TRADICIÓN · rama de Daoísmo · Alquimia
Neidan
El arte se define por dónde ocurre el proceso, y su definición lo separa de su rama hermana. Pregadio lo dice en nota: «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 las dos 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». En el otro volumen data su primera aparición: «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», y nombra a uno de sus precursores: «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».
El nombre que la tradición se da a sí misma es el de una vía, y lo registra hasta el glosario: «jindan zhi dao 金丹之道 (Way of the Golden Elixir) Jing Fang 079 (77-37 Bce) jing #8 (essence)» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 305», con lo que esa vía dice ser: «As presented in the Cantong qi, the Way of the Golden Elixir is an integral doctrine that takes account of all the essential principles and guides to their realization. This doctrine is unchangeable and everlasting, and is transmitted to all those who are ready to receive it.» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 230».
Dentro de la Vía, los textos tardíos del corpus declaran de qué linaje vienen. El de la Flor de Oro lo cuenta en cuatro eslabones: «4. Taishang appeared magically to Donghua, and the Way was handed on through a succession to Yan, then to the southern and northern schools of Complete Reality, which can be considered its full flourishing.» «The Secret of the Golden Flower (trad. Cleary, 1991) · p. 13», y Cleary adscribe su primer párrafo a dos casas a la vez: «1. The identification of the Way with essence and primal spirit follows the traditions of the Chan school of Buddhism and the northern branch of the Completely Real school of Taoism.» «The Secret of the Golden Flower (trad. Cleary, 1991) · p. 51». El aparato de Liu Yiming nombra la misma casa al decir de dónde viene la literatura alquímica: «are the two greatest alchemical texts and are called the ancestors of alchemical literature by the Complete Reality schools of Taoism» «Liu Yiming — Awakening to the Tao (trad. Thomas Cleary) · p. 10».
La lengua es la del elixir, y los dos textos la usan como propia. El de la Flor de Oro iguala su término con el alquímico: «The golden flower is the same thing as the gold pill. The transmutations of spiritual illumination are all guided by mind.» «The Secret of the Golden Flower (trad. Cleary, 1991) · p. 14», y enuncia los secretos del arte en clave interior: «7. The highest secrets of alchemy are the water of vitality, the fire of spirit, and the earth of attention.» «The Secret of the Golden Flower (trad. Cleary, 1991) · p. 15»; Cleary da la formulación tradicional de los tres pasos: «6. The "lower two passes" are the first two stages of a traditional formulation of Taoist spiritual alchemy: "refining vitality into energy" and "refining energy into spirit" The "upper pass" is the stage of "refining spirit into openness." At this point "Heaven directly divulges the unsurpassed doctrine" in the sense that knowledge comes spontaneously through elevation of consciousness rather than by formal learning.» «The Secret of the Golden Flower (trad. Cleary, 1991) · p. 81». Liu Yiming iguala tres nombres en una sola realidad: «The absolute, complete awareness, the gold pill-though there are three names, the actuality is one. This alone is the true seed of essence and life» «Liu Yiming — Awakening to the Tao (trad. Thomas Cleary) · p. 45», y su traductor describe así su procedimiento: «Liu also composed numerous essays, poems, and songs of his own, likewise employing the vocabulary of Taoist alchemy in psychological translation and expounding the essence of Taoism with unprecedented clarity» «Liu Yiming — Awakening to the Tao (trad. Thomas Cleary) · p. 10».
Con esa misma lengua, y sin salirse de ella, los textos apartan de sí la operación sobre la materia, y el desacuerdo se consigna sin armonizar. Liu Yiming la nombra para negarla: «The Tao is a treasure. If you understand it, it can extend your life span. This has nothing to do with material alchemy. It is utterly simple, utterly easy, there is no difficulty involved . It is completely spiritual, true goodness. The ridiculous thing is that foolish people seek mysterious marvels , when they do not know enough to preserve the mysterious marvel that is actually present» «Liu Yiming — Awakening to the Tao (trad. Thomas Cleary) · p. 100». El de la Flor de Oro se separa del resto de las enseñanzas alquímicas por otro motivo: «9. The absolute unity refers to what cannot be surpassed. There are very many alchemical teachings, but all of them make temporary use of effort to arrive at effortlessness; they are not teachings of total transcendence and direct penetration.» «The Secret of the Golden Flower (trad. Cleary, 1991) · p. 13».
Del texto que este linaje pone en su origen, el volumen que lo traduce discute la adjudicación. Pregadio consigna la lectura dominante: «Influenced by the later tradition of Neidan (Internal Alchemy), almost all commentators and the large majority of scholars (in China and elsewhere) have read the Cantong qi as the earliest Neidan text, maintaining that the whole work pertains to alchemy and was composed by a single author, Wei Boyang, during the Later Han dynasty (according to tradition, around 150 ck).» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 10», y adjudica al propio neidan esa imagen: «In particular, Neidan is the legacy that has contributed to shape the dominant image and understanding of the Cantong qi in China, by placing this work at the origins of its teachings and practices, and by offering explications that differ in many details among different authors, but have one point in common: the Cantong gi contains a complete illustration of the principles and methods of Internal Alche» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 14». Contra ella pone un dato de cronología: «Moreover, my concurrent work on the early history of Taoist alchemy and Taoist meditation was showing to me that the earliest sources that document what we now call Neidan were written six hundred years after the reputed date of the Cantong qi.» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 10», y formula la distinción con que separa su lectura: «It also has an effect on an apparently slight, but significant point: The Cantong qi is not the first Neidan text, but the first text of Neidan.» «Pregadio, The Seal of the Unity of the Three (Cantong qi), 2011 · p. 10».
