《修真历验钞图》

The Xiuzhen Liyan Chaotu (Illustrated Chart of Verified Experiences in Cultivating Perfection) records the process of cultivating Neidan (internal alchemy) and its verified effects. The so-called “chaotu” (illustrated excerpts) consists of organizing the key points and stages of cultivation into diagrams and text. Neidan practice takes the human body as the furnace and cauldron, emphasizing such methods as refining Jing (essence) into Qi (vital energy) and refining Qi into Shen (spirit).

The book is unsigned. Volume 72 of the Yunji Qiqian (Seven Slips from a Cloudy Satchel) includes a work titled Zhenyuan Miaodao Xiudan Liyan Miao, attributed beneath the title to “Caoyi Dongzhenzi Ningmi,” whose content is identical to this text. Caoyi Dongzhenzi was probably a figure of the late Tang and Five Dynasties period. The extant version is found in the Lingtu (Numinous Diagrams) category of the Dongzhen section of the Zhengtong Daozang (Zhengtong Daoist Canon).

The highest principle takes as its superior path the condensing and refining of mind-nature, the cultivation of the physical form, and the attainment of longevity. What is called “condensing the nature” means stabilizing the mind and Shen (spirit): turning the gaze inward so that thoughts remain unmoving, becoming clear and tranquil, and returning to the original source. Although both are called condensing the mind, they yield two different results: one is “abiding the mind,” the other is “emptying the mind.”

If one condenses the mind by the method of “abiding the mind,” the body and the external realm can be brought into union with the Dao (the Way), and both physical form and original nature attain transcendence. This is the truly sublime and wondrous Dao of attaining deathless longevity. If one condenses the mind by the method of “emptying the mind,” then only original nature is transcended while the physical form sinks into ruin; this belongs to the lower-level method of departing the fleshly body and becoming an immortal by means of corpse liberation.

When the mind’s thoughts are condensed and made to abide, reaching the state of no-mind, the true Dao naturally manifests. This body is called the “body of empty origin,” yet it still possesses genuine form and substance. If one condenses it into an empty mind, this is to forget emptiness and merge with emptiness; this body is called the “body of empty existence,” which in fact has no form or substance. This method of practice attains only the transcendence of original nature while abandoning the physical form; it fails to grasp the essentials of refining the form, and what is obtained is nothing more than a class of clear and bright ghosts. Therefore the “lower immortals” spoken of in the essential instructions of the scriptures refer to this method of vacating the cavity through corpse liberation.

The two accounts above both concern paths of attaining the Dao. If one seeks only the transcendence of original nature while abandoning the physical form, although results come quickly, this does not accord with the purpose of the true Dao. Practitioners of the superior path of cultivating the Dao value the preservation of life and consider such methods damaging to the physical form, and therefore do not practice them. If one can condense and abide the mind’s thoughts so that both physical form and original nature are brought to completion, lifespan may be extended to ten thousand years, and one is called an “immortal.” Then, by refining the body into Qi (vital energy) over the course of ten thousand years, one is called a “true person.” Then, by refining Qi into Shen over the course of ten thousand years, one is called a “spirit person.” Then, by refining Shen for three thousand years, one is called a “perfected person.” Then, by cultivating the way of the perfected person for three thousand years, one becomes a “person of the Dao” and realizes the realm of the high true ones. This is the superior true Dao, which requires thirty-six thousand years before cultivation is complete.

Yet among ordinary people who first study and practice this Dao, those who undertake it are as numerous as hairs, while those who truly succeed are as scarce as animal horns. Thereupon the Primordial Supreme Dharma Mother, in order to save those who cherish life and are willing to preserve their allotted years, expounded the Scripture of Primordial Jing (essence) to the Most High Lord of the Dao.

In antiquity there was the Dragon-Tiger Scripture, which treats of the process by which the reverted elixir is secretly generated of itself within the natural course of Heaven and Earth. According to what the superior scripture states, Heaven and Earth in their natural course require one thousand and eighty years to produce true gold ore; the true gold ore then requires another one thousand and eighty years to produce true cinnabar; the true cinnabar then requires another one thousand and eighty years to produce true mercury; the true mercury then requires another one thousand and eighty years to be refined into the reverted elixir. The true Qi of Heaven and Earth, Yin-Yang, and the Five Phases (Wood, Fire, Earth, Metal, Water) combine, spanning altogether four thousand three hundred and twenty years, until the primordial Jing condenses and is at last generated of itself among the secluded rocks of famous mountains. At the time of its generation, its radiance shines for a thousand li, and the immortal officials of the higher true ones descend to gather it; thus it is extremely difficult for ordinary people cultivating the Dao to obtain.

The Dharma Mother of Primordial Essence, taking pity on practitioners, taught people to substitute temporal cycles for the long ages, gathering the Qi of emptiness and non-being to refine it into true gold, then from gold refining cinnabar, from cinnabar refining mercury, and causing the Three Powers of Heaven, Earth, and Humanity to unite, using methods to bring about the four thousand three hundred and twenty years of Yin-Yang primordial Qi, which through the movement of twelve months resonates and generates the reverted elixir. Ingesting the reverted elixir, one can realize the unsurpassed supreme Dao and ascend to Heaven in broad daylight.

