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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”
Golden Elixir Press, Mountain View, CA www.goldenelixir.com • email@example.com
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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 (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.
Reference works (in print). I cannot guarantee that the speciﬁc pages referred to in the bibliography will be available for viewing. Reference works (online). the nine texts are discussed in many other Western-language works. All links to web pages provided in this bibliography were working in early April 2011. I have added links to online reference works. [Web page] Fabrizio Pregadio April 2011 2 . 2009). Fabrizio. Not all of these online materials are entirely reliable. In addition to those mentioned here. for larger bibliographies of works on Taoist alchemy in Western languages. When available and known to me. Finally. please refer to: • Komjathy. Links to the Google previews of printed books are given for reference only. and have given references (where available) only to those three works. Chinese Alchemy: An Annotated Bibliography of Works in Western Languages (Golden Elixir Press. Louis. I have selected three main reference works in print. The English translations found in the Daoist Culture Centre Database are often problematic.9 Taoist Books on the Elixir Google previews. “Daoist Texts in Translation.” [PDF] • Pregadio. available in print and PDF.
Kristofer M.. Fabrizio. Livia. etc..). 2006). Describes the methods for making nine elixirs. with a commentary dating from the 7th century. Chinese text • Zhengtong Daozang 正统道藏:Vol. The earliest Waidan (External Alchemy) text to be entirely extant. originally 2nd century CE. 2008). [Google Preview] • Pregadio. • Daoist Culture Centre Database: Chinese — English 3 . Important to understand the context from which the later Waidan and Neidan traditions evolved. [Web page (1) — Web page (2) — Google Preview — Online selections: On rituals — On methods — On the beneﬁts of the elixirs] Reference materials • Kohn. ceremonies. 378-79 (Chicago University Press. 2000).. 588-90 (Routledge. 2004). pp. 159-87 (Stanford University Press. pp. 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). The Taoist Canon: A Historical Companion to the Daozang. The Encyclopedia of Taoism.9 Taoist Books on the Elixir 1. Daoism Handbook. 173 (Brill. Great Clarity: Daoism and Alchemy in Early Medieval China. p. ed. Fabrizio. 31 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. and Franciscus Verellen. [Google Preview] • Schipper. Jiudan jing Jiudan jing 九丹經 (Scripture of the Nine Elixirs). eds. Anonymous. ed.. pp. 18 [DJVU — HTML] Translation • Pregadio. paying much attention to the ritual background (puriﬁcation rules. invocations to the deities.
After ingesting a speck of this elixir for thirty days. *** Place the crucible over a fire of horse manure or chaff for nine days and nine nights. or by houses where mourning is being observed. Translations by F. or in a place deserted and uninhabited for endless miles. Brushing with a feather. a chick will grow wings and become a flying immortal. First undertake the purification practices for seven days. It will be similar to frost and snow. or by houses inhabited by women of the age of marriage. . and increase your purity with ablutions and the five fragrances. Extinguish the fire. and those who do not have faith in this Way hear or know about it.9 Taoist Books on the Elixir When you want to compound the Divine Elixirs you should dwell in the depths of a mountain. and you will rise to Heaven. . and place the crucible over a fire of charcoal for nine days and nine nights. Do not let the envious. collect it. Your companions should not number more than two or three. so that nothing can be seen between the inside and the outside. When you compound the Divine Medicines. If they do. and of Celestial Male (aconite) from Mount Shaoshi. those who talk too much. The Medicine will have entirely sublimated. Extinguish the fire. the compounding of the Divine Medicines would not be successful. beware of intercourse with common and dull people. and add to it equal quantities of Grease of Dragons. The ten thousand gods will become your attendants and offer protection. quoted from Great Clarity: Daoism and Alchemy in Early Medieval China 4 . in a wide moorland. The divine immortals will welcome you. and will adhere to the upper part of the crucible. let the crucible cool for one day. If you compound them among other people you should stay behind thick.. high walls. .P. and open it. and the Jade Women will be at your service. Do not pass by filth and dirt.
