Internal alchemy

Neidan, or internal alchemy (), is an array of esoteric doctrines and physical, mental, and spiritual practices that Taoist initiates use to prolong life and create an immortal spiritual body that would survive after death. Also known as Jindan ( "golden elixir"), inner alchemy combines theories derived from external alchemy ('' waidan'' ), correlative cosmology (including the Five Phases), the emblems of the ''Yijing'', and medical theory, with techniques of Taoist meditation, daoyin gymnastics, and sexual hygiene.

In ''neidan'', the human body becomes a cauldron (or "ding") in which the Three Treasures of Jing ("Essence"), Qi ("Breath") and Shen ("Spirit") are cultivated for the purpose of improving physical, emotional and mental health, and ultimately returning to the primordial unity of the Tao, i.e., attaining Taoist Immortality. It is believed the ''Xiuzhen Tu'' is such a cultivation map. In China, it is an important form of practice for most schools of Taoism.

Terminology

The Chinese compound ''nèidān'' combines the common word ''nèi'' meaning "inside; inner; internal" with ''dān'' "cinnabar; vermillion; elixir; alchemy". The antonym of ''nèi'' is ''wài'' "outside; exterior; external", and ''nèidān'' "internal elixir / alchemy" was coined from the earlier complementary term ''wàidān'' "external elixir / alchemy".

Traditional Chinese medical alchemical texts and sources ordinarily call ''neidan'' the ''jīndān dào'' or Way of the Golden Elixir. In Modern Standard Chinese usage, the term ''nèidān shù'' (with "art; skill; technique; method") refers generally to internal alchemical practices for longevity by maintaining good health, and the prevention of pain and suffering.

The date for the earliest use of the term ''neidan'' is uncertain. or ''neidan'' had been mentioned in by Xu Xun 许逊 in Jin dynasty (266–420), but on the other hand Arthur Waley proposed that it was first recorded in the 559 vow taken by Tiantai Buddhist patriarch Nanyue Huisi praying to successfully make an elixir that would keep him alive until the coming of Maitreya. Many scholars agreed, including Joseph Needham and Lu Gwei-djen who translated Huisi's vow to live as an ascetic in the mountains:

I am seeking for the longevity in order to defend the Faith, not in order to enjoy worldly happiness. I pray that all the saints and sages will come to my help, so that I may get some good magic mushrooms 'zhi'' and numinous elixirs 'shendan'' enabling me to cure all illnesses and to stop both hunger and thirst. In this way I shall be able to practice continually the way of the Sutras and to engage in the several forms of meditations. I shall hope to find a peaceful dwelling in the depths of the mountains, with enough numinous elixirs and medicine to carry out my plans. Thus, by the aids of external elixirs 'waidan''I shall be able to cultivate the elixir within 'neidan''

Others believed that ''neidan'' first occurred in the biographies of Deng Yuzhi (fl. 483–493) and Su Yuanming (fl. ). However, the authenticity of the relevant passages mentioned above is doubtful.

The term ''neidan'' was seldom used throughout the late Tang dynasty (618–907) and Five dynasties (907–960) period, and only became widespread around the beginning of the Song dynasty (960–1279) period, when ''neidan'' evolved into a highly complex system in both its theoretical and practical aspects. Tang texts described internal alchemical practices with the words ''fúyào'' "take drug/medicine" and ''chángshēng'' "long life, longevity; (Taoism) eternal life". Liu Xiyue's 988 ''Taixuan langranzi jindao shi'' (Master Taixuan Langran's Poems on Advancing in the Tao) has the earliest datable mention of the terms ''neidan'' and ''waidan''. The '' Yunji Qiqian'' Taoist anthology mentions the term ''neidan''.

Early texts that mention ''neidan'' define it as synonymous or similar with some ''qi'' circulation techniques: Cultivation and Transmutation (''xiulian'' ), Embryonic Breathing ('' taixi'' ), the Cyclical Elixir (''huandan'' ), the Golden Elixir (''jindan'' ), the Great Elixir (''dadan'' ), the Interior and Exterior Medicines (''nei/waiyao'' ), the Inner and Outer Counterparts (''nei/waixiang'' ), and the Yin Elixir and Yang Elixir (''yindan'' and ''yangdan'' ).

Based upon the textual evidence, Farzeen Baldrian-Hussein concludes that in early texts, ''neidan'' refers to a specific technique, and by Song Emperor Zhenzong's reign (997–1022), the term designates a group of techniques, expressed in specific alchemical language.

