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Cultivating the Tao

Taoism and Internal Alchemy

Liu Yim

Liu Yiming

ing (1734-1821)

(1734-1821)

Transla

Translated by ted by Fabrizio PregadioFabrizio Pregadio

This book contains the first complete translation into English of one of This book contains the first complete translation into English of one of the main

the main works by works by the eminent Taoithe eminent Taoist master Liu Yiming (1734-1821).st master Liu Yiming (1734-1821). Divided into 26 short

Divided into 26 short chapters,

chapters, Cultivating theCultivating the T

Taoao is at the same time a is at the same time a comprehensive overview comprehensive overview of the basic principles of of the basic principles of Taoism and an Taoism and an introduc-tion to Taoist In

tion to Taoist Internal Al-ternal Al-chemy,

chemy, or Neidan, wor Neidan, writtenritten by one of the greatest re by one of the greatest rep-

p-resentatives of this resentatives of this tradi-tion.

tion.

Few other masters have Few other masters have illustrated the relation illustrated the relation be-tween Taoism and Internal tween Taoism and Internal Alchemy as clearly as Liu Alchemy as clearly as Liu Yiming does in this book. Yiming does in this book. Grafting Int

Grafting Internal Alcheernal Alchemymy into the teachings of the

into the teachings of the Daode jing Daode jing (Book of the Way and Its Virtue) (Book of the Way and Its Virtue) and of the later Taoist tradition, he shows how the Way of the Golden and of the later Taoist tradition, he shows how the Way of the Golden Elixir can lead to

Elixir can lead to the highest state of the highest state of realization according to the Taoisrealization according to the Taoistt principles.

principles.

Cultivating the Tao

Cultivating the Tao is vol. 2 is vol. 2 in the "Masters" series of Golden Elixirin the "Masters" series of Golden Elixir Press.

Press. 180 pp.

180 pp.

Golden Elixir Press, 2013 Golden Elixir Press, 2013 ISBN 978-0-9855475-1-6 (pb ISBN 978-0-9855475-1-6 (pbk)k) "Masters", volume 2 "Masters", volume 2

W

eb pag

e

Liu Yiming Liu Yiming

Portrait by Qing-dynasty artist Tang Lian Portrait by Qing-dynasty artist Tang Lian

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Selections from

Cultivating the Tao

The True and Illusory Body and Mind

The illusory body (

The illusory body (huanshenhuanshen) is the body ) is the body of flesh; the illusory mind is the of flesh; the illusory mind is the human mind. Eyes,human mind. Eyes, ears, nose, tongue, mouth, and intellect all come forth

ears, nose, tongue, mouth, and intellect all come forth from the illusory body; pleasure, anger,from the illusory body; pleasure, anger, sorrow, joy, love, hate, and desire all come forth from the human mind. Each of the six senses sorrow, joy, love, hate, and desire all come forth from the human mind. Each of the six senses as well as the gatekeeper is sufficient on its own to

as well as the gatekeeper is sufficient on its own to take your life; each of the take your life; each of the seven emotionsseven emotions and each errant thought is capable on its

and each errant thought is capable on its own of giving you death.(1) If own of giving you death.(1) If they are even acciden-they are even acciden-tally activated, how many are those whose Nature (

tally activated, how many are those whose Nature ( xing xing ) and Existence () and Existence (ming ming ) would not be) would not be harmed and injured? . . .

harmed and injured? . . .

As for the true body and the true mind, they are the dharma-body (

As for the true body and the true mind, they are the dharma-body ( fashen fashen) and the celestial) and the celestial mind (

mind (tianxintianxin). Y). Yin and Yin and Yang and the ang and the five agents come forth five agents come forth from the dharma-body; the from the dharma-body; the In- In-fant, the Lovely Maid, the Mother of Wood, the Lord of Metals, the Yellow Dame, as well as fant, the Lovely Maid, the Mother of Wood, the Lord of Metals, the Yellow Dame, as well as coral, agate, crystal, jasper

coral, agate, crystal, jasper, and gold are , and gold are all born from the celestial mind.(2)all born from the celestial mind.(2)

(1) The "gatekeeper" (

(1) The "gatekeeper" (mentoumentou) is consciousness.) is consciousness.

(2) The Infant and the Lord of Metals are images of True Yang; the Lovely Maid and the Mother of (2) The Infant and the Lord of Metals are images of True Yang; the Lovely Maid and the Mother of Wood are images of True Yin; and the Yellow Dame is an image of the True Intention, which makes Wood are images of True Yin; and the Yellow Dame is an image of the True Intention, which makes the conjunction of True Yin and True Yang possible. Coral, agate, crystal, jasper, and gold are five of the conjunction of True Yin and True Yang possible. Coral, agate, crystal, jasper, and gold are five of the "seven treasures" (

the "seven treasures" (qibaoqibao; other items mentioned in different lists of the "treasures" include jade,; other items mentioned in different lists of the "treasures" include jade, amber, agate, pearls, etc.).

amber, agate, pearls, etc.).

"I Advice My Companions on the Way"

I advice my companions on the Way: Establish an enduring commitment and maintain a I advice my companions on the Way: Establish an enduring commitment and maintain a steady mind; remove errant thoughts and give prominence to the undertaking of Nature and steady mind; remove errant thoughts and give prominence to the undertaking of Nature and Existence; inquire into the principles of creation and transformation with an unwavering Existence; inquire into the principles of creation and transformation with an unwavering mind. Advanc

mind. Advance by removing one e by removing one layer after the other: when layer after the other: when you remove one layer, continue toyou remove one layer, continue to the next one until you finally reach the inner core of

the next one until you finally reach the inner core of the Dao. Then you will be able to see thatthe Dao. Then you will be able to see that all the dust of this world is a precious jewel. Rambling at will, you will go anywhere you like, all the dust of this world is a precious jewel. Rambling at will, you will go anywhere you like, and everywhere will be the Dao. Entirely awakened and entirely realized, you will move and everywhere will be the Dao. Entirely awakened and entirely realized, you will move without obstructions.

without obstructions.

Why should you fear that you will not fulfill your Nature and your Existence? Why should Why should you fear that you will not fulfill your Nature and your Existence? Why should you fear that you will not

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The Seal of the Unity of the Three

A Study and Translation of the

Cantong qi

,

the Source of the Taoist Way of the Golden

Elixir

Fabrizio Pregadio

Under a

Under an allusive pon allusive poetical language and thick layers of images andetical language and thick layers of images and symbol

symbols, thes, the CantonCanton g qi g qi, or, or Seal of the Unity of the ThreeSeal of the Unity of the Three, hides the, hides the teachings that gave birth to Taoist Internal Alchemy, or Neidan. teachings that gave birth to Taoist Internal Alchemy, or Neidan. Traditiona

Traditionally attributed to Wei Boyang and dated to lly attributed to Wei Boyang and dated to about 150 CE, about 150 CE, thethe Seal of the Unity of

Seal of the Unity of the Threethe Three (also known in English as (also known in English as Kinsh Kinship of ip of thethe Three

Three) is concerned with ) is concerned with three major subjects: Tthree major subjects: Taoism (the way of aoism (the way of "non- "non-doing"), Cosmo

doing"), Cosmology (the systemlogy (the system of the Book of Changes), and Alchemy.of the Book of Changes), and Alchemy. These s

These subjects are joiubjects are joined to one another into a unique doctrine.ned to one another into a unique doctrine.