but was not a master of any of them. 320: The Nei P’ien of Ko Hung (Pao-p’u tzu) (M. Chinese text • Zhengtong Daozang 正统道藏:Vol.P. Ko Hung: Le Medicine della Grande Purezza. • Pregadio. 5 . 5. 25 [DJVU — HTML] Translations • Che. 11. and 16-19. 1981). they are unsystematic.9 Taoist Books on the Elixir 2. (Inner Chapters of the Master Who Em- An overview of Taoist teachings. Dal “Paop’u tzu nei-p’ien” (Edizioni Mediterranee. but he states twice in his work that he had never performed the methods he had received. very useful but not always reliable. Chapters 4 and 16 are especially concerned with Waidan.T. 12. 1966.I. repr. Fabrizio. Alchemy. 1966. His descriptions include many quotations from now-lost texts. Press. and 20. 320. 1999). ca. Includes chapters 1-3. Complete translation. and miscellaneous methods and practices current in the 3rd-4th centuries. Baopu zi Baopu zi neipian 抱朴子內 braces Spontaneous Nature). 1987). La voie des Divins Immortels: Les chapitres discoursifs du Baopuzi neipian (Gallimard. 7-10. Ge Hong 洪 (283-343). • Online selections translated by F. 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. 4. Philippe. Includes chapters 1. popular beliefs. 47 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. James. Dover Publications. [Google Preview] • Ware. Medicine and Religion in the China of A.D. Note that Ge Hong is often called “the greatest Chinese alchemist” both in China and elsewhere. but valuable.
will be of no advantage to increase the length of their life. 2004). one should listen much but incorporate the essential. 2008). look wide but choose the best.. • Daoist Culture Centre Database: Chinese • Wikipedia (Baopu zi): Chinese — English • Wikipedia (Ge Hong): Chinese — English — French In everything pertaining to Nourishing Life. to see one thousand miles away.. ed. it is because of biases like these. All this. The Encyclopedia of Taoism. however. 71-72 (Chicago University Press. to summon gods and demons. 166-68 (Brill. they will not obtain a long life. Kristofer M. Livia. Moreover. pp. [Google Preview] • Pregadio. the danger is that those who devote themselves to one of these practices trust only their discipline of choice.. to abstain from cereals and be free from hunger for many years. 2000). to be sitting at one moment and then rise up and disappear. When the study of the Dao does not bear fruit. Daoism Handbook. and Franciscus Verellen. [Google Preview] • Schipper. The Taoist Canon: A Historical Companion to the Daozang. 215-17 and 44243 (Routledge. Those who know the methods for bending and stretching [their body] say that one can avoid aging only through daoyin.9 Taoist Books on the Elixir Reference materials • Kohn. eds. Those who know the methods based on herbs and plants say that one can surpass any limit only through medicines and pills. Those who are expert in breathing say that one can extend the number of years only through circulation of breath... 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. They may be able to heal illnesses and bring a dead person to life again. *** It is clear that if the present-day coarse and rustic practitioners do not obtain the great methods of the Golden Elixir.P. pp. quoted from Great Clarity: Daoism and Alchemy in Early Medieval China 6 . One cannot rely on one's bias to a single practice. Translations by F. to reveal the rise and fall of what is obscure and hidden. and to know the fortunes and calamities awaiting what has not yet sprouted. Fabrizio. pp. ed.
