Modern Inner Alchemy scholars categorize
Inner Alchemy methods since the
Song Dynasty into five schools based on their tenets and styles: Southern, Northern, Eastern, Central, and Western.
-
Southern School: The Southern School traces its origins to the followers of Zhang Boduan. This school's characteristic feature is its cultivation order: it prioritizes "life" (
ming 命) before "nature" (
xing 性). This means it begins with traditional Inner Alchemy methods, gradually refining jing (essence), qi (vital energy), and shen (spirit) until reaching the stage of "returning the spirit to emptiness" (lianshen huanxu 炼神还虚). At this point, it incorporates Chan Buddhism to thoroughly understand the source of nature. Its practice methods are further divided into solitary cultivation (qingxiu 清修) and dual cultivation (shuangxiu 双修). Bai Yuchan represents the solitary cultivation lineage, with
Zhang Boduan's
Qinghua Mimiwen (青华秘文) providing the most detailed explanation of its methods. The founder of the dual cultivation lineage was Weng Baoguang of the Southern Song Dynasty.
-
Northern School: The Northern School refers to the
Quanzhen Dao founded by Wang Chongyang and the seven disciples of his lineage, known as the Seven Perfected Ones (Qizhen 派). This school's cultivation order is the reverse of the Southern School; it prioritizes "nature" before "life," emphasizing the initial cultivation of eliminating desires, focusing the mind, and achieving enlightenment (mingxin jianxing 明心见性). Purity of heart and freedom from worldly contamination are key. Then, true intention arises from the pure heart, and jing, qi, and shen are gradually refined. The Northern School exclusively practices solitary cultivation, advocating monasticism, abstinence, and ascetic practices. After the Yuan Dynasty, the Northern School integrated aspects of the Southern School and Neo-Confucianism. The most clear expositions of this school's methods are those of Wu Shouyang in the late Ming Dynasty, and Liu Yiming and Min Yide in the Qing Dynasty.
-
Central School: The Central School refers to the teachings of Li Daochun, who integrated aspects of the Southern School into Quanzhen Dao in the early Yuan Dynasty. Li summarized the teachings of the Northern and Southern Schools, inheriting and developing Chen Nidan's theories, classifying all Daoist cultivation practices into three categories: nine minor methods (pangmen jiupin 旁门九品), three gradual methods (jianfa sancheng 渐法三乘), and the supreme method (zuishang yicheng 最上一乘). The latter two belong to Inner Alchemy.
-
Eastern School: The Eastern School refers to the teachings of Lu Xixing in the Ming Dynasty. Lu claimed to be a direct disciple of Lü Dongbin and his Fanghu Waishi Congshu (方壶外史丛书) offers unique insights into Inner Alchemy. It advocates beginning with foundation building, self-cultivation, and focusing the mind to cultivate nature. After enlightenment, it employs dual cultivation, using alchemical methods (caiyao linlu 采药临炉) to transform jing, qi, and shen, effectively combining the methods of the Northern and Southern Schools' dual cultivation lineages.
-
Western School: The Western School refers to the teachings of Li Xiyue in the Qing Dynasty. Li claimed to have received teachings from Zhang Sanfeng and Lu Xixing, and his works such as Sanfeng Mimi (三丰秘旨) expound on Inner Alchemy. His methods mainly inherit from Zhang Sanfeng and Lu Xixing, integrating the essence of various schools and advocating dual cultivation. His explanations of mind cultivation and vital energy cultivation are particularly detailed.
In addition to these five schools, there are other independent schools of Inner Alchemy, such as the Laohua Shan school founded by Chen Tuan, and the Laoshan Jinshan school which integrates multiple schools including Longmen and Laoshan. Furthermore, since the Tang and Song dynasties, Inner Alchemy practitioners have emphasized the physiological differences between men and women, creating specific "female Golden Elixir" (nü jindan 女金丹) methods for women. The Qingjing school of Quanzhen Dao, founded by Sun Bu'er, a disciple of Wang Chongyang, specifically transmitted female Golden Elixir methods.
Major Schools of Daoist Internal Alchemy
内丹术的主要流派
Translation: "Major Schools/Lineages of Internal Alchemy" or "Principal Traditions of Daoist Inner Elixir Arts"
Introduction
Daoist Internal Alchemy developed into distinct schools (流派, liupai) over centuries, each emphasizing different approaches, techniques, and philosophical interpretations. These lineages preserved and transmitted specific methods through master-disciple relationships, creating rich traditions that continue to influence modern practice.
