TRADITION · branch of Daoísmo · Alquimia
Waidan
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
El arte se define por lo que hace con la materia, y su definición lo separa de su rama hermana. Pregadio lo dice en nota: «External Alchemy is based on the refining of minerals and metals, which are heated in a vessel in order to extract their pure essences and compound them into different elixirs.» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 14», frente a la otra: «In Internal Alchemy, the ingredients of the Elixir are the prime components of the cosmos and the human being, and the entire process takes place within the practitioner.» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 14». Y fecha cada una por documentación: «External Alchemy is documented from the second century BCE, and Internal Alchemy from the eighth century cE.» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 14».
De su relación con la Vía hay un paso que Pregadio identifica y objeta, y las dos cosas se consignan. El paso: «Based on this, it could be but a small step to conclude that waidan has no more than a marginal relation to Daoism as it evolved during the Six Dynasties and in later times. This step, in fact, has been made in some studies on Chinese alchemy.» «Pregadio — Great Clarity (2005) · p. 160». La objeción, con la cuenta hecha sobre el Canon: «The existence of about one hundred waidan texts in the Daoist Canon (one of the largest corpora in that collection, if considered as a whole), in addition to the inclusion of the Great Clarity, of “the various transmutations and the talismanic charts” descended from that heaven, and of deities, saints, and immortals associated with alchemy into the system of the Three Caverns, shows, instead, how closely waidan was integrated into the construction that Daoists erected—with awareness and intention, as shown by the very complexity of that system—during the Six Dynasties.» «Pregadio — Great Clarity (2005) · p. 160». Del sitio que el sistema de los cielos le dejó, dice qué le costó: «Within this system, which formally defined the identity of Six Dynasties and later Daoism, the heaven of Great Clarity, with the associated scriptures, doctrines, and methods, was ranked below those related to the Shangqing and the Lingbao corpora, bringing about a decline in the prestige of waidan. In this new arrangement, which we shall examine with several related incidents and events in Chapters 2 and 8, lies one of the keys to understand the relation of the Daoist traditions of the Six Dynasties to alchemy.» «Pregadio — Great Clarity (2005) · p. 37», y de la cercanía misma hace la causa del declive: «In turn, the close association of the Great Clarity with Daoism is the primary reason for its decline after the Daoist revelations that occurred in the second half of the fourth century, and for the development of new forms of alchemy in later times.» «Pregadio — Great Clarity (2005) · p. 16».
Del corpus que quedó, Pregadio da la cuenta y el estado de las dataciones: «The extant waidan corpus consists of about one hundred texts, many of which claim to record doctrines and practices of the high antiquity. Dating issues have long been one of the main hindrances in the study of this literature, as most texts are either anonymous and undated, or bear attributions and dates that are meaningful within the tradition but are historically unreliable.» «Pregadio — Great Clarity (2005) · p. 21», y describe el procedimiento de los textos tardíos: «The later texts ascribe a major role to the system of correlative cosmology; using a large set of abstract emblems, they provide adepts with an abstract model of the cosmos designed to illustrate its underlying principles.» «Pregadio — Great Clarity (2005) · p. 20». Del medio en que nacieron los más antiguos dice, con la reserva de un condicional: «the three main scriptures took form, or at least were initially transmitted, within the milieu of the fangshi, the “masters of the methods.” If this indication is correct, waidan participated in the progressive eastward transmission of elements of early religious culture from the Chu region to the coastal areas that culminated, in the fourth century, with the revelation of the Shangqing (Highest Clarity) scriptures.» «Pregadio — Great Clarity (2005) · p. 25».
Lo que las escuelas vecinas hicieron con este arte es parte de su historia, y Pregadio lo reparte. Del Lingbao: «There is little or no space for waidan in the Shangqing and Lingbao doctrines and practices. Waidan, in fact, seems to have played no role at all in Lingbao, whose main historical function has been to provide the doctrinal context for the first major codification of Daoist ritual.» «Pregadio — Great Clarity (2005) · p. 159». Del Shangqing: «Instead of focusing on making and ingesting elixirs, Shangqing primarily uses some features of the alchemical process as a support for meditation practices.» «Pregadio — Great Clarity (2005) · p. 162», con lo que de ahí resulta: «In these and other ways, Shangqing effectively bends the nature and purposes of waidan to its own ends, turning it into a metaphor used to describe inner processes, and anticipating in this way traits that later characterize inner alchemy, of which this tradition is one of the main forerunners.» «Pregadio — Great Clarity (2005) · p. 162». Y del final del recorrido, cuando el proceso pasa entero dentro del cuerpo: «From the beginning of the Tang period, some authors began to describe the alchemical process as happening entirely within the human being, with no dependence on minerals, metals, instruments, or fire, as other alchemists had used earlier, and employing the same terminology, imagery, and symbolism as those found in the Token for the Agreement of the Three. The earliest extant text that can be labeled as neidan in this sense is a short treatise written by Liu Zhigu in the first half of the eighth century, which emphatically criticizes the waidan interpretations of the Token and offers its first neidan reading.» «Pregadio — Great Clarity (2005) · p. 242».
in the library: 0 ascribed works (plus 1 in its branches) · 0 linked authors
Branches
traditions that hang from this one; each branch declares its house in its own entryWorks of its branches
ascribed to a branch, not to the house: shown here by inheritanceWhat the works say about it
how each work defines it, with its passagePregadio, The Seal of the Unity of the Three (Cantong qi), 2011
Claims
14 entries«External Alchemy is based on the refining of minerals and metals, which are heated in a vessel in order to extract their pure essences and compound them into different elixirs.» — Pregadio define el waidan por su operación: refinar minerales y metales calentados en un vaso para extraerles las esencias puras; es el pasaje que sostiene la filiación de esta ficha con `alquimia`.