1988). [Online samples] • Wu Lu-ch’iang and Tenney L. actually written—or at least. both Waidan (External) and Neidan (Internal). Richard. and difﬁcult text. (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). Includes a glossary and an index. however. followed by notes that quote comparable passages from the literature of Western alchemy. lends itself to be read in the light of Neidan. 31 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. 1994). 16 [DJVU — HTML] Translations • Bertschinger.) • Pregadio. The Kinship of the Three (Hunan jiaoyu chubanshe.” Isis 18 (1932): 210-89. almost entirely written in poetry. with selections from several commentaries. The most important source of Taoist alchemy. The Seal of the Unity of the Three: A Study and Translation of the Cantong qi. and most commentaries interpret it from this perspective. fascinating. An early and truly pioneering translation.9 Taoist Books on the Elixir 3. (2) The way of “non-doing” (wuwei). forthcoming). Davis. even though Neidan did not yet exist at the time it was written. 7 . A translation of the “Ancient Text” (guwen) version. Chinese text • Zhengtong Daozang 正统道藏:Vol. completed in its present form—by anonymous authors a few centuries later. the Source of the Way of the Golden Elixir (Golden Elixir Press. Traditionally attributed to Wei Boyang 魏伯陽 (2nd century CE). and—despite the name—dates from the 16th century. Fabrizio. The whole text. Its three main subjects are: (1) The relation of the cosmos to the Dao. “An Ancient Chinese Treatise on Alchemy Entitled Ts’an T’ung Ch’i. (3) The way of alchemy. often abbreviated into Cantong qi 參同 契. • Zhou Shiyi. A beautiful. The Secret of Everlasting Life: The First Translation of the Ancient Chinese Text of Immortality (Element.
*** Innerly nourish yourself.9 Taoist Books on the Elixir Reference materials • Kohn. *** 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. • Daoist Culture Centre Database: Chinese — English • Wikipedia: Chinese — English (entirely pointless) — French “Qian ☰ and Kun ☷ are the door and the gate of change. and Franciscus Verellen. 323-31 (Chicago University Press. and innerly illuminate your body. align the compass and the square. The Encyclopedia of Taoism. Daoism Handbook. [Google Preview — Online version] • Schipper. The Taoist Canon: A Historical Companion to the Daozang. pp. they spin the hub and align the axle. eds. pp. “Shut the openings” and raise and strengthen the Numinous Trunk. ed. 2008). and follow the tracks and the ruts. these four trigrams function as a bellows and its nozzles. hold the bit and the bridle. serene and quiescent in Empty Non-Being.” the father and the mother of all hexagrams. Going back to the fundament conceal your light. Livia.. Female and male. ed. Kan ☵ and Li ☲ are the inner and the outer walls. 1289-92 (Routledge. 466-68 and passim (Brill. Kristofer M. 2000). Fabrizio. [Google Preview] • Pregadio. 8 . 2004).... pp.
Translations by F. “Inferior virtue does”: its operation does not rest. In due measure they nurture the seed that is the origin of Yin and Yang.. you do not see it” — it is nearby and easy to seek. Vast and broad! Vague and indistinct! No one knows its beginnings.” and you are a ruler and a lord. exhaling the pure and inhaling the evil without. of sating yourself with the nine-and-one in the Way of Yin.P. quoted from a forthcoming translation of the Cantong qi 9 .9 Taoist Books on the Elixir as the three luminaries sink into the ground. *** This is not the method of passing through the viscera. *** Mysterious and obscure! Subtle and remote! Separate are they. and yet they are bound. of inner contemplation and having a point of concentration. meddling and tampering with the original womb. “go behind it. of treading the Dipper and pacing the asterisms. warmly nourish the Pearl. using the six jia as markers of time. “Going ahead of it brings on delusion” and you lose your track. of ingesting breath till it chirps in your stomach. *** “Superior virtue has no doing”: it does not use examining and seeking. “Watching.
19 [DJVU — HTML] Translation • Wong. 34 [PDF] • Zhonghua Daozang 中華道藏:Vol. [Google Preview] Often inaccurate. • Daoist Culture Centre Database: Chinese — English 10 . It consists of a paraphrase of about one third of the Cantong qi. Fabrizio. The present text that bears this title dates from the Tang period (7th/8th century). Harmonizing Yin and Yang: The Dragon-Tiger Classic (Shambhala. 701-2 (Routledge. to be used with much caution. Kristofer M. Longhu jing Longhu jing 龍虎經 (Scripture of the Dragon and Tiger).. The Taoist Canon: A Historical Companion to the Daozang. Chinese text • Zhengtong Daozang 正统道藏:Vol. 1997). Eva. and Franciscus Verellen. Reference materials • Pregadio. ed.. Anonymous. and rephrases its verses into alchemical language. 704-5 (Chicago University Press. eds. The Encyclopedia of Taoism. 2004). pp. [Google Preview] • Schipper.9 Taoist Books on the Elixir 4. pp.. Traditionally deemed to be the celestial scripture that inspired the composition of the Cantong qi. 2008).