The ancient immortals who had attained the Dao further feared that beginners would suffer injury from cold and heat in the course of a year, and so taught people to use the sacred medicine of the initial stage to refine ordinary drugs, making them into numinous medicines that generate the “Lesser Purple River Chariot.” After ingesting it one can realize the unsurpassed supreme Dao and ascend to Heaven in broad daylight. The naturally born yellow sprout (a medicinal substance or symbolic fruit of cultivation in Daoist arts of refinement) can be made into the life-preserving reverted elixir; those who ingest it are able to stabilize their destiny and live long, gradually ascending to the true, yet they still lack the great meritorious work of final immortal transformation.

All of the foregoing is based on orally transmitted instructions from the teachers’ lineage and the essential points for interpreting the true scriptures. Portions that were not publicly set forth in the past are now briefly clarified, so that ordinary people may thereby understand the sagely Dao, using outer things to illustrate inner principles, and letting what is easy to understand help in discerning what is difficult. Illustrated discourses have thus been compiled, left for gentlemen who cherish life to consult and verify.

The work as a whole sets up twelve diagrams, representing the twelve chen positions (the temporal positions corresponding to the twelve earthly branches), used to display the way of sagely achievement and divine illumination. The Yin Fu Jing (Scripture of the Hidden Talisman) says: “The sun and moon have their numbers, the great and the small have their determinations; sagely achievement is born therefrom, and divine illumination emerges therefrom.” This is precisely that principle. The explanations of the remaining diagrams are as follows.

Thirty spokes gather at a single hub (the central part of the wheel that joins the spokes).

The Daode jing states: “Thirty spokes converge together upon one hub.” Heshang Gong explains that carts of antiquity had thirty spokes concentrated and joined at the hub. An empty aperture is left at the center of the hub, and it is thanks to this emptiness that the spokes can gather there. The number thirty takes its model from the days of a month. This illustrates the principle of governing the great by means of the small and commanding the many by means of the few. The Yinfu jing says: “The sun and moon have their fixed numbers, and the operation of the Great Dao (the Way) likewise has its determined regularities.”

Because the hub is hollow, the wheel is able to function. Zhuangzi remarks: “It is precisely the place of non-use that constitutes great use.” Were there only a single spoke, the entire vehicle could not be used.

The “Essential Formula of Sun and Moon” arranges the positions of the lines (yao) by means of thirty-seven characters, in the following sequence: the first line, the third line, the fifth line, the seventh line, the tenth line, the thirteenth line, the fifteenth line, the seventeenth line, the twenty-first line, the twenty-third line, the twenty-fifth line, the twenty-seventh line, and the thirtieth line. Cycling thus again and again, after four thousand three hundred and twenty years primordial Qi (vital energy) is generated from this.

The mnemonic verse states: As ages succeed one another and the sun and moon travel their courses, years cycle and return to the beginning—this is the natural regularity of the Dao. After ten months the fetal form is transformed and emerges; when the nine revolutions are completed, fulfillment is attained. “Mao-mao” designates the position occupied by the Jade Rabbit; Fire paired with Wood symbolizes the crimson sun and is the moment when the yang talisman takes effect. “You-you” designates the position occupied by the Golden Rooster; Metal paired with Water symbolizes the dark moon and is the moment when the yin talisman takes effect. The two powers of Yin-Yang, one revolving to the left and the other to the right, stand opposite and illuminate each other. When the thirty-six thousand varieties of spirit-Qi are abundant, the True Origin (the primordial Qi of four thousand three hundred and twenty years) returns inward, and together they finally congeal into the Elixir. Thereby noxious toxins are expelled; after one ingests it, one can ascend to the Grand Veil Heaven (Daluo tian, the supreme celestial realm spoken of in Daoism).

The Method of Solar Fire and Lunar Fire

According to the present-day method, when Yuanjun, Yinjun, Gusongzi, Bitongzi and others perform the talismans at the times of opening and closing, they place the Three Flowers (here referring to the talismans) and carry out the practice at the first-quarter moon; the ancient method performs it at the last-quarter moon.

The formula states: “Lülü” (the twelve pitch-pipes) represent the respective positions of Yin and Yang; Yang belongs to the Fire Method.

The formula states that “lülü” (the twelve pitches used by the ancients to represent the rhythms of Yin-Yang) correspond to the positions and sequential order of Yin-Yang: yang is called “lü,” and yin is called “lü.” Qingxiazi said: When yang Qi (vital energy) first arises, it opens spring and summer; when yin Qi first arises, it opens autumn and winter. Yin Qi ultimately returns to “Kun” (the trigram representing yin), and yang Qi ultimately returns to “Qian” (the trigram representing yang). The three months of zi, chou, and yin correspond to spring, mao, chen, and si correspond to summer, wu, wei, and shen correspond to autumn, and you, xu, and hai correspond to winter. What the diagram describes are all the key subtle principles of the sun, the moon, and “huohou” (the firing process, the rhythms of Yin-Yang waxing and waning, advancing and retreating in elixir refinement). Without grasping these symbols and laws, it is difficult to accomplish the huandan (the reverted elixir, the medicine in Neidan (internal alchemy) cultivation).

