Golden Elixir Occasional Papers

No. 1

9 Taoist Books on the Elixir
A short bibliography compiled by Fabrizio Pregadio

“There’s never been a Divine Immortal who hasn’t read a book”

(Taoist saying)

Golden Elixir Press, Mountain View, CA •
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9 Taoist Books on the Elixir

This bibliography contains the main data on nine important original texts of Taoist alchemy. I have included two texts on Waidan 外丹 (External Alchemy) and seven texts on Neidan 內丹 (Internal Alchemy). In addition to their importance and renown, I have chosen texts for which at least one translation in a Western language is available. An appendix contains the titles of nine selected Western-language works on Taoist alchemy, with short notes on their content. Each entry contains:

Title in Chinese, and translation •
Information on author and date •
A synthetic description •
References to print editions of the Chinese text •
Links to online versions of the Chinese text •
Translations into Western languages (with links to relevant Web pages, if available) •
Main reference materials, both in print and online

Please note the following details: Taoist Canon. References to volumes of the Zhengtong Daozang (Taoist Canon of the Zhengtong Reign-Period, 1445) are to the Xinwenfeng reprint (Taipei, 1977). The corresponding PDF files derive from the Wenwu chubanshe reprint (Beijing, 1987). The texts are the same, but the volumes are arranged in a different way. Online Chinese texts. The texts available from the website of the Minglong gong in Taipei ( are said to be based on the Zhengtong Daozang (1445), but in fact derive from scans of the Zhonghua Daozang (Taoist Canon of China, 2003). They contain some errors. Translations. These data are provided for information only. I do not particularly endorse or recommend any of the translations listed here.

for larger bibliographies of works on Taoist alchemy in Western languages. All links to web pages provided in this bibliography were working in early April 2011. Links to the Google previews of printed books are given for reference only. The English translations found in the Daoist Culture Centre Database are often problematic. When available and known to me. available in print and PDF.9 Taoist Books on the Elixir Google previews. I cannot guarantee that the specific pages referred to in the bibliography will be available for viewing. “Daoist Texts in Translation. Fabrizio. the nine texts are discussed in many other Western-language works. I have added links to online reference works. Louis. and have given references (where available) only to those three works. 2009). please refer to: • Komjathy. In addition to those mentioned here.” [PDF] • Pregadio. Not all of these online materials are entirely reliable. Chinese Alchemy: An Annotated Bibliography of Works in Western Languages (Golden Elixir Press. Finally. [Web page] Fabrizio Pregadio April 2011 2 . Reference works (online). I have selected three main reference works in print. Reference works (in print).

). Fabrizio. [Google Preview] • Pregadio. 31 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol.. Great Clarity: Daoism and Alchemy in Early Medieval China. Chinese text • Zhengtong Daozang 正统道藏:Vol. [Google Preview] • Schipper. pp. invocations to the deities. Livia. paying much attention to the ritual background (purification rules. Jiudan jing Jiudan jing 九丹經 (Scripture of the Nine Elixirs). 2004). Daoism Handbook. • Daoist Culture Centre Database: Chinese — English 3 . originally 2nd century CE. 18 [DJVU — HTML] Translation • Pregadio. The Encyclopedia of Taoism. and Franciscus Verellen. 2000). eds. 2008). pp. 588-90 (Routledge. pp. [Web page (1) — Web page (2) — Google Preview — Online selections: On rituals — On methods — On the benefits of the elixirs] Reference materials • Kohn. 159-87 (Stanford University Press. Describes the methods for making nine elixirs.. The Taoist Canon: A Historical Companion to the Daozang. The earliest Waidan (External Alchemy) text to be entirely extant. 2006).9 Taoist Books on the Elixir 1.. Kristofer M. Now found in the first chapter of the Huangdi jiuding shendan jingjue 黃帝九鼎神丹經訣 (Instructions on the Scripture of the Divine Elixirs of the Nine Tripods by the Yellow Emperor). 173 (Brill. ceremonies. etc. ed. Anonymous. Important to understand the context from which the later Waidan and Neidan traditions evolved.. 378-79 (Chicago University Press. Fabrizio. with a commentary dating from the 7th century. ed. p.