✨ Recommended Taoist Talismans
Discover powerful talismans for your spiritual journey
Core Unity: Despite methodological differences, all schools share the fundamental goal of cultivating the Three Treasures (精气神) to achieve spiritual immortality and union with the Dao.
Historical Development of Internal Alchemy Schools
Zhong-Lü School
钟吕派
Founders: Zhongli Quan (钟离权) & Lü Dongbin (吕洞宾)
Method: Systematic energy cultivation through microcosmic orbit
Focus: Structured progression through defined stages
Early Shangqing School
上清派
Origin: Maoshan Tradition adaptation
Method: Visualization and celestial meditation
Focus: Divine transformation through inner vision
↓ Evolution & Systematization ↓
Southern School
南宗 (南派)
Founder: Zhang Boduan (张伯端)
Key Text: "Wuzhen Pian" (悟真篇)
Approach: Mind first, then body cultivation
Complete Reality School
全真派
Founder: Wang Chongyang (王重阳)
Method: Integrated mind-body cultivation
Philosophy: Three Teachings unity (Buddhism, Confucianism, Daoism)
↓ Branching & Specialization ↓
Northern School
北宗 (北派)
Emphasis: Complete Reality lineage development
Method: Body first, gradual mind cultivation
Practice: Emphasis on foundational physical work
Central School
中派
Founder: Li Daochun (李道纯)
Approach: Balanced mind-body integration
Innovation: Synthesis of Northern and Southern methods
↓ Regional & Methodological Branches ↓
Eastern School
东派
Founder: Lu Xixing (陆西星)
Innovation: Sexual alchemy integration
Focus: Dual cultivation methods
Western School
西派
Founder: Li Xiyue (李西月)
Method: Pure meditation approach
Emphasis: Mental cultivation over physical
Comparative Analysis of Major Schools
| School |
Primary Approach |
Starting Point |
Key Technique |
Ultimate Goal |
| Southern School (南宗) |
Mind → Body |
Spiritual insight |
Sudden enlightenment |
Transcendent immortal |
| Northern School (北宗) |
Body → Mind |
Physical foundation |
Gradual cultivation |
Earthly immortal |
| Central School (中派) |
Simultaneous cultivation |
Balanced approach |
Integrated practice |
Complete harmony |
| Eastern School (东派) |
Dual cultivation |
Partner interaction |
Sexual alchemy |
Shared immortality |
| Western School (西派) |
Pure meditation |
Mental emptiness |
Silent illumination |
Void immortal |
Methodological Distinctions
The Great Debate: Mind vs. Body Priority
Southern Approach (性命双修)
"Cultivate nature first, then life"
- Begin with spiritual realization
- Emphasize sudden enlightenment
- Body transformation follows naturally
- Influenced by Chan Buddhism
Northern Approach (命功先修)
"Establish life foundation first"
- Build physical energy base
- Gradual step-by-step progress
- Mind clarity through body work
- Practical, systematic methodology
Regional and Temporal Variations
Unique Contributions of Each School
Zhong-Lü Legacy
Systematic stage progression
Microcosmic orbit foundation
Clear instructional framework
Complete Reality Innovation
Monastic organization
Integrated ethical cultivation
Institutional preservation
Central School Synthesis
Balanced methodology
Practical integration
Accessible teachings
Contemporary Influence
Modern internal alchemy practice draws from all major schools, with practitioners often combining techniques based on personal inclination and circumstances:
Health and Longevity
Northern School physical methods combined with Central School balance, emphasizing practical health benefits and gradual cultivation.
Spiritual Development
Southern School meditation approaches integrated with Western School emptiness practices for deep spiritual transformation.
"The wisdom of all schools converges: whether beginning with body or mind, the ultimate destination is the harmonious integration of physical vitality, energetic balance, and spiritual awakening."
Transmission and Preservation
Each school maintained its teachings through:
-
Master-Disciple Lineages: Direct transmission of experiential knowledge
-
Classical Texts: Written preservation of theoretical frameworks
-
Ritual Practices: Ceremonial and liturgical elements
-
Community Networks: Mutual support and shared cultivation
Today, these traditional schools continue to influence modern Daoist practice, martial arts, traditional Chinese medicine, and contemporary spirituality worldwide, demonstrating the enduring relevance of their distinct yet complementary approaches to human transformation.
