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Chinese alchemy is a historical Chinese approach to alchemy, a pseudoscience. According to original texts such as the Cantong qi, the body is understood as the focus of cosmological processes summarized in the five agents of change, or Wuxing, the observation and cultivation of which leads the practitioner into alignment and harmony with the Tao. Therefore, the traditional view in China is that alchemy focuses mainly on longevity and the purification of one's spirit, mind and body, providing, health, longevity and wisdom, through the practice of Qigong and wuxingheqidao. The consumption and use of various concoctions known as alchemical medicines or elixirs, each of which having different purposes but largely were concerned with immortality.
Pao zhi (炮制; Pao chi) or Processing (Chinese materia medica) is used in Traditional Chinese Medicine, such as honey or wine frying and roasting with toxic metals such as mercury, lead, and arsenic. [1]
Daoism had two distinct parts, the classical Daojia (道家 Tao chia), which was mystical and stemmed primarily from Laozi and Zhuangzi, and the more popular Daojiao (道教 Tao chiao), which was the popular, magical and alchemical side of Daoism. In general, classical Daojia was more austere, whereas Daojiao was more practiced by the general populace. [2]
Chinese alchemy was introduced to the West by Obed Simon Johnson. [3]
By refining bases into gold and ingesting the "fake" or synthetic gold as a prepared pill, or jindan (金丹), alchemists believed that immortal life would be delivered. The idea that fake gold was superior to real gold arose because the alchemists believed the combination of a variety of substances (and the transformation of these substances through roasting or burning) gave the final substance a spiritual value, possessing a superior essence when compared to natural gold. [2] Gold and mercury (in the form of cinnabar) were the most sought-after substances to manipulate and ingest. These metals were believed to have an inner essence of longevity due to them being relatively chemically inert and resistant to weathering as opposed to common metals like copper and iron, and are thus hypothesized to transfer their essence to the consumer and extend life as a result.
Cinnabar is a mineral with a reddish-brown colour and is the most common source of mercury in nature. [4] The significance of its red colour and difficulty with which it was refined implied to alchemists its connection with the search for immortality. The colour was significant to symbolic belief as well, red being considered in Chinese culture to be the "zenith of the colour representing the sun, fire, royalty and energy." [2] Cinnabar could also be roasted, which produced liquid mercury (also known as quicksilver). This substance was ingested but it could also be combined with sulphur and burned again to return to its natural form of cinnabar, the solid seen as the yang to quicksilver's yin. [2] In China, gold was quite rare, so it was usually imported from other surrounding countries. However, cinnabar could be refined in the mountains of Sichuan and Hunan provinces in central China.
Although the majority of xian (immortality) elixirs were combinations of jindan, many other elixirs were formed by combining metallic bases with natural herbs or animals bi-products. The rhinoceros' horn was commonly used in medicines and elixirs and was held to have fertility-increasing abilities. Elixirs could also have more lethal components like arsenic and sulphur as ingredients.
Both the Eastern practice and the later Western practice of alchemy are remarkably similar in their methods and ultimate purpose. To be sure, the desire to create an elixir of immortality was more appealing to the Taoists, but European alchemists were not averse to seeking out formulas for various longevity-boosting substances. The secret of transmuting one element into another, specifically base metals into gold or silver, was equally explored by both schools for obvious reasons.[ citation needed ]
In the European outlook, the ability to turn relatively worthless materials into gold was attractive enough to allow medieval alchemy to enjoy extensive practice long after the Chinese form had been forgotten. Alternatively, transmutation was also a means of accruing the precious metals that were key in making life-extending elixirs, and were otherwise expensive and difficult to obtain. Alchemical knowledge in the East and West favored different opinions of the true form of alchemy due to different theological views and cultural biases, however these disputes do not lessen the integrity of alchemy's canonical nature.