Do not let the envious. Extinguish the fire. Your companions should not number more than two or three.  . high walls. quoted from Great Clarity: Daoism and Alchemy in Early Medieval China 4 . *** Place the crucible over a fire of horse manure or chaff for nine days and nine nights. If you compound them among other people you should stay behind thick.9 Taoist Books on the Elixir When you want to compound the Divine Elixirs you should dwell in the depths of a mountain. and open it. a chick will grow wings and become a flying immortal. Do not pass by filth and dirt. in a wide moorland. If they do. and the Jade Women will be at your service.  . After ingesting a speck of this elixir for thirty days. When you compound the Divine Medicines. The Medicine will have entirely sublimated. and of Celestial Male (aconite) from Mount Shaoshi. Brushing with a feather. and will adhere to the upper part of the crucible..P. or in a place deserted and uninhabited for endless miles. so that nothing can be seen between the inside and the outside. collect it. those who talk too much. and you will rise to Heaven. First undertake the purification practices for seven days. The ten thousand gods will become your attendants and offer protection. and place the crucible over a fire of charcoal for nine days and nine nights. and add to it equal quantities of Grease of Dragons. the compounding of the Divine Medicines would not be successful. let the crucible cool for one day. The divine immortals will welcome you. Translations by F. Extinguish the fire. and increase your purity with ablutions and the five fragrances. It will be similar to frost and snow. and those who do not have faith in this Way hear or know about it. beware of intercourse with common and dull people. or by houses where mourning is being observed.  . or by houses inhabited by women of the age of marriage.

(Inner Chapters of the Master Who Em- An overview of Taoist teachings. they are unsystematic. 5. 1999). popular beliefs. but valuable. James. very useful but not always reliable. [Google Preview] • Ware. His descriptions include many quotations from now-lost texts. • Online selections translated by F. Includes chapters 1. Written by a member of the aristocracy who had been initiated into Waidan (External Alchemy) and was sympathetic toward this and many of the subjects he discusses. 1987). 320.P.D. Fabrizio. Medicine and Religion in the China of A. Press. 320: The Nei P’ien of Ko Hung (Pao-p’u tzu) (M. Complete translation. Dover Publications. La voie des Divins Immortels: Les chapitres discoursifs du Baopuzi neipian (Gallimard. repr. Note that Ge Hong is often called “the greatest Chinese alchemist” both in China and elsewhere.9 Taoist Books on the Elixir 2. Alchemy. Chapters 4 and 16 are especially concerned with Waidan. 5 . 47 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. ca. 1966. but was not a master of any of them.I. but he states twice in his work that he had never performed the methods he had received. 1966. 4. 1981). Baopu zi Baopu zi neipian 抱朴子內 braces Spontaneous Nature). Dal “Paop’u tzu nei-p’ien” (Edizioni Mediterranee. Includes chapters 1-3. and 16-19. and miscellaneous methods and practices current in the 3rd-4th centuries. Ko Hung: Le Medicine della Grande Purezza. Philippe. • Pregadio. 12.T. Ge Hong 洪 (283-343). 7-10. 11. and 20. Chinese text • Zhengtong Daozang 正统道藏:Vol. 25 [DJVU — HTML] Translations • Che.

215-17 and 44243 (Routledge. Translations by F.P. look wide but choose the best.. ed. When the study of the Dao does not bear fruit. One cannot rely on one's bias to a single practice. the danger is that those who devote themselves to one of these practices trust only their discipline of choice. The Encyclopedia of Taoism. [Google Preview] • Schipper. Those who know the arts of the Mysterious Woman and the Pure Woman say that one can transcend the world only through the arts of the bedchamber. Those who know the methods for bending and stretching [their body] say that one can avoid aging only through daoyin. 2000). Moreover. one should listen much but incorporate the essential. They may be able to heal illnesses and bring a dead person to life again. pp. Those who are expert in breathing say that one can extend the number of years only through circulation of breath.9 Taoist Books on the Elixir Reference materials • Kohn. quoted from Great Clarity: Daoism and Alchemy in Early Medieval China 6 . [Google Preview] • Pregadio. 2008). they will not obtain a long life. and Franciscus Verellen. pp... however. • Daoist Culture Centre Database: Chinese • Wikipedia (Baopu zi): Chinese — English • Wikipedia (Ge Hong): Chinese — English — French In everything pertaining to Nourishing Life. ed. pp. *** It is clear that if the present-day coarse and rustic practitioners do not obtain the great methods of the Golden Elixir. eds. The Taoist Canon: A Historical Companion to the Daozang. Daoism Handbook. 71-72 (Chicago University Press. it is because of biases like these.. to reveal the rise and fall of what is obscure and hidden. to summon gods and demons. 166-68 (Brill. to abstain from cereals and be free from hunger for many years. 2004). Kristofer M. to be sitting at one moment and then rise up and disappear. and to know the fortunes and calamities awaiting what has not yet sprouted. All this.. to see one thousand miles away. Those who know the methods based on herbs and plants say that one can surpass any limit only through medicines and pills. will be of no advantage to increase the length of their life. Fabrizio. Livia.

