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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 • firstname.lastname@example.org
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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.
Not all of these online materials are entirely reliable. 2009).” [PDF] • Pregadio. 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. [Web page] Fabrizio Pregadio April 2011 2 . The English translations found in the Daoist Culture Centre Database are often problematic. Fabrizio. Reference works (in print). Chinese Alchemy: An Annotated Bibliography of Works in Western Languages (Golden Elixir Press. “Daoist Texts in Translation. All links to web pages provided in this bibliography were working in early April 2011. Reference works (online). for larger bibliographies of works on Taoist alchemy in Western languages. the nine texts are discussed in many other Western-language works. When available and known to me. I have selected three main reference works in print. Links to the Google previews of printed books are given for reference only. and have given references (where available) only to those three works. Louis. In addition to those mentioned here.9 Taoist Books on the Elixir Google previews. available in print and PDF. Finally. please refer to: • Komjathy.
159-87 (Stanford University Press. ed. 18 [DJVU — HTML] Translation • Pregadio. 2006). paying much attention to the ritual background (puriﬁcation rules. 2000). Daoism Handbook. with a commentary dating from the 7th century. etc. [Google Preview] • Schipper. 2004).9 Taoist Books on the Elixir 1. 378-79 (Chicago University Press. Fabrizio. 2008). originally 2nd century CE. pp. The Encyclopedia of Taoism. p. 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). Livia. The earliest Waidan (External Alchemy) text to be entirely extant. Chinese text • Zhengtong Daozang 正统道藏:Vol. 588-90 (Routledge.. Anonymous. [Google Preview] • Pregadio. and Franciscus Verellen. Important to understand the context from which the later Waidan and Neidan traditions evolved. Fabrizio. ceremonies. Kristofer M. The Taoist Canon: A Historical Companion to the Daozang. 173 (Brill.).. eds. • Daoist Culture Centre Database: Chinese — English 3 .. 31 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. Great Clarity: Daoism and Alchemy in Early Medieval China. ed. Describes the methods for making nine elixirs.. invocations to the deities. [Web page (1) — Web page (2) — Google Preview — Online selections: On rituals — On methods — On the beneﬁts of the elixirs] Reference materials • Kohn. pp. Jiudan jing Jiudan jing 九丹經 (Scripture of the Nine Elixirs).
Extinguish the fire. and of Celestial Male (aconite) from Mount Shaoshi. Extinguish the fire. high walls. or by houses inhabited by women of the age of marriage. If they do. and add to it equal quantities of Grease of Dragons. and open it. The divine immortals will welcome you. Do not pass by filth and dirt.9 Taoist Books on the Elixir When you want to compound the Divine Elixirs you should dwell in the depths of a mountain. so that nothing can be seen between the inside and the outside. and you will rise to Heaven. in a wide moorland. If you compound them among other people you should stay behind thick. The ten thousand gods will become your attendants and offer protection. and the Jade Women will be at your service. and place the crucible over a fire of charcoal for nine days and nine nights. Your companions should not number more than two or three. beware of intercourse with common and dull people. and those who do not have faith in this Way hear or know about it. the compounding of the Divine Medicines would not be successful. First undertake the purification practices for seven days. . quoted from Great Clarity: Daoism and Alchemy in Early Medieval China 4 . or in a place deserted and uninhabited for endless miles. It will be similar to frost and snow. *** Place the crucible over a fire of horse manure or chaff for nine days and nine nights. Brushing with a feather. When you compound the Divine Medicines. let the crucible cool for one day. those who talk too much. and increase your purity with ablutions and the five fragrances. collect it. . and will adhere to the upper part of the crucible. a chick will grow wings and become a flying immortal. . Translations by F. or by houses where mourning is being observed.P. The Medicine will have entirely sublimated. Do not let the envious. After ingesting a speck of this elixir for thirty days..