Chinese alchemy specifically was consistent in its practice from the beginning, and there was relatively little controversy among its practitioners [ citation needed ]. Definition amongst alchemists varied only in their medical prescription for the elixir of immortality, or perhaps only over their names for it, of which sinology has counted about 1000.[ citation needed ] Because the Chinese approach was through the fundamental doctrine of Yin and Yang, the influence of the I Ching , and the teachings of the Five Elements, Chinese alchemy had its roots considerably more in obtaining a higher mental-spiritual level.[ citation needed ]
In the West, there were conflicts between advocates of herbal and "chemical" (mineral) pharmacy, but in China, mineral remedies were always accepted. In Europe, there were conflicts between alchemists who favored gold-making and those who thought medicine the proper goal, but the Chinese always favored the latter. Since alchemy rarely achieved any of these goals, it was an advantage to the Western alchemist to have the situation obscured, and the art survived in Europe long after Chinese alchemy had simply faded away.
Despite much research, many scholars are still unable to marshal conflicting evidence in order to determine when exactly Chinese alchemy started. It was thought that China was making gold about one thousand years before Confucius' time, but this is contradicted by other academics stating that during the 5th century BCE there was no word for gold and that it was an unknown metal in China. [5]
However, despite the uncertain origins, there are enough similarities in the ideas of practices of Chinese alchemy and the Daoist tradition so that one can conclude that Laozi and Zhang Daoling are the creators of this tradition. In her article, Radcliffe tells that Zhang rejected serving the Emperor and retreated to live in the mountains. At this time, he met Laozi and together they created (or attempted to create) the Elixir of Life (Radcliffe, 2001), by creating the theory that would be used in order to achieve the making of such an elixir. This is the starting point to the Chinese tradition of alchemy, whose purpose was to achieve immortality.
One of the first evidence of Chinese alchemy being openly discussed in history is during the Qin's First Emperor's period when Huan Kuan (73-49 BC) states how modifying forms of nature and ingesting them will bring immortality to the person who drinks them. [6] Before Huan Kuan, the idea of alchemy was to turn base metals into gold. Conflicting research on the origins of alchemy are further demonstrated by Cooper, who claims that alchemy "flourished well before 144 BCE, for at that date the Emperor issued an edict which ordered public execution for anyone found making counterfeit gold". [2] This suggests that people were well aware of how to heat the metals in order to change them into a desired form. A further counter to Pregadio from Cooper is the latter's contention that an emperor in 60 BCE had hired "a well-known scholar, Liu Hsiang, as Master of the Recipes so that he could make alchemical gold and prolong the Emperor's life." All of these conflicting origins considered, it is nearly impossible to claim any absolute knowledge on the origins of Chinese alchemy. However, historical texts of Daoist teaching include alchemical practices, most of which posit the existence of an elixir or the Golden Elixir that, when ingested, gives the drinker eternal life.
As there is a direct connection between Daoism and Laozi, some suggest he played a major role in the creation of Chinese alchemy. Zhou Dynasty philosopher Zou Yan is said to have written many of the alchemical books, although none of them have ever been found, nor have the existing ones been credited to him. [5] The likeliest proponents of Chinese alchemy are as previously stated, Laozi, and Zhang Daoling as well as Zhuangzi. Each of these men are major icons in Daoist teachings. Although these three are credited with the creation of alchemy, there is no definitive proof to suggest or dispute that they were responsible for its creation.
The concept of yin-yang is pervasive throughout Chinese alchemical theory. Metals were categorized as being male or female, and mercury and sulphur especially were thought to have powers relating to lunar and solar respectively. [2]
Prior to Taoist tradition, the Chinese already had very definitive notions of the natural world's processes and "changes", especially involving the wu xing : Water, Fire, Earth, Metal and Wood. [7] These were commonly thought to be interchangeable with one another; each were capable of becoming another element. The concept is integral, as the belief in outer alchemy necessitates the belief in natural elements being able to change into others. The cyclical balance of the elements relates to the binary opposition of yin-yang, and so it appears quite frequently.
Chinese alchemy can be divided into two methods of practice, waidan or "external alchemy" and neidan or "internal alchemy". Doctrine can be accessed to describe these methods in greater detail; the majority of Chinese alchemical sources can be found in the Daozang, the "Taoist Canon".