fascinating. and—despite the name—dates from the 16th century. An early and truly pioneering translation. Chinese text • Zhengtong Daozang 正统道藏:Vol. Includes a glossary and an index. almost entirely written in poetry. “An Ancient Chinese Treatise on Alchemy Entitled Ts’an T’ung Ch’i.” Isis 18 (1932): 210-89. • Zhou Shiyi.) • Pregadio. both Waidan (External) and Neidan (Internal). Davis. followed by notes that quote comparable passages from the literature of Western alchemy. completed in its present form—by anonymous authors a few centuries later. with selections from several commentaries. A beautiful. lends itself to be read in the light of Neidan. 1988). (The “Ancient Text” consists in a rearrangement of the standard version. often abbreviated into Cantong qi 參同 契. 1994). 16 [DJVU — HTML] Translations • Bertschinger. Traditionally attributed to Wei Boyang 魏伯陽 (2nd century CE). 31 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. actually written—or at least. the Source of the Way of the Golden Elixir (Golden Elixir Press. and difficult text. [Online samples] • Wu Lu-ch’iang and Tenney L. Fabrizio. The whole text. A translation of the “Ancient Text” (guwen) version. Cantong qi Zhouyi cantong qi 周易參同契 (Token for the Agreement of the Three According to the Book of Changes). (3) The way of alchemy. The Secret of Everlasting Life: The First Translation of the Ancient Chinese Text of Immortality (Element. The Seal of the Unity of the Three: A Study and Translation of the Cantong qi. even though Neidan did not yet exist at the time it was written. 7 . The Kinship of the Three (Hunan jiaoyu chubanshe. forthcoming). The most important source of Taoist alchemy. (2) The way of “non-doing” (wuwei). Its three main subjects are: (1) The relation of the cosmos to the Dao. Richard. however.9 Taoist Books on the Elixir 3. and most commentaries interpret it from this perspective.

and innerly illuminate your body. 2008). they spin the hub and align the axle. Kristofer M. [Google Preview] • Pregadio. pp. 2004).9 Taoist Books on the Elixir Reference materials • Kohn.. Female and male. pp. 8 . Fabrizio. ed. *** Innerly nourish yourself. ed. Livia. Daoism Handbook. and follow the tracks and the ruts. • Daoist Culture Centre Database: Chinese — English • Wikipedia: Chinese — English (entirely pointless) — French “Qian ☰ and Kun ☷ are the door and the gate of change. pp. hold the bit and the bridle.. 2000). 323-31 (Chicago University Press. Going back to the fundament conceal your light. 466-68 and passim (Brill. align the compass and the square. [Google Preview — Online version] • Schipper. *** Enfolding and encompassing the Way of Yin and Yang is like being an artisan and a charioteer who level the marking-cord and the plumb-line. The Taoist Canon: A Historical Companion to the Daozang. Kan ☵ and Li ☲ are the inner and the outer walls. serene and quiescent in Empty Non-Being..” the father and the mother of all hexagrams.. The Encyclopedia of Taoism. 1289-92 (Routledge. and Franciscus Verellen. eds. these four trigrams function as a bellows and its nozzles. “Shut the openings” and raise and strengthen the Numinous Trunk.

“go behind it. of inner contemplation and having a point of concentration. In due measure they nurture the seed that is the origin of Yin and Yang. of ingesting breath till it chirps in your stomach. *** “Superior virtue has no doing”: it does not use examining and seeking. exhaling the pure and inhaling the evil without. of treading the Dipper and pacing the asterisms. “Watching. *** This is not the method of passing through the viscera.. quoted from a forthcoming translation of the Cantong qi 9 . meddling and tampering with the original womb.P. Translations by F. Vast and broad! Vague and indistinct! No one knows its beginnings. and yet they are bound. *** Mysterious and obscure! Subtle and remote! Separate are they. using the six jia as markers of time. you do not see it” — it is nearby and easy to seek. “Going ahead of it brings on delusion” and you lose your track. warmly nourish the Pearl. of sating yourself with the nine-and-one in the Way of Yin.9 Taoist Books on the Elixir as the three luminaries sink into the ground. “Inferior virtue does”: its operation does not rest.” and you are a ruler and a lord.