Diagram of Gathering True Lead and Mercury (diagram of gathering and refining true lead and true mercury).

Lead is the fountainhead of Xuan Yuan (the Qi of the profound original source). A spring is the source of water. People see only the spring water welling forth from a rocky cavern and flowing on without interruption, yet they do not know where the spring water actually comes from. Yuan Qi (the fundamental Qi that generates and matures the myriad things) likewise nurtures life and brings all things to fruition: people cannot see from whence this Yuan Qi arises. Therefore the Dao Jing says: “Subtle and profound, so deep that it is difficult to fathom.” Precisely because it is difficult to fathom, one can only describe it approximately, calling it “the form of no form.”

The revolutions of the heavenly bodies are leftward. The Five Stars (the five planets of Metal, Wood, Water, Fire and Earth besides the sun and moon) together with the sun and moon generate Qi without cease, bringing the myriad things to maturity, yet people cannot see from where this Yuan Qi comes. Therefore the Dao Jing says: “Subtle and profound, so deep that it is difficult to fathom.” Precisely because it is difficult to fathom, one can only describe it approximately, calling it “the form of no form.”

Heavenly bodies revolve leftward, while the Five Stars together with the sun and moon revolve rightward. Fire Lead symbolizes the sun; Vermilion Mercury symbolizes the moon. The moon travels more rapidly, covering thirteen degrees in a single day and night; the sun travels more slowly, covering one degree in a single day and night. The moon completes one circuit of the heavens in a month; the sun completes one circuit of the heavens in a year. The sun and moon meet twelve times each year, constituting one annual cycle. The generation and transformation of the myriad things depends crucially on the Twelve Hexagrams (the gua images that symbolize the waxing and waning of Yin-Yang), cycling round and round. When the Qi of the Nine Returns (an alchemical term denoting the reversion phase in the process of refinement and cultivation) becomes sufficient, and the Shen (spirit) and Qi of lead and mercury are fully complete, the Golden Elixir (Jindan) is refined.

Thus the scripture states: “The movements of sun and moon have swiftness and slowness; the natures of the medicines have dryness and gentleness.” This is exactly the principle at work.

A verse says: “The slow is the sun, the swift is the moon; why make such an elaborate distinction? True Lead is originally the essence of fire; True Mercury readily flies aloft and contains the vermilion blood-Qi. The Jing (essence) of the man and the blood of the woman enclose one another; blood generates the flesh, Jing generates the bones. It all relies on a worthy matchmaker to bring the two together, nurturing the infant, which then fills one with joy.”

The “mercury” here is the light of Hong Yuan (the primordial origin of the cosmos) and is also the root of the myriad things. The ancestral master of mercury is called the Red Dragon; the Red Dragon is none other than cinnabar. Yet this is not ordinary cinnabar, but rather the seminal essence that issues from Tai Xuan (the profound and mysterious origin), condensed from Yuan Qi over the course of two thousand one hundred and sixty years, and termed the “True Elixir of the Void.”

Liutong Tu (Diagram of the Six Communications)

“Six” refers to the six hou (periods), that is, the six time segments within a month, which constitute the law of the moon’s monthly circulation. “Tong” (communications) refers to…… (the original text is unfinished here)

By connecting through the twelve double-hours one can understand the movement and concealment of the “Dragon and Tiger.” “Dragon and Tiger” is a term in Daoist Neidan (internal alchemy) that symbolizes the interaction of Yin-Yang, lead and mercury, and similar pairs. The rhythmic changes of the Six Harmonies, Six Lü (yang pitch-pipes), and Six Lü (yin pitch-pipes) embody the essential principles of the twelve-month cycle of the year.

The Secret of Understanding the Rise and Fall of the Six Yin-Yang Phases

On the third day the Qi of the Dui trigram moves to the Geng position and moonlight faintly appears. On the eighth day the Qi of the Zhen trigram rises at the Ding position; at this time the moon reaches first quarter and its movement temporarily pauses. On the fifteenth the Qi of the Qian trigram is fully abundant and the moon is complete at the Jia and Geng positions. On the sixteenth the Qi of the Xun trigram diminishes, the moon begins to wane and recedes into the Xin position. On the twenty-third the Qi of the Gen trigram rises and the image of the Li trigram appears at the Bing position; at this time the moon is at last quarter. On the thirtieth the Qi of the Kun trigram proceeds to its end and falls into the transformations symbolized by the Kan trigram. The “Ge” spoken of here carries the sense of interruption and transformation.

In these days, if the Hun and Po of the moon can intermingle their Jing (essence) and Qi (vital energy), manifold transformations arise: in heaven the myriad phenomena are generated, on earth the myriad things are generated, within the human body the myriad Shen (spirits) are generated, and in medicinal substances numinous efficacy is produced. This relies on the power of the “Three Flowers” and the joint operation of the “Four Sons.” Both “Three Flowers” and “Four Sons” are terms in Neidan cultivation whose precise referents vary according to the method of practice. If one wishes to understand the intent of the Yellow Emperor and Laozi, the marvel lies in the “Zhongting” (Central Courtyard), which here refers to a key location within the cultivator’s body. The words have already been spoken; can the student ultimately awaken?