In addition to a

In addition to a complete translation of thecomplete translation of the Seal Seal , this book contains a de-, this book contains a de-tailed introduction to its history and its teachings; explanations of each tailed introduction to its history and its teachings; explanations of each of its sections; and

of its sections; and notes on its notes on its verses. Alverses. Also included are so included are several tablesseveral tables and pictures, an index of subjects, and

and pictures, an index of subjects, and the complete Chinese text.the complete Chinese text. 324 pp.

324 pp.

Golden Elixir Press, 2011 Golden Elixir Press, 2011 ISBN 978-0-9843082-8-6 (pb ISBN 978-0-9843082-8-6 (pbk)k) ISBN 978-0-9843082-7-9 (hbk) ISBN 978-0-9843082-7-9 (hbk) W Web pageb pagee PAPERBACK PAPERBACK US$ 24.95 • US$ 24.95 • " "_{19.95 • GBP 16.95}_{19.95 • GBP 16.95} Amazon.com Amazon.com CreateSpace.com CreateSpace.com

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Tiger (left) and Dragon (right), emblems of Yin and Yang Tiger (left) and Dragon (right), emblems of Yin and Yang

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Selections from

The Seal of the Unity of the Three

Qian and Kun, Kan and Li

“Qi

“Qianan ☰☰ and Kun and Kun ☷☷ are are the door and the gate o the door and the gate of change,”f change,” the father and the mother of

the father and the mother of all hexagrams.all hexagrams. Kan

Kan ☵☵ and Li and Li ☲☲ are the inner and are the inner and the outer walls,the outer walls, they spin the hub and

they spin the hub and align the axle.align the axle. Female and male, these four

Female and male, these four trigramstrigrams function as a bellows and its nozzles. function as a bellows and its nozzles. Sections 1–17 of Book 1 are devoted to

Sections 1–17 of Book 1 are devoted to cos-mology

mology. The . The constant cconstant conjunction of Qian aonjunction of Qian andnd Kun, the active and the passive principles, Kun, the active and the passive principles, gives birth to all phenomena in the world of gives birth to all phenomena in the world of change. Therefore Qian and Kun are “the door change. Therefore Qian and Kun are “the door and the gate” through which change arises, and the gate” through which change arises, and “the father and the mother” of all and “the father and the mother” of all emblems that represent change.

blems that represent change. As they join withAs they join with one another, Qian

one another, Qian ☰☰ entrusts his generative entrusts his generative potential to Kun

potential to Kun and, in and, in doing so, doing so, becomes Libecomes Li

☲

☲; Kun; Kun ☷☷ receives the essence of Qian to receives the essence of Qian to bring

bring it it to to fruition fruition and, and, in in doing doing so, so, becomesbecomes Kan

Kan ☵☵. Since Kan and Li embrace Qian and. Since Kan and Li embrace Qian and Kun, represented by the

Kun, represented by the respective inner lines,respective inner lines, they provide “inner and outer walls” to Qian they provide “inner and outer walls” to Qian and Kun: the Yin principle (

and Kun: the Yin principle (☵☵) harbors True) harbors True Yang (

Yang (娘娘), and ), and the Ythe Yang principle (ang principle (☲☲) harbors) harbors

True Yin ( True Yin (姪姪).).

If the two sets of walls are shaped as joined If the two sets of walls are shaped as joined semicircles, they form a wheel (see fig. 3). semicircles, they form a wheel (see fig. 3). The central hub is the emptiness from which The central hub is the emptiness from which existence comes forth; the axle passing existence comes forth; the axle passing

the wheels in position; and the wheels with the wheels in position; and the wheels with their spokes are

their spokes are the compass of spacethe compass of space and theand the cycles of time governed by Kan and Li. The cycles of time governed by Kan and Li. The Daode

Daode jing jing (Book of the Way and its Virtue) (Book of the Way and its Virtue) uses the same images to illustrate the uses the same images to illustrate the opera-tion (or “funcopera-tion,”

tion (or “function,” yong yong ) of emptiness at the) of emptiness at the center of the cosmos: “Thirty spokes share center of the cosmos: “Thirty spokes share one hub: wherein there is nothing lies the one hub: wherein there is nothing lies the function of a carriage . . . . Therefore in what function of a carriage . . . . Therefore in what is there lies the benefit; in what is not there is there lies the benefit; in what is not there lies the function” (

lies the function” ( Daode jing Daode jing , 11)., 11).

Qian, Kun, Kan, and Li are also compared to Qian, Kun, Kan, and Li are also compared to a bellows and its nozzles. The bellows (Qian a bellows and its nozzles. The bellows (Qian and Kun) is empty, but sends forth its breath and Kun) is empty, but sends forth its breath through the nozzles (Kan and Li). This image through the nozzles (Kan and Li). This image too alludes to a passage in the

too alludes to a passage in the Daode Daode jing jing ,, which refers to the empty center that brings which refers to the empty center that brings about existence saying: “The space between about existence saying: “The space between Heaven and Earth — is it not like a bellows? Heaven and Earth — is it not like a bellows? As empty

As empty, it is never , it is never exhausted; as it moves, itexhausted; as it moves, it continues to pour” (

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This abridged edition, available only

This abridged edition, available only in PDFin PDF, contains 32 , contains 32 of the 88 of the 88 po- po-ems of the

ems of the Cantong qiCantong qi. The text of each poem is translated in full, . The text of each poem is translated in full, andand the explications and line

the explications and line notes are the same asnotes are the same as those found in the comthose found in the com-- plete version. T

plete version. The Introduction, the tablehe Introduction, the tables, the glossary of Chines, the glossary of Chinesese characters, and the list of

characters, and the list of works quoted are reproduced entirely. Theworks quoted are reproduced entirely. The textual notes, the appendixes, and the final index of subjects are textual notes, the appendixes, and the final index of subjects are omit-ted.

ted. 192 pp.

192 pp.

Golden Elixir Press, 2012 Golden Elixir Press, 2012

The Essential

Cantong qi

An Abridged Translation of

The Seal of the Unity of

the Thre

e

Fabrizio Pregadio

Line Notes Line Notes

1. “

1. “Qian and Kun are the door and Qian and Kun are the door and the gate ofthe gate of change.”

change.” This sentence is an almost literal This sentence is an almost literal quotation from the “Appended Sayings” of quotation from the “Appended Sayings” of the

the Book Book of of ChangesChanges: “Qian and Kun are in-: “Qian and Kun are in-deed the door and the gate of change!” (B.5; deed the door and the gate of change!” (B.5; see Wilhelm, 343).

see Wilhelm, 343). 2.