Chinese text • Zhengtong Daozang 正统道藏:Vol. The present text that bears this title dates from the Tang period (7th/8th century). 1997). 2004).. Reference materials • Pregadio.. and rephrases its verses into alchemical language. The Encyclopedia of Taoism.. 19 [DJVU — HTML] Translation • Wong. • Daoist Culture Centre Database: Chinese — English 10 . 2008).9 Taoist Books on the Elixir 4. [Google Preview] Often inaccurate. Eva. 704-5 (Chicago University Press. to be used with much caution. [Google Preview] • Schipper. Longhu jing Longhu jing 龍虎經 (Scripture of the Dragon and Tiger). pp. Harmonizing Yin and Yang: The Dragon-Tiger Classic (Shambhala. The Taoist Canon: A Historical Companion to the Daozang. Anonymous. pp. Kristofer M. eds. and Franciscus Verellen. Fabrizio. It consists of a paraphrase of about one third of the Cantong qi. 34 [PDF] • Zhonghua Daozang 中華道藏:Vol. Traditionally deemed to be the celestial scripture that inspired the composition of the Cantong qi. 701-2 (Routledge. ed.

• Daoist Culture Centre Database: Chinese — English Lü Dongbin said: Longevity depends on refining and achieving the Golden Elixir. Very influential.9 Taoist Books on the Elixir 5. 2004). one should first collect the Yellow Sprout. and the True Tiger emerges from the position 11 . Reference materials • Pregadio. The Tao of Health. 820-35). and to collect the Yellow Sprout. pp. and Franciscus Verellen. The Encyclopedia of Taoism. chapters 14-16). 2000). Kristofer M. 801 (Chicago University Press. It is said. An exposition of the doctrines of the Zhong-Lü tradition of Neidan. To refine the Golden Elixir. eds.. Fabrizio. vol. Zhong-Lü chuandao ji Zhong-Lü chuandao ji 鍾呂傳道集 (Anthology of Zhongli Quan’s Transmission of the Dao to Lü Dongbin). "The True Dragon emerges from the palace of Li ☲.. [Google Preview] • Schipper. also due to the renown of the two immortals featured in this work. one should first obtain the Dragon and the Tiger. Eva.. ed. Longevity. 19 [DJVU — HTML] Translation • Wong. The Taoist Canon: A Historical Companion to the Daozang. 7 [PDF — HTML] • Zhonghua Daozang 中華道藏: Id. and Immortality: The Teachings of Immortals Chung and Lü (Shambhala. Chinese text • Zhengtong Daozang 正统道藏: In Xiuzhen shishu 修真十書 (Ten Books on the Cultivation of the True. pp.. immediately prior to the Southern Lineage (Nanzong). Traditionally attributed to Shi Jianwu 施肩吾 (fl. probably written in the tenth century. vol. who later were placed at the origins of both the Southern Lineage and Quanzhen Taoism. 2008). 1279-80 (Routledge.

Lofty Garden. are only Sovereign Fire. and generate the True Breath. Jasper Liquor. This is called death. within Li and Kan there are Water and Fire. Minister Fire. Inchoate Pond. of Kan ☵. When the True Breath accumulates. instead. Yang Milk. Windy Pond. Jade Pond. and Subject Fire. Celestial Pond.9 Taoist Books on the Elixir Zhongli Quan (right) and Lü Dongbin (left)." What are Water and Fire? Zhongli Quan said: The places within the human body that have names based on water are so many that I cannot list all of them: Four Seas.P. the Original Yang is lost. Jade Source. and White Snow. Flowery Pond. Source: Wikipedia. Five Lakes. Divine Water. Translation by F. These three fires have their foundation in Original Yang. the True Yin is formed and the Original Spirit leaves the body. Original Pool. Nine Rivers. If the True Breath disperses. (unpublished) 12 . one develops illnesses. Three Islands. Torquise Pond. When the True Breath weakens. The places within the human body that have names based on fire. one obtains tranquility. and when the Original Yang is exhausted. Golden Waves.