1966.I. Note that Ge Hong is often called “the greatest Chinese alchemist” both in China and elsewhere. Ko Hung: Le Medicine della Grande Purezza. Chinese text • Zhengtong Daozang 正统道藏:Vol. 320. 1966. 1999). Philippe. 1987).D. but valuable. and miscellaneous methods and practices current in the 3rd-4th centuries. [Google Preview] • Ware. Includes chapters 1. Medicine and Religion in the China of A. Complete translation. (Inner Chapters of the Master Who Em- An overview of Taoist teachings. but he states twice in his work that he had never performed the methods he had received. • Online selections translated by F. Dover Publications. Fabrizio. La voie des Divins Immortels: Les chapitres discoursifs du Baopuzi neipian (Gallimard. Press. 12. 25 [DJVU — HTML] Translations • Che. and 16-19. His descriptions include many quotations from now-lost texts. 4. 11. 1981). repr. 7-10. James.P. Dal “Paop’u tzu nei-p’ien” (Edizioni Mediterranee. 320: The Nei P’ien of Ko Hung (Pao-p’u tzu) (M.T. 5 . 5. popular beliefs. Includes chapters 1-3. Ge Hong 洪 (283-343). ca. 47 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. and 20. Chapters 4 and 16 are especially concerned with Waidan. Alchemy. but was not a master of any of them.9 Taoist Books on the Elixir 2. very useful but not always reliable. they are unsystematic. • Pregadio. Baopu zi Baopu zi neipian 抱朴子內 braces Spontaneous Nature). 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.
Kristofer M. The Encyclopedia of Taoism.. it is because of biases like these. 2008).. pp. they will not obtain a long life. [Google Preview] • Schipper. however. ed. ed. 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. 2000). to be sitting at one moment and then rise up and disappear. pp.. [Google Preview] • Pregadio. All this. When the study of the Dao does not bear fruit. Those who know the methods for bending and stretching [their body] say that one can avoid aging only through daoyin. Daoism Handbook. One cannot rely on one's bias to a single practice.. quoted from Great Clarity: Daoism and Alchemy in Early Medieval China 6 . Translations by F. 71-72 (Chicago University Press. 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. and to know the fortunes and calamities awaiting what has not yet sprouted. one should listen much but incorporate the essential. to abstain from cereals and be free from hunger for many years. to see one thousand miles away. Fabrizio. 215-17 and 44243 (Routledge. Moreover. Livia. to reveal the rise and fall of what is obscure and hidden. 166-68 (Brill. • Daoist Culture Centre Database: Chinese • Wikipedia (Baopu zi): Chinese — English • Wikipedia (Ge Hong): Chinese — English — French In everything pertaining to Nourishing Life.P. and Franciscus Verellen. Those who know the methods based on herbs and plants say that one can surpass any limit only through medicines and pills. The Taoist Canon: A Historical Companion to the Daozang. will be of no advantage to increase the length of their life. 2004).. pp.9 Taoist Books on the Elixir Reference materials • Kohn. the danger is that those who devote themselves to one of these practices trust only their discipline of choice. to summon gods and demons. look wide but choose the best. Those who are expert in breathing say that one can extend the number of years only through circulation of breath. eds.