2. The father and the mother of all hexa-The father and the mother of all hexagrams

grams. Comp. Compareare Book of Book of Changes Changes, “Explana-, “Explana-tion of the Trigrams”: “Qian is Heaven, tion of the Trigrams”: “Qian is Heaven, there-fore he is called the father. Kun is Earth, fore he is called the father. Kun is Earth, therefore she is called the mother” (sec. 9; see therefore she is called the mother” (sec. 9; see

Wilhelm, 274). See also the “Commentary on Wilhelm, 274). See also the “Commentary on the Judgement”

the Judgement” on the hexagrams Qi on the hexagrams Qian (no.an (no. 1) and Kun (no. 2): “Great indeed is Qian, the 1) and Kun (no. 2): “Great indeed is Qian, the Origin! The ten thousand things owe their Origin! The ten thousand things owe their be-ginning to him . . . Perfect indeed is Kun, the ginning to him . . . Perfect indeed is Kun, the Origin! The ten thousand things owe their Origin! The ten thousand things owe their birth to her” (see

birth to her” (see WilhelWilhelm, 370 and 386).m, 370 and 386). 3.

3. Kan Kan and and Li Li are are the the inner inner and and the the outerouter walls

walls. In the trigrams Kan. In the trigrams Kan ☵☵ and Li and Li ☲☲, the, the lower lines are the “inner wall,” and the upper lower lines are the “inner wall,” and the upper lines are the “outer wall.” The central lines lines are the “outer wall.” The central lines respectively belong to Qian

respectively belong to Qian ☰☰ and Kun and Kun ☷☷..

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The Seal of the Unity of the Three

Vol. 2 — Bibliographic Studies on the

Can-

Can-tong qi

tong qi

: Commentaries, Essays, and Related

Works

Fabrizio Pregadio

In addition to Taoist masters and adepts, the

In addition to Taoist masters and adepts, the Cantong qiCantong qi has also at- has also at-tracted the attention of

tracted the attention of philosophers, cosmologists, poets, literati, cal-philosophers, cosmologists, poets, literati, cal-ligraphers, philologists, and

ligraphers, philologists, and bibliophiles. Thirty-eight commentariesbibliophiles. Thirty-eight commentaries written between the 8th century and the end of

written between the 8th century and the end of the 19th centurythe 19th century, and, and dozens of related texts are

dozens of related texts are found in the found in the TTaoist Canon and aoist Canon and elsewhere.elsewhere. The present book is the most complete guide to

The present book is the most complete guide to this vast literaturethis vast literature available in any language.

available in any language. The book is div

The book is divided into two maided into two main parts. Part 1 contains a catalogue ofin parts. Part 1 contains a catalogue of extant and lost

extant and lost commentaries, escommentaries, essays, and related texts, listing alto-says, and related texts, listing alto-gether a

gether a bout 150 wo bout 150 works with systematic details on their rks with systematic details on their authors, edi-authors, edi-tions, and reprints. Part 2 contains a survey of

tions, and reprints. Part 2 contains a survey of the textual tradition ofthe textual tradition of the

the Cantong qiCantong qi, focused on the composition and contents of about , focused on the composition and contents of about 4040 major texts. A

major texts. A final index of final index of authors, editors, titles, and editions facili-authors, editors, titles, and editions facili-tates the use of the book.

tates the use of the book. 278 pp.

278 pp.

Golden Elixir Press, 2012 Golden Elixir Press, 2012 ISBN 978-0-9843082-9-3 ISBN 978-0-9843082-9-3

W

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Volumes 1 and 2 of

Volumes 1 and 2 of The Seal ofThe Seal of the Unity

the Unity of the of the ThreeThree can be can be purchased separately purchased separately PAPERBACK PAPERBACK US$ 23.95 • US$ 23.95 • ""_{18.95 • GBP 15.95}_{18.95 • GBP 15.95} Amazon.com Amazon.com CreateSpace.com CreateSpace.com

Use Discount Code Use Discount Code XK73HZN5 XK73HZN5 -20% -20% Main Contents Main Contents • • IntroductionIntroduction •

• Part I: Bibliographic CatalPart I: Bibliographic Catalogueogue •

• Part Part II: CommentariII: Commentaries, Essays, es, Essays, and Rand Related Welated Worksorks •

• AppendixesAppendixes •

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Foundations of Internal Alchemy

The Taoist Practice of Neidan

Wang Mu

Edited

Edited and translatedand translated by Fabrizio Pregadio by Fabrizio Pregadio

Originally written for a Chinese Originally written for a Chinese audience, this renowned book audience, this renowned book pro-vides a clear description of the vides a clear description of the practice of Inter

practice of Inter nal Alchemnal Alchemy. They. The author clarifies several relevant author clarifies several relevant terms and notions, including terms and notions, including Es-sence, Breath, and Spirit; the sence, Breath, and Spirit; the Cin-nabar Fields; the “Fire Phases”; nabar Fields; the “Fire Phases”; and the Embryo. The book is the and the Embryo. The book is the based on the sy

based on the system of thestem of the WuzhWuzhenen pian

pian (A (Awakening towakening to Reality), and isReality), and is enriched by about two hundred enriched by about two hundred quotations from Taoist texts. quotations from Taoist texts.

“... after

“... after reading about half of reading about half of FoundationsFoundations I I can say I have never met a clearer and can say I have never met a clearer and more useful book in this very difficult and more useful book in this very difficult and intricate field.” —

intricate field.” — A ReaderA Reader

About the Author

W

Wang Mu (1908-1992) ang Mu (1908-1992) was a re-was a re-nowned Neidan master, held in high nowned Neidan master, held in high regard in China by both

regard in China by both practitionerspractitioners and scholars of

and scholars of the Tthe Taoist tradition. Heaoist tradition. He is the author of a valuable annotated is the author of a valuable annotated edi-tion of the

tion of the Wuzhen pianWuzhen pian (Awakening to (Awakening to Reality

Reality, one of , one of the major classics of Neidanthe major classics of Neidan) and of ) and of many essays on Taoismmany essays on Taoism and Taoist alchemy.

and Taoist alchemy.

viii + 144 pages viii + 144 pages

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An alchemical chart of the human An alchemical chart of the human

body [See a

body [See a larger versionlarger version, with, with description]

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Selections from

Foundations of Internal Alchemy

Lay

Laying ing the the FouFoundandatiotionsns

The expression "laying the foundations" is a The expression "laying the foundations" is a meta- phor often

phor often useused d in in the the alchalchemicemical al texttexts. To s. To buibuild ld aa house, one must first lay the

house, one must first lay the foundatifoundations. Only whenons. Only when the foundations are stable and firm is it possible to the foundations are stable and firm is it possible to set pillars and beams in place, and arrange bricks set pillars and beams in place, and arrange bricks and tiles. Refining the Internal Elixir is based on the and tiles. Refining the Internal Elixir is based on the same principle.

same principle.