4 [PDF 1 and PDF 2 — HTML] • Zhonghua Daozang 中華道藏:Vol. “Chang Po-tuan of T’ien-t’ai. Translation of the “Regulated Verses. Understanding Reality: A Taoist Alchemical Classic (University of Hawaii Press. Several Neidan lineages in the Ming. Written in poetry.” Proceedings of the American Academy of Arts and Sciences 73 (1939): 97-117. Zhang Boduan 張伯端 (987?-1082). and containing several references and allusions to the Cantong qi. Qing. Awakening to Reality: The "Regulated Verses" of the Wuzhen pian. The second most important source in Taoist alchemy after the Cantong qi. Chinese text • Zhengtong Daozang 正统道藏:Vol. a Taoist Classic of Internal Alchemy (Golden Elixir Press. Fabrizio. his Wu Chên P’ien. Wuzhen pian Wuzhen pian 悟真 (Awakening to Reality).” British Columbia Asian Review 12 (2000): 1-40. with Liu Yiming’s commentary. Complete translation. Tenney L. and the most important text entirely composed from the perspective of Neidan. “Chapters on Awakening to the Real: A Song Dynasty Classic of Inner Alchemy Attributed to Zhang Boduan (ca. and modern periods claim direct descent from the teachings of this work. Complete translation. 19 [DJVU — HTML] Translations • Cleary. 983-1081). • Pregadio. Translation of the “Regulated Verses. Paul.” [Online version] • Davis. Its author was placed at the origins of the Southern Lineage (Nanzong) of Neidan more than one century after his death. Thomas..” [Web page — Online selections: Introduction — Poem 3 — Poem 7] 13 . Essay on the Understanding of the Truth: A Contribution to the Study of Chinese Alchemy. 1987).9 Taoist Books on the Elixir 6. and Chao Yün-ts’ung. • Crowe. 2009).

ed. 2008). Fabrizio. 2004). Kristofer M. and Franciscus Verellen. where the five agents are whole. [Google Preview] • Pregadio. eds. 1995). Reference materials • Kohn. 1081-84 (Routledge. Just wait until your work is achieved to have audience at the Northern Portal. Livia. you should study celestial immortality: only the Golden Elixir is the highest principle. 205-54 (Éditions du Cerf. Rely in the first place on wu and ji that act as go-betweens. pp. Daoism Handbook. Isabelle. Introduction à l’alchimie intérieure taoïste: De l’unité et de la multiplicité. then let husband and wife join together and rejoice. • Wikipedia: Chinese — English — French (Zhang Boduan) If you study immortality. pp. [Google Preview] • Schipper. The Encyclopedia of Taoism... Avec une traduction commentée des Versets de l’éveil à la Vérité. Dragon and Tiger coil. emotions and nature join one another. 476-77 and passim (Brill. When the two things meet.. 2000). The Taoist Canon: A Historical Companion to the Daozang. and in the radiance of a ninefold mist you will ride a soaring phoenix.9 Taoist Books on the Elixir • Robinet. pp.. Complete translation. pp. 812-24 (Chicago University Press. *** 14 . ed.

North is 1. in ten months the embryo is complete — this is the foundation for entering sainthood. The Infant is the One holding True Breath. then add the Flowing Pearl. When Lead meets the birth of gui. so that they are match for one another. Send it back to the earthenware crucible. Five. quoted from Awakening to Reality: The "Regulated Verses" of the Wuzhen pian. seal it tightly. *** Three. One — all is in these three words. it is not fit to be savored. but truly rare are those who understand them in past and present times. For the Medicine to weigh one pound the Two Eights are needed. the place where the Medicine is born.P. is just at the southwest — that is its native village. South is 2. Wu and ji dwell on their own. a Taoist Classic of Internal Alchemy 15 .9 Taoist Books on the Elixir You should know that the source of the stream. their birth number is 5. when the three families see one another. West is 4. quickly you should collect it: if Metal goes past the full moon. regulate the fire times relying on Yin and Yang. Translations by F. together they make 5. they are the same.. East is 3. the Infant coalesces.