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Afirmaciones
20 entradas«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 define el neidan por dónde ocurre el proceso: los ingredientes son los componentes primeros del cosmos y del ser humano, y todo pasa dentro del practicante; es el pasaje que sostiene la filiación de esta ficha con `alquimia`.
«External Alchemy is documented from the second century BCE, and Internal Alchemy from the eighth century cE.» — y fecha por documentación las dos ramas; la capa de texto imprime «cE» por «CE».
«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 data la primera aparición del neidan y nombra el texto más antiguo que cabe llamar así, el tratado de Liu Zhigu.
«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.» — y hace del Shangqing uno de sus precursores principales, por volver el waidan metáfora de procesos interiores.
«jindan zhi dao 金丹之道 (Way of the Golden Elixir) Jing Fang 079 (77-37 Bce) jing #8 (essence)» — la entrada del glosario para el nombre que la tradición se da a sí misma, jindan zhi dao.
«As presented in the Cantong qi, the Way of the Golden Elixir is an integral doctrine that takes account of all the essential principles and guides to their realization. This doctrine is unchangeable and everlasting, and is transmitted to all those who are ready to receive it.» — y lo que esa vía dice ser: doctrina íntegra, inmutable y perdurable, transmitida a todo el que esté listo para recibirla.
«4. Taishang appeared magically to Donghua, and the Way was handed on through a succession to Yan, then to the southern and northern schools of Complete Reality, which can be considered its full flourishing.» — el texto de la Flor de Oro da su linaje en cuatro eslabones, hasta las escuelas del sur y del norte de Complete Reality; es uno de los pasajes que sostienen la filiación de esta ficha con `daoismo`.
«1. The identification of the Way with essence and primal spirit follows the traditions of the Chan school of Buddhism and the northern branch of the Completely Real school of Taoism.» — Cleary adscribe el primer párrafo del texto a la escuela Chan del budismo y a la rama norte de la Completely Real del taoísmo, las dos a la vez.
«are the two greatest alchemical texts and are called the ancestors of alchemical literature by the Complete Reality schools of Taoism» — el aparato de Liu Yiming nombra a las escuelas de la Realidad Completa del taoísmo al decir de dónde viene la literatura alquímica; la frase arranca en la plana anterior.
«The golden flower is the same thing as the gold pill. The transmutations of spiritual illumination are all guided by mind.» — el texto de la Flor de Oro iguala la flor de oro con la píldora de oro.
«7. The highest secrets of alchemy are the water of vitality, the fire of spirit, and the earth of attention.» — y enuncia los secretos supremos de la alquimia en clave interior: agua de vitalidad, fuego de espíritu, tierra de atención.
«6. The "lower two passes" are the first two stages of a traditional formulation of Taoist spiritual alchemy: "refining vitality into energy" and "refining energy into spirit" The "upper pass" is the stage of "refining spirit into openness." At this point "Heaven directly divulges the unsurpassed doctrine" in the sense that knowledge comes spontaneously through elevation of consciousness rather than by formal learning.» — Cleary da la formulación tradicional de los tres pasos de la alquimia espiritual taoísta.
«The absolute, complete awareness, the gold pill-though there are three names, the actuality is one. This alone is the true seed of essence and life» — Liu Yiming iguala el absoluto, la consciencia completa y la píldora de oro: tres nombres y una sola realidad.
«Liu also composed numerous essays, poems, and songs of his own, likewise employing the vocabulary of Taoist alchemy in psychological translation and expounding the essence of Taoism with unprecedented clarity» — y su traductor describe su procedimiento: el vocabulario de la alquimia taoísta en traducción psicológica.
«The Tao is a treasure. If you understand it, it can extend your life span. This has nothing to do with material alchemy. It is utterly simple, utterly easy, there is no difficulty involved . It is completely spiritual, true goodness. The ridiculous thing is that foolish people seek mysterious marvels , when they do not know enough to preserve the mysterious marvel that is actually present» — Liu Yiming nombra la alquimia material para apartarla del Tao; el desacuerdo se consigna sin armonizar.
«9. The absolute unity refers to what cannot be surpassed. There are very many alchemical teachings, but all of them make temporary use of effort to arrive at effortlessness; they are not teachings of total transcendence and direct penetration.» — el texto de la Flor de Oro se separa del resto de las enseñanzas alquímicas por su uso temporal del esfuerzo.
«Influenced by the later tradition of Neidan (Internal Alchemy), almost all commentators and the large majority of scholars (in China and elsewhere) have read the Cantong qi as the earliest Neidan text, maintaining that the whole work pertains to alchemy and was composed by a single author, Wei Boyang, during the Later Han dynasty (according to tradition, around 150 ck).» — Pregadio consigna la lectura dominante del Cantong qi como el texto neidan más antiguo; «ck» es como la capa de texto imprime «CE».
«In particular, Neidan is the legacy that has contributed to shape the dominant image and understanding of the Cantong qi in China, by placing this work at the origins of its teachings and practices, and by offering explications that differ in many details among different authors, but have one point in common: the Cantong gi contains a complete illustration of the principles and methods of Internal Alche» — y adjudica al propio neidan esa imagen, por poner la obra en el origen de sus enseñanzas; el tramo se corta en «Internal Alche».
«Moreover, my concurrent work on the early history of Taoist alchemy and Taoist meditation was showing to me that the earliest sources that document what we now call Neidan were written six hundred years after the reputed date of the Cantong qi.» — el dato cronológico con que la objeta: las fuentes más antiguas del neidan son seiscientos años posteriores a la fecha reputada del poema.
«It also has an effect on an apparently slight, but significant point: The Cantong qi is not the first Neidan text, but the first text of Neidan.» — y la distinción con que separa su lectura de la dominante.