Neidan Study Group Netherlands

04/06/2026

I often read that there doesn’t exist a good translation of the 太乙金華宗旨/Tàiyǐ Jīnhuá Zōngzhǐ, often translated as the Secret of the Golden Flower. Yes I would agree there is not a good English translation available, Wilhelm’s translation is incomplete and lacks proper understanding and Cleary’s translation has also many issues. By now 2 chapters have been properly translated by Pregadio (Min Yide’s version). There exists also an English translation by a disciple of Wang Li Ping (also Min Yide’s version) but this has also some issues. But there is a German translation which is actually quite correct, it uses the original version which Wilhelm used (mind you there are 6 different Chinese versions of the Tayi Jinhua Zhongzhi, Wilhelm and Cleary both used different versions, and Pregadio has used Min Yide’s version). It’s out of print, but I got hold of the German translation. The original English PHD from Mokusen Miyuki is unavailable as far as I know.
Indeed Mokusen Miyuki’s translation has also issues, he was a Buddhist priest and maybe couldn’t understand the Neidan subtiilties. But in terms of accurate translation, it’s actually a much more accurate translation than either Wilhelm or Cleary.

Monica Esposito who did quite some research on this texts concludes that the translation of the root text and the commentary is quite accurate. The only problematic aspect is his thesis on Jungian thought, but that part is separated from the actual translation. So in that sense this is actually a quite accurate translation. Personally I like the Min Yide version slightly more, we read it in a group a couple of years ago, but this is definitely a useful text. In general I find the Tayi Jinhua Zhongzhi not the most interesting Neidan texts, there is much more interesting stuff out there, but it remains a fascinating text, also because it was one of the earliest translated Neidan texts, my journey into Neidan started with the Dutch translation of the Wilhelm version in my dad’s library more than 55 years ago, so even for that reason it remains interesting for me personally.

It is also a clear late Qing dynasty Neidan text, with an attempt to simplify things and make it available to a wider audience, so it became popular not only in strict Daoist circles. It is also a very eclectic text, clearly incorporating Chan and Tiantai Buddhist notions.
There remains a lot of speculation about its origin. It is ascribed to Lu Dongbin and has been written down in spirit writing sessions.
It’s interesting that Min Yide, the great Qing Dynasty Neidan Longmen master considered it one of the main Neidan texts in relation to the cultivation of Xing.

About Mokusen Miyuki:

Rev. Dr. Mokusen Miyuki (1928–2016) was an 18th-generation Pure Land (Jodo Shinshu) Buddhist priest, scholar, and Jungian psychoanalyst. He uniquely bridged Eastern spirituality and Western psychology, serving as a priest at the Higashi Honganji Buddhist Temple in Los Angeles and a professor at California State University, Northridge.Background & EducationEarly Life: Born in Japan in 1928.Academic Degrees: B.A. in Indian Philosophy and Sanskrit Philology from the University of Tokyo, M.A. in Philosophy from UCLA, and Ph.D. in Asian Studies from the Claremont Graduate School.Jungian Training: Graduated with an Analyst Diploma from the C.G. Jung Institute in Zürich, Switzerland, in 1967 (quoted from Fukui Mortuary)

For more information read :

The Origin of The Secret of the Golden Flower
Sources and Translation - Massimo Izzo (see a partial excerpt below, available on the web, free access ) Journal of Daoist Studies Volume 16 - 2023

The Secret of Golden Flower (Jinhua Zongzhi 金華宗旨) and Zhu Yuanyu 朱元育’s Neidan Method: Centering on the Examination of the Content of Chapter Eight, “Instruction for Rambling Without Destination (Xiaoyao Jue 逍遥訣) - Yuria Mori (available on the web, free access )

Creative Daoism - Monica Esposito - Publisher ‏ : ‎ Universitymedia

Taoist Internal Alchemy: An Anthology of Neidan Texts - Fabrizio Pregadio- Golden Elixer Press (includes 2 translated chapters of the Jinhua Zongzhi, Min Yide version)

For more info on this translation of Mokusen Miyuki , I ll add a commentary of Massimo Izzo from Journal of Daoist Studies Volume 16 - 2023

The Origin of The Secret of the Golden Flower Sources and Translation (chapter on Mokusen Miyuki’s translation)

Another new translation appeared in a Ph.D. dissertation in analytical
psychology at the Carl Jung Institute in Zürich by Mokusen Miyuki
(1967). While not based on sinological research, it is interesting for its
annotations and psychological commentary. It is based on Wilhelm’s
1921 copy, which Miyuki obtained from his son, Hellmut Wilhelm
(Needham 1983, 244; Esposito 2016, 311), complete with the commentary
by Zhan Ranhui. The original 1967 dissertation in English remains un-
published (Julia Budai 2022, personal communication), but a book based
on it has appeared in German (Miyuki 1972). Since then, reprinted sever-
al times, it is rarely cited or discussed in psychological studies (e.g.,
Beebe 2008, 74).