Thomas. p. 2003). Chinese text • Zhengtong Daozang 正统道藏:Vol.. pp. Zhonghe ji Zhonghe ji 中和集 (Anthology of Central Harmony). ed. 1174-75 (Chicago University Press. repr. 2008). 2004). Shambhala. Li Daochun is often deemed to be one of the masters who grafted the teachings of the Nanzong (the Southern Lineage of Neidan) into those of Quanzhen (the Northern Lineage. • Kohn. [Google Preview] • Daoist Culture Centre Database: Chinese — English 16 .. Kristofer M. One of the most important and most accessible overviews of Neidan among those that consist of original teachings (as distinguished from anthologies of writings by different authors). [Google Preview] • Schipper. 1282-83 (Routledge. The Book of Balance and Harmony (North Point Press. Partial translation. Reference materials • Pregadio. eds. The Encyclopedia of Taoism.. and adds English sentences not found in the text. Li Daochun (fl. Livia. 2000). 1989. and Franciscus Verellen. A compendium of writings in prose and poetry. Fabrizio.9 Taoist Books on the Elixir 7. ed. 27 [DJVU — HTML] Translation • Cleary. ca. 1290). 7 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. 480 (Brill. Skips Chinese sentences found in the text.. or Beizong). edited by Li Daochun’s disciples. Daoism Handbook. pp. The Taoist Canon: A Historical Companion to the Daozang.

or in the space between the kidneys. This is all wrong. This Center it is not the center of “internal and external”. it has no form. Ding’an asked: Does it have a form? Li Daochun replied: No. can it be seen? Li Daochun replied: Yes. “There is no time”. it is wrong. Sometimes they point to the Gate of Birth (the vagina) as “the place where one is generated. how can it be seen? Li Daochun replied: “Golden Elixir” is only a name used out of necessity: how can it have a form? When I say. But if I said. “it can be seen. or in the Cinnabar Field. “Time” does not mean the time of the hours. They say that it is between the eyebrows. it cannot be separate from one’s own person and searched outside it. Spirit knows”. *** The Mysterious Barrier is the utterly mysterious and utterly essential mechanism. If it is only located in the physical body. However. *** Refining Essence lies in knowing the time. or “before the kidneys and behind the navel. this is why it is called Mysterious Barrier. it can be seen. if you are attached to that time. Many present-day students get stuck to the physical body. (unpublished) 17 . And our Patriarch said: “When Lead meets the birth of gui. how could you set to practice? At the end.P. or in the wheel of the navel. These words say all that needs to be said. and it is not the center that is within. quickly you should collect it”.9 Taoist Books on the Elixir Ding’an asked: When the Golden Elixir is achieved.” it cannot be seen with the eyes. Translations by F.” or to the mouth and the nose as the Mysterious-Female. what would you do? The ancients said: “When the time comes. Why does no scripture on the Elixir say where it is found? [Because] it is difficult to be expressed by writing or speaking. Therefore the sages showed it only by the single character zhong 中 (“center”). it is not the center of “the four directions and above and below”. Ding’an asked: If it has no form. since only this character elucidates the Mysterious Barrier.” or in the gallbladder. it is entirely incorrect.

P. of Yin and Yang. 1962. Richard. Reference materials • Pregadio. it will seem as if Non-Being is within Being. ed. The Secret of the Golden Flower: A Chinese Book of Life (Routledge and Kegan Paul. and Carl Gustav Jung. Taiyi jinhua zongzhi Taiyi jinhua zongzhi 太一金華宗旨 (The Ultimate Teachings on the Golden Flower of the Great One." and "pure idea. and this will suddenly generate a pearl sized as a grain of millet. This is what we call "clear thought. many reprints). of its own.. within the Light there will be. Then you must attend to it in quiescence." "pure breath. It will be like when a man and woman have intercourse and generate an embryo. the Light will finally become true. Translation by F. When in due time your work comes to achievement. 2008). 1992). The Encyclopedia of Taoism. [Google Preview] • Wikipedia: Chinese — English The Circulation of Light is the coagulation of all the Breaths of Heaven and Earth. 7 [PDF — HTML] Translations • Cleary. • Wilhelm. Through one hundred days of concentrated work. pp. After one hundred days. you will have a body outside your body. Chinese text • Zangwai Daoshu 藏外道書:Vol.9 Taoist Books on the Elixir 8. (unpublished) 18 . The Circulation of Light is the same as the Fire Times." When you begin to practice these instructions. 961-62 (Routledge. and it will seem as if Being is within Non-Being. The Secret of the Golden Flower: The Classic Chinese Book of Life (Harper. a particle of True Yang. best known for its description of the practice of “circulating the light” (huiguang 回光). known in the West as The Secret of the Golden Flower) Anonymous (often attributed to Lü Dongbin). An important and influential text. and will become the Fire of Spirit. Fabrizio. Thomas.