Diagram of Yin-Yang Mutual Illumination

If the Hun and Po of the moon can intermingle their Jing and Qi, all things will spontaneously transform and come into being. This relies on the power of the “Three Flowers,” jointly operated by the “Four Sons.” If one wishes to understand the intent of the Yellow Emperor and Laozi, the marvel lies in the “Zhongting.” These words have already been fully spoken; can the student awaken?

Ancient and Modern Combinations, Largely Similar with Minor Differences

Master Cui employs the Zhenxing (Saturn, the Earth star) in correspondence with the Chenxing (Mercury, the Water star), causing them to unite in the Qian and Kun directions, and establishes the two stages of first quarter and last quarter, thereby generating the myriad things and the “three-surnamed sons.” This method is the same as that transmitted by Master Cui.

The Yuanjun likewise has a similar method. When practicing it one should grasp the timing of the intermingling of the primordial Qi of heaven and earth and establish the root of the Great Dao; this root is the Dantian (energy center). The scripture says “when the root is established, the Dao arises from it,” which is precisely this meaning.

Certain immortal lords employ the Yinghuoxing (Mars, the Fire star) in correspondence with the Chenxing (Mercury). After two “seventy completions” and three decades the primordial Qi begins to intermingle. This is largely the same as the preceding method, all taking the Chenxing as the starting point. The conjunction of sun and moon symbolizes the function of “lead”; “lead” is a term in Neidan denoting the cultivation material or yin energy.

The various immortal lords command the Yinghuo star (Mars) and summon the Chen star (Mercury). After two seventy-cycles and thirty days, the primordial Qi (vital energy) begins to intermingle, attaining a state of Great Harmony; throughout this process the Chen star remains the sovereign. The sun and moon conjoin, lead and mercury unite. Thus the scripture says: “Harmonize their lights and become one with their dust”—this is called Profound Unity (xuantong, the mysterious oneness). It also says “return to its brightness,” referring precisely to this circumstance.

Diagram of the Xiantan

“Xian” carries the sense of harmonizing, while “tan” denotes earth. The scripture states: “The xiantan is used to fashion vessels; it is precisely because of the emptiness within that the vessel has its function.” This means that the earth of harmonization constitutes both inner and outer implements. The inner implement is the ding vessel, yet it is not an ordinary ding of daily use, but the ding that receives the spirit mercury. Therefore the Yin Fu Jing (Scripture of the Hidden Concord) says: “Within there is a marvelous implement, from which the myriad phenomena arise; within the Bagua (Eight Trigrams) and the jiazi cycle are contained wondrous transformations and hidden mysteries.” Here “gui” refers to gui Qi; the so-called “without use” indicates the function that ordinary vessels do not possess.

When Jing (essence) is retained within the ding, the three hun souls form internally. “Hun” is the dragon; the “dragon” is the spirit-light transmuted from wood Jing. According to the Yuanjing Jing (Scripture of Primordial Essence), the Lord of the Great Dao says: “The solar primordial Jing is the correct numen of the left, united with the Dao (the Way). Ingesting it, the body becomes light and robust, attaining long life.” The scripture further says: “Fire is able to make things firm, securely preserving the primordial Qi. Those who ingest the primordial Jing will have their constitution forever solidified, their Shen (spirit) united with primordial harmony and with the Dao, the body light and robust for long life.” It also says: “Fire is able to make things firm, securely preserving the primordial Qi. Those who ingest the primordial Jing will have their constitution forever solidified, their Shen united with primordial harmony, thereby penetrating to spiritual marvel.” Here “yuan” refers to the essence of true fire.

Diagram of the Luguo (Furnace Enclosure)

The “luguo” is the outer xiantan, resembling a person’s city, wherein dwell the sovereign and the people. Yin-Yang and the myriad spirits generate resonance by means of the luguo, establishing sagely accomplishment and refining the returned elixir, thereby possessing the Dao of the three ultimates.

The Northern Dipper follows the motion of the celestial bodies, circling once in a day and a night; the ding vessels of the eight directions rotate, opening the eight gates, and together they operate within the twelve chen (the directional and temporal sequences represented by the twelve earthly branches), generating transformations and nurturing the myriad things. The two Jing of Yin-Yang interact, the four images generate one another, the Five Phases (Wood, Fire, Earth, Metal, Water) overcome one another yet mutually transform, and thus the myriad things come into being. When the dragon-tiger returned elixir is refined to completion, the myriad numina are thereby complete.

The Jing (essence) is retained in the ding (the inner site of elixir refinement), which bears the seven po souls. The po belongs to the tiger, and the tiger belongs to Metal; it is the Shen (spirit) of metal Jing and golden fluid. Therefore the Mysterious Maiden said to the Taiyi Emperor Lord: “Irrigate the five viscera with golden fluid and golden water so that the four limbs become firm and sleek, nourish the hundred Shen, moisten the six bowels, transform the hair and bones, and long sustain the living form. Its efficacy is exceedingly wondrous and already sufficient.”

Diagram of the Spirit Chamber

The scripture says: “Doors and windows are cut out in order to make a house; it is the empty space within that allows the house to function.” Ingesting the superior-grade nine-revolution elixir (the Golden Elixir refined through nine transmutations) one dwells in the upper three heavens; ingesting the middle-grade nine-revolution elixir one dwells in the middle three heavens; ingesting the inferior-grade nine-revolution elixir one dwells in the lower three heavens. This is the outcome produced by the resonance of Dao Qi (vital energy) with the numinous spirits.

