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