The same also holds true for Daoist studies, whose representatives
have largely ignored the work (Mori 2002, 171). Although listed in sino-
logical bibliographies, it is never used (Needham 1974, 435; 1983, 472;
Mori 2002, 184; Pregadio 2009, 31). Thomas Cleary, in his 1991 translation,
does not mention it at all, nor does Caifang J. Zhu (2009). Although ref-
erenced in an annotated anthology (Pregadio 2009), it plays no role in the
Komjathy’s recent list of texts (2022, 71). He only added it after I suggest-
ed it to him (Izzo, January 2022, personal communication).

Esposito received a copy of the thesis directly from Miyuki; she
notes that it is more precise and complete than Wilhelm’s (2016, 311). The
translation covers all thirteen chapters (Miyuki 1972, 103-70) and pro-
vides a transliteration of all key Chinese terms right after their transla-
tions, greatly improving on Cleary's work. It also has a list of notations, a
commentary, a glossary, and an index of names, titles, and more. How-
ever, it does not discuss the text’s original provenance.

Needham, in a chapter on the Zongzhi, criticizes both Wilhelm’s and
Jung’s translations as well as their understanding of Chinese terms and
concepts of alchemy (1983, 243-257). He does not discuss Miyuki’s disser-
taion, although he lists it in the bibliography, only passing judgment on
his knowledge of Chinese alchemy with regard to the Huiming jing. That
is, Needham refers to Miyuki’s presentation at the Conference on Taoism
in Bellagio in 1968. This paper, “Taoist Zen Presented in the Huiming
jing” was never published (Nicholson 2000, 9-10), but has received some
comments in the conference proceedings (Welch 1969, 120-21).
Both Kristofer Shipper and Nathan Sivin criticize Miyuki’s interpre-
tations of standard terms of Daoist physiology as archetypal metaphors,
emphasizing the physiological nature of the practices (Welch 1969, 121).
Along the same lines, Needham notes, “Miyuki Mokusen has attempted
a reading in this interesting contribution, but unfortunately again with-
out much knowledge of the prior Daoist neidan traditions” (1983, 252).
While this criticism may be valid, it is important to separate the quality
of the translation from issues regarding interpretation and psychological
commentary.

The translation, recognized by Esposito as precise, complete, and
annotated, complete with transliterations of key terms, seems a good
choice when studying Wilhelm’s version, more so than Cleary's work.
Since an exhaustive review of Miyuki’s work is still outstanding, it must
be reexamined in the light of today's knowledge while applying proper
caution when looking at the psychological commentary.
To me, Miyuki’s translation provides a good basis for studying the
text both in a sinological and psychological context. It will produce more
accurate results than Zhu's translation of choice, that is the combination
of Wilhelm's much criticized translation of the first eight chapters and
Cleary's improperly annotated translation of the final five chapters (2009,
497-500), mixing two different versions rather than using the complete
and coherent translation of all thirteen chapters in Miyuki.

30/05/2026

Worth to listen to master Kong:

In the Neidan community there is sometimes a mistaken view on cultivation and refinement. Self cultivation is definitely not Self aggrandising, thinking you will become a better salesman or manager. It’s about cultivation of our innate potential, our life force which grants us vitality and our True nature which needs to be revealed.

Ultimately the path of refinement is not just Qi, but all ingredients, and especially our Shen. We ultimately refine our character, and that’s very much in line with Confucian or Mahayana Buddhist ideas.

Therefore it’s worth to pay heed to Master Kong’s advice:

“From the Son of Heaven on down to commoners, all without exception should regard self-cultivation as the root.”

Confucius’ teachings encourage everybody to pursue self-cultivation as a means to moral perfection. The goal of this cultivation is to become a junzi (君子 literally: ruler’s son), translated as “gentleman” or “superior person”.

Such a person will be sincere, trustworthy, compassionate, humble, and righteous. A junzi can also inspire others to improve themselves, starting a chain of moral development that, eventually, leads to social harmony.

This idea was radical when he proposed it; he was suggesting in a feudal society that anybody with the right education could become a great person, not just the nobility.

Master Kong’s advice is still very actuall what if we would refine ourselves in sincere admiration compassionate human beings. No self aggrandisement, but the cultivation of the core innate virtues we have been endowed with like Mencius also says.

