Neidan

Neidan, or internal alchemy (simplified Chinese: 內丹术; traditional Chinese:

Neidan
內 丹 術 ; pinyin: nèidān shù), 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 (Skar and Pregadio
2000, 464). Also known as Jindan ( 金 丹 "golden elixir"), inner alchemy
combines theories derived from external alchemy (waidan 外 丹 ), correlative
cosmology (including the Five Phases), the emblems of the Yijing, and medical
Seal script for nèidān 内丹
theory, with techniques of Daoist meditation, daoyin gymnastics, and sexual
hygiene (Baldrian-Hussein 2008, 762). Chinese name
Chinese 內丹
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
Literal meaning inside cinnabar
for the purpose of improving physical, emotional and mental health, and Transcriptions
ultimately returning to the primordial unity of the Tao, i.e., becoming an Standard Mandarin
Immortal. It is believed the Xiuzhen Tu is such a cultivation map. In China, it is Hanyu Pinyin nèidān
an important form of practice for most schools of Taoism.
Bopomofo ㄋㄟˋㄉㄢ
Gwoyeu Romatzyh neydan
Wade–Giles nei-tan
Contents IPA neitan
Terminology Yue: Cantonese
History and development
Jyutping noi6daan6
The Three Treasures
Jing
Southern Min
Qi Hokkien POJ lǎitan
Shen Middle Chinese
See also Middle Chinese nuʌiHtɑn
Works cited
Old Chinese
External links
Baxter–Sagart (2014) nˤ[u]p-s/tˤan
Korean name
Terminology Hangul 내단

The Chinese compound nèidān combines the common word nèi 內 meaning Hanja 内丹
"inside; inner; internal" with dān 丹 "cinnabar; vermillion; elixir; alchemy". The Transcriptions
antonym of nèi is wài 外 "outside; exterior; external", and nèidān "internal elixir Revised Romanization naedan
/ alchemy" was coined from the earlier complementary term wàidān 外 丹
McCune–Reischauer naetan
"external elixir / alchemy".
Japanese name
Chinese alchemical texts and sources ordinarily call neidan the jīndān dào 金丹 Kanji 内丹
道 or Way of the Golden Elixir. In Modern Standard Chinese usage, the term
Hiragana ないたん
nèidān shù 內丹術 (with 術 "art; skill; technique; method") refers generally to
internal alchemical practices. Transcriptions
Revised Hepburn naitan
The date for the earliest use of the term neidan is uncertain. 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 till the coming of Maitreya (1930: 14). 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 芝 ], and numinous elixirs [shendan 神 丹 ],
enabling me to cure all illnesses and to stop both hunger and
Development of the immortal embryo
thirst. In this way I shall be able to practice continually the way
in the lower dantian of the Daoist
of the Sutras and to engage in the several forms of meditations. I cultivator.
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]. (1983: 140)

Others believed that neidan first occurred in the biographies of Deng Yuzhi 鄧郁之 (fl. 483–493) and Su Yuanming 蘇元明 (fl. c.
600). However, the authenticity of the relevant passages in these "pseudo-historical sources" is doubtful (Baldrian-Hussein 1989:
164–171).

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 (Baldrian-Hussein 2008: 763). Tang texts described internal alchemical
practices with the words fúyào 服藥 "take drug/medicine" and chángshēng 長生 "long life, longevity; (Daoism) eternal life"
(Baldrian-Hussein 1989: 170). Liu Xiyue's 劉 希 岳 988 Taixuan langranzi jindao shi 太 玄 朗 然 子 進 道 詩 (Master Taixuan
Langran's Poems on Advancing in the Dao) has the earliest datable mention of the terms neidan and waidan (Baldrian-Hussein
1989: 174, 178, 180). The c. 1019 Yunji Qiqian Daoist anthology mentions the term neidan (Baldrian-Hussein 1989: 178).

Early texts that mention neidan define it as synonymous or similar with some qi circulation techniques: Cultivation and
Transmutation (xiulian 修煉), Embryonic Breathing (taixi 胎息), the Cyclical Elixir (huandan 還丹), the Golden Elixir (jindan
金丹), the Great Elixir (dadan 大丹), the Interior and Exterior Medicines (nei/waiyao 内外藥), the Inner and Outer Counterparts
(nei/waixiang 内外象), and the Yin Elixir and Yang Elixir (yindan 陰丹 and yangdan 陽丹) (Baldrian-Hussein 1989: 179–186).