The meaning of waidan derives from wai (outside, exterior) and dan referring to alchemical operations, such as the preparation of chemical elixirs, made from cinnabar, realgar, and other substances generally involving mercury, sulfur, lead, and arsenic or else the animal and botanical products which are found in Chinese herbology and Traditional Chinese medicine. Waidan refers to practices relating to the process of making an elixir often containing herbal or chemical substances found outside of the body. This process involves esoteric oral instructions, building a laboratory, kindling and sustaining the special fires used in the production process, rules of seclusion and purification for the alchemist to follow, and various practices including the performance of ceremonies to protect the self and the ritual area. Waidan can also include following a dietary regimen which prescribes or proscribes certain foods. Preparing medicines and elixirs can be referred to as outer practices or waidan as these practices occur outside of the body until they are verified by the ingestion of medicines, herbs, and pills to bring about physical changes within the body, separate to the soul.
The term Neidan can be divided into two parts: Nei, meaning inner, and Dan, which refers to alchemy, elixir, and cinnabar (mercury). Neidan uses techniques such as: composed meditation techniques, visualization, breathing and bodily posture exercises. Breathing exercises were used to preserve jing or "life essence" and bodily postures were used to improve qi or "energy" flow in the body. Neidan comprises the elixir from the principles of Traditional Chinese Medicine and the cultivation of substances already present in the body, in particular the manipulation of three substances in the body known as the "Three Treasures".
The three treasures are:
The three treasures are also associated with locations in the body where the alchemical process takes place. These locations include major organs and energy centers, called dantians.
During the Han dynasty and after, Neidan and Daoist martial arts gradually merged into one, becoming Neijia martial arts. Famous Taijiquan masters who practiced Neijia include Wu Tunan (吳圖南) and Chen Weiming (陳微明).
When ingested, these compounds did not always result in the desired outcome. Many individuals died or had psychological difficulties after taking certain elixirs. However, the loss of life may not have seemed a large risk, when compared with the promise of the afterlife. Although these elixirs were lethal or dangerous, there is some contention that these individuals were not ignorant of the fatality of some of the materials they were ingesting.
There were certain grades of immortality, so if the practiced alchemist died, the level of immortality they achieved was determined by their corpse. If their corpse was sweet-smelling, it was said that they had achieved immortality in an ephemeral state. Likewise, if their corpse disappeared, leaving behind only the clothes, such as in the death of the adept Ge Hong (Ko Hung) according to the legend, this was another form of immortality known as shih chieh hsien (corpse-free immortals). [2]
Medicines can be used to heal ailments on the exterior or interior of the body, to control the ageing of the body, or even to prevent death. The term medicine and elixir are virtually interchangeable because of the array of ailments they can influence. The difference between defining an elixir from a medicine was that many medicines were composed mainly of all natural products like herbs and animal products. Never the animals themselves, only their products, which could consist of dung or fur. Although metal compounds are more potent when curing ailments, herbs were used because they were easier to combine and more abundantly available. To make medicines one would use ingredients like: Reynoutria, which would be used in famous longevity pills like Fo-Ti; [8] Asparagus, which was used because it was known to increase strength; sesame, which prevents senility; and pine which has over 300 different uses. [2] Mushrooms were and still are very popular, they are known as the Lingzhi (Ganoderma) and have thousands of purposes within Chinese alchemy.