Our present day is in bad need for more Junzi’s

24/05/2026

“The body's seven lotuses can blossom open the Sahasrara padma! The sahasrara padma lotus blossoms open to canopy the body. Do not discard any of these upaya! Where else [but in the ritualist's body] shall we pay obeisance to the honoured one (the Buddha)? “

(Nüdan huijie 21b)

This is from a late imperial nüdan (Female Internal Alchemy) text, it clearly incorporates Buddhist Ta***ic notions and even a literal quote from Tsong Kha Pa.

It is intriguing to see how many Ta***ic notions have entered Neidan. The Chan and Tientai influences are obvious, but the influence from Vajrayana and other forms of esoteric Buddhism are less clear. There have been earlier waves and later waves of Ta***ic knowledge entering China. Some are limited to Mandalas and Dharanis (Mantras) , others incorporate practices with the subtle body. There are definitely overlaps, but also clear distinctions between the Indian/Tibetan Buddhism Subtle bodies and practices and the Neidan . Still the language displays interesting trails of influence. Material which definitely need to be researched far more. There has been some sound research done by some scholars, but there are still many open questions and more research needs to be done.

Notes:

The sahasrara padma, or ten million petaI lotus is a standard formation in Buddhist tantras. This term designates the moment of psycho-phyiscal transformation. It is also considered the place where the avadhuti (central channel) ends and connects with all nadis (subtle channels ) in the body. So a very important energy hub.
In the Neidan tradition the Upper Dantian is seen also as the upper part of the Huang Dao (Yellow Path/Central Channel ) and also here all channels and vessels are connected.
It is also connected with the sky gate which is the exit point of the Yang Shen when the alchemical process in the body is completed, different from Phowa, but in a way a similar process.

This Neidan text talks about when the lotus blossoms, the chakra opens the body opens and everything is connected. This is very similar language to some of the Annutara Tantras talk about that process when the Shahasrara Chakra opens.

The phrase "Where else [but in the body of the ritualist] shall we pay obeisance to the honored one?" is a direct quote, in translation, from dGe lugs pa founder, Tsong kha pa (1357-1419). Saraha also writes, that the body is the best place to do pilgrimage. It is also quoted in the Laghukiilacakratantra.

Source ： Rhetorical voices in the neidan tradition:
an interdisciplinary analysis of the Niidan hebian (pref. 1906) compiled by He Longxiang (fl. 1900-1906)
Sara Neswald, Department of East Asian Studies McGill University, Montreal
May 2007

Image: Based on Blue Beryl Medical Paintings (Tibet) 17 th century, this is a medical painting using some of the Ta***ic notions in medical context. The body is seen connected with a wide array of subtle channels, collaterals and chakra’s, (literally wheels , meaning hubs connecting all the channels), the channels are thought to contain subtle airs( rlung/prana )and fluids (thigles/bindhus).

24/05/2026

“The body's seven lotuses can blossom open the sahasrara padma! The sahasrara padma lotus blossoms open to canopy the body. Do not discard any of these upaya! Where else [but in the ritualist's body] shall we pay obeisance to the honoured one (the Buddha)? “

(Nüdan huijie 21b)

This is from a late imperial nüdan (Female Internal Alchemy) text, it clearly incorporates Buddhist Ta***ic notions and even a literal quote from Tsong Kha Pa.

It is intriguing to see how many Ta***ic notions have entered Neidan. The Chan and Tientai influences are obvious, but the influence from Vajrayana and other forms of esoteric Buddhism are less clear. There have been earlier waves and later waves of Ta***ic knowledge entering China. Some are limited to Mandalas and Dharanis (Mantras) , others incorporate practices with the subtle body. There are definitely overlaps, but also clear distinctions between the Indian/Tibetan Buddhism Subtle bodies and practices and the Neidan . Still the language displays interesting trails of influence. Material which definitely need to be researched far more. There has been some sound research done by some scholars, but there are still many open questions and more research needs to be done.

Notes:

The sahasrara padma, or ten million petaI lotus is a standard formation in Buddhist tantras. This term designates the moment of psycho-phyiscal transformation. It is also considered the place where the avadhuti (central channel) ends and connects with all nadis (subtle channels ) in the body. So a very important energy hub.
In the Neidan tradition the Upper Dantian is seen also as the upper part of the Huang Dao (Yellow Path) and also here all channels and vessels are connected.

The phrase "Where else [but in the body of the ritualist] shall we pay obeisance to the honored one?" is a direct quote, in translation, from dGe lugs pa founder, Tsong kha pa (1357-1419). Saraha also writes, that the body is the best place to do pilgrimage. It is also quoted in the Laghukiilacakratantra.