It is said. Very inﬂuential.9 Taoist Books on the Elixir 5. 820-35). Traditionally attributed to Shi Jianwu 施肩吾 (ﬂ. The Encyclopedia of Taoism. Chinese text • Zhengtong Daozang 正统道藏: In Xiuzhen shishu 修真十書 (Ten Books on the Cultivation of the True. Kristofer M. 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 Taoist Canon: A Historical Companion to the Daozang. pp. pp. Fabrizio. [Google Preview] • Schipper. An exposition of the doctrines of the Zhong-Lü tradition of Neidan. Reference materials • Pregadio. one should first obtain the Dragon and the Tiger. and Immortality: The Teachings of Immortals Chung and Lü (Shambhala. 2008).. ed. also due to the renown of the two immortals featured in this work. Longevity.. immediately prior to the Southern Lineage (Nanzong). Eva. 19 [DJVU — HTML] Translation • Wong. vol. who later were placed at the origins of both the Southern Lineage and Quanzhen Taoism.. probably written in the tenth century.. one should first collect the Yellow Sprout. "The True Dragon emerges from the palace of Li ☲. 7 [PDF — HTML] • Zhonghua Daozang 中華道藏: Id. The Tao of Health. and Franciscus Verellen. 1279-80 (Routledge. • Daoist Culture Centre Database: Chinese — English Lü Dongbin said: Longevity depends on refining and achieving the Golden Elixir. To refine the Golden Elixir. chapters 14-16). 801 (Chicago University Press. 2004). and to collect the Yellow Sprout. 2000). vol. and the True Tiger emerges from the position 11 . eds.
Translation by F. Torquise Pond. When the True Breath accumulates. the True Yin is formed and the Original Spirit leaves the body. Jade Pond. This is called death. Source: Wikipedia. and when the Original Yang is exhausted. Original Pool. are only Sovereign Fire. 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. Inchoate Pond. and White Snow. Windy Pond. Lofty Garden. If the True Breath disperses. one develops illnesses. and generate the True Breath. and Subject Fire. Nine Rivers. Jade Source. Yang Milk. When the True Breath weakens. Celestial Pond. Jasper Liquor.9 Taoist Books on the Elixir Zhongli Quan (right) and Lü Dongbin (left). the Original Yang is lost. Flowery Pond. instead. Divine Water. The places within the human body that have names based on fire. These three fires have their foundation in Original Yang. Five Lakes.P. of Kan ☵. Golden Waves. Minister Fire. (unpublished) 12 . Three Islands. one obtains tranquility.
Several Neidan lineages in the Ming. Its author was placed at the origins of the Southern Lineage (Nanzong) of Neidan more than one century after his death. and containing several references and allusions to the Cantong qi. and the most important text entirely composed from the perspective of Neidan. 2009). Translation of the “Regulated Verses.” Proceedings of the American Academy of Arts and Sciences 73 (1939): 97-117. The second most important source in Taoist alchemy after the Cantong qi.9 Taoist Books on the Elixir 6. “Chapters on Awakening to the Real: A Song Dynasty Classic of Inner Alchemy Attributed to Zhang Boduan (ca.” [Web page — Online selections: Introduction — Poem 3 — Poem 7] 13 . “Chang Po-tuan of T’ien-t’ai. 4 [PDF 1 and PDF 2 — HTML] • Zhonghua Daozang 中華道藏:Vol. 1987). Paul. a Taoist Classic of Internal Alchemy (Golden Elixir Press. Chinese text • Zhengtong Daozang 正统道藏:Vol. Written in poetry. Wuzhen pian Wuzhen pian 悟真 (Awakening to Reality). • Crowe. Awakening to Reality: The "Regulated Verses" of the Wuzhen pian. Tenney L. and modern periods claim direct descent from the teachings of this work. Zhang Boduan 張伯端 (987?-1082). 19 [DJVU — HTML] Translations • Cleary. with Liu Yiming’s commentary. • Pregadio. and Chao Yün-ts’ung. Thomas. Fabrizio. his Wu Chên P’ien.” British Columbia Asian Review 12 (2000): 1-40. Complete translation.” [Online version] • Davis. Qing. 983-1081).. Translation of the “Regulated Verses. Essay on the Understanding of the Truth: A Contribution to the Study of Chinese Alchemy. Understanding Reality: A Taoist Alchemical Classic (University of Hawaii Press. Complete translation.
