This exciting new work translates two 12th-century texts associated with the legendary immortals Zhongli Quan and L Dongbin, founders of the Zhong L tradition of internal alchemy. First, the Zhong-L chuandao ji, in dialogue format, outlines the cosmological parameters of the practice, then describes various methods of attainment. Second, the Lingbao bifa, assembling various revealed sources and commentaries, presents similar concepts and adds more specific practices. In addition to the translations, The Zhong-L System provides a discussion in five chapters: Historical Unfolding, The Workings of the Universe, The Human Condition, Stages and Processes, and Key Practices. It makes both the underlying cosmology and the practical transformation accessible and understandable in plain, straightforward language. Beyond providing an in-depth understanding for modern practitioners, the work is essential for anyone concerned with Daoist history, cosmology, and internal alchemy.

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

This book makes the self-cultivation of Daoist internal alchemy available to everyone. Avoiding predetermined academic categories, it provides an outline of basic concepts in conjunction with evolutionary theory as well as easily accessible practice instructions. Done correctly, the practice provides numerous benefits, including freedom from disease, an extended life expectancy, increased wisdom, and more. This helps everyone! The work opens the powerful esoteric system of internal alchemy to a wide, general audience, lifting it out of obscurity and mystification while yet retaining a strong hold in historical sources. A must-read for anyone interested in traditional Chinese cosmology, Daoist practice, and the active pursuit of a healthier and longer life!

This anthology presents complete or partial translations of sixteen important works belonging to the Taoist tradition of Neidan, or Internal Alchemy. While the selections are far from covering the whole field of Neidan-a virtually impossible task, given its width and variety-they are representative of several lineages and branches. d104s have been selected in this perspective and are arranged chronologically, in order to provide an overview not only of Neidan, but also of the history of its discourses and practices. Four of the sixteen texts are integrally translated. Six texts and two commentaries are translated in this book (entirely or partially) for the first time into English. The book is concluded by several tables and by an index of the main terms. CONTENTS (d104s marked with an asterisk are integrally translated) Foreword Sources 1. The Seal of the Unity of the Three (Cantong qi) 2. (*) The Hidden Agreement (Yinfu jing), with comm. by Yu Yan 3. Mirror for Compounding the Medicine (Ruyao jing), with comm. by Wang Jie 4. The Transmission of the Dao from Zhongli Quan to Lü Dongbin (Zhong-Lü chuandao ji) 5. Awakening to Reality (Wuzhen pian), by Zhang Boduan 6. (*) Four Hundred Words on the Golden Elixir (Jindan sibai zi), attr. to Zhang Boduan, with comm. by Peng Haogu 7. Pointers to the Mystery (Zhixuan pian), by Bai Yuchan 8. Model Images of the Golden Elixir (Jindan faxiang), by Weng Baoguang 9. Questions and Answers on the Golden Elixir (Jindan wenda), by Xiao Tingzhi 10. (*) Fifteen Essays to Establish the Teaching (Chongyang lijiao shiwu lun), by Wang Zhen (Wang Chongyang) 11. The Harmony of the Center (Zhonghe ji), by Li Daochun 12. The Great Essentials of the Golden Elixir (Jindan dayao), by Chen Zhixu 13. (*) Rectifying Errors for the Seekers of the Golden Elixir (Jindan jiuzheng pian), by Lu Xixing 14. Principles of the Conjoined Cultivation of Nature and Existence (Xingming guizhi) 15. The Secret of the Golden Flower (Jinhua zongzhi) 16. Discriminations on Difficult Points in Cultivating Reality (Xiuzhen biannan), by Liu Yiming Tables Index of Main Terms Glossary of Chinese Characters Works Cited

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.

Daoism is the oldest indigenous philosophic-spiritual tradition of China and one of the most ancient of the world’s spiritual structures. The name Daoism comes from the term dao, which meansa “way” or a “road” through the field or woods to one’s village. It is also means the “way” to do something, such as how a master craftsman carves wood, makes a bell, or even butchers an ox. But dao is also a nominative in the history of Daoism, referring to the energizing process that permeates and animates all of reality and moves it along. However, both text and practice in this tradition insist that dao itself cannot be described in words; itis not God in the sense of Western philosophy or religion. Daoism has no supreme being, even if there is an extensive grammar about nominally self-conscious entities and powers for which the Chinese use the word “spirit” (shen). For example, the highest powers of Daoism are variously called Taishang Laojun (the deified Laozi), the Celestial Worthy of Primordial Beginning (Yuanshi tianzun), the Jade Emperor (Yuhuang Shangdi), or the Perfected Warrior (Zhenwu). But these are expressions of dao in specific shen; they are not identical to Dao, except in the most unique case—when Laozi, the putative founder of Daoism and author of its major work, Daodejing, is said to be one with the dao. Historical Dictionary of Daoism contains a chronology, an introduction, appendixes, an extensive bibliography, and more than 400 cross-referenced entries related to the Chinese belief and worldview known as Daoism, including dozens of Daoist terms, names, and practices. This book is an excellent resource for students, researchers, and anyone wanting to know more about Daoism.

This book translates Master Wang's original practice instructions and discourses given during training seminars. His system of internal alchemy goes back to two ancient Daoist texts: the 13th-century Lingbao bifa, linked to the immortals Zhongli Quan and L Dongbin; and the 17th-century Taiyi jinhua zongzhi (Secret of the Golden Flower), also connected to L . Together they are known as the Lingbao tong zhineng neigong shu (Arts of Internal Mastery, Wisdom, and Potential, Based on Numinous Treasure). The texts outline the concoction of a golden elixir through the dual cultivation of inner nature and life-destiny. This book follows the classics and presents all different kinds of techniques--including walking, pacing, sleeping, circulating the five phases, absorbing tree energy, and capturing planetary essences--in a systematic format and with a great amount of instructional detail. It contains a wealth of information invaluable to anyone interested in genuine Daoist cultivation and elucidates numerous rather obscure concepts to contextualize each practice.