The “chamber” spoken of here is not an ordinary house but the spirit chambers of the Three Pure Ones (Sanqing). The Three Pure Ones designate the palaces of Taiqing, Shangqing and Yuqing, that is, the Purple Tenuity Palace, the Purple Aurora Palace and the Purple Dawn Palace. These three palaces correspond to the three Dantian (energy centers), the three cultivation sites within the body, and likewise to the upper, middle and lower three grades. The three grades comprise the three elixir methods of Lesser Reversion, Middle Reversion and Greater Reversion, each of which establishes three officers.

Each of the three palaces contains three Shen, nine in all. From the three palaces each arise three Shen, and from those three Shen each are formed three positions, thereby constituting the number of the nine revolutions. Among them the chamber of the great nine revolutions, the field of the small nine revolutions and the palace of the middle nine revolutions are all dwelling places of the spirit Dao, as well as the portals through which Zhenren who have attained the Dao enter and exit, reside and roam, and the windows that may be gazed upon. In every place great Shen who preside over the Bagua (Eight Trigrams) stand guard, supporting the sagely Dao, restraining evil and fostering good.

Therefore the Inner Landscape Jing (scripture) states: “Within the jade chamber the eight su lie intermingled.” Here “su” denotes the root, “eight” denotes distinction, and “chamber” denotes the chamber of the Azure Perfected; “jade,” “aurora,” “dawn” and “tenuity” are simply different names for the same reality. “Intermingled” refers to the spectacle of the Qi of the nine heavens gathering and interfusing. Those who comprehend these principles and cultivate the Dao of nourishing life will ultimately become Zhenren.

The diagram titles further include “Three-Elixir Spirit Chambers,” “Great Nine Revolutions” and “First-Grade Purple Dawn Chamber,” with marginal notes “pale yellow ground, pale green.” The original text at its close repeats certain sentences from the preceding passage.

Three Elixir Spirit Chambers (diagram corresponding to the three layers of elixir chambers in alchemy)

The Great Nine Turns. The first grade is called the Purple Dawn Chamber: its background is light yellow, complemented by light green.

The Middle Nine Turns. The second grade is called the Purple Cloud Chamber: its background is red, with green and yellow in the center.

The Lower Nine Turns. The third grade is called the Azure True Chamber, also known as the Purple Subtlety Chamber: its background is light azure, with yellow in the center.

Zhouyi Diagram of the Seventy-Two Periods

“Zhou” refers to circulation and turning. Three circulations combined generate nine zhou; the nine zhou constitute nine returns. The key lies in three cycles: the daily cycle, the monthly cycle, and the yearly cycle. From these are derived the seventy-two periods, the four seasons, the eight nodes, and the twenty-four solar terms. The twenty-four solar terms are counted as two per month; twelve months together complete the cycle. By means of this pattern of movement one nurtures lead and mercury, ultimately completing the work of refining the returned elixir.

Annotations in the diagram: from outside inward, the first layer is a halo; the second stroke together with the third-layer halo is light yellow; the stars are red.

Diagram of the Enveloped Embryo Verifying Primordial Chaos

“Enveloped embryo” illustrates the process from conception to adulthood and also the process by which the medicinal substances of lead and mercury are refined into the returned elixir.

Annotations in the diagram: from outside inward, the first layer is a halo; the second stroke together with the third-layer halo is light yellow; the stars are red.

This diagram uses the gradual growth of a person in the womb to symbolize the marvelous manifestation that appears once the medicine has been refined.

“Bao” refers to the initial hexagram image. The initial line consists of one yang line appearing beneath five yin lines, symbolizing the hidden dragon first stirring and corresponding to the hexagram image at the beginning of the Jianzi month (the calendrical month that takes zi as the start of the year in ancient times). The saying “one generates two” here takes “two” as chou and “one” as zi. From zi to chou, chou corresponds to the Lin hexagram; by the yin month the three yangs are complete and the embryo forms. Here “embryo” is also “Tai”: the two Qi (vital energy) of Yin-Yang plus the harmonizing Qi combine as three. Thus the scripture states: “One generates two, two generates three, three generates the myriad things.”

The “three” here refers to the stages of zi, chou, and yin, the Qi mechanism by which all things sprout. Therefore the embryo symbolizes peace and security: in chaos it corresponds to heaven and earth, in the human body to Jing (essence) and blood, and in alchemy to water and fire. The three symbols of the rat transforming into the ox and the ox transforming into the tiger express changes that are subtle and hard to perceive. The “three” as a symbol of chaos comes from the Taiyi Jing.

The diagram is also colored yellow.

Diagram of the Chicken Egg and Quartz Verifying Contained Light

Explained in human terms, this is Jing and blood coagulating into form; explained in alchemical terms, it is lead and mercury refined into elixir.