Its three main subjects are: (1) The relation of the cosmos to the Dao. Includes a glossary and an index. and most commentaries interpret it from this perspective.9 Taoist Books on the Elixir 3. Cantong qi Zhouyi cantong qi 周易參同契 (Token for the Agreement of the Three According to the Book of Changes). lends itself to be read in the light of Neidan. Fabrizio. 7 . however. Forthcoming. • Zhou Shiyi. The most important source of Taoist alchemy. 1994). A translation of the “Ancient Text” (guwen) version. with selections from several commentaries. followed by notes that quote comparable passages from the literature of Western alchemy. The whole text. A beautiful. Traditionally attributed to Wei Boyang 魏伯陽 (2nd century CE).) • Pregadio. Richard. (3) The way of alchemy. (The “Ancient Text” consists in a rearrangement of the standard version. even though Neidan did not yet exist at the time it was written.” Isis 18 (1932): 210-89. • Wu Lu-ch’iang and Tenney L. 31 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. (2) The way of “non-doing” (wuwei). The Secret of Everlasting Life: The First Translation of the Ancient Chinese Text of Immortality (Element. “An Ancient Chinese Treatise on Alchemy Entitled Ts’an T’ung Ch’i. Davis. An early and truly pioneering translation. and—despite the name—dates from the 16th century. almost entirely written in poetry. 16 [DJVU — HTML] Translations • Bertschinger. both Waidan (External) and Neidan (Internal). completed in its present form—by anonymous authors a few centuries later. Chinese text • Zhengtong Daozang 正统道藏:Vol. often abbreviated into Cantong qi 參同 契. 1988). and difﬁcult text. fascinating. The Kinship of the Three (Hunan jiaoyu chubanshe. actually written—or at least.
. 2000). Daoism Handbook. 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. serene and quiescent in Empty Non-Being. and innerly illuminate your body. The Encyclopedia of Taoism.. pp.” the father and the mother of all hexagrams. they spin the hub and align the axle. Female and male. Kan ☵ and Li ☲ are the inner and the outer walls. [Google Preview] • Pregadio. 323-31 (Chicago University Press. • Daoist Culture Centre Database: Chinese — English • Wikipedia: Chinese — English (entirely pointless) — French “Qian ☰ and Kun ☷ are the door and the gate of change. Fabrizio. 2004). 1289-92 (Routledge. [Google Preview — Online version] • Schipper. The Taoist Canon: A Historical Companion to the Daozang. 8 . Kristofer M. hold the bit and the bridle. and follow the tracks and the ruts. and Franciscus Verellen. ed.. align the compass and the square. Livia. pp. pp. *** Innerly nourish yourself. “Shut the openings” and raise and strengthen the Numinous Trunk.9 Taoist Books on the Elixir Reference materials • Kohn. 466-68 and passim (Brill. eds. Going back to the fundament conceal your light.. ed. these four trigrams function as a bellows and its nozzles.
*** This is not the method of passing through the viscera. you do not see it” — it is nearby and easy to seek. “Going ahead of it brings on delusion” and you lose your track. *** “Superior virtue has no doing”: it does not use examining and seeking.. and yet they are bound. Vast and broad! Vague and indistinct! No one knows its beginnings. warmly nourish the Pearl. “go behind it.9 Taoist Books on the Elixir as the three luminaries sink into the ground. of sating yourself with the nine-and-one in the Way of Yin.” and you are a ruler and a lord. Translations by F. of treading the Dipper and pacing the asterisms. exhaling the pure and inhaling the evil without. using the six jia as markers of time. “Watching. quoted from a forthcoming translation of the Cantong qi 9 .P. “Inferior virtue does”: its operation does not rest. In due measure they nurture the seed that is the origin of Yin and Yang. meddling and tampering with the original womb. *** Mysterious and obscure! Subtle and remote! Separate are they. of inner contemplation and having a point of concentration. of ingesting breath till it chirps in your stomach.
9 Taoist Books on the Elixir 4. 704-5 (Chicago University Press. 2004). The present text that bears this title dates from the Tang period (7th/8th century).. [Google Preview] • Schipper. The Taoist Canon: A Historical Companion to the Daozang.. [Google Preview] Often inaccurate. Harmonizing Yin and Yang: The Dragon-Tiger Classic (Shambhala. • Daoist Culture Centre Database: Chinese — English 10 . to be used with much caution. Chinese text • Zhengtong Daozang 正统道藏:Vol. Traditionally deemed to be the celestial scripture that inspired the composition of the Cantong qi. Kristofer M. 34 [PDF] • Zhonghua Daozang 中華道藏:Vol. pp. and rephrases its verses into alchemical language. Anonymous.. ed. It consists of a paraphrase of about one third of the Cantong qi. The Encyclopedia of Taoism. eds. 2008). pp. 701-2 (Routledge. 19 [DJVU — HTML] Translation • Wong. Reference materials • Pregadio. Fabrizio. and Franciscus Verellen. Longhu jing Longhu jing 龍虎經 (Scripture of the Dragon and Tiger). Eva. 1997).