The Taoist Canon: A Historical Companion to the Daozang. Rely in the first place on wu and ji that act as go-betweens..9 Taoist Books on the Elixir • Robinet. *** 14 . Complete translation. 1995). and Franciscus Verellen. 2000). pp. [Google Preview] • Schipper. and in the radiance of a ninefold mist you will ride a soaring phoenix. Dragon and Tiger coil. 205-54 (Éditions du Cerf. When the two things meet. emotions and nature join one another. 2004). Reference materials • Kohn.. 2008). pp. [Google Preview] • Pregadio. you should study celestial immortality: only the Golden Elixir is the highest principle. 812-24 (Chicago University Press. Avec une traduction commentée des Versets de l’éveil à la Vérité. Just wait until your work is achieved to have audience at the Northern Portal. pp. eds. ed. 1081-84 (Routledge. ed. • Wikipedia: Chinese — English — French (Zhang Boduan) If you study immortality. 476-77 and passim (Brill. Isabelle. then let husband and wife join together and rejoice... Kristofer M. The Encyclopedia of Taoism. Introduction à l’alchimie intérieure taoïste: De l’unité et de la multiplicité. Livia. pp. Fabrizio. where the five agents are whole. Daoism Handbook.
together they make 5. so that they are match for one another. they are the same. when the three families see one another. is just at the southwest — that is its native village.P. South is 2. in ten months the embryo is complete — this is the foundation for entering sainthood. the place where the Medicine is born.. Translations by F. For the Medicine to weigh one pound the Two Eights are needed. then add the Flowing Pearl. The Infant is the One holding True Breath. East is 3. Five. their birth number is 5. quoted from Awakening to Reality: The "Regulated Verses" of the Wuzhen pian. the Infant coalesces. seal it tightly. it is not fit to be savored.9 Taoist Books on the Elixir You should know that the source of the stream. Wu and ji dwell on their own. Send it back to the earthenware crucible. but truly rare are those who understand them in past and present times. North is 1. When Lead meets the birth of gui. West is 4. *** Three. regulate the fire times relying on Yin and Yang. quickly you should collect it: if Metal goes past the full moon. a Taoist Classic of Internal Alchemy 15 . One — all is in these three words.
[Google Preview] • Daoist Culture Centre Database: Chinese — English 16 . 480 (Brill. 2008). Kristofer M. pp.. Partial translation. ca. 1989. 1174-75 (Chicago University Press. 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. Li Daochun (ﬂ. 7 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. 2000). The Book of Balance and Harmony (North Point Press. The Encyclopedia of Taoism. 2003). Thomas. edited by Li Daochun’s disciples. ed. or Beizong). [Google Preview] • Schipper. 27 [DJVU — HTML] Translation • Cleary. Chinese text • Zhengtong Daozang 正统道藏:Vol.9 Taoist Books on the Elixir 7. and adds English sentences not found in the text. 1282-83 (Routledge. Fabrizio. ed. • Kohn. pp. eds. Skips Chinese sentences found in the text.. and Franciscus Verellen. 1290). Reference materials • Pregadio. Daoism Handbook. repr. Shambhala. p. 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. A compendium of writings in prose and poetry. 2004).. Livia.. Zhonghe ji Zhonghe ji 中和集 (Anthology of Central Harmony).