The alchemical practice, however, is concerned with The alchemical practice, however, is concerned with the human body. At the initial stage of the Neidan the human body. At the initial stage of the Neidan proc

processess, there, thereforfore, one shoule, one should firsd first replet replenisnish the ba-h the ba-sic constituents of the body, so that they conform to sic constituents of the body, so that they conform to the requiremen

the requirements of ts of the practice. Only then is the practice. Only then is it pos-it pos-sible to undertake the stages of alchemical sible to undertake the stages of alchemical refine-ment proper

ment proper. Until the . Until the basic constitbasic constituents do uents do not con-not con-form to those requirements, the body's functions form to those requirements, the body's functions should be restored and augmented by means of inner should be restored and augmented by means of inner prac

practictices, es, so so that that EssEssenceence, , BreBreath, ath, and and SpirSpirit it cancan reach a state of abundance. All this pertains to the reach a state of abundance. All this pertains to the stage of "laying the foundations."

stage of "laying the foundations."

Taoism deems Essence, Breath, and Spirit to be the Taoism deems Essence, Breath, and Spirit to be the major components of life, and the alchemical texts major components of life, and the alchemical texts call them the Three Treasures (

call them the Three Treasures ( sanb sanbaoao). If the Three). If the Three Tre

Treasures are healthy asures are healthy and flourishinand flourishing, the g, the body isbody is strong; if they are

strong; if they are drained and depleted, illnessesdrained and depleted, illnesses develop. When the alchemical texts speak of refining develop. When the alchemical texts speak of refining the Elixir

the Elixir, they , they actuallactually mean y mean refinirefining the ng the ThreeThree Treasures. Chen Zhixu (1290-ca. 1368) says in his Treasures. Chen Zhixu (1290-ca. 1368) says in his Jind

Jindan an dayadayaoo (Great Essentials of the Golden (Great Essentials of the Golden Elixir):

Elixir):

Essenc

Essence, e, Breath, and Spirit affect Breath, and Spirit affect one anotherone another. When . When theythey follow the course, they form the human being; when they follow the course, they form the human being; when they invert the course, they form the Elixir.

invert the course, they form the Elixir.

What is the meaning of "following the course"? "The What is the meaning of "following the course"? "The One generates the Two, the Two generate the Three, the One generates the Two, the Two generate the Three, the

Three generate the ten

Three generate the ten thousathousand things" (nd things" ( Dao Daode jide jing ng , sec., sec. 42). Therefore Em

42). Therefore Em pti ptinesness s tratransmunsmutes tes itsitself elf ininto Spirit,to Spirit, Spirit transmutes itself into Breath, Breath transmutes Spirit transmutes itself into Breath, Breath transmutes itself into Essence, Essence transmutes itself into form, itself into Essence, Essence transmutes itself into form, and form becomes the human being.

and form becomes the human being.

What is the meaning of "inverting the course"? The ten What is the meaning of "inverting the course"? The ten thousand things hold the Three, the Three return to the thousand things hold the Three, the Three return to the T

Two, the Two return to wo, the Two return to the One. Those who the One. Those who know thisknow this W

Way look ay look after their Spirit and after their Spirit and guard their corporeal form.guard their corporeal form. They nourish the corporeal form to refine the Essence, They nourish the corporeal form to refine the Essence, accumul

accumulate the ate the Essence to transmute it Essence to transmute it into Breath, refineinto Breath, refine the Breath to merge it

the Breath to merge it with Spirit, and refine the Spirit towith Spirit, and refine the Spirit to revert to Emptiness. Then the Golden Elixir is achieved. revert to Emptiness. Then the Golden Elixir is achieved.

In his commentary to

In his commentary to A Awakewakening ning to Reato Realitlityy ( (WuzhenWuzhen pian

pian), Weng Baoguang (fl. 1173) writes:), Weng Baoguang (fl. 1173) writes:

Essence can generate Breath, and Breath can generate Essence can generate Breath, and Breath can generate Spirit; to strengthen and protect oneself, nothing is more Spirit; to strengthen and protect oneself, nothing is more important than this. Those who devote themselves to important than this. Those who devote themselves to Nou

Nourisrishinhing g LifLife e (( yan yangshgsheng eng ) treasure in the first place) treasure in the first place their Essence. If the Essence is full, Breath is strong; if their Essence. If the Essence is full, Breath is strong; if the Breath is strong, Spirit flourishes; if the Spirit the Breath is strong, Spirit flourishes; if the Spirit flour-ishes, the body is healthy and there are few illnesses. ishes, the body is healthy and there are few illnesses. In-ternally, the five viscera bloom; exIn-ternally, the skin ternally, the five viscera bloom; externally, the skin be-comes smooth. One's complexion is luminous, and one's comes smooth. One's complexion is luminous, and one's ears and eyes are sharp and bright.

ears and eyes are sharp and bright.

In the two passages quoted above, Chen Zhixu In the two passages quoted above, Chen Zhixu ex- plai

plains ns EssEssenceence, , BreBreath, and ath, and SpirSpirit it in in terterms ms of of thetheirir sequence in "following the course" and "inverting sequence in "following the course" and "inverting the course." W

the course." Weng Baoguang, instead, eng Baoguang, instead, explains themexplains them as the basic components of existence. But beyond as the basic components of existence. But beyond these differences, at the stage of "laying the these differences, at the stage of "laying the founda-tions" there are two tasks: the first is preserving the tions" there are two tasks: the first is preserving the state of Essence and Breath; the second is state of Essence and Breath; the second is replenish-ing their shortage. When Essence is abundant, when ing their shortage. When Essence is abundant, when Breath is full, and when Spirit is flourishing, this Breath is full, and when Spirit is flourishing, this stage of the practice is concluded.

(10)

Commentary on the Mirror

for Compounding the

Medicine

A Fourteenth-Ce

ntury W

ork

on T

aoist

Internal Alchemy

Wang Jie (? - 1380)

Transla

Translated by ted by Fabrizio PregadioFabrizio Pregadio

104 pp. 104 pp.