Source ： Rhetorical voices in the neidan tradition:
an interdisciplinary analysis of the Niidan hebian (pref. 1906) compiled by He Longxiang (fl. 1900-1906)
Sara Neswald, Department of East Asian Studies McGill University, Montreal
May 2007

22/05/2026

Recently I have started to teach Neidan in a more serious and structured manner. After a life long quest in Buddhism, Daoism and to lesser extent (Neo) Confucianism, I believe Neidan is one of the jewels of Chinese thought. A highly eclectic tradition equalling Chan in its sophistication. It was one of the reasons why literati in general and , literati physicians especially ,in later Imperial times had great interest in Neidan. For me also the connection between medicine and Internal Alchemy is one of the corner stones of my interest and also to some degree one of the main subjects I like to share with people. I have come to the conviction that understanding late imperial times physicians , at least some very influential ones , like Zhao Xianke, Zhang Jiebin or Li Shizhen is only possible to understand when we are able to know their insights into Neidan and how it influenced it their thinking along with other currents like Neo Confucianism.

Sharing basic practices and principles of Neidan is important, since it is often shrouded in mystery and esoteric language. That on itself has incredibly literary beauty, but makes it also quite inaccessible. I hope to give a modest contribution to clarifying the basic concepts and practices of Neidan in a safe and responsible manner.

Neidan is until now one of the most opaque meditation systems which has not been understood properly. Language barriers, national pride (keep it among the Chinese - Chen Yingning), and many other factors have played a role in making genuine Neidan instructions difficult to access. Remains the so called Guru’s who claim to teach Neidan , but are in reality teaching Qi Gong/Nei Gong material. A real understanding of the subtleties of Neidan is often lost and only understood as all kind of post heaven practices . Don’t get me wrong Qi Gong is great , I do it every day, but it is not Neidan, its operatives and goals are very different .

In essence Neidan is way more simple than many of us might think , despite its extremely opaque and rich language. But it requires us to be able to reach deeper states of stillness as a premise of the alchemical process which partly happens spontaneously, One just needs to set up the right conditions. It’s a beautiful practice which can lead to better health, long life and maybe some sort of spiritual illumination, or some form of transcendence, at least it will us make able to cope better with the changes in life.

I am happy to be able to share at least something to genuine students, I feel there is a rising interest in this field and my attempts will be to bridge academic standards in terms of text research but connected with real practical experience , and the use of individual approaches of the whole process, in Neidan you realy have to anticipate on what happens and in that aspect one needs also a certain guidance from somebody who has experienced already that stage .

My goal will be targeting different groups, in the first place the very fundamentals. Next those who seek a path of internal cultivation which is often a combination of reading and reflecting on texts and practices derived from these texts. And Another group of people who are interested into the bridge between medicine and Neidan. This last aspect I have been focusing already a lot in the recent years.

Also I have done myself a lot of comparative study between Ta***ic practices and Neidan, since they both can be seen as internal alchemical pathways . This might be also in the future an interesting field to share.

I am happy to finally being able to concentrate on this field which feels a little how I 35-40 years ago felt when I pushed Chinese Medicine under attention.

I feel very grateful that I can share something now after my own quest of the last 50 years in this field, Neidan is a jewel which can benefit many people, a safe and beautiful way to incorporate the body, our essence, breath/qi, and our Shen in a beautiful path of refinement , ultimately just becoming a more full human being , neidan is not only about refining energy but also a lot about refining character.

I feel also grateful to have been able to realise this with my teacher and friend Robert C***s and ultimately also gratitude to his main teacher Hai Yang for willing to share this with Robert over such a long time . The openness and willingness to share and study seriously with the mindset of the great reformer Chen Yingning, has created all the favorable conditions to teach Neidan seriously to serious students.

Happy to share and have companions in the Dao, to make this incredible journey into Neidan.

20/05/2026

The Mysterious Female (xuanpin玄牝)

You must know that there is an energy hub in the body called the Mysterious Female. It is neither the heart, the kidneys, the mouth nor the nose. It is not the same as the spleen, stomach, a**s, bladder, elixir field, or Niwan. Once you know this energy center, it becomes the core of everything: the winter solstice [starting point], the prime ingredients, the firing times, the cleansing, the fetus formation, and the fetus’s delivery. However, this center is boundless and neither located inside nor outside. Rather, it is the root of spirit and energy, the valley of emptiness and nonbeing. Just look for it inside the body; you cannot find it outside.

Zhang Boduan - Jindan sibaizi

(Translation Pregadio)

19/05/2026