TRACES OF A DAOIST IMMORTAL: CHÉN TUÁN 陳摶 OF THE WESTERN MARCHMOUNT. By LouisKomjathy. Sinica Leidensia, 163. Leiden and Boston: Brill, 2024. Pp. xviii + 591. Hardback, €140.00.

Sleeping immortal, Western Marchmount recluse, internal alchemy practitioner, and court advisor, Chén Tuán 陳摶 was an extraordinary and multifaceted figure in China's Daoist history. In this ten-chapter monograph, supplemented by four appendices, Komjathy not only reconstructs Chén Tuán's life but also meticulously investigates the principles of his internal alchemy (nèidān 內丹) theory and practices. The first two chapters provide a comprehensive portrayal of Chén Tuán's dual life. Komjathy examines his political role and relationships with several Chinese emperors while also highlighting his reclusive existence in the mountains. This duality offers readers a nuanced understanding of how Chén Tuán navigated both the imperial court and the world of Daoist spirituality. In chapter three, Komjathy delivers a detailed account of the surviving poems attributed to Chén Tuán. He attempts to organize these works into a coherent collection, providing valuable insight into Chén Tuán's philosophical outlook and literary contributions. Chapters four through six are devoted to exploring Chén Tuán's internal alchemy system, with detailed analyses of his understanding of the reverted elixir (huándān 還丹), cosmological theory, and his contributions to Daoist cartography. Key works such as Yīn zhēnjūn huándān gē zhù 陰眞君還丹歌注 (Commentary on the Song of the Reverted Elixir by Perfected Lord Yin), Máyī dàozhě zhèngyì xīnfǎ 麻衣道者正易心法 (Hempclad Daoist's Mind-Method for Correctly Understanding the Changes), and Wújí tú 無極圖 (Diagram of Nondifferentiation) are thoroughly examined to illustrate Chén Tuán's unique interpretations and innovations in Daoist practice. Chapters seven through nine shift focus to the internal alchemical training methods associated with Chén Tuán. These include emptiness-based meditation, seasonal dǎoyǐn (导引, guided stretching), and sleep practice. Komjathy's analysis of these practices highlights their significance in Daoist self-cultivation and provides a rare glimpse into Chén Tuán's practical teachings. In the final chapter (ten), Komjathy reassesses Chén Tuán's historical reputation, focusing on the text Chén Xīyí sìcí cháomìng 陳希夷四辭朝命 (Chén Xīyí Declines Four Appointments from the Imperial Court) by Féng Mènglóng 冯梦龙. Here, Komjathy reflects on the tension between the Daoist ideals revered by Chén Tuán and his disciples and the political-social order represented by the Chinese emperors. This chapter also sheds light on the broader relationship between Daoism and politics in ancient China. A notable contribution of this book is the annotated translations of Chén Tuán's works, which Komjathy includes at the end of each chapter. These translations make Chén Tuán's original texts more accessible to a modern audience and provide valuable context for the intricate details of Daoist thought. Komjathy's rigorous scholarship ensures that Chén Tuán's legacy is brought to life, offering readers a rich and multi-dimensional understanding of one of Daoism's most enigmatic figures. However, given the depth of analysis and the specialized nature of the content, this book is recommended for scholars and experts already well-versed in the realms of internal alchemy and classical Daoist literature.