• Awakening to the Tao (Shambhala. 1819). Fabrizio. Includes Liu Yiming’s commentary to the Yinfu jing 陰符經 (Scripture of the Hidden Accordance) and two other short works. • The Inner Teachings of Taoism (Shambhala. Translation of the Wuzhen pian 悟真 (Awakening to Reality). • Pregadio. • Energy. 2008). ed. 1991). who deserves credit for bringing this master to the attention of Western readers.9 Taoist Books on the Elixir 9. Translation of the Jindan sibai zi 金丹四百字 (Four Hundred Words on the Golden Elixir. A Taoist Alchemical Classic (University of Hawaii Press.. Vitality. Writings by Liu Yiming Daoshu shi’er zhong 道書十二種 (Twelve Books on the Dao) A collection of works by Liu Yiming 劉一明 (1734-1821). containing original works and commentaries to earlier texts. Several later editions. Translation of Liu Yiming’s commentary to the Yijing 易經 (Book of Changes). is by checking them against the Chinese texts. Liu Yiming’s writings are characterized by a focus on the spiritual dimension of Neidan and a clear language. a collection of jottings some of which directly concern neidan. • The Taoist I Ching (Shambhala. 1988). 1987). Translation of the Wudao lu 悟 道錄 (Records of the Awakening to the Dao). Spirit: A Taoist Sourcebook (Shambhala. Chinese text • Daoshu shi’er zhong (Huguo an 護國庵. 331-33 and 69091 (Routledge. [Google Preview] 19 Reference materials . The only safe way to read his translations. attributed to Zhang Boduan) with Liu Yiming’s commentary. the Xiangyan poyi 象言破疑 (Smashing Doubts on Symbolic Language). with Liu Yiming’s commentary. • Understanding Reality. • Online texts Translations Several works by Liu Yiming have been translated by Thomas Cleary. Changde 常德. pp. 1986). however. 1986). and another work by Liu Yiming. The Encyclopedia of Taoism. His works can be one of the best starting points for the study of Neidan.

Without Yin and Yang. He asked: If the Dao has no shape and no image and if it is the One inchoate Breath. When we say that the Great Ultimate divides itself and becomes Yin and Yang. The Dao is the root of Yin and Yang. The words “it has no shape and no image” express the substance of the Dao. It is only in the alternation of Yin and Yang that the Breath of the Dao can grow and maintain itself for innumerable eons without being damaged. one is in error. but if we are forced to call. Confucians call it Great Ultimate. but it is One. it is not form and not emptiness. Fundamentally it has no name. of Being and Non-being. and you do not hear it. this is the Dao” express the operation of the Dao. Buddhists call it Complete Awareness. Yin and Yang are what is born of the Dao. but they are Two. the Breath of the Dao would not be visible. It envelops and enwraps Heaven and Earth and gives life and nourishment to the ten thousand things. It has no shape and no image. After the Great Ultimate divides itself. it we say Dao. it is not the Dao. one Yang. If it is attributed the images of form and emptiness. (unpublished) 20 . why does the Book of Changes say: “One Yin. listen to it. we mean that it is One. if it is discussed. and they are Two. this is the Dao”? I replied: The words “one Yin. In the state prior to Heaven. Before the Great Ultimate divides itself [into Yin and Yang]. it is Yin and Yang. Translation by F. one loses it.9 Taoist Books on the Elixir He asked: What is the Dao? I replied: The Dao is Ancestral Breath prior to Heaven that generates all things. it is Yin and Yang that give life to the Dao. and you do not see it. It is so great that there is nothing outside it.P. Look at it. grasp it. one Yang. in the state posterior to Heaven. [this Breath] is the Dao. Taoists call it Golden Elixir. the Dao envelops Yin and Yang. it is not Being and not Nonbeing. so small that there is nothing inside it. and that Yin and Yang join to each other and form the Great Ultimate. and you do not get it. If it is determined.

