Here in one slender volume is a basic introduction to Chinese alchemy—a tradition that dates back 5,000 years. Chinese alchemy, largely associated with Taoism, has a recorded history of more than 2,000 years, but traditionally it goes back even further to nearly 3000 BC and the time of the Yellow Emperor. While Western alchemy was concerned with the search for spiritual and material gold, classic Taoist alchemy was a mystical quest for immortality with its aim being union with the Absolute. Jean Cooper describes the history and development of Taoist alchemy, compares it to similar traditions in India and Turkistan, and gives it context by contrasting it with the rationale of the Western hermetic tradition. As she writes in her concluding chapter: The whole work of alchemy is summed up in the phrase "To make of the body a spirit and of the spirit a body". . . . The goal of the Taoist alchemist-mystic was transformation, or perhaps more correctly, transfiguration, of the whole body until it ceases to "be" and is absorbed into and becomes the Tao. This is an essential guide for anyone interested in Chinese legend and lore, Chinese magic and medicine, and Taoism.

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.

Here in one slender volume is a basic introduction to Chinese alchemy - a tradition that dates back 5,000 years. Chinese alchemy, largely associated with Taoism, has a recorded history of more than 2,000 years, but traditionally it goes back even further to nearly 3000 BC and the time of the Yellow Emperor. While Western alchemy was concerned with the search for spiritual and material gold, classic Taoist alchemy was a mystical quest for immortality with its aim being union with the Absolute. Jean Cooper describes the history and development of Taoist alchemy, compares it to similar traditions in India and Turkistan, and gives it context by contrasting it with the rationale of the Western hermetic tradition. As she writes in her concluding chapter: The whole work of alchemy is summed up in the phrase 'To make of the body a spirit and of the spirit a body'. . . . The goal of the Taoist alchemist-mystic was transformation, or perhaps more correctly, transfiguration, of the whole body until it ceases to 'be' and is absorbed into and becomes the Tao. This is an essential guide for anyone interested in Chinese legend and lore, Chinese magic and medicine, and Taoism.

The fine art of preparing and drinking tea has become a hallmark ofChinese civilization. In his latest book, Daniel Reid explores Chinesetea in its manifold varieties, its long and colorful historicaldevelopment in China, and the fine art of preparing and drinking it, atradition handed down through the agesby monks and martial artists,and emperors. He describes the principles that lie at the heart oftea culture in China, the potent medicinal properties of Chinese tea,and how to cultivate Cha Dao, the Daoist way of tea, in daily life.Illustrated with many photographs by Christan Janzen, the book containsdetailed descriptions of many Chinese tea varieties, as well asentertaining tea anecdotes from the author's 'Tea Tidings'bulletin, and a useful glossary of Chinese tea terms.

In Taoism and Self Knowledge, Catherine Despeux develops a history of the "Chart for the Cultivation of Perfection" a text containing an array of meditative techniques for individual salvation and thunder rites. This chart was transmitted widely among Taoists in Quanzhen tradition.