Reprint. Paperback.156p. In China as elsewhere, alchemy is a doctrine aiming to afford an understanding of the principles underlying the formation and functioning of the cosmos. The alchemist overcomes the limits of individuality, and ascends to higher states of being; he becomes, in Chinese terms, a zhenren or Authentic Man. Chinese alchemy went through a complex and not yet entirely understood development along its twenty centuries of documented history. The two main traditions are conventionally known as waidan or "external alchemy" and neidan or "internal alchemy". The bulk of the Chinese alchemical sources is found in the Daozang (Taoist Canon), the largest collection of Taoist texts. The cosmos as we know it is conceived of as the final stage in a series of spontaneous transmutations stemming from original non-existence. This process entails the apparent separation of primeval Unity into the two complementary principles, yin and yang. Their re-union generates the cosmos. When the process is completed, the cosmos is subject to the laws of cosmology. The alchemist's task is to retrace this process backwards. Alchemy, whether "external" or "internal," providessupport to the adept, leading one to the point when, as some texts put it, "Heaven spontaneously reveals its secrets." Its practice must be performed under the close supervision of a master, who provides the "oral instructions" (koujue) necessary to an understanding of the processes that the adept performs with minerals and metals, or undergoes within himself. Modern study of the alchemical literature began in the present century, after the Canon was reprinted and made widely available in 1926. Johnson's work, originally published in 1928, remains one of the full book length treatises in English on the subject.

This is the first book to examine extensively the religious aspects of Chinese alchemy. Its main focus is the relation of alchemy to the Daoist traditions of the early medieval period (third to sixth centuries). It shows how alchemy contributed to and was tightly integrated into the elaborate body of doctrines and practices that Daoists built at that time, from which Daoism as we know it today evolved. The book also clarifies the origins of Chinese alchemy and the respective roles of alchemy and meditation in self-cultivation practices. It contains full translations of three important medieval texts, all of them accompanied by running commentaries, making available for the first time in English the gist of the early Chinese alchemical corpus.

Originally written for Chinese readers, this book provides a clear description of the Taoist practice of Internal Alchemy, or Neidan. The author outlines the four stages of the alchemical practice and clarifies several relevant terms and notions, including Essence, Breath, and Spirit; the Cinnabar Fields; the "Fire Times"; and the Embryo. The book is based on the system of the Wuzhen pian (Awakening to Reality), one of the main sources of Internal Alchemy, and contains about two hundred quotations from original Taoist texts. Table of Contents Foreword, vii INTRODUCTION, 1 The Basis: Essence and Spirit, 3 STAGES OF THE ALCHEMICAL PRACTICE IN AWAKENING TO REALITY, 11 The Four Stages, 13 "Laying the Foundations," 15 Main Points in the Practice of "Laying the Foundations," 20 The Functions of Essence, Breath, and Spirit, 36 Terms Related to the "Coagulation of the Three Treasures," 52 Conclusion of the Stage of "Laying the Foundations," 63 "Refining Essence to Transmute it into Breath," 65 "Refining Breath to Transmute it into Spirit," 99 "Refining Spirit to Return to Emptiness," 109 CONCLUSION, 119 The "Arts of the Way," 121 Tables, 123 Glossary of Chinese Characters, 133

Catherine Despeux’s book Taoism and Self Knowledge is a study of the Internal Alchemical text "Chart for the Cultivation of Perfection." It begins with an analysis of pictographic and symbolic representation of the body in early Taoism after which the author examines different extant versions of the "Chart" as it was transmitted among Quanzhen groups in the Qing dynasty. The book is comprised of four main parts: the principal parts of the body and their nomenclature in Internal Alchemy, the spirits in the human body, and the alchemical processes and procedures used in thunder rituals and self-cultivation. This is a revised, expanded edition of the original French edition Taoïsme et connaissance de soi. La carte de la culture de la perfection (Xiuzhen tu) Paris, 2012.

The idea of heavenly ascent, while popularized in Jewish mysticism, is neither a unique nor recent one. Expertly tracing its origins back to the ancient Middle East, Levenda unearths ascent literature in Africa, India, and China, discerns a common connection in the heavens themselves, and determines that this connection has been sorely neglected in contemporary scholarship. Because scholars treat the "heavens" as metaphorical, it is necessary to recreate the physical context of the culture under discussion in order to better understand it. For the benefit of the reader, Levenda offers two useful concepts for his investigative journey: a "map," whereby he means the cosmological system to better understand the mystical technologies of each culture investigated, and a "vehicle," the method by which the individual equipped with special knowledge is able to navigate the culture's particular cosmology. With these two tools, Levenda travels from the worlds of ancient Egypt and Babylon to the Hebrew Bible, to Jewish and Christian kabbalists, to Daoists in ancient China, to Hindu Tantra and Haitian Vodoun, and, finally, to nineteenth and twentieth century European occult societies.