"Masters", volume 1 "Masters", volume 1 Golden Elixir Press, 2013 Golden Elixir Press, 2013 ISBN 978-0-9855475-0-9 (pbk) ISBN 978-0-9855475-0-9 (pbk) W Web pageb pagee PAPERBACK PAPERBACK US$ 14.95 • US$ 14.95 • " "_{10.95 •}_{10.95 • GBP 8.95}_{GBP 8.95} Amazon.com Amazon.com CreateSpace.com CreateSpace.com

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The

The Ruyao jing Ruyao jing (Mirror for Compound- (Mirror for Compound-ing the Medicine) is one of the

ing the Medicine) is one of the best- best-known texts of Taoist Int

known texts of Taoist Internal Alchemy,ernal Alchemy, or Neidan. Written in the 10th century or Neidan. Written in the 10th century and attributed to Cui Xifan, it describes and attributed to Cui Xifan, it describes the foundations of Internal Alchemy in the foundations of Internal Alchemy in 20 short poems of four

20 short poems of four verses.verses.

This book contains the first complete This book contains the first complete translation into a Western language of translation into a Western language of the

the Ruyao jing Ruyao jing and of the and of the commentarycommentary by W

by Wang Jie, who lived in tang Jie, who lived in the 14th cen-he 14th cen-tury. Wang Jie—also known as Wang tury. Wang Jie—also known as Wang Daoyuan—was a second-generation Daoyuan—was a second-generation disciple of the great

disciple of the great Neidan masterNeidan master, Li, Li Daochun. He explains each poem in Daochun. He explains each poem in light of his tradition, and his light of his tradition, and his commen-tary is characterized by a strong tary is characterized by a strong con-nection betwee

nection between the doctrinal ann the doctrinal and thed the practica

practical aspects of Nl aspects of Neidan.eidan. The book is vol. 1

The book is vol. 1 in the "Masters" se-in the "Masters" se-ries of Golden Elixir Press.

ries of Golden Elixir Press.

Human ﬁgure surrounded by Human ﬁgure surrounded by emblems associated

emblems associated with with Yin andYin and Yang and the ﬁve agents (

Yang and the ﬁve agents (wux wux ing ing )) [See a

(11)

Selections from

Commentary on the Mirror for Compounding the Medicine

“Seize Creation and Transformation”

Steal H

Steal Heaven and Earth,eaven and Earth, seize creation and

seize creation and transformation.transformation. Gather the five agents,

Gather the five agents, bring the eight trigram

bring the eight trigrams togethers together..

A scripture on the Elixir says: "If the human Heart joins with the Heart of Heaven, reversing Yin A scripture on the Elixir says: "If the human Heart joins with the Heart of Heaven, reversing Yin and Y

and Yang takes ang takes only ononly one instant." This meane instant." This means that s that with one exhalatiwith one exhalation and on and one inhalatone inhalationion you canyou can “seize creation and transformation.” In one day, a human being makes 13,500 exhalations and “seize creation and transformation.” In one day, a human being makes 13,500 exhalations and 13,500 inhalations. One exhalation and one inhalation correspond to one breath; thus in the

13,500 inhalations. One exhalation and one inhalation correspond to one breath; thus in the spacespace of one breath, you hiddenly seize the number of a celestial revolution of 13,500 years. In one of one breath, you hiddenly seize the number of a celestial revolution of 13,500 years. In one year, you make 4,860,000 breaths, and you hiddenly

year, you make 4,860,000 breaths, and you hiddenly seize the number of a seize the number of a celestial revolution ofcelestial revolution of 4,860,000 years.

4,860,000 years.

“If You Call It, It Responds”

Practice t

Practice this word by word,his word by word, it will respond sentence by

it will respond sentence by sentence.sentence.

These two sentences summarize the previous eighty sentences. They mean that in the Great Way These two sentences summarize the previous eighty sentences. They mean that in the Great Way of the Golden Elixir, “a

of the Golden Elixir, “advancing the Fire andvancing the Fire and withdrawing in respod withdrawing in response” are the wondrousnse” are the wondrous instruc- instruc-tions on seizing creation and transformation. When they are

tions on seizing creation and transformation. When they are practiced, the whole person becomespracticed, the whole person becomes like an empty valley that respond

like an empty valley that responds to s to a sound . a sound . . . SpiriSpirit pervades and Breath respont pervades and Breath responds: could any-ds: could any-thing happen faster than this? Therefore it says, “practice this word by word, and it will respond thing happen faster than this? Therefore it says, “practice this word by word, and it will respond sentence by sentence.”

sentence by sentence.”

A scripture on the Elixir says: A scripture on the Elixir says:

W

Watching, atching, you do you do not snot see ee it, it, listening, listening, you do you do not henot hear iar it — t — but

(12)

The World Upside Down

Essays on Taoist Internal Alchemy

Isabelle Robinet

Edited

Edited and translatedand translated by Fabrizio Pregadio by Fabrizio Pregadio

This book contains four

This book contains four essays on Internal Alchemy by Isabelle Robi-essays on Internal Alchemy by Isabelle Robi-net, translated here for the first time into English. The essays are net, translated here for the first time into English. The essays are con-cerned with: (1) The alchemical principle of

cerned with: (1) The alchemical principle of “inversion”; (2) The de-“inversion”; (2) The de-vices used by al

vices used by alchemists tochemists to “give form to the “give form to the Formless by the word,Formless by the word, and thus manifest the

and thus manifest the authentic and absolute Dao”; (3) The authentic and absolute Dao”; (3) The symbolicsymbolic function of

function of numbers in Taoism and in Internal Alchemy;(4) The origi-numbers in Taoism and in Internal Alchemy;(4) The origi-nal meanings of the

nal meanings of the terms “External Elixir” and “Internal Elixir.”terms “External Elixir” and “Internal Elixir.” viii + 129 pp.

viii + 129 pp.

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About the Author

Isabelle Robinet (1932-2 Isabelle Robinet (1932-2000)000) was one of the main Western was one of the main Western scholars of Taoism. Her work scholars of Taoism. Her work dealt with several major dealt with several major top-ics: the

ics: the Laozi Laozi and the and the Zhuang

Zhuang zi with their c zi with their commen- ommen-taries; the Shangqing (Highest taries; the Shangqing (Highest Clarity) school of Taoism; Clarity) school of Taoism; Neidan (Internal

Neidan (Internal Alchemy);Alchemy); and Taoist thought and and Taoist thought and cos-mology. Her publications in mology. Her publications in English include

English include Taoist Med Taoist Med ita- ita-tion: The Mao-shan Tradition tion: The Mao-shan Tradition of Great Purity

of Great Purity (1993) and (1993) and Taoism: Growth of a Religion Taoism: Growth of a Religion (1997).