They say that it is between the eyebrows. and it is not the center that is within. “it can be seen. how could you set to practice? At the end. 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. this is why it is called Mysterious Barrier. “Time” does not mean the time of the hours. it is not the center of “the four directions and above and below”. what would you do? The ancients said: “When the time comes. Sometimes they point to the Gate of Birth (the vagina) as “the place where one is generated. if you are attached to that time. or in the Cinnabar Field. *** Refining Essence lies in knowing the time. If it is only located in the physical body. And our Patriarch said: “When Lead meets the birth of gui. it cannot be separate from one’s own person and searched outside it.9 Taoist Books on the Elixir Ding’an asked: When the Golden Elixir is achieved. it is entirely incorrect. This is all wrong. it has no form. Translations by F.” it cannot be seen with the eyes. since only this character elucidates the Mysterious Barrier. *** The Mysterious Barrier is the utterly mysterious and utterly essential mechanism. However. These words say all that needs to be said.P. quickly you should collect it”.” or in the gallbladder. or in the space between the kidneys. But if I said. it is wrong. Therefore the sages showed it only by the single character zhong 中 (“center”). or “before the kidneys and behind the navel. or in the wheel of the navel. This Center it is not the center of “internal and external”. Ding’an asked: Does it have a form? Li Daochun replied: No.” or to the mouth and the nose as the Mysterious-Female. it can be seen. can it be seen? Li Daochun replied: Yes. Many present-day students get stuck to the physical body. (unpublished) 17 . Spirit knows”. Ding’an asked: If it has no form. Why does no scripture on the Elixir say where it is found? [Because] it is difficult to be expressed by writing or speaking. “There is no time”.
of its own. and it will seem as if Being is within Non-Being. Richard. it will seem as if Non-Being is within Being. many reprints). the Light will finally become true. within the Light there will be. a particle of True Yang. and Carl Gustav Jung. Reference materials • Pregadio. 2008). Through one hundred days of concentrated work. ed. The Secret of the Golden Flower: A Chinese Book of Life (Routledge and Kegan Paul.. you will have a body outside your body. 7 [PDF — HTML] Translations • Cleary. After one hundred days. [Google Preview] • Wikipedia: Chinese — English The Circulation of Light is the coagulation of all the Breaths of Heaven and Earth. 1962. An important and inﬂuential text." "pure breath. known in the West as The Secret of the Golden Flower) Anonymous (often attributed to Lü Dongbin).P." When you begin to practice these instructions." and "pure idea. It will be like when a man and woman have intercourse and generate an embryo. Taiyi jinhua zongzhi Taiyi jinhua zongzhi 太一金華宗旨 (The Ultimate Teachings on the Golden Flower of the Great One. Fabrizio. This is what we call "clear thought. Chinese text • Zangwai Daoshu 藏外道書:Vol. Thomas. pp. Then you must attend to it in quiescence. and will become the Fire of Spirit.9 Taoist Books on the Elixir 8. Translation by F. 1992). When in due time your work comes to achievement. and this will suddenly generate a pearl sized as a grain of millet. The Encyclopedia of Taoism. best known for its description of the practice of “circulating the light” (huiguang 回光). 961-62 (Routledge. The Circulation of Light is the same as the Fire Times. The Secret of the Golden Flower: The Classic Chinese Book of Life (Harper. of Yin and Yang. (unpublished) 18 . • Wilhelm.
