《修真太极混元指玄图》

The Chart of Primordial Chaos of Taiji (Supreme Ultimate) Pointing to the Mysteries of Cultivating Perfection lists five secretly transmitted embryonic breathing methods and seven secretly transmitted methods of Neidan (internal alchemy), employing the metaphor of “dragon and tiger” for the union of Yin-Yang Qi (vital energy) within the body.

Among the five embryonic breathing methods, practice of the Natural Embryonic Breathing Method is said to enable one to shed the physical form and ascend as an immortal. Practice of the True Embryonic Breathing Method is claimed to grant long life without death and a clear mastery of departure and remaining. The Great Embryonic Breathing Method can bring peaceful longevity and a return from old age to youth, strengthening the bones and lightening the body. The Primordial Chaos Embryonic Breathing Method is said to restore youth, making the skin as lustrous and pure as jade. The Embryonic Breathing Method is reported to dispel illness and render the skin full and moist.

All of these embryonic breathing methods stress corresponding timing, each coordinated with the Five Phases (Wood, Fire, Earth, Metal, Water), and are put into practice within Wuwei (non-action). The Jing (scripture) states that these methods do not involve visualization or daoyin, nor do they discuss taboos and prohibitions; effects may be seen after ten days of practice. Their profound import, however, is difficult to set forth in full.

Here “dragon and tiger” are terms of Neidan: the pure yang Qi latent in the heart fluid is called the “yang dragon,” while the water of the True One latent in the kidney Qi is called the “yin tiger.” The union of dragon and tiger refers to the conjunction of the two Qi of Yin-Yang within the body and is a symbolic expression of Neidan cultivation.

The Jing states that the secretly transmitted Neidan methods number seven in all; five of them are given here. In the Purple Golden Elixir Method, one gathers and refines the internal elixir represented by dragon and tiger and cultivates for six hundred days according to the oral instructions on fire phasing and the diagram methods, bringing water and fire into harmony and Yin-Yang into mutual assistance; this is then called the Purple Golden Elixir. The Jing claims that once it is achieved one may ascend to heaven. In the Golden Elixir Method, one gathers and refines the Qi of dragon and tiger to congeal the internal elixir, then continues cultivation by the method of the Golden Fluid Returning Elixir; after six hundred days at the prescribed fire phasing, the Jing claims one can become deathless. The Dragon-Tiger Neidan Method attains the corresponding fire phasing through cultivation, requiring about three hundred days; the Jing claims that long life follows completion. The Green Golden Elixir Method is formed by gathering and refining the true Qi of the liver. The Red Golden Elixir Method is formed by gathering and refining the true Qi of the heart.

The Xihua Elixir Formula is listed as the sixth formula, accomplished by gathering and refining the original Qi (Yuanqi) in the lungs. The Taixuan Elixir Formula is listed as the seventh formula, accomplished by gathering and refining the original Qi in the kidneys.

These Neidan (internal alchemy) methods speak of taking action while following the natural course and do not require deliberate visualization or the use of Daoyin techniques. Once the Purple Gold Elixir is refined, one can leave the physical body and ascend as an immortal. When the Golden Elixir is refined, one attains the supernatural power of moving freely upon the land. When the Dragon-Tiger Elixir is refined, one can live forever without dying. There is another elixir method that can restore a person to youth and reverse aging; it is said that gathering and refining for a single day is enough to complete it, without needing the long-term cultivation of three or nine years. When a person possesses the elixir within the body, it is like a dragon possessing a precious pearl, able to soar and rise freely; this is the efficacy of the elixir methods.

Diagram of the Zhoutian Fire-Timing Formula

The secretly transmitted fire-timing methods consist of five gates, divided into six hundred chapters.

The Zhoutian Hour Fire is the first fire-timing method; it is said that one double-hour can equal one year of fire work. The Zhoutian Day Fire is the second, with one day said to equal one year of fire work. The Zhoutian Month Fire is the third, with one month equaling one year of fire work. The Zhoutian Solar-Term Fire is the fourth, with one solar term equaling one year of fire work. The Zhoutian Fire Timing is the fifth, proceeding according to the ordinary span of one year in order to complete one year of practice.