«In Internal Alchemy, the ingredients of the Elixir are the prime components of the cosmos and the human being, and the entire process takes place within the practitioner.» — y define por contraste la rama hermana, donde el proceso entero ocurre dentro del practicante.
«External Alchemy is documented from the second century BCE, and Internal Alchemy from the eighth century cE.» — Pregadio fecha por documentación las dos ramas; la capa de texto imprime «cE» por «CE».
«Based on this, it could be but a small step to conclude that waidan has no more than a marginal relation to Daoism as it evolved during the Six Dynasties and in later times. This step, in fact, has been made in some studies on Chinese alchemy.» — el paso que Pregadio identifica en algunos estudios: concluir que el waidan tiene una relación marginal con el taoísmo.
«The existence of about one hundred waidan texts in the Daoist Canon (one of the largest corpora in that collection, if considered as a whole), in addition to the inclusion of the Great Clarity, of “the various transmutations and the talismanic charts” descended from that heaven, and of deities, saints, and immortals associated with alchemy into the system of the Three Caverns, shows, instead, how closely waidan was integrated into the construction that Daoists erected—with awareness and intention, as shown by the very complexity of that system—during the Six Dynasties.» — y con qué lo objeta: el centenar de textos waidan del Canon taoísta y la inclusión de la Gran Claridad en el sistema de las Tres Cavernas; es el pasaje que sostiene la filiación de esta ficha con `daoismo`.
«Within this system, which formally defined the identity of Six Dynasties and later Daoism, the heaven of Great Clarity, with the associated scriptures, doctrines, and methods, was ranked below those related to the Shangqing and the Lingbao corpora, bringing about a decline in the prestige of waidan. In this new arrangement, which we shall examine with several related incidents and events in Chapters 2 and 8, lies one of the keys to understand the relation of the Daoist traditions of the Six Dynasties to alchemy.» — el rango que el sistema de las Tres Cavernas dejó al cielo de la Gran Claridad, y la caída de prestigio del waidan que trajo consigo.
«In turn, the close association of the Great Clarity with Daoism is the primary reason for its decline after the Daoist revelations that occurred in the second half of the fourth century, and for the development of new forms of alchemy in later times.» — Pregadio hace de la cercanía con el daoísmo la razón primera del declive y del surgimiento de formas nuevas de alquimia.
«The extant waidan corpus consists of about one hundred texts, many of which claim to record doctrines and practices of the high antiquity. Dating issues have long been one of the main hindrances in the study of this literature, as most texts are either anonymous and undated, or bear attributions and dates that are meaningful within the tradition but are historically unreliable.» — la cuenta del corpus conservado y el estado de sus dataciones.
«The later texts ascribe a major role to the system of correlative cosmology; using a large set of abstract emblems, they provide adepts with an abstract model of the cosmos designed to illustrate its underlying principles.» — el procedimiento de los textos waidan tardíos: un juego amplio de emblemas abstractos con que dan al adepto un modelo del cosmos.
«the three main scriptures took form, or at least were initially transmitted, within the milieu of the fangshi, the “masters of the methods.” If this indication is correct, waidan participated in the progressive eastward transmission of elements of early religious culture from the Chu region to the coastal areas that culminated, in the fourth century, with the revelation of the Shangqing (Highest Clarity) scriptures.» — el medio de los fangshi como sitio de nacimiento o de primera transmisión de las tres escrituras, dicho en condicional.
«There is little or no space for waidan in the Shangqing and Lingbao doctrines and practices. Waidan, in fact, seems to have played no role at all in Lingbao, whose main historical function has been to provide the doctrinal context for the first major codification of Daoist ritual.» — qué lugar deja el Lingbao al waidan, según Pregadio: ninguno.
«Instead of focusing on making and ingesting elixirs, Shangqing primarily uses some features of the alchemical process as a support for meditation practices.» — y qué hace el Shangqing con él: usar rasgos del proceso alquímico como soporte de la meditación.
«In these and other ways, Shangqing effectively bends the nature and purposes of waidan to its own ends, turning it into a metaphor used to describe inner processes, and anticipating in this way traits that later characterize inner alchemy, of which this tradition is one of the main forerunners.» — con lo que de ahí resulta: el waidan vuelto metáfora de procesos interiores, y el Shangqing como precursor de la alquimia interior.
«From the beginning of the Tang period, some authors began to describe the alchemical process as happening entirely within the human being, with no dependence on minerals, metals, instruments, or fire, as other alchemists had used earlier, and employing the same terminology, imagery, and symbolism as those found in the Token for the Agreement of the Three. The earliest extant text that can be labeled as neidan in this sense is a short treatise written by Liu Zhigu in the first half of the eighth century, which emphatically criticizes the waidan interpretations of the Token and offers its first neidan reading.» — y el final del recorrido que Pregadio data: el proceso descrito enteramente dentro del ser humano desde principios del Tang, con el tratado de Liu Zhigu como texto más antiguo que cabe llamar neidan.