Catherine. WANG. Magdalena (New Mexico): Three Pines Press. 1994. Includes a chapter on the relation between Neidan and the Thunder Rituals (leifa 雷法). DESPEUX. and the Quest for Immortality. J. Louis. KOMJATHY. 1984. KOHN. This was the first substantial work on a Neidan text written by a Western scholar. [Web page] A translation of the Chongyang zhenren jinguan yusuo jue 重陽真人金 關玉鎖訣 (Instructions on the Gold Pass and Jade Lock by the True Man Wang Chongyang). somewhat unequal in quality and value. Annotated translation of the Lingbao bifa 靈寶畢法 (Complete Methods of the Numinous Treasure). Society.9 Taoist Books on the Elixir Appendix 9 Western-Language Works on Taoist Alchemy BALDRIAN-HUSSEIN. with an introduction on Neidan. 2007. Leiden: E. and other similar representations of the inner body. Taoïsme et corps humain: Le Xiuzhentu. 21 . practiced in some traditions of Song-dynasty Taoism. eds. Brill. Cultivating Perfection: Mysticism and SelfTransformation in Quanzhen Daoism. Farzeen. Procédés Secrets du Joyau Magique: Traité d’Alchimie Taoïste du XIe siècle. and a detailed study of the system exposed in the text. A detailed analysis of the Xiuzhen tu 修真圖 (Chart for the Cultivation of the Truth) engraved at the Baiyun Guan in Beijing. [Web page] A collection of studies by Chinese and Western authors. with a study of Neidan in the Quanzhen tradition. Livia. Internal Alchemy: Self. Paris: Les Deux Océans. and Robin R. 2009. Paris: Guy Trédaniel (Éditions de la Maisnie).

Science and Civilisation in China. and LU Gwei-Djen. vol. Ho Ping-Yü. and Nathan Sivin. Paris: Les Éditions du Cerf. “The Theoretical Background of Elixir Alchemy. Science and Civilisation in China. 1980. 210-305. part 4: Apparatus. and 4 of volume 5 are devoted to Waidan. [Online version] The main study of the cosmological tradition of Waidan. Introduction à l’alchimie intérieure taoïste: De l’unité et de la multiplicité. CA: Golden Elixir Press. part 5: Spagyrical Discovery and Invention: Physiological Alchemy. Joseph. The author outlines the stages of the alchemical practice and clarifies several relevant terms and notions. The final chapter examines the transition from Waidan to Neidan. PREGADIO. defined as “physiological alchemy. Foundations of Internal Alchemy: The Taoist Practice of Neidan. Lu Gwei-Djen.” This is the last of four volumes devoted to Chinese alchemy in Needham’s series. WANG Mu. Cambridge: Cambridge University Press.9 Taoist Books on the Elixir NEEDHAM. [Web page] The author was one of the most important scholars of Taoism in the Western world. 3. [Web page] A clear description of the Taoist practice of Neidan. [Web page] A study of the earliest corpus of Waidan texts. V: Chemistry and Chemical Technology. SIVIN. Especially concerned with the role of time in the alchemical work. 2006. Nathan. Great Clarity: Daoism and Alchemy in Early Medieval China. Cambridge: Cambridge University Press. 1983.” In Joseph Needham. vol. Isabelle. Parts 2. which shares some of its foundations with Neidan. Contains an annotated translation of the Wuzhen pian 悟真 (Awakening to Reality). ROBINET. 22 . Mountain View. 1995. Stanford: Stanford University Press. and with the cosmic correspondences embodied in the alchemical apparatus. Theories and Gifts. V: Chemistry and Chemical Technology. This book includes some of her earlier studies as well as several new writings on Neidan. [Web page] Almost entirely concerned with Neidan. Fabrizio. 2011.

goldenelixir. US$ 9. 2009 ISBN 978-0984308217 Paperback.95 — PDF.95 23 . US$ 9. a Taoist Classic of Internal Alchemy viii + 102 pp. 2011 ISBN 978-0984308255 Paperback. Golden Elixir • press@goldenelixir.95 Isabelle Robinet The World Upside Down Essays on Taoist Internal Alchemy viii + 129 pp. US$ 15. US$ 16. 2011 ISBN 9780984308262 Paperback.95 — PDF. Golden Elixir Press. Golden Elixir Press.95 Fabrizio Pregadio Awakening to Reality The “Regulated Verses” of the Wuzhen pian. US$ Wang Mu Foundations of Internal Alchemy The Taoist Practice of Neidan viii + 144 pp.95 — PDF.GOLDEN ELIXIR PRESS From the Catalogue www. US$ 9.

Golden Elixir Press. US$ 5. 2009 ISBN 978-0984308255 Paperback. 2009 PDF.00 24 . Golden Elixir The Book of the Nine Elixirs An Early Chinese Alchemical Text Translated by Fabrizio Pregadio 36 pp.GOLDEN ELIXIR PRESS From the Catalogue www.50 — • press@goldenelixir. US$ 8.95 Fabrizio Pregadio Chinese Alchemy An Annotated Bibliography of Works in Western Languages 50 pp. USS 5. US$ 4.goldenelixir.00 — Kindle.

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