The rooster symbolizes Metal and Zi symbolizes Water. Metal and Water correspond to lead and mercury, which is the way of the middle son and young maiden spoken of in the Yin Talisman (Yinfu, an alchemical term). The hardness of stone symbolizes mercury being restrained and brought to a halt; this “halt” corresponds to the Gen trigram. What is described here is the decline of Metal Qi (vital energy) and the weakening of Wood Qi, using things that contain light as a metaphor.

“Ying” refers to the heat of summer and also to that which is quiet, still, and purely unified, encompassing the signs of the five-colored mysterious essence, and so worldly things are borrowed as metaphors. This Ying stone is produced in the Min Mountains of Shu and on Mount Hua; it is white quartz, and when it reflects sunlight it appears as luminous as jade.

Diagram of Jinyu Authenticating the Divine Treasure

Jinyu is a five-colored jade said to come from Mount Mi of the Western Sea. It belongs to the class of numinous objects capable of generating the returned elixir (the elixir obtained through alchemy) and is used to demonstrate the nature of true lead of wood color. The Classic of Mountains and Seas states: “The jade of Jinyu is a beautiful jade; the Yellow Emperor once ate and enjoyed it.” Tradition holds that Xuanyuan, the Yellow Emperor, attained immortality after consuming it.

The classics further describe the five colors in which the precious jade appears as signs of the jade’s numinous talisman: red like a rooster’s comb, yellow like steamed chestnuts, white like congealed fat, green like the jasper of the Qin region, and black like black lacquer. These five colors symbolize the Five Virtues and the Five Qi and also serve as metaphors for the colors of Metal, Wood, Water, Fire, and Earth—the Five Phases (Wood, Fire, Earth, Metal, Water)—in the returned elixir. Thus Jinyu is employed as authentication of the Divine Treasure; here the “Divine Treasure” is lead and mercury.

Diagram of the Discourse on the Function of the Five Phases in the Returned Elixir

“Huan” means to cause it to return to its original form; “Dan” is the name given to the color red. “Wu” refers to the five stars, the five emperors, the five viscera, the five natures, the five classics, the five flavors, the five metals, the five Qi, the five directions, the five colors, the five sacred mountains, and the Five Phases. “Xing” means to circulate and to disseminate; “Gong” is the function of thoroughly understanding and putting into practice. This will be set forth in the discussion that follows.

The West belongs to Geng-Xin Metal. Its color is white, corresponding to the Shang note among the Five Tones and to Dui among the Bagua (Eight Trigrams). Its guardian spirit is the White Tiger, and it presides over autumn. It corresponds to silver among the Five Metals and to the pungent flavor among the Five Tastes; its odor is fishy and it symbolizes injury. It is associated with the star Taibai (Venus) and with Mount Hua, and is linked to the lungs among the Five Viscera, communicating with the mouth. It governs the moral quality of righteousness and corresponds to the Book of Documents among the Five Classics. Its generating number is four and its completing number is nine; it is called White Origin Jing (essence). Ingesting White Origin Jing is said to nourish and benefit the lungs.

The scripture states that the lungs are the “Jade Hall of the Secretariat Office,” responsible for regulating and refining the seven po (the seven corporeal souls of the human body). White Origin Jing can make the Qi (vital energy) of speech more abundant, strengthen a person’s De (Virtue/Power) of righteousness, and enable one to communicate with the external world. It can also ward off the noxious harm caused by metal Qi, so that implements cannot injure the body. Its De can subdue the White Tiger, and Venus cannot spy upon one. This is because it contains the Jing-Qi and Shen (spirit) of Metal and can augment Lingyuan, the spiritual root of life.

The East belongs to Jia-Yi Wood. Its color is azure, corresponding to the Jue note among the Five Tones and to Zhen among the Bagua. Its guardian spirit is the Azure Dragon, and it presides over spring. It corresponds to lead among the Five Metals and to the sour flavor among the Five Tastes; its odor is rank and it symbolizes growth. It is associated with the Year Star (Jupiter) and with Mount Tai, and is linked to the liver and gallbladder among the Five Viscera, communicating with the eyes. It governs the moral quality of benevolence and corresponds to the Book of Poetry among the Five Classics. Its generating number is three and its completing number is eight; it is called Azure Origin Jing. Ingesting Azure Origin Jing is said to benefit the eyes as well as the two offices of the liver and gallbladder.

The so-called “two offices” refer to the liver’s “Clear Tinkling Official of the Orchid Terrace Office” and the gallbladder’s “Purple Tenuity Palace of the Primordial Extreme Office.” Azure Origin Jing can nourish the three hun (the three spiritual souls of the human body), brighten the countenance and the eyes, enable one to see farther, and strengthen the De of benevolence. It can also ward off the harm caused by wood Qi, so that implements cannot strike, injure, or obstruct the body. Its De can subdue the Azure Dragon, and Jupiter cannot spy upon one. This is because it contains the Jing-Qi and Shen of Wood and can augment Lingyuan.

The North, corresponding to the heavenly stems Ren and Gui, belongs to Water. Its color is black; among the five musical tones it corresponds to the Yu note; among the Bagua (Eight Trigrams) it corresponds to the Kan trigram; its guardian deity is Xuanwu (the Dark Warrior, god of the northern waters); and it governs winter. Among the five metals it corresponds to iron, among the five flavors to saltiness, among the odors to decay, and its image is that of closed storage. It corresponds to the stars and to the Northern Mount Heng; among the five viscera it corresponds to the kidneys, which open into the ears; in temperament it governs wisdom; and among the Five Classics it corresponds to the Yijing (Book of Changes). Its generating number is one and its completing number is six; it is called the Black Primordial Essence (Yuanjing). Ingesting it can replenish the ears and the kidney Shen (spirit).