Cultivating according to the fire-timing methods described above, refining the form strengthens the sinews and bones and lightens the body; refining Jing (essence) restores youth and reverses aging; refining Qi (vital energy) condenses it into the Yang Shen (yang spirit, the spiritual body formed in Daoism through the cultivation of Jing, Qi, and Shen); refining Shen (spirit) returns one to true nature and allows entry into the Great Dao. The categories of fire timing are numerous, their profundity inexhaustible; the methods of application are likewise many, and the changes that arise during practice are difficult to fathom.

Diagram of the Formula for Flying the Golden Crystal Behind the Elbows

The secretly transmitted “behind-the-elbow” methods consist of three gates.

The pure true Qi (vital energy) in the lungs is called “Golden Crystal.” When employing the “Formula of Flying the Golden Crystal Behind the Elbows,” one causes the Golden Crystal to circulate upward along the three passes of the back, reaching directly to the Niwan (the site of Neidan [internal alchemy] cultivation in the head). The scripture holds that when Jing (essence) and marrow are abundant, the bones become strong, and this has the effect of reversing aging and restoring youth. If this is further coordinated with the Dragon and Tiger (symbols of Yin-Yang union in Neidan), once the inner elixir has already coalesced, one should allow the kidney Qi to secretly support and convey the true Qi of the lungs, causing it to ascend to the crown of the head, then combine with the Divine Water of Shen (spirit), so that the Divine Water descends.

The “Formula of the Art Behind the Elbows” consists in allowing the kidney Qi to secretly support and convey the true Qi of the lungs, causing it to pass through the three gates of the back and ascend to the Niwan. The scripture says that this can cause the beard and sideburns to turn black once more and wrinkles to smooth out.

The “Formula of Returning Jing to Replenish the Brain” likewise consists in allowing the kidney Qi to secretly support and convey the true Qi of the lungs, causing it to pass through the three gates of the back and replenish the Niwan above. The scripture likewise says that this can cause the beard and sideburns to turn black once more and wrinkles to smooth out.

During cultivation, although inner protection is already in place, one may still suffer some loss when facing external circumstances; therefore one should continue to nourish and temper oneself, avoiding the dissipation of Jing and Qi. The scripture calls this process “Returning Jing to Replenish the Brain,” and states that it can enable a person to live long without dying.

The Art Behind the Elbows described above consists in causing the kidney Qi no longer to be distributed to the five viscera, but instead to turn toward the back: first passing through the Weilu point (the pass at the lower end of the back), then through the Jiaji (the pass in the middle of the spine), and finally entering the Jade Capital (the upper pass), in order to replenish the Sea of Marrow (the brain marrow). If a cultivator of truth has already gathered and refined the Dragon and Tiger and formed the elixir embryo within a single day, then one should practice this art, causing the Yin Lead (the designation in Neidan for yin Jing-Qi) to be drawn up and raised, thereby attaining Pure Yang at an earlier stage. If one does not understand the true way of Neidan, nor comprehend the conjunction of Dragon and Tiger, but merely wishes to restore youth, one may practice this method and cease once results are seen.

The method set forth in the “Diagram of the Formula for Returning the Elixir” begins from the Weilu point, causing Jing and Qi to surge through the three passes, reach the Niwan, combine with the Divine Water and then descend, returning to the Dantian (energy center); this is called the “Greater Returned Elixir.”

Another mode of circulation is as follows: Jing and Qi pass from the kidneys to the liver, then from the liver to the heart, from the heart to the spleen, and from the spleen to the lungs, cycling repeatedly, and finally return once more to the Dantian; this is called the “Lesser Returned Elixir.”

The secretly transmitted formula for returning the elixir is divided into six gates.