Since the dawn of the industrial age, we have unleashed a bewildering number of potentially harmful chemicals. But out of this vast array, how do we identify the actual threats? What does it take to prove that a certain chemical causes cancer? How do we translate academic knowledge of the toxic effects of particular substances into understanding real-world health consequences? The science that answers these questions is toxicology. In The Alchemy of Disease, John Whysner offers an accessible and compelling history of toxicology and its key findings. He details the experiments and discoveries that revealed the causal connections between chemical exposures and diseases. Balancing clear accounts of groundbreaking science with human drama and public-policy relevance, Whysner describes key moments in the development of toxicology and their thorny social and political implications. The book features discussions of toxicological problems past and present, including DDT, cigarettes and other carcinogens, lead poisoning, fossil fuels, chemical warfare, pharmaceuticals—including opioids—and the efficacy of animal testing. Offering valuable insight into the science and politics of crucial public-health concerns, The Alchemy of Disease shows that toxicology’s task—pinpointing the chemical cause of an illness—is as compelling as any detective story.

Awakening to Reality (Wuzhen pian) is one of the most important and best-known Taoist alchemical texts. Written in the eleventh century, it describes in a poetical form, and in a typically cryptic and allusive language, several facets of Neidan, or internal alchemy. The present book presents the first part of the text, consisting of sixteen poems, which contain a concise but comprehensive exposition of Neidan. In addition to notes that intend to clarify the meaning of the more obscure points, the book also contains selections from a commentary dating from the late eighteenth century, which is distinguished by the use of a lucid and plain language. ⿿ Fabrizio Pregadio has taught at the University of Venice (1996-97), the Technical University of Berlin (1998-2001), and Stanford University (2001-08). He is the author of Great Clarity: Daoism and Alchemy in Early Medieval China (Stanford University Press, 2006) and the editor of The Encyclopedia of Taoism (Routledge, 2008).

Spiritual attainment has frequently been described as a transformation whereby a human's leaden, dull nature is returned to its golden state. This wonderfully insightful volume introduces some of the metaphors useful for establishing attitudes required for the soul's advancement: trust, confidence, hope, and detachment. It is a reminder that when any substance or entity undergoes dissolution, it must eventually be resolved or re-crystalized in a new, possibly higher and more noble form.

The Routledge Handbook of Chinese Medicine is an extensive, interdisciplinary guide to the nature of traditional medicine and healing in the Chinese cultural region, and its plural epistemologies. Established experts and the next generation of scholars interpret the ways in which Chinese medicine has been understood and portrayed from the beginning of the empire (third century BCE) to the globalisation of Chinese products and practices in the present day, taking in subjects from ancient medical writings to therapeutic movement, to talismans for healing and traditional medicines that have inspired global solutions to contemporary epidemics. The volume is divided into seven parts: Longue Durée and Formation of Institutions and Traditions Sickness and Healing Food and Sex Spiritual and Orthodox Religious Practices The World of Sinographic Medicine Wider Diasporas Negotiating Modernity This handbook therefore introduces the broad range of ideas and techniques that comprise pre-modern medicine in China, and the historiographical and ethnographic approaches that have illuminated them. It will prove a useful resource to students and scholars of Chinese studies, and the history of medicine and anthropology. It will also be of interest to practitioners, patients and specialists wishing to refresh their knowledge with the latest developments in the field. The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license

For centuries, high up in the mountains of China, spiritual adepts explored the essence of being human. Known as Taoist alchemists, these practitioners developed and refined systems of energetic practice that allow us to experience our true nature. The Taoist Alchemy of Wang Liping: Vol. 1 introduces a traditional system of Taoist self-transformation known as internal alchemy or neidan, outlining the core curriculum and instruction methods designed to awaken consciousness and the mind-body connection. Wang Liping is the current transmitter of the Dragon Gate Lineage, a Taoist lineage that for centuries has been synonymous with the practice of neidan. The first in a series, Volume One briefly details Nathan's training with Wang Liping before presenting the core practices of the first alchemical phase: how to build foundation, and refine jing, the lower frequency of energy associated with our physical body, into a more rarified form of energy called qi. Numerous methods, rituals, and techniques are included, as well as a clear framework for the practice. Wang Liping is responsible for passing on the ancient knowledge of the Dragon Gate Lineage of Taoist practice, as a mentor and teacher for the next generation of students. Wang Liping's lineage is a traditional Mountain Taoist lineage. These Taoists are fully engaged in self-transformation and the pursuit of transcendence. Born in China's northeast in 1949, Wang Liping was chosen by three masters of the Dragon Gate Lineage to become the 18th heir, holder and transmitter of the lineage. Wang Liping's arduous training was described in the book Opening the Dragon Gate: The Making of a Modern Taoist Wizard. Wang Liping began teaching publicly in 1985. Since then, he has trained many students throughout China and abroad. He continues to live in China and teach. Nathan has been teaching Chinese internal arts for over twenty years. He began Taoist practice in 1997, immersing himself in Taoist temple arts, martial arts, meditation, internal work (neigong), energy work (qigong), and internal alchemy. For several years Nathan lived in China and trained full-time with a number of masters, as well as learning Mandarin Chinese. After China, Nathan returned to Canada to pursue academic study of Taoism, where he received a BA in Asian Languages and Culture and worked towards an MA at the University of British Columbia, extending his knowledge of Classical Chinese and the Taoist canon. After meeting Wang Liping, Nathan left graduate school and devoted himself wholly to learning Taoist alchemy. Wang Liping authorized Nathan to teach in 2015. Nathan now leads regular workshops in Vancouver, Canada, as well as internationally.