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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 www.goldenelixir.com • press@goldenelixir.com
This work may be freely distributed, provided that no charge is collected for the distribution. Licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/3.0/.

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 (www.ctcwri.idv.tw) 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.

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

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

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

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

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

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

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

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

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

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

Windy Pond. and when the Original Yang is exhausted. and Subject Fire. When the True Breath accumulates. and White Snow. The places within the human body that have names based on fire. Three Islands. the Original Yang is lost. Flowery Pond. Golden Waves. This is called death. one obtains tranquility. Minister Fire. When the True Breath weakens. within Li and Kan there are Water and Fire." 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. Original Pool. one develops illnesses. Jade Source.P. Nine Rivers. Divine Water. Lofty Garden. the True Yin is formed and the Original Spirit leaves the body. These three fires have their foundation in Original Yang. Translation by F. are only Sovereign Fire. Five Lakes. Yang Milk. If the True Breath disperses. instead.9 Taoist Books on the Elixir Zhongli Quan (right) and Lü Dongbin (left). Torquise Pond. of Kan ☵. and generate the True Breath. Celestial Pond. (unpublished) 12 . Jade Pond. Source: Wikipedia. Inchoate Pond. Jasper Liquor.

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

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

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

ed. 1282-83 (Routledge. and adds English sentences not found in the text. and Franciscus Verellen. The Book of Balance and Harmony (North Point Press. 27 [DJVU — HTML] Translation • Cleary. 2003). [Google Preview] • Schipper. A compendium of writings in prose and poetry. pp. Li Daochun (fl. Zhonghe ji Zhonghe ji 中和集 (Anthology of Central Harmony).. 1174-75 (Chicago University Press. p. The Encyclopedia of Taoism. 1989. 7 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. Thomas.9 Taoist Books on the Elixir 7. • Kohn. Fabrizio. 480 (Brill. 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). The Taoist Canon: A Historical Companion to the Daozang.. Kristofer M. 2004).. Partial translation. edited by Li Daochun’s disciples. repr. [Google Preview] • Daoist Culture Centre Database: Chinese — English 16 . Livia. ed. 2000). Reference materials • Pregadio. Shambhala. or Beizong). 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. Daoism Handbook. ca. Skips Chinese sentences found in the text. 1290). Chinese text • Zhengtong Daozang 正统道藏:Vol. eds. 2008). pp..

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

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

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

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

and a detailed study of the system exposed in the text. [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). This was the first substantial work on a Neidan text written by a Western scholar. Catherine. Taoïsme et corps humain: Le Xiuzhentu. and other similar representations of the inner body. 2007. and Robin R.9 Taoist Books on the Elixir Appendix 9 Western-Language Works on Taoist Alchemy BALDRIAN-HUSSEIN. 1994. with an introduction on Neidan. J. Louis. Includes a chapter on the relation between Neidan and the Thunder Rituals (leifa 雷法). practiced in some traditions of Song-dynasty Taoism. Paris: Les Deux Océans. Procédés Secrets du Joyau Magique: Traité d’Alchimie Taoïste du XIe siècle. and the Quest for Immortality. 1984. Annotated translation of the Lingbao bifa 靈寶畢法 (Complete Methods of the Numinous Treasure). Livia. WANG. 21 . Paris: Guy Trédaniel (Éditions de la Maisnie). Society. Cultivating Perfection: Mysticism and SelfTransformation in Quanzhen Daoism. KOMJATHY. KOHN. 2009. 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. eds. Brill. Farzeen. DESPEUX. Magdalena (New Mexico): Three Pines Press. Leiden: E. somewhat unequal in quality and value. with a study of Neidan in the Quanzhen tradition. Internal Alchemy: Self.

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

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

Golden Elixir Press. US$ 8.00 24 . US$ 4. 2009 ISBN 978-0984308255 Paperback.com The Book of the Nine Elixirs An Early Chinese Alchemical Text Translated by Fabrizio Pregadio 36 pp.50 — PDF.00 — Kindle. Golden Elixir Press.com • press@goldenelixir. 2009 PDF.goldenelixir. US$ 5. USS 5.95 Fabrizio Pregadio Chinese Alchemy An Annotated Bibliography of Works in Western Languages 50 pp.GOLDEN ELIXIR PRESS From the Catalogue www.

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