a collection of jottings some of which directly concern neidan. • Online texts Translations Several works by Liu Yiming have been translated by Thomas Cleary. attributed to Zhang Boduan) with Liu Yiming’s commentary. • Awakening to the Tao (Shambhala. • Energy. • The Inner Teachings of Taoism (Shambhala. His works can be one of the best starting points for the study of Neidan. 1987).. The only safe way to read his translations. 1988). • Understanding Reality. ed. Spirit: A Taoist Sourcebook (Shambhala. A Taoist Alchemical Classic (University of Hawaii Press.9 Taoist Books on the Elixir 9. • The Taoist I Ching (Shambhala. 2008). 1819). is by checking them against the Chinese texts. and another work by Liu Yiming. Several later editions. Translation of the Jindan sibai zi 金丹四百字 (Four Hundred Words on the Golden Elixir. Liu Yiming’s writings are characterized by a focus on the spiritual dimension of Neidan and a clear language. 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). Fabrizio. • Pregadio. The Encyclopedia of Taoism. Translation of the Wudao lu 悟 道錄 (Records of the Awakening to the Dao). Changde 常德. Translation of Liu Yiming’s commentary to the Yijing 易經 (Book of Changes). the Xiangyan poyi 象言破疑 (Smashing Doubts on Symbolic Language). pp. Vitality. containing original works and commentaries to earlier texts. 1986). 1986). who deserves credit for bringing this master to the attention of Western readers. however. Translation of the Wuzhen pian 悟真 (Awakening to Reality). 1991). Chinese text • Daoshu shi’er zhong (Huguo an 護國庵. [Google Preview] 19 Reference materials . Includes Liu Yiming’s commentary to the Yinfu jing 陰符經 (Scripture of the Hidden Accordance) and two other short works. with Liu Yiming’s commentary. 331-33 and 69091 (Routledge.
we mean that it is One. it is not Being and not Nonbeing. and they are Two. this is the Dao” express the operation of the Dao. it we say Dao. and that Yin and Yang join to each other and form the Great Ultimate. in the state posterior to Heaven. one Yang. Buddhists call it Complete Awareness. but it is One. If it is determined. if it is discussed. and you do not get it. one loses it. It has no shape and no image. of Being and Non-being. it is Yin and Yang. and you do not hear it. He asked: If the Dao has no shape and no image and if it is the One inchoate Breath. the Dao envelops Yin and Yang. Without Yin and Yang. why does the Book of Changes say: “One Yin. It envelops and enwraps Heaven and Earth and gives life and nourishment to the ten thousand things. The Dao is the root of Yin and Yang. It is so great that there is nothing outside it. listen to 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 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. but if we are forced to call. so small that there is nothing inside it. this is the Dao”? I replied: The words “one Yin. Yin and Yang are what is born of the Dao. and you do not see it. Fundamentally it has no name. one Yang. Translation by F.P. but they are Two. If it is attributed the images of form and emptiness. (unpublished) 20 . the Breath of the Dao would not be visible. The words “it has no shape and no image” express the substance of the Dao. Taoists call it Golden Elixir. it is not form and not emptiness. When we say that the Great Ultimate divides itself and becomes Yin and Yang. grasp it. Before the Great Ultimate divides itself [into Yin and Yang]. it is not the Dao. In the state prior to Heaven. one is in error. Confucians call it Great Ultimate. After the Great Ultimate divides itself. Look at it. it is Yin and Yang that give life to the Dao.
2009. Taoïsme et corps humain: Le Xiuzhentu. Paris: Les Deux Océans. and a detailed study of the system exposed in the text. KOMJATHY. WANG. Louis. Includes a chapter on the relation between Neidan and the Thunder Rituals (leifa 雷法). This was the ﬁrst substantial work on a Neidan text written by a Western scholar. Society. Procédés Secrets du Joyau Magique: Traité d’Alchimie Taoïste du XIe siècle. Catherine. 2007. DESPEUX. Annotated translation of the Lingbao bifa 靈寶畢法 (Complete Methods of the Numinous Treasure). somewhat unequal in quality and value. and Robin R. Leiden: E. 1994. with an introduction on Neidan. Cultivating Perfection: Mysticism and SelfTransformation in Quanzhen Daoism. Brill. 21 . Paris: Guy Trédaniel (Éditions de la Maisnie). and other similar representations of the inner body. and the Quest for Immortality. Magdalena (New Mexico): Three Pines Press.9 Taoist Books on the Elixir Appendix 9 Western-Language Works on Taoist Alchemy BALDRIAN-HUSSEIN. A detailed analysis of the Xiuzhen tu 修真圖 (Chart for the Cultivation of the Truth) engraved at the Baiyun Guan in Beijing. J. KOHN. eds. practiced in some traditions of Song-dynasty Taoism. [Web page] A collection of studies by Chinese and Western authors. Internal Alchemy: Self. 1984. Farzeen. with a study of Neidan in the Quanzhen tradition. Livia. [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).