It is sometimes transliterated using the older Wade–Giles system as ''Neitan'' in literature on western Alchemy.

History and development

''Neidan'' is part of the Chinese alchemical meditative tradition that is said to have been separated into internal and external ('' Waidan'') at some point during the Tang dynasty. The ''Cantong qi'' ( The Kinship of the Three) is the earliest known book on theoretical alchemy in China; it was written by the alchemist Wei Boyang in 142 AD. This text influenced the formation of n''eidan'', whose earliest existing texts date from the first half of the 8th century. The authors of several ''neidan'' articles refer to their teachings as the Way of the Golden Elixir (''jindan zhi dao''). The majority of Chinese alchemical sources is found in the ''Daozang'' ( Taoist Canon), the largest collection of Taoist texts.

''Neidan'' shares a significant portion of its notions and methods with classical Chinese medicine, '' fangshi'' and with other bodies of practices, such as meditation and the methods for "nourishing life" (''yangsheng''). What distinguishes alchemy from these related traditions is its unique view of the elixir as a material or immaterial entity that represents the original state of being and the attainment of that state. The ''neidan'' tradition of internal alchemy is practiced by working with the energies that were already present in the human body as opposed to using natural substances, medicines or elixirs, from outside of the body. The Shangqing School of Taoism played an important role in the emergence of ''neidan'' alchemy, after using Waidan mainly as a meditative practice, and therefore turning it from an external to an internal art.

The Three Treasures

Internal alchemy focuses upon transforming the bodily ''sanbao'' "three treasures", which are the essential energies sustaining human life:
*'' Jing'' "nutritive essence, essence; refined, perfected; extract; soul, dark, animal instincts, demon; sperm, ovum, seed, Genetics"
*'' Qi'' "acquired energy air food water vital energy, grey, force; air, vapour; breath; vigor; attitude"
*'' Shen'' "spirit; mind, glow, bright; god, deity; vitality supernatural abilities, higher intentions, supernatural being"
According to the 13th-century '' Book of Balance and Harmony'':
:Making one's essence complete, one can preserve the body. To do so, first keep the body at ease, and make sure there are no desires. Thereby energy can be made complete.
:Making one's energy complete, one can nurture the mind. To do so, first keep the mind pure, and make sure there are no thoughts. Thereby spirit can be made complete.
:Making one's spirit complete, one can recover emptiness. To do so, first keep the will sincere, and make sure body and mind are united. Thereby spirit can be returned to emptiness. ... To attain immortality, there is nothing else but the refinement of these three treasures: essence, energy, spirit."
When the "three treasures" are internally maintained, along with a balance of yin and yang, it is possible to achieve a healthy body and longevity, which are the main goals of internal alchemy (Ching 1996, 395).

Jing

'' Jing'' "essence" referring to the primordial energies of the physical body. Based upon the idea that death and illness are caused by over straining and stressing of one's mind and body leads to the depletion of one's ''jing'', Daoist internal alchemy claims that preserving ''jing'' allows one to have a long, healthy and happy life, known classically as longevity in Chinese thought, if not immortality.

Qi

'' Qi'' or ''ch'i'' is defined as the "natural energy of the universe" and manifests in everyone and everything. By means of internal alchemy, Taoists strive to maintain a positive free flow of ''qi'' through the body in paths or meridians moving to each individual organ. as Stagnation of qi is a primary or root cause of many health conditions in traditional Chinese thinking.

Healing practices such as acupuncture, Tui na, cupping and herbal medicines are believed to open up the ''qi'' meridians throughout the body so that the ''qi'' can flow freely. Keeping ''qi'' in balance and flowing throughout the body promotes health; imbalance can lead to sickness.

Shen

''Shen'' is the original spirit of the body. To have good Shen is to look vital and glowing on the surface of the skin and the gloss and spark seen in the eyes. It is the hue on the leaf of a tree. Taoists try to become conscious of ''shen'' through contemplative practices, including meditation.(Smith 1986, 202)

See also

* Daoyin
* Bigu (avoiding grains)
* Liu Yiming (1734–1821)
* Neigong
* Neijia
* Neijing Tu
* Qigong

Works cited

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References

External links

''Daoist Alchemy in the West: The Esoteric Paradigms''
Lee Irwin


Fabrizio Pregadio
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', Fabrizio Pregadio (PDF, free download)


Walter Picca

An Shigao and Early Chinese Meditation Techniques
Phra Kiattisak Kittipanyo, ''DIRI Journal'' 1: 98–118.

{{Alchemy

Taoist philosophy
Taoist practices
Qigong

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