With the rise of alchemy in Chinese civilization, alchemy began to be seen as an art. Among many practitioners, a significant number of women were known to have mastered this art. The earliest recorded woman alchemist had the family name of Fang (Chinese :方), and lived around the first century B.C. [9] Raised in a scholarly family skilled in the alchemical arts, she studied alchemy with one of the Emperor Han Wu Ti's spouses, and therefore had access to the highest levels of society. Fang was credited with the discovery of the method to turn mercury into silver. It was believed that she may have used the chemical technique of silver extraction from ores using mercury, where pure silver residue is left behind from the boiled mercury. Fang's husband was Cheng Wei (simplified Chinese :程伟; traditional Chinese :程偉; see zh:程偉). Details of Fang's life were recorded by author and alchemist Ge Hong. [9]
Keng Hsien-Seng (circa A.D. 975) [10] was another female alchemist who, according to the science writings of Wu Shu "mastered the art of the yellow and white [alchemy] with many other strong transformations, mysterious and incomprehensible". [9] Wu Shu also described Keng as being acquainted with other Taoist techniques and was believed able to control the spirits. She also mastered the transformation of mercury and "snow" into silver, probably using the technique of extraction of silver from its ores, as well as using a primitive type of Soxhlet process to continuously extract camphor into alcohol. [9]
Other female alchemists who have been recognized in Chinese literature are Pao Ku Ko (third century A.D.), [11] Thai Hsuan Nu, [12] Sun Pu-Eh (12th century), and Shen Yu Hsiu (15th century). [9]
Dantian is a concept in traditional Chinese medicine loosely translated as "elixir field", "sea of qi", or simply "energy center". Dantian are the "qi focus flow centers", important focal points for meditative and exercise techniques such as qigong, martial arts such as tai chi, and in traditional Chinese medicine.
The elixir of life, also known as elixir of immortality, is a potion that supposedly grants the drinker eternal life and/or eternal youth. This elixir was also said to cure all diseases. Alchemists in various ages and cultures sought the means of formulating the elixir.
The Three Treasures or Three Jewels are theoretical cornerstones in traditional Chinese medicine and practices such as neidan, qigong, and tai chi. They are also known as jing, qi, and shen.
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, inner alchemy combines theories derived from external alchemy, correlative cosmology, the emblems of the Yijing, and medical theory, with techniques of Taoist meditation, daoyin gymnastics, and sexual hygiene.
The Cantong qi is deemed to be the earliest book on alchemy in China. The title has been variously translated as Kinship of the Three, Akinness of the Three, Triplex Unity, The Seal of the Unity of the Three, and in several other ways. The full title of the text is Zhouyi cantong qi, which can be translated as, for example, The Kinship of the Three, in Accordance with the Book of Changes.
The Wuzhen pian is a 1075 Taoist classic on Neidan-style internal alchemy. Its author Zhang Boduan was a Song dynasty scholar of the Three teachings.
The Neijing Tu is a Daoist "inner landscape" diagram of the human body illustrating Neidan'internal alchemy', Wu Xing, Yin and Yang, and Chinese mythology.
Fangshi were Chinese technical specialists who flourished from the third century BCE to the fifth century CE. English translations of fangshi include alchemist, astrologer, diviner, exorcist, geomancer, doctor, magician, monk, mystic, necromancer, occultist, omenologist, physician, physiognomist, technician, technologist, thaumaturge, and wizard.
Baopuzi is a literary work written by Ge Hong, , a scholar during the turbulent Jin dynasty.
Waidan, translated as 'external alchemy' or 'external elixir', is the early branch of Chinese alchemy that focuses upon compounding elixirs of immortality by heating minerals, metals, and other natural substances in a luted crucible. The later branch of esoteric neidan 'inner alchemy', which borrowed doctrines and vocabulary from exoteric waidan, is based on allegorically producing elixirs within the endocrine or hormonal system of the practitioner's body, through Daoist meditation, diet, and physiological practices. The practice of waidan external alchemy originated in the early Han dynasty, grew in popularity until the Tang (618–907), when neidan began and several emperors died from alchemical elixir poisoning, and gradually declined until the Ming dynasty (1368–1644).
The Pill of Immortality, also known as xiandan (仙丹), jindan (金丹) or dan (丹) in general, was an elixir or pill sought by Chinese alchemists to confer physical or spiritual immortality. It is typically represented as a spherical pill of dark color and uniform texture, made of refined medical material. Colloquially and in Chinese medicine, the term can also refer to medicine of great efficacy.