ed. Traditionally attributed to Shi Jianwu 施肩吾 (ﬂ. and the True Tiger emerges from the position 11 . The Taoist Canon: A Historical Companion to the Daozang. The Tao of Health. Kristofer M. Eva.9 Taoist Books on the Elixir 5. 2000). [Google Preview] • Schipper. pp. Reference materials • Pregadio. Very inﬂuential. 2008). and to collect the Yellow Sprout.. 801 (Chicago University Press. An exposition of the doctrines of the Zhong-Lü tradition of Neidan.. "The True Dragon emerges from the palace of Li ☲. Longevity.. who later were placed at the origins of both the Southern Lineage and Quanzhen Taoism. pp. vol. Zhong-Lü chuandao ji Zhong-Lü chuandao ji 鍾呂傳道集 (Anthology of Zhongli Quan’s Transmission of the Dao to Lü Dongbin). 19 [DJVU — HTML] Translation • Wong. It is said. one should first collect the Yellow Sprout. and Immortality: The Teachings of Immortals Chung and Lü (Shambhala. eds.. Fabrizio. 7 [PDF — HTML] • Zhonghua Daozang 中華道藏: Id. immediately prior to the Southern Lineage (Nanzong). probably written in the tenth century. vol. The Encyclopedia of Taoism. chapters 14-16). 820-35). and Franciscus Verellen. 2004). • Daoist Culture Centre Database: Chinese — English Lü Dongbin said: Longevity depends on refining and achieving the Golden Elixir. To refine the Golden Elixir. one should first obtain the Dragon and the Tiger. 1279-80 (Routledge. also due to the renown of the two immortals featured in this work. Chinese text • Zhengtong Daozang 正统道藏: In Xiuzhen shishu 修真十書 (Ten Books on the Cultivation of the True.
Five Lakes. instead. Original Pool. Nine Rivers. Torquise Pond. and generate the True Breath." 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. Jade Source. This is called death. are only Sovereign Fire. If the True Breath disperses.P. Minister Fire. Three Islands. The places within the human body that have names based on fire. and when the Original Yang is exhausted. Inchoate Pond. Celestial Pond. Windy Pond. Divine Water. Jade Pond. Translation by F. one obtains tranquility.9 Taoist Books on the Elixir Zhongli Quan (right) and Lü Dongbin (left). Golden Waves. and Subject Fire. Flowery Pond. within Li and Kan there are Water and Fire. When the True Breath weakens. These three fires have their foundation in Original Yang. Yang Milk. When the True Breath accumulates. the True Yin is formed and the Original Spirit leaves the body. Source: Wikipedia. Lofty Garden. the Original Yang is lost. one develops illnesses. (unpublished) 12 . of Kan ☵. and White Snow. Jasper Liquor.