(1997). The Xuanpin The Xuanpin (Mysterious-Female), cal image of the conjunction of Yin and Yangcal image of the conjunction of Yin and Yang(Mysterious-Female), an alchemi-an alchemi-[See a

(13)

Selections from

The World Upside Down

Internal alchemy, or Neidan, is a technique of

Internal alchemy, or Neidan, is a technique of enlightenment whose ea

enlightenment whose earliest extant written r rliest extant written r e- e-cords date from the eighth

cords date from the eighth centurycentury. It appeals. It appeals both

both to to ratirationalionalityty, , which which gives gives order order to to thethe world, and to what transcends rationality: the world, and to what transcends rationality: the unspeakable, the Totality. Its main tools are the unspeakable, the Totality. Its main tools are the trigrams of the

trigrams of the Yijing Yijing (Book of Changes) and a (Book of Changes) and a number of key metaphors, some of which are number of key metaphors, some of which are alchemical in nature, whence the name, alchemical in nature, whence the name, “inter-nal alchemy.”

nal alchemy.” Alche

Alchemy begins with my begins with a binary a binary strucstructure made ofture made of two complementary and antagonistic terms: pure two complementary and antagonistic terms: pure Yin and pure Yang. However, their binary Yin and pure Yang. However, their binary struc-ture admits complexity with two other mixed ture admits complexity with two other mixed terms, born from the union

terms, born from the union of the first two: Yinof the first two: Yin containing Yang, and Yang containing Yin. A containing Yang, and Yang containing Yin. A neutral term, the Center, is beyond the neutral term, the Center, is beyond the conjunc-tion and the disjuncconjunc-tion of the other two.

tion and the disjunction of the other two.

The principle consists in ordering the world by The principle consists in ordering the world by means of multiple and complex reference means of multiple and complex reference point

points buils built on the bat on the basis of tsis of these ihese initianitial data al data andnd of a multi-layered structure. Here lies the of a multi-layered structure. Here lies the ra-tionality of alchemy, in the sense of providing tionality of alchemy, in the sense of providing order and intelligibility. However, being a order and intelligibility. However, being a di-dactic technique oriented toward mysticism, dactic technique oriented toward mysticism, alchemy also involves the denial of its own alchemy also involves the denial of its own sys-tem. This denial is achieved by several means: tem. This denial is achieved by several means: the reminder that silence is the foundation of the reminder that silence is the foundation of the word; the continuous evocation of Unity, the word; the continuous evocation of Unity, which merges and abolishes all reference which merges and abolishes all reference point

points; s; the the adoptadoption ion of of a a fundafundamentamentally lly meta- meta- phori

phoric c langulanguage age that that must must be be surpasurpassedssed; ; thethe continuous disruptions in the continuity of continuous disruptions in the continuity of dis-course; the use of images that play at several course; the use of images that play at several levels and operate in one direction and in the levels and operate in one direction and in the opposite direction, and are related to one opposite direction, and are related to one

an-handl

handles es two two diffdifferent entities as erent entities as equivequivalentalent; ; thethe reciprocal encas

reciprocal encasement of all images,ement of all images, so thatso that “the child generates its mother” and the “the child generates its mother” and the con-tained is the container; the multiplicity of tained is the container; the multiplicity of fac-ets, times, and reference points superimposed ets, times, and reference points superimposed above another, which counteracts the above another, which counteracts the fragmen-tation wrought by rational analysis.

tation wrought by rational analysis. There

Therefore the fore the alchealchemists use mists use a a highlhighly y strucstructuredtured langu

language, but age, but transtransgress it by gress it by introdintroducing a ucing a nega- nega-tion of their own system, and by expressing, tion of their own system, and by expressing, through a system of reciprocal encasements, a through a system of reciprocal encasements, a duality absorbed into Unity, a rationality duality absorbed into Unity, a rationality trav-ersed by irrationality

ersed by irrationality. The language of . The language of alchemy isalchemy is a language that

a language that attempts to say the attempts to say the contradictorycontradictory.. One facet of this system is the theme of the One facet of this system is the theme of the “world upside down.”

“world upside down.”

Look at the gate of death as the gate of life, Look at the gate of death as the gate of life,

Do not take the gate of life to be the gate of death. Do not take the gate of life to be the gate of death. The one who knows the mechanism of death and The one who knows the mechanism of death and

sees the reversal sees the reversal

Begins to understand that the good is born within Begins to understand that the good is born within

the evil. the evil.

((Wuzhen pianWuzhen pian, “Jueju,” poem no. 62.), “Jueju,” poem no. 62.) The Sun at the West, the Moon at the East. Heaven The Sun at the West, the Moon at the East. Heaven is Earth, Earth is Heaven. This symbolizes the is Earth, Earth is Heaven. This symbolizes the growth and union of Yin and Yang, the reversal [of growth and union of Yin and Yang, the reversal [of the course] of the five agents. (

the course] of the five agents. ( Ziyang zhenr Ziyang zhenren wu-en wuzhen pi

zhen pian zhusan zhushuhu, 8.13b), 8.13b)

“Reversal”

“Reversal” ((diandaodiandao) is one of the basic) is one of the basic princ

principles iples of of interinternal nal alchalchemyemy. . This This princprincipleiple takes many forms and is applied in different takes many forms and is applied in different ways. To obtain the Golden Elixir—the ways. To obtain the Golden Elixir—the equiva-lent of the Philosopher’s Stone—one should go lent of the Philosopher’s Stone—one should go through several reversals. According to a through several reversals. According to a sen-tence often quoted in the texts, “Those who go tence often quoted in the texts, “Those who go in the ordinary sense give birth to human in the ordinary sense give birth to human

(14)

be- A

A

wakening to Reality

The “Regulated Verses” of the

W

uzhen p

ian

,

a Taoist Classic of Internal Alchemy

Fabriz

Fabrizio Pregadi

io Pregadio

o

Aw

Awakening to Realityakening to Reality (Wuzhen pian) is one of the most important and (Wuzhen pian) is one of the most important and best-known T

best-known Taoist alchemical aoist alchemical texts. Wtexts. Written in the 1ritten in the 11th century1th century, it de-, it de-scribes in a poetical form, and in a

scribes in a poetical form, and in a typically cryptic and allusive lan-typically cryptic and allusive lan-guage, several f

guage, several f acets of Neacets of Neidan, or Internal Alchemy.idan, or Internal Alchemy. This book presents the first part of

This book presents the first part of the text, consisting of 16 poems,the text, consisting of 16 poems, which contain a concise but comprehensive exposition of Neidan. In which contain a concise but comprehensive exposition of Neidan. In ad- ad-dition to notes that clarify the

dition to notes that clarify the meaning of the more obscure points, themeaning of the more obscure points, the book a

book also clso contaiontains sens selectilections fons from Lrom Liu iu YYimingiming’’s coms commentamentary (lry (late 1ate 18th8th century), which

century), which is distinguished b is distinguished by the use of a lucid and plain language.y the use of a lucid and plain language. viii + 102 pages

viii + 102 pages

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“A ﬁne and delicate work of translation.”