Fabrizio Pregadio is a Sinologist and a translator of Chinese language texts into English related to Taoism and Neidan. He is currently affiliated with the International Consortium for Research in the Humanities, and is working on a project on the Taoist Master Liu Yiming (1734-1821) with the support of the German Research Foundation (DFG).
Liu Haichan was a Daoist xian who was a patriarch of the Quanzhen School, and a master of neidan "internal alchemy" techniques. Liu Haichan is associated with other Daoist transcendents, especially Zhongli Quan and Lü Dongbin, two of the Eight Immortals. Traditional Chinese and Japanese art frequently represents Liu with a string of square-holed cash coins and a mythical three-legged chanchu. In the present day, it is called the Jin Chan (金蟾), literally meaning "Money Toad", and Liu Haichan is considered an embodiment of Caishen, the God of Wealth.
Tao Hongjing (456–536), courtesy name Tongming, was a Chinese alchemist, astronomer, calligrapher, military general, musician, physician, and pharmacologist during the Northern and Southern dynasties (420–589). A polymathic individual of many talents, he was best known as a founder of the Shangqing "Highest Clarity" School of Taoism and the compiler-editor of the basic Shangqing scriptures.
In Chinese alchemy, elixir poisoning refers to the toxic effects from elixirs of immortality that contained metals and minerals such as mercury and arsenic. The official Twenty-Four Histories record numerous Chinese emperors, nobles, and officials who died from taking elixirs to prolong their lifespans. The first emperor to die from elixir poisoning was likely Qin Shi Huang and the last was the Yongzheng Emperor. Despite common knowledge that immortality potions could be deadly, fangshi and Daoist alchemists continued the elixir-making practice for two millennia.
Langgan is the ancient Chinese name of a gemstone which remains an enigma in the history of mineralogy; it has been identified, variously, as blue-green malachite, blue coral, white coral, whitish chalcedony, red spinel, and red jade. It is also the name of a mythological langgan tree of immortality found in the western paradise of Kunlun Mountain, and the name of the classic waidan alchemical elixir of immortality langgan huadan 琅玕華丹 "Elixir Efflorescence of Langgan".
Li Shaojun was a fangshi, reputed xian, retainer of Emperor Wu of Han, and the earliest known Chinese alchemist. In the early history of Chinese waidan, Li is the only fangshi whose role is documented by both historical and alchemical (Baopuzi) sources.
The Chinese term zhī (芝) commonly means "fungi; mushroom", best exemplified by the medicinal Lingzhi mushroom, but in Daoism it referred to a class of supernatural plant, animal, and mineral substances that were said to confer instantaneous xian immortality when ingested. In the absence of a semantically better English word, scholars have translated the wide-ranging meaning of zhi as "excrescences", "exudations", and "cryptogams".
Yin Changsheng was a famous Daoist xian from Xinye who lived during the Eastern Han dynasty. After serving more than ten years as a disciple of the transcendent Maming Sheng he received the secret Taiqing scriptures on Waidan. Several extant texts are ascribed to Yin Changsheng, such as the Jinbi wu xianglei can tong qi.
Shengtai is a Chinese syncretic metaphor for achieving Buddhist liberation or Daoist transcendence. The circa fifth century CE Chinese Buddhist Humane King Sutra first recorded shengtai describing the bodhisattva path towards attaining Buddhahood; shengtai was related with the more familiar Indian Mahayana concept of tathāgatagarbha ("embryo/womb of the Buddha", Chinese rulaizang that all sentient beings are born with the Buddha-nature potential to become enlightened. The Chan Buddhist teaching master Mazu Daoyi first mentioned post-enlightenment zhangyang shengtai, and by the tenth century Chan monks were regularly described as recluses nurturing their sacred embryo in isolated locations. The renowned Daoist Zhang Boduan was first to use the expression shengtai in a context of physiological neidan Internal Alchemy, and neidan adepts developed prolonged meditation techniques through which one can supposedly become pregnant, gestate, and give birth to a spiritually perfected doppelganger.
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