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 (1989: 187).

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
Neidan, 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 Daoism 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: Chinese woodblock illustration of
neidan "Putting the miraculous elixir
Jing 精 "nutritive essence, essence; refined, perfected; extract; spirit, on the ding tripod", 1615 Xingming
demon; sperm, seed" guizhi 性命圭旨 (Pointers on Spiritual
Qi 氣 "vitality, energy, force; air, vapor; breath; spirit, vigor; attitude" Nature and Bodily Life)

Shen 神 "spirit; soul, mind; god, deity; 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." (tr. Kohn 1956,
146).

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 Chinese woodblock illustration of
neidan "Cleansing the heart-mind
main goals of internal alchemy (Ching 1996, 395).
and retiring into concealment", 1615
Xingming guizhi 性命圭旨 (Pointers
on Spiritual Nature and Bodily Life)
Jing
Jing "essence" referring to the energies of the physical body. Based upon the
idea that death was caused by depleting one's jing, Daoist internal alchemy claimed that preserving jing allowed one to achieve
longevity, if not immortality. (Schipper 1993, 154).

Qi
Qi or ch'i is defined as the "natural energy of the universe" and manifests in
everyone and everything (Carroll 2008). By means of internal alchemy, Taoists
strive to obtain a positive flow of qi through the body in paths moving to each
individual organ (Smith 1986, 201).

Healing practices such as acupuncture, massage, 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.
Neidan practice

Shen
Shen is the original spirit of the body. Taoists try to become conscious of shen through meditation (Smith 1986, 202).

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

Works cited
Baldrian-Hussein, Farzeen (1989). "Inner Alchemy: Notes on the Origin and Use of the Term Neidan", Cahiers
d'Extrême-Asie 5: 163–190.
Baldrian-Hussein, Farzeen (2008). "Neidan 內丹". In Pregadio, Fabrizio (ed.). The Encyclopedia of Taoism.
London and New York: Routledge. pp. 762–66. ISBN 978-0-7007-1200-7.
Carroll, Robert Todd (2008). "Chi (Ch'i or qi)" Chi. Skeptic's Dictionary (http://skepdic.com/chi.html)
Ching, Julia (1996). "East Asian Religions" in: Willard G. Oxtoby (ed.), World Religions, Eastern Traditions Oxford
University Press, 346–467.
Kohn, Livia (1956). Daoism and Chinese Culture. Cambridge, Mass.: Three Pines Press. (Pg. 145–149)
Littleton, Scott C. (1999) The Sacred East, Duncan Baird Publishers Ltd.
Needham, Joseph and Lu Gwei-djen (1983). Science and Civilisation in China: Volume 5, Chemistry and
Chemical Technology; Part 5, Spagyrical Discovery and Invention: Physiological Alchemy, Cambridge University
Press.
Schipper, Kristofer (1993). The Taoist Body. Translated by Karen C. Duval. Berkeley, CA: University of California
Press.
Skar, Lowell; Pregadio, Fabrizio (2000). "Inner Alchemy (Neidan)". In Kohn, Livia (ed.). Daoism Handbook.
Leiden and Boston: Brill. pp. 464–97. ISBN 9004112081.
Smith, Huston (1986). The World's Religions. New York: HarperCollins Publishers.
Thompson, Laurence (1989). Chinese Religion: An Introduction. Belmont, CA: Wadsworth.
Waley, Arthur (1930). "Notes on Chinese Alchemy (Supplementary to Johnson's A Study of Chinese Alchemy)",
Bulletin of the School of Oriental Studies, 6.1: 1–24.

External links
 Daoist Alchemy in the West: The Esoteric Paradigms (http://www.esoteric.msu.edu/VolumeVI/Dao.htm), Lee
Irwin
"Taoist Alchemy" (http://www.goldenelixir.com/jindan.html), Fabrizio Pregadio
The Way of the Golden Elixir: An Introduction to Taoist Alchemy (http://www.goldenelixir.com/press/occ_03_jinda
n_history.html), Fabrizio Pregadio (PDF, free download)
Secret of the Golden Flower (http://www.alchemylab.com/golden_flower.htm), Walter Picca
An Shigao and Early Chinese Meditation Techniques (http://www.calameo.com/read/001841462c9694249edd8/),
Phra Kiattisak Kittipanyo, DIRI Journal 1: 98–118.

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