper-horse dispatch; ritual lamps; Seven-Star lamps; life-extension petitions; rainmaking; stopping rain; dragon rites; earth-god petitions.

Alchemy and immortality: Nine Elixirs; Golden Liquor; Reverted Elixir in Nine Cycles; cinnabar refinement; mercury-sulfur cycles; gold ingestion beliefs; talismanic elixirs; medicinal mushrooms; mineral drugs; Baopuzi longevity methods; “corpse liberation”; ascending in daylight; feathered immortals; island immortals; Penglai quests.

Neidan lineages: Zhong-Lü; Southern Lineage/Nanzong; Northern/Quanzhen; Longmen; Wu-Liu; female alchemy (nüdan); paired cultivation controversies; refining jing to qi; refining qi to shen; refining shen to emptiness; gathering medicine; firing times; Mysterious Pass; Yellow Court; River Chariot; Jade Liquor; Golden Liquor; embryo gestation; exit of spirit; facing the wall.

Divination / popular intersections: yarrow stalks; coins; plum-blossom numerology; fate calculation; geomancy/fengshui; day selection; physiognomy; dream books; omens; planchette revelation; automatic poetry; thunder divination.