The first method, known as the Formula of the Nine-Turn Returned Elixir, takes the true Qi (vital energy) of the five viscera and the Dantian (energy center), blends it with the divine water, and sends it into the lower Dantian; this is called the “nine turns.” When the nine-turn practice is successfully completed, one can leave the physical body and ascend as an immortal. The second method, the Formula of the Seven-Return Returned Elixir, causes the Qi of the three Yin and three Yang to travel back and forth three times in a continuous day-and-night cycle so that it passes through the upper, middle, and lower Dantian; this is called the “seven returns.” Upon successful completion, one likewise leaves the body and becomes an immortal.

The third method is the Formula of the Great Returned Elixir, in which the Qi of the three Dantian is circulated back and forth once; this is termed the “Great Returned Elixir.” After it is accomplished, the practitioner not only attains longevity in the world but can also cause the ordinary body to ascend and become an immortal, known as a feathered guest (the Daoist designation for an immortal). The fourth method, the Formula of the Lesser Returned Elixir, circulates the Qi of the five viscera once and is called the “Lesser Returned Elixir.” Once achieved, it brings both peace and happiness with extended lifespan as well as longevity and rejuvenation from old age.

The fifth method is the Formula of the Golden Fluid Returned Elixir. The true Qi of the lungs is combined with the divine water at the crown of the head and is called “golden fluid”; this is then returned to the Dantian (here referred to as the “mother field”). It is said that this causes the bones to appear golden and the body to emit a golden radiance. The sixth method is the Formula of the Jade Fluid Returned Elixir. The true Qi of the kidneys is combined with the divine water of the heart and is called “jade fluid”; this is sent into the Dantian. It is said that the blood is thereby transformed into a rich ointment and the body becomes as lustrous and moist as a jade tree.

All these returned-elixir methods cause the Qi and fluids to leave their original places and then return, which is why they are called “returned elixir.” This is not merely a matter of rinsing the mouth and swallowing saliva. If the practitioner has not yet cultivated the Neidan (internal alchemy), the returned elixir, as the Jing (scripture) states, can still transform the skin and appearance. If the Neidan has already been formed, the returned elixir nourishes the true Qi and gradually leads it toward pure Yang. The Jing further explains that the golden fluid flows out from the crown of the head and then returns to its original place; when it descends from the crown into the Yellow Court (an important location of Qi activity within the body in Daoist Neidan practice), it is called the jade-fluid returned elixir. The Jing also states that the golden-fluid returned elixir returning from the kidneys to the Yellow Court is likewise called the jade-fluid returned elixir.

Illustrated Secret Formulas for Refining the Form

The secretly transmitted methods of refining the form are four in number. The first is known as the Solar Formula for Refining the Form. The practitioner must first possess the inner elixir of Neidan (internal alchemy), then employ the pure Yang Qi (vital energy) within that elixir to refine and nourish the physical body. After one hundred days, it is said, one may fly and ascend.

The second is known as the Lunar Formula for Refining the Form. One uses the “true spirit-water” at the crown of the head to refine and nourish the body. After one hundred days, it is said, the blood transforms into a paste; after one thousand days, the flesh and muscle transform into Qi.

The third is known as the Golden Fluid Formula for Refining the Form. One combines the true Qi of the lungs with spirit-water and, at the moment when the inner elixir is about to form but has not yet formed, circulates the Qi upward to refine and nourish the body. It is said that the body then takes on the appearance of a jade tree, and golden flowers can be seen before the eyes.

The fourth is known as the Jade Fluid Formula for Refining the Form. One causes the true Qi of the kidneys to circulate among the five viscera and, at the moment when the inner elixir is about to form but has not yet formed, draws the Qi upward and then sends it into the four limbs. It is said that the blood becomes paste-like, the skin grows lustrous like a jade tree, the refined paste itself is like jade, and the body can endure both cold and heat. In practice one does not merely use the jade fluid to nourish the Dantian (energy center)—the seat of the inner elixir in the lower abdomen—but also dissolves the excessive fire Qi there, and employs the breath to steam and nourish the five viscera, helping them generate original Qi.

These four methods of refining the form do not differ in essence. Since ancient times the Highest Perfected—realized Perfected