part 4: Apparatus. 1980. V: Chemistry and Chemical Technology. [Web page] Almost entirely concerned with Neidan. Science and Civilisation in China. WANG Mu. 2011. which shares some of its foundations with Neidan. PREGADIO. “The Theoretical Background of Elixir Alchemy. Contains an annotated translation of the Wuzhen pian 悟真 (Awakening to Reality). vol. Great Clarity: Daoism and Alchemy in Early Medieval China. and Nathan Sivin. Isabelle. Foundations of Internal Alchemy: The Taoist Practice of Neidan. [Online version] The main study of the cosmological tradition of Waidan. The ﬁnal chapter examines the transition from Waidan to Neidan. V: Chemistry and Chemical Technology. 210-305. 22 . and LU Gwei-Djen. and 4 of volume 5 are devoted to Waidan. Joseph. 1995. Especially concerned with the role of time in the alchemical work. Theories and Gifts. 1983. Ho Ping-Yü. Paris: Les Éditions du Cerf. [Web page] A study of the earliest corpus of Waidan texts. 3. ROBINET. Nathan. The author outlines the stages of the alchemical practice and clariﬁes several relevant terms and notions. This book includes some of her earlier studies as well as several new writings on Neidan.” This is the last of four volumes devoted to Chinese alchemy in Needham’s series. Lu Gwei-Djen. Introduction à l’alchimie intérieure taoïste: De l’unité et de la multiplicité. Mountain View. and with the cosmic correspondences embodied in the alchemical apparatus. deﬁned as “physiological alchemy. Stanford: Stanford University Press. [Web page] The author was one of the most important scholars of Taoism in the Western world. [Web page] A clear description of the Taoist practice of Neidan. part 5: Spagyrical Discovery and Invention: Physiological Alchemy.9 Taoist Books on the Elixir NEEDHAM. Science and Civilisation in China. 2006. Cambridge: Cambridge University Press. vol. Cambridge: Cambridge University Press. Parts 2. SIVIN.” In Joseph Needham. Fabrizio. CA: Golden Elixir Press.
goldenelixir.95 — PDF.95 23 .com Wang Mu Foundations of Internal Alchemy The Taoist Practice of Neidan viii + 144 pp. US$ 15.GOLDEN ELIXIR PRESS From the Catalogue www.95 Isabelle Robinet The World Upside Down Essays on Taoist Internal Alchemy viii + 129 pp. Golden Elixir Press. US$ 9.95 Fabrizio Pregadio Awakening to Reality The “Regulated Verses” of the Wuzhen pian. Golden Elixir Press. 2011 ISBN 9780984308262 Paperback. US$ 16. 2011 ISBN 978-0984308255 Paperback. 2009 ISBN 978-0984308217 Paperback.com • press@goldenelixir. US$ 9. US$ 15. Golden Elixir Press. US$ 9.95 — PDF. a Taoist Classic of Internal Alchemy viii + 102 pp.95 — PDF.
00 — Kindle.goldenelixir. 2009 ISBN 978-0984308255 Paperback. USS 5.00 24 . US$ 5. US$ 4.com • press@goldenelixir. 2009 PDF. US$ 8. Golden Elixir Press.95 Fabrizio Pregadio Chinese Alchemy An Annotated Bibliography of Works in Western Languages 50 pp.50 — PDF. Golden Elixir Press.com The Book of the Nine Elixirs An Early Chinese Alchemical Text Translated by Fabrizio Pregadio 36 pp.GOLDEN ELIXIR PRESS From the Catalogue www.
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