The scripture states that the kidneys are the body’s place of elimination, and so their official palace is named the Palace of Supreme Harmony (Taihe Fu). They can consolidate and increase marrow and blood, nourish the sense of hearing, render a person intelligent and of clear, penetrating temperament, and make the skin and hair glossy and moist. The practitioner can also subdue the Yin pathogens within water and not be drowned; can penetrate the Qi (vital energy) of the Great Yin (Taiyin, the essence associated with the moon and Yin forces), unite with invisibility, and come and go without passing through doors. Beneath moonlight there is no shadow, and the Water Star (Mercury) cannot see him. These effects are said to depend upon the aid of Water Jade, Lead Essence, and the numinous primordial energy of the Purple Tenuity Emperor (Ziwei Dijun, the honored deity of the polar region).

The South, corresponding to the heavenly stems Bing and Ding, belongs to Fire. Its color is red; among the five musical tones it corresponds to the Zhi note; among the Bagua it corresponds to the Li trigram; its guardian deity is the Vermilion Bird (Zhuque); and it governs summer. Among the five metals it corresponds to copper, among the five flavors to bitterness, among the odors to scorching, and its image is that of flourishing vigor. It corresponds to the Sparkling Deluder (Yinghuo, the planet Mars) and to the Southern Mount Heng; among the five viscera it corresponds to the heart, which opens into the eyes; in temperament it governs ritual propriety; and among the Five Classics it corresponds to the Lijing (Book of Rites). Its generating number is two and its completing number is seven; it is called the Red Primordial Essence. Ingesting it can replenish the heart Shen, strengthen Yang Qi, refine and nourish while consolidating the muscles and bones, and dissolve stagnant Yin Qi.

The scripture states that the heart is the mansion of Primordial Yang within the red chamber, named the Crimson Palace of Primordial Yang (Jianggong Yuanyang Fu). Nourishing this palace within can enhance the commanding power of the eyes without, so that a person’s temperament accords with ritual and righteousness, conduct is upright, one neither treads carelessly upon others nor is oppressed by Yang Qi. Practitioners are said not to fear being burned by fire, nor to suffer the scorching of Yang toxins. The body communicates and unites with the primordial Qi of the sun, appearing in a form like sunlight; among people there is no shadow, and the Fire Star (Mars) cannot detect them. These effects are said to depend upon the aid of the numinous primordial energy of the Flame Emperor (Yandi, the fire god of the South).

Here “Primordial Essence” is a term of Daoist cultivation, referring to the Jing (essence) and Qi that correspond to the Five Phases (Wood, Fire, Earth, Metal, Water) and the five viscera. The statements that after ingesting it one can become invisible, remain unafraid of water and fire, and the like, are cultivation effects as recorded in the scriptures.

The central Wu-Ji Earth belongs to Earth, its color yellow, corresponding to the Gong note among the five tones and to the Kun trigram in the Bagua (Eight Trigrams). Its Shen (spirit) is Houtu, who governs the four seasons. Among the five metals of the Five Phases (Wuxing) it is yellow, among the five flavors it is sweet, and among the five odors of Qi (vital energy) it is fragrant. Its symbol is containment, its corresponding star Zhenxing (Saturn), and its mountain Songshan. In the five viscera it corresponds to the spleen, which communicates with the nose; in temperament it governs sincerity and trustworthiness, corresponding to the Yue Jing (scripture/classic). Its generating number is five and its completing number ten.

The Yellow Yuan Jing (the Jing (essence) corresponding to the central Wu-Ji Earth), when ingested, nourishes the stomach, spleen, and Shen Qi. The Jing states that the spleen is the Yellow Palace at the center of the human body, the Taisu Mansion, able to increase will and Qi, nourish the nature of sincerity, temper the five forms (the Qi of the Five Phases constituting the human body), harmonize the nine Qi, and enhance sagely wisdom. Through this the practitioner can subdue the various beings of the netherworld and draw close to the Five Elders (the venerable deities symbolizing the five directions). Even if located underground, one will not be buried or sealed, and Saturn cannot spy from the side. This is because one relies on the majestic power of the Five Star Emperor Lords and receives nourishment from the wondrous primordial Qi.

The Returned Elixir (Huandan), the longevity elixir refined in Daoism, contains extremely profound principles: from the “One” it blends in harmony, passing through the two harmonies, three elevations, four revolutions, five penetrations, six attainments, seven regulations, eight numina, and nine ultimates, finally achieving the realm of the Primordial Origin’s original authenticity. Is its meaning not yet sufficiently clear and apparent? Ordinary people, even with talent and good looks, cannot thereby learn to refine the elixir; but once the Great Elixir is accomplished, one can transform freely and as one wishes. Thus the scriptures say: “Whether originally possible or originally impossible, all is possible.”