Translation of the “Regulated Verses. Complete translation..” [Online version] • Davis. Thomas. Translation of the “Regulated Verses.9 Taoist Books on the Elixir 6. 1987). Chinese text • Zhengtong Daozang 正统道藏:Vol. Qing. Tenney L. Essay on the Understanding of the Truth: A Contribution to the Study of Chinese Alchemy. “Chapters on Awakening to the Real: A Song Dynasty Classic of Inner Alchemy Attributed to Zhang Boduan (ca. Written in poetry. Fabrizio. and Chao Yün-ts’ung. 2009).” Proceedings of the American Academy of Arts and Sciences 73 (1939): 97-117. his Wu Chên P’ien. and the most important text entirely composed from the perspective of Neidan. 4 [PDF 1 and PDF 2 — HTML] • Zhonghua Daozang 中華道藏:Vol. “Chang Po-tuan of T’ien-t’ai. Wuzhen pian Wuzhen pian 悟真 (Awakening to Reality). • Pregadio. and modern periods claim direct descent from the teachings of this work. • Crowe. Zhang Boduan 張伯端 (987?-1082). 19 [DJVU — HTML] Translations • Cleary.” [Web page — Online selections: Introduction — Poem 3 — Poem 7] 13 . Its author was placed at the origins of the Southern Lineage (Nanzong) of Neidan more than one century after his death. with Liu Yiming’s commentary. Several Neidan lineages in the Ming. 983-1081). a Taoist Classic of Internal Alchemy (Golden Elixir Press.” British Columbia Asian Review 12 (2000): 1-40. The second most important source in Taoist alchemy after the Cantong qi. and containing several references and allusions to the Cantong qi. Paul. Complete translation. Understanding Reality: A Taoist Alchemical Classic (University of Hawaii Press. Awakening to Reality: The "Regulated Verses" of the Wuzhen pian.
9 Taoist Books on the Elixir • Robinet. pp. Avec une traduction commentée des Versets de l’éveil à la Vérité. Livia. The Taoist Canon: A Historical Companion to the Daozang. ed. eds. Kristofer M. Fabrizio. Reference materials • Kohn. emotions and nature join one another.. Isabelle. and Franciscus Verellen. where the five agents are whole. you should study celestial immortality: only the Golden Elixir is the highest principle. and in the radiance of a ninefold mist you will ride a soaring phoenix. 1995). ed.. 205-54 (Éditions du Cerf. When the two things meet. pp. 1081-84 (Routledge. Just wait until your work is achieved to have audience at the Northern Portal. [Google Preview] • Schipper. Complete translation. 812-24 (Chicago University Press. • Wikipedia: Chinese — English — French (Zhang Boduan) If you study immortality. Dragon and Tiger coil. 2004). Rely in the first place on wu and ji that act as go-betweens. 2000). *** 14 .. Introduction à l’alchimie intérieure taoïste: De l’unité et de la multiplicité. then let husband and wife join together and rejoice.. The Encyclopedia of Taoism. 2008). Daoism Handbook. pp. pp. [Google Preview] • Pregadio. 476-77 and passim (Brill.
One — all is in these three words. the Infant coalesces. East is 3. *** Three. it is not fit to be savored. Five. quickly you should collect it: if Metal goes past the full moon. then add the Flowing Pearl. quoted from Awakening to Reality: The "Regulated Verses" of the Wuzhen pian.P.9 Taoist Books on the Elixir You should know that the source of the stream. For the Medicine to weigh one pound the Two Eights are needed. so that they are match for one another. they are the same. in ten months the embryo is complete — this is the foundation for entering sainthood. Send it back to the earthenware crucible. When Lead meets the birth of gui. North is 1. seal it tightly. Wu and ji dwell on their own. but truly rare are those who understand them in past and present times. their birth number is 5. Translations by F. The Infant is the One holding True Breath. when the three families see one another. South is 2. a Taoist Classic of Internal Alchemy 15 . is just at the southwest — that is its native village. together they make 5.. the place where the Medicine is born. regulate the fire times relying on Yin and Yang. West is 4.