“A ﬁne and delicate work of translation.” — — A ReaderA Reader

Qian

Qian☰☰ (right) and Kun (right) and Kun ☷☷ (left), the male and female principles (left), the male and female principles [See a

(15)

Selections from

A

wakening to Real

ity

Poem 3

If you study im

If you study immortality,mortality,

you should study celestial immortality: you should study celestial immortality:

only the Golden Elixir only the Golden Elixir is the highest principle. is the highest principle. When the two things meet, When the two things meet, emotions and nature join one another; emotions and nature join one another;

where the five agents are whole, where the five agents are whole,

Dragon and Tiger coil. Dragon and Tiger coil.

Rely in the first place on

Rely in the first place on wuwu and and ji ji that act as go-betweens, that act as go-betweens, then let husband and wife then let husband and wife join together and rejoice. join together and rejoice. Just wait until your work is achieved Just wait until your work is achieved to have audience at the Northern Portal, to have audience at the Northern Portal, and in the radiance of a ninefold mist and in the radiance of a ninefold mist

you will ride a soaring phoenix. you will ride a soaring phoenix.

Poem 7 Poem 7

Y

You should knoou should know that thew that the source of the stream,source of the stream, the place where the Medicine is born, the place where the Medicine is born,

is just at the southwest — is just at the southwest —

that is its native village. that is its native village. When Lead meets the birth of When Lead meets the birth of gui gui,,

quickly you should collect it: quickly you should collect it: if Metal goes past the full moon, if Metal goes past the full moon,

it is not fit to be savored. it is not fit to be savored.

Send it back to the earthenware crucible, Send it back to the earthenware crucible,

seal it tightly, seal it tightly,

then add the Flowing Pearl, then add the Flowing Pearl, so that they are match for

so that they are match for one another.one another. For the Medicine to weigh one pound For the Medicine to weigh one pound

the Two Eights are needed; the Two Eights are needed;

regulate the fire times regulate the fire times relying on Yin and Yang. relying on Yin and Yang.

Poem 14 Poem 14

Three, Five,

Three, Five, One — One — all is in these three words; all is in these three words;

but truly rare are those who understand them but truly rare are those who understand them

in past and present times. in past and present times.

East is 3, South is 2, East is 3, South is 2, together they make 5; together they make 5; North is 1, W

North is 1, West is 4,est is 4, they are the same. they are the same.

W

Wuu and and ji ji dwell on their own, dwell on their own, their birth number is 5; their birth number is 5;

when the three families see one another, when the three families see one another,

the Infant coalesces. the Infant coalesces. The Infant is the One The Infant is the One holding True Breath; holding True Breath;

in ten months the embryo is complete in ten months the embryo is complete — — this is the foundation for entering sainthood. this is the foundation for entering sainthood.

Poem 4 Poem 4

This is the method of

This is the method of wondrous Realitywondrous Reality within Reality,

within Reality,

where I depend on myself, alone where I depend on myself, alone

and different from all others. and different from all others. I know for myself how to invert, I know for myself how to invert,

starting from Li and Kan: starting from Li and Kan:

who else can comprehend the floating and the who else can comprehend the floating and the

sinking, sinking,

and determine the host and the guest? and determine the host and the guest?

If in the Golden Tripod you want to detain If in the Golden Tripod you want to detain

the Mercury

the Mercury within the Vermiwithin the Vermilion,lion, first from the Jade Pond send down first from the Jade Pond send down

the Silver within the Water. the Silver within the Water. The cycling of fire in the

The cycling of fire in the spiritual work spiritual work before the light of dawn

before the light of dawn

will cause the whole wheel of the Moon to appear will cause the whole wheel of the Moon to appear

in the Deep Pool. in the Deep Pool.

(16)

The Book of the Nine Elixirs

An Early Chinese Alchemical Text

Transla

Translated and ted and annotated by annotated by Fabrizio PregadioFabrizio Pregadio

The

The Book of the Nine Elixi Book of the Nine Elixirsrs (Jiudan jing) is the main extant text (Jiudan jing) is the main extant text of theof the Great Clarity (Taiqing), the earliest identifiable tradition of

Great Clarity (Taiqing), the earliest identifiable tradition of ChineseChinese alchemy

alchemy. It describes the . It describes the preparation of nine elixirs, devoting preparation of nine elixirs, devoting muchmuch attention to the ritual context and to its sequence. The main stages are attention to the ritual context and to its sequence. The main stages are the transmission from master to

the transmission from master to disciple, the establishment of the ritualdisciple, the establishment of the ritual area, the choice of an auspicious time, the compounding of

area, the choice of an auspicious time, the compounding of the elixir,the elixir, its offering to the gods, and its ingestion. It is

its offering to the gods, and its ingestion. It is this entire process, andthis entire process, and not only the

not only the compounding of the elixirs, compounding of the elixirs, that constitutes the alchemicalthat constitutes the alchemical practice.

practice. 36 pages

36 pages

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From the

From the Book of the Nine Elixirs

Book of the Nine Elixirs

When you want to compound the Divine Elixirs you

When you want to compound the Divine Elixirs you should dwellshould dwell in the depths of a

in the depths of a mountain, in a wide moorland, or in mountain, in a wide moorland, or in a place de-a place de-serted and uninhabited for endless miles. If you compound them serted and uninhabited for endless miles. If you compound them among other people you should stay behind thick, high

among other people you should stay behind thick, high walls, sowalls, so that nothing can be

that nothing can be seen between the inside and seen between the inside and the outside. Ythe outside. Yourour companions should not number more than two or three.

companions should not number more than two or three. First un-First un-dertake the purification practices for seven days, and increase your dertake the purification practices for seven days, and increase your purity with ablutions

purity with ablutions and the five fragrancesand the five fragrances. Do not pass by filth. Do not pass by filth and dirt, or by

and dirt, or by houses where mourning is being observed, or byhouses where mourning is being observed, or by houses inhabited by women of the age of

houses inhabited by women of the age of marriage. . . . When youmarriage. . . . When you compound the Divine Medicines, beware of

compound the Divine Medicines, beware of intercourse withintercourse with common and dull people. Do not let

common and dull people. Do not let the envious, those who talkthe envious, those who talk too much, and those who do

too much, and those who do not have faith in this Wanot have faith in this Way hear ory hear or know about it. If they do,

know about it. If they do, the compounding of the Divine Medi-the compounding of the Divine Medi-cines would not be

(17)

Chinese Alchemy

An Annotated Bibliography of Works in

W

estern

Languages

Fabrizio Pregadio

This bib

This bibliography coliography contains about 300 titles of books and articles, withntains about 300 titles of books and articles, with annotations on their contents. It was first published in the journal annotations on their contents. It was first published in the journal Monumenta Serica

Monumenta Serica in 1996. In in 1996. In addition to minor improvements, theaddition to minor improvements, the present version conta

present version contains a final section ins a final section listing books and articlisting books and articles pub-les pub-lished between 1995 and early 2009.

lished between 1995 and early 2009. 50 pages

50 pages

W

Web pageb pagee

Chinese Alchemy

An Annotated Bibliography of Works in

W

estern

Languages

Fabrizio Pregadio

This bib

This bibliography coliography contains about 300 titles of books and articles, withntains about 300 titles of books and articles, with annotations on their contents. It was first published in the journal annotations on their contents. It was first published in the journal Monumenta Serica

Monumenta Serica in 1996. In in 1996. In addition to minor improvements, theaddition to minor improvements, the present version conta

present version contains a final section ins a final section listing books and articlisting books and articles pub-les pub-lished between 1995 and early 2009.

lished between 1995 and early 2009.