According to the Cantongqi Taiyi zhi tu ge yi, within one image are contained numerous marvelous elements, and only thus can one penetrate the numinous subtleties. The ancient scriptures, the oral instructions of the Yuanjun, and the transformation diagrams of Caoyizi and Bitongzi all discuss the methods of elixir refinement. The Returned Elixir is sometimes also called the “Wish-Fulfilling Pearl”: obtained by the Heavenly Emperor, it is termed the “Crimson Palace Pearl”; obtained by the Heavenly Dragon, the “Crown Pearl.” Used in forging a sword, it can subdue all manner of evil spirits and baleful forces; used in making a staff, it permits free exercise of the powers of life and death. Merely grinding a single grain of the elixir onto an ordinary copper or iron mirror enables the mirror to discern various essence-sprites, wangliang goblins, and ancient buried objects; legend holds that the Yellow Emperor’s precious mirror was made in this way.

The Yuanjun said that writing fulu (talismans and registers) and performing rites with a single grain of elixir permits shijie (corpse liberation, the Daoist discarding of the physical body to attain immortality) and can also summon the numinous spirits of the Five Sacred Peaks, causing them to arrive immediately and submit to command. Yuanyangzi said: “When Qian Yang stirs, the Returned Elixir is completed, and even withered trees can flourish anew; after a person ingests it, they attain long life and wander in the Purple Palace immortal courts.” Ancient attainers of the Dao further said that earth, stones, and all metals can be transformed into treasures, withered bones revived, and decaying flesh reawakened. Gusongzi said that those who ingest the Returned Elixir have lifespans longer than the sun and moon; even should the great seas run dry, their Shen (spirit) grows ever more robust.

After ingesting the elixir, Master Zhenbai ascended above the Taiqing and roamed at ease amid creation; he watched sea waters turn into hills and regarded the lives of ordinary people as foam that gathers and disperses. He held this not to be the work of Heaven and Earth’s natural processes, but the power of the Returned Elixir. The Perfected Ge Hong also said: “I have studied the Dao for more than thirty years and read over ten thousand volumes of scriptures and instructions. Among the high Perfected and superior immortals since ancient times, there is none who does not regard the Returned Elixir and Golden Fluid as the essentials of cultivation.”

The Yuanjun Jinye Jue states that ingesting one xiangdou (an ancient unit of volume) of Golden Fluid makes one a body of purple-polished gold. Thus the Huangting Jing says: “The five fulu are uneven yet joined by the same root.” It also says: “The three and five unite Qi (vital energy), their foundation being one.” The Baxian Ge says: “One thing contains five colors, forever becoming the immortal’s blessed fortune.” The Sanjing Jue likewise says: “If the supreme medicine lacks even one Qi, it is no different from tiles and rubble.”

This is because a person’s five viscera are sustained in life and supported in the body by the primordial Shen. If the five viscera all receive genuine replenishment, the Qi of the viscera and bowels will harmonize and life will flourish; through refinement and nourishment, Jing (essence) and Qi are preserved, primordial Qi naturally stabilizes, the skin becomes lustrous, and the spiritual nature becomes clear, empty, and concentrated, so that one no longer sinks into confusion and darkness. If the five Qi are disharmonious, with imbalance of strength and weakness and chaotic Qi dynamics, body and mind suffer damage and cannot attain lasting existence. In an ordinary person’s body, a single meridian out of order will disturb the others and cause illness; how much more so if the numinous origins of the Five Phases (Wood, Fire, Earth, Metal, Water) lack even one of them?

Although minerals such as the Four Yellows, Eight Stones, and Five Metals are also essences of Heaven and Earth, because their five Qi are incomplete, Yin-Yang is one-sided and isolated, and their substance is stubborn and hard, lacking the full nature of the Five Phases, they cannot be counted as the supreme medicine. They may be used to treat illness but cannot be relied upon for longevity and flying ascension. To achieve feathered transformation and long life, one should ingest substances possessing five colors, five flavors, and the natures of the Five Phases, such as lead-mercury, cinnabar, and yellow sprouts; these contain within them the essences of the Five Phases, appearing formless yet truly real.

Daoist scriptures say: “Looked at, it cannot be seen; listened to, it cannot be heard; yet employed, it is inexhaustible.” Wei Jun said that that which extends uninterruptedly is called yellow sprouts; that which transforms inexhaustibly is called cinnabar. The text further says that ingesting it one never dies in this lifetime; the mercury of creation can comprehend and retain the root. Qingxiazi said: “Yellow is the essence of the sand, sprouts are the foundation of lead; as long as one understands their ancestral origin, there will be no error in using them.” An ancient scripture also says: “The Golden Elixir can retain the physical form, preserve nature and life, and condense the Shen (spirit); all other methods are mere wasted effort.”

However, without transmission from a master, refining and ingesting it is not easy to undertake; if one mistakenly uses mineral medicines, it will instead harm one’s life, and by then regret will come too late. Therefore those who seek to learn should examine these matters carefully and not take these admonitions lightly.

The Marvelous Diagrams of Cultivating Perfection through Experiential Verification (Xiuzhen Liyan Miaotu) ends here. Textual notes indicate that the characters 「岂岂」 are suspected to be a dittography, possibly with an extra 「岂」 inserted in error, while a character is originally missing above the graph 「略」.