Chinese alchemy is already in practice in the early centuries BCE. Ancient texts like the Cantong qi explain the body is central to cosmological processes represented by the five agents of change, or Wuxing.
Booklet: World of Alchemy: Spiritual Alchemy
Booklet: World of Alchemy: A Little History
By observing and nurturing the processes, practitioners aim for alignment and harmony with the Dao (Tao). Consequently, the traditional belief in Chinese alchemy focuses on promoting longevity and purifying spirit, mind, and body.
This pursuit of health, longevity, and wisdom is explored through practices like Qigong and wuxingheqidao. Alchemical medicines or elixirs are consumed for various purposes, often associated with immortality.
Pao zhi is also known as Processing in Traditional Chinese Medicine. Pao zhi uses techniques like honey or wine frying, as well as roasting with substances like mercury, lead, and arsenic.
Daoism consists of two main components. These are classical mystical Daojia, which originates with Laozi and Zhuangzi; and the popular, magical, and alchemical aspect known as Daojiao. Classical Daojia is more austere, while Daojiao is practiced by the people.
Despite unclear beginnings there are sufficient similarities in concepts and practices of alchemy and the Daoist belief system to suggest this tradition originates with Laozi and Zhang Daoling.
Refusing to serve the Emperor, Zhang Daoling retreats to the mountains. During this time, he encounters Laozi in deified form. Together they endeavor to develop the Elixir of Life, by formulating the principles necessary for creating such an elixir.
Laozi warns him plagues, beasts, and the demons of the Three Offices and Six Heavens of the underworld are to be released upon humankind. Only 240,000 people will be chosen as survivors and "seed people" to populate the new age, the era of Great Peace.
Zhang undertakes a mission to reform Chinese religion and stop animal sacrifices. He gains many followers.
The Chinese alchemical tradition aims for immortality. Early evidence of Chinese alchemy openly discussed is during the Qin's First Emperor period. The first Qin emperor unites the Warring States, and dies of the Elixir of Life.
Western Han writer Huan Kuan (73-49 BCE) states modifying and ingesting forms of nature will bring immortality. This idea relates to primordial god Shennong, who teaches humans herbology. He has a transparent stomach and eats up to 70 experimental poisons a day.
Before Huan Kuan, the purpose of alchemy is to turn base metals to gold. It's in practice by 144 BCE, when the Emperor orders public execution for anyone making counterfeit gold.
The reason for making fake gold originates in the quest for chrysopoeia. Alchemists believe they can come closer to the formula for real gold by making artificial gold first. Fake gold, however, is a counterfeiter's dream.
The concept of yin-yang pervades Chinese alchemical theory. Metals are categorized as being male (for instance sulfur, sun) or female (mercury, moon). Chinese alchemy arises roughly the same time as Western.
It has many similarities - properties of elements; gold creation; longevity or immortality. Relating to eternal life, mercury is said to flow like rivers in the gardens of the First Qin Emperor. He dies by drinking a combination of mercury and powdered jade.
This first Western contact with China is an ancient Roman excursion c. 166 AD, just as the Greco-Roman Alexandrian school of alchemy rises into a Golden Age. By this time alchemy in China is already established.
Prior to Taoist tradition, the Chinese have definitive notions of the natural world's processes and changes. The wu xing is fundamental to the practice of alchemy and life. These are the fire Chinese elements: Water, Fire, Earth, Metal and Wood.
Mutable and interchangeable, each element is capable of becoming another. The concept is integral, as belief in outer alchemy necessitates belief in the transformative powers of the natural elements. The cyclical balance of elements relates to interaction of yin-yang.
The term waidan originates from the combination of wai (meaning outside or exterior) and dan, which refers to alchemical procedures involving the preparation of chemical elixirs.
Elixirs use such ingredients as cinnabar, realgar, mercury, sulfur, lead, and arsenic, as well as animal and botanical products commonly used in Chinese herbology and Traditional Chinese medicine.
Outer Alchemy: Waidan
Waidan encompasses practices associated with the creation of elixirs often containing herbal or chemical components external to the body. This process is clandestine and complex.
It involves secret oral instructions, establishing a laboratory, igniting and maintaining fires required for production. The practitioner must follow guidelines for isolation and purification, and engage in various rituals aimed at safeguarding the alchemist and workspace.
Waidan may involve a specific diet which prohibits certain foods. The preparation of medicines and elixirs can be considered external practices or waidan because these activities take place outside the body.
Ingestion of medicines, herbs, and pills leads to physical transformations inside the body. These are distinct from spiritual changes.
Inner Alchemy: Neidan
The term Neidan consists of two parts: Nei, referring to the inner aspect, and Dan, encompassing alchemy, elixir, and cinnabar (mercury). Neidan encompasses a range of practices including structured meditation, visualization, breathing and physical postures.
The breathing techniques are designed to preserve jing, or "life essence," while the physical poses are intended to improve the circulation of qi, or "energy," throughout the body. Neidan incorporates concepts from Traditional Chinese Medicine to produce the elixir.
Inner alchemy concentrates on purifying substances that are naturally found in the body, with a special emphasis on the "Three Treasures."
The three treasures are:
Jing ("life essence"). Jing is inherent at birth and regulates the body's growth processes. It is believed that by following specific dietary and lifestyle practices, individuals can enhance their Jing, which they are born with in a set quantity.
Qi ("energy" or "vital energy"). Qi energy results from the interaction of yin and yang. A healthy body is constantly circulating Qi.
Shen ("spirit", "mind" or "spiritual energy"). Shen is the energy used in mental, spiritual and creative functions.
The three treasures are linked to specific areas within the body where the alchemical transformation occurs. These include the key organs and energy focal points known as dantians.
The lower dantian or abdominal region is the primary center where jing is transformed to qi
The middle dantian or heart center governs the transformation of qi into shen
The upper dantian or head center governs the transformation of shen back into wuji or infinite space.
Chinese Medicines
Medications can be used internally or externally. They can be taken to manage the aging process, and even to stave off death. The terms medicine and elixir are essentially interchangeable due to their broad impact on various health conditions.
What distinguishes an elixir from a medicine is that many medicines were primarily made from natural ingredients such as herbs and animal products. Animal byproducts like dung or fur are used, but not the animals themselves.
While metal compounds are more effective in treating illnesses, herbs are preferred for their ease of combination and widespread availability. Common ingredients in medicinal preparations include Reynoutria or Asian knotweed, often found in longevity formulas.
Others include asparagus, valued for strength-boosting properties; sesame, which helps prevent aging; and pine, with a wide range of applications. Mushrooms, particularly the Lingzhi (Ganoderma), are popular in Chinese alchemy.
Non-Fiction Books:
Fiction Books:
READ: Cult of the Fire God - Bronze Age Quest Adventure
READ: Lora Ley Adventures - Germanic Mythology Fiction Series
READ: Reiker For Hire - Victorian Detective Murder Mysteries