KINDLE KINDLE US$ 4.95 US$ 4.95 Amazon.com Amazon.com W Web pageb pagee PDF PDF US$ 5.00 US$ 5.00 Download Download

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The Yellow ellow CourtCourt ((huangting huangting ), an image of), an image of the center of the human the center of the human being

being [See a

(18)

Index of

Zhonghua Daozang

(



)

Fabrizio Pregadio

This index is divided into two parts. Part 1

This index is divided into two parts. Part 1 contains a list of texts in thecontains a list of texts in the Zhonghua Daozang

Zhonghua Daozang (Taois (Taoist Canon of t Canon of China). Part 2 China). Part 2 contains lists ofcontains lists of texts used as "base editions" in the

texts used as "base editions" in the Zhonghua Daozang Zhonghua Daozang . The index also. The index also serves as a tool to easily locate texts of the

serves as a tool to easily locate texts of the Zhengtong Daozang Zhengtong Daozang (Taoist(Taoist Canon of the Zhengtong Reign-Period) in the

Canon of the Zhengtong Reign-Period) in the Zhonghua Daozang Zhonghua Daozang ..

viii + 108 pages viii + 108 pages

Golden Elixir Press, 2009 Golden Elixir Press, 2009 ISBN: 978-0-9843082-0-0

ISBN: 978-0-9843082-0-0

Index of

Zhengtong Daozang

(



)

Fabrizio Pregadio

This index contains a list of titles of texts in the

This index contains a list of titles of texts in the Zhengtong Dao- Zhengtong Dao- zang

zang (Taoi (Taoist Canon of st Canon of the Zhengtong Reign-Period) with refer-the Zhengtong Reign-Period) with refer-ences to the numbering

ences to the numbering systems in Kristofer Schipper'ssystems in Kristofer Schipper's Concor- Concor-dance du Tao-tsang

dance du Tao-tsang , in the , in the Harvard-YHarvard-Yenching index of enching index of the Canon,the Canon, and in

and in Daozang tiyao Daozang tiyao (Descriptive notes on the texts in the Taoist (Descriptive notes on the texts in the Taoist Canon). An appendix lists differences compared to Schipper's Canon). An appendix lists differences compared to Schipper's in-dex. dex. W Web pageb pagee Web page Web page PAPERBACK PAPERBACK US$ 17.95 US$ 17.95 Amazon.com Amazon.com PDF PDF US$ 9.95 US$ 9.95 Download Download

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(19)

The W

ay of

ay of the Golden

the Golden

Elixir

A Historical Overview of Taoist Alchemy

Fabrizio Pregadio

This PDF outlines the main stages of development of the Chinese This PDF outlines the main stages of development of the Chinese al-chemical tradition, and the continuities and

chemical tradition, and the continuities and analogies that occur amonganalogies that occur among the

the doctrdoctrines ines and and ractractices ices of iof its ts main main brancbranches hes and and linealinea es.es. Web page Web page PDF PDF Download Download

The Longmen Lineage

Historical Notes

Edited and translated by Fabrizio

Edited and translated by Fabrizio Pregadio

Pregadio

This PDF contains a short history of the Longmen lineage, to which This PDF contains a short history of the Longmen lineage, to which many masters of

many masters of Neidan (TaNeidan (Taoist Internal Alchemy) are affiliated. It pre-oist Internal Alchemy) are affiliated. It pre-sents the main stages of development of Longmen, and briefly describes sents the main stages of development of Longmen, and briefly describes its main branches and

its main branches and masters.masters. Web page Web page PDF PDF FREE FREE

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Hinduism and Budd

hism

Ananda K. Coomaraswamy

First published in 1943, this outstanding book represents in many ways First published in 1943, this outstanding book represents in many ways the most

the most complete achievement of A.K. Coomaraswamy (1877-1947),complete achievement of A.K. Coomaraswamy (1877-1947), one of the main modern representatives of the Hindu tradition. one of the main modern representatives of the Hindu tradition. Dis- playing an unequaled mas

playing an unequaled mastery of Sanskrit, Patery of Sanskrit, Pali, Greek, Latin, and mli, Greek, Latin, and me- e-dieval German and Italian sources, Coomaraswamy shows that

dieval German and Italian sources, Coomaraswamy shows that “the“the Indian tradition is one of the forms

Indian tradition is one of the forms of the Philosophia Perennis, and asof the Philosophia Perennis, and as such, embodies

such, embodies those univethose universal truths to which no one people or rsal truths to which no one people or ageage can make exclusive claim.”

can make exclusive claim.”

This edition incorporates corrections and additions that

This edition incorporates corrections and additions that the Authorthe Author contributed, shortly before his death, to the French translation of his contributed, shortly before his death, to the French translation of his work.

work. About t

About the Authhe Author or

Ananda K. Coomaraswamy was born in

Ananda K. Coomaraswamy was born in 1877. After completing stud-1877. After completing stud-ies in Geology he became interested in the arts and crafts of

ies in Geology he became interested in the arts and crafts of his nativehis native Ceylon and India. In 1917

Ceylon and India. In 1917 he moved to the USA, where he he moved to the USA, where he becamebecame Keeper of Indian and

Keeper of Indian and Islamic Islamic Art at the Art at the Boston Museum of Fine Arts,Boston Museum of Fine Arts, establishing a large collection of Oriental artifacts and presenting establishing a large collection of Oriental artifacts and presenting lec-tures on their symbolic and metaphysical meaning. From that time tures on their symbolic and metaphysical meaning. From that time on-wards, Coomaraswamy began to write his most profound works, wards, Coomaraswamy began to write his most profound works, draw-ing on his knowledge of the

ing on his knowledge of the arts, crafts, mythologies, cultures, folklo-arts, crafts, mythologies, cultures, folklo-res, symbolisms, and religions of

res, symbolisms, and religions of the East and the West. He died inthe East and the West. He died in 1947, while

1947, while planning to planning to retire and take on retire and take on sannyasa sannyasa (renunciation of (renunciation of the world).

the world). x + 112 pages

x + 112 pages

Golden Elixir Press, 2011 Golden Elixir Press, 2011 ISBN 978-0-9843082-3-1 ISBN 978-0-9843082-3-1 W Web pageb pagee PAPERBACK PAPERBACK US$ 13.95 US$ 13.95 Amazon.com Amazon.com CreateSpace.com CreateSpace.com

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