ed. ca. 2000).. Daoism Handbook. Shambhala.9 Taoist Books on the Elixir 7. Livia. pp. repr. p. ed. pp. 2003). 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. 2004). Kristofer M. 2008). 7 [PDF — HTML] • Zhonghua Daozang 中華道藏:Vol. Reference materials • Pregadio. or Beizong). Thomas. 1989. eds. Li Daochun (ﬂ. Chinese text • Zhengtong Daozang 正统道藏:Vol. 1174-75 (Chicago University Press. Partial translation. edited by Li Daochun’s disciples. 1282-83 (Routledge. The Encyclopedia of Taoism. 480 (Brill. Zhonghe ji Zhonghe ji 中和集 (Anthology of Central Harmony). [Google Preview] • Daoist Culture Centre Database: Chinese — English 16 . A compendium of writings in prose and poetry. Skips Chinese sentences found in the text. The Taoist Canon: A Historical Companion to the Daozang. and adds English sentences not found in the text... The Book of Balance and Harmony (North Point Press. • Kohn. 27 [DJVU — HTML] Translation • Cleary. 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). Fabrizio. [Google Preview] • Schipper. and Franciscus Verellen. 1290)..
*** The Mysterious Barrier is the utterly mysterious and utterly essential mechanism. *** Refining Essence lies in knowing the time. Why does no scripture on the Elixir say where it is found? [Because] it is difficult to be expressed by writing or speaking. Therefore the sages showed it only by the single character zhong 中 (“center”). This Center it is not the center of “internal and external”. However. or “before the kidneys and behind the navel. “it can be seen. can it be seen? Li Daochun replied: Yes. They say that it is between the eyebrows. since only this character elucidates the Mysterious Barrier. But if I said. it is entirely incorrect. and it is not the center that is within.9 Taoist Books on the Elixir Ding’an asked: When the Golden Elixir is achieved. If it is only located in the physical body. what would you do? The ancients said: “When the time comes. it can be seen. Ding’an asked: If it has no form. it cannot be separate from one’s own person and searched outside it. quickly you should collect it”.P. Sometimes they point to the Gate of Birth (the vagina) as “the place where one is generated. it has no form. Many present-day students get stuck to the physical body. Translations by F.” it cannot be seen with the eyes.” or in the gallbladder. “Time” does not mean the time of the hours. how could you set to practice? At the end. (unpublished) 17 . if you are attached to that time. or in the space between the kidneys. or in the wheel of the navel. it is not the center of “the four directions and above and below”. or in the Cinnabar Field. it is wrong.” or to the mouth and the nose as the Mysterious-Female. Spirit knows”. This is all wrong. “There is no time”. this is why it is called Mysterious Barrier. And our Patriarch said: “When Lead meets the birth of gui. These words say all that needs to be said. 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. Ding’an asked: Does it have a form? Li Daochun replied: No.
you will have a body outside your body. and Carl Gustav Jung. Translation by F. After one hundred days. It will be like when a man and woman have intercourse and generate an embryo. Thomas. of its own. within the Light there will be.9 Taoist Books on the Elixir 8. The Secret of the Golden Flower: The Classic Chinese Book of Life (Harper.. Fabrizio. • Wilhelm." When you begin to practice these instructions. 1962. a particle of True Yang. many reprints). Chinese text • Zangwai Daoshu 藏外道書:Vol. and will become the Fire of Spirit. best known for its description of the practice of “circulating the light” (huiguang 回光). pp. ed. it will seem as if Non-Being is within Being. and it will seem as if Being is within Non-Being. 961-62 (Routledge. known in the West as The Secret of the Golden Flower) Anonymous (often attributed to Lü Dongbin). This is what we call "clear thought. Richard. The Secret of the Golden Flower: A Chinese Book of Life (Routledge and Kegan Paul. 1992). 7 [PDF — HTML] Translations • Cleary. When in due time your work comes to achievement. (unpublished) 18 . An important and inﬂuential text. Reference materials • Pregadio. The Circulation of Light is the same as the Fire Times.P. 2008)." "pure breath. [Google Preview] • Wikipedia: Chinese — English The Circulation of Light is the coagulation of all the Breaths of Heaven and Earth. Then you must attend to it in quiescence. and this will suddenly generate a pearl sized as a grain of millet. Through one hundred days of concentrated work. The Encyclopedia of Taoism. the Light will finally become true. Taiyi jinhua zongzhi Taiyi jinhua zongzhi 太一金華宗旨 (The Ultimate Teachings on the Golden Flower of the Great One." and "pure idea. of Yin and Yang.
The Encyclopedia of Taoism. the Xiangyan poyi 象言破疑 (Smashing Doubts on Symbolic Language). 1991). • Energy. and another work by Liu Yiming. if by checking them against the Chinese texts. His works can be one of the best starting points for the study of Neidan. ed. Fabrizio. 1986). Changde 常德. Includes Liu Yiming’s commentary to the Yinfu jing 陰符經 (Scripture of the Hidden Accordance) and two other short works. Spirit: A Taoist Sourcebook (Shambhala. A Taoist Alchemical Classic (University of Hawaii Press. 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.. • Pregadio. The only safe way to read his translations. 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). [Google Preview] 19 Reference materials . Translation of the Wudao lu 悟 道錄 (Records of the Awakening to the Dao). however. 331-33 and 69091 (Routledge. • Awakening to the Tao (Shambhala. Translation of Liu Yiming’s commentary to the Yijing 易經 (Book of Changes). Vitality. • The Taoist I Ching (Shambhala. pp. with Liu Yiming’s commentary.9 Taoist Books on the Elixir 9. • Online texts Translations Several works by Liu Yiming have been translated by Thomas Cleary. Translation of the Wuzhen pian 悟真 (Awakening to Reality). who deserves credit for bringing this master to the attention of Western readers. 1987). containing original works and commentaries to earlier texts. Chinese text • Daoshu shi’er zhong (Huguo an 護國庵. 1986). attributed to Zhang Boduan) with Liu Yiming’s commentary. • The Inner Teachings of Taoism (Shambhala. 1819). 1988). • Understanding Reality. Several later editions. a collection of jottings some of which directly concern neidan. 2008).
[this Breath] is the Dao. and you do not hear it. it is not Being and not Nonbeing. and they are Two. it is not form and not emptiness. it is not the Dao. listen to it. It is so great that there is nothing outside it. but if we are forced to call. this is the Dao”? I replied: The words “one Yin. one loses it. so small that there is nothing inside it. When we say that the Great Ultimate divides itself and becomes Yin and Yang. The words “it has no shape and no image” express the substance of the Dao. one Yang. 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. Before the Great Ultimate divides itself [into Yin and Yang]. and you do not get it. the Breath of the Dao would not be visible. Taoists call it Golden Elixir. it is Yin and Yang. this is the Dao” express the operation of the Dao. if it is discussed. In the state prior to Heaven. Fundamentally it has no name. Yin and Yang are what is born of the Dao. it we say 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. of Being and Non-being. Without Yin and Yang. one Yang. it is Yin and Yang that give life to the Dao. After the Great Ultimate divides itself. Confucians call it Great Ultimate. the Dao envelops Yin and Yang. grasp it. Look at it. Translation by F. 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. and you do not see it. If it is attributed the images of form and emptiness. Buddhists call it Complete Awareness. one is in error. but they are Two. and that Yin and Yang join to each other and form the Great Ultimate. but it is One. why does the Book of Changes say: “One Yin. It has no shape and no image.P. (unpublished) 20 . we mean that it is One. If it is determined. in the state posterior to Heaven. He asked: If the Dao has no shape and no image and if it is the One inchoate Breath.
1994. and other similar representations of the inner body. Procédés Secrets du Joyau Magique: Traité d’Alchimie Taoïste du XIe siècle. DESPEUX. Paris: Les Deux Océans. Taoïsme et corps humain: Le Xiuzhentu. WANG. Society. 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. with a study of Neidan in the Quanzhen tradition. 2009. KOMJATHY. Internal Alchemy: Self. and a detailed study of the system exposed in the text. with an introduction on Neidan. Annotated translation of the Lingbao bifa 靈寶畢法 (Complete Methods of the Numinous Treasure). J. practiced in some traditions of Song-dynasty Taoism. KOHN.9 Taoist Books on the Elixir Appendix 9 Western-Language Works on Taoist Alchemy BALDRIAN-HUSSEIN. [Web page] A collection of studies by Chinese and Western authors. Brill. Leiden: E. [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). Paris: Guy Trédaniel (Éditions de la Maisnie). Farzeen. somewhat unequal in quality and value. and Robin R. Catherine. and the Quest for Immortality. Magdalena (New Mexico): Three Pines Press. 2007. 21 . eds. Livia. Louis. A detailed analysis of the Xiuzhen tu 修真圖 (Chart for the Cultivation of the Truth) engraved at the Baiyun Guan in Beijing. Cultivating Perfection: Mysticism and SelfTransformation in Quanzhen Daoism. 1984.
V: Chemistry and Chemical Technology. part 4: Apparatus. Nathan. 2011. “The Theoretical Background of Elixir Alchemy. 1995. 210-305. Contains an annotated translation of the Wuzhen pian 悟真 (Awakening to Reality). [Web page] The author was one of the most important scholars of Taoism in the Western world. vol. Especially concerned with the role of time in the alchemical work. PREGADIO. 3.” This is the last of four volumes devoted to Chinese alchemy in Needham’s series. V: Chemistry and Chemical Technology. Science and Civilisation in China. Great Clarity: Daoism and Alchemy in Early Medieval China. Paris: Les Éditions du Cerf. Stanford: Stanford University Press. and 4 of volume 5 are devoted to Waidan. part 5: Spagyrical Discovery and Invention: Physiological Alchemy. Fabrizio. Isabelle. and LU Gwei-Djen. Ho Ping-Yü.9 Taoist Books on the Elixir NEEDHAM. vol. [Web page] A study of the earliest corpus of Waidan texts. 22 . Lu Gwei-Djen. The author outlines the stages of the alchemical practice and clariﬁes several relevant terms and notions. Science and Civilisation in China. and Nathan Sivin. Foundations of Internal Alchemy: The Taoist Practice of Neidan.” In Joseph Needham. deﬁned as “physiological alchemy. 1980. 2006. Introduction à l’alchimie intérieure taoïste: De l’unité et de la multiplicité. [Web page] A clear description of the Taoist practice of Neidan. CA: Golden Elixir Press. 1983. This book includes some of her earlier studies as well as several new writings on Neidan. which shares some of its foundations with Neidan. ROBINET. Cambridge: Cambridge University Press. WANG Mu. SIVIN. [Online version] The main study of the cosmological tradition of Waidan. Cambridge: Cambridge University Press. Mountain View. The ﬁnal chapter examines the transition from Waidan to Neidan. Parts 2. [Web page] Almost entirely concerned with Neidan. Joseph. Theories and Gifts. and with the cosmic correspondences embodied in the alchemical apparatus.
com • press@goldenelixir.GOLDEN ELIXIR PRESS From the Catalogue www. US$ 8. US$ 16. USS 5.95 — PDF.95 Fabrizio Pregadio Chinese Alchemy An Annotated Bibliography of Works in Western Languages 50 pp. Golden Elixir Press.50 — PDF. 2009 ISBN 978-0984308255 Paperback.95 — PDF.95 Fabrizio Pregadio Awakening to Reality The “Regulated Verses” of the Wuzhen pian. a Taoist Classic of Internal Alchemy viii + 102 pp. US$ 5. US$ 9. Golden Elixir Press. US$ 15. 2009 ISBN 978-0984308217 Paperback. Golden Elixir Press.com Wang Mu Foundations of Internal Alchemy The Taoist Practice of Neidan viii + 144 pp. US$ 9. 2011 ISBN 978-0984308255 Paperback.goldenelixir.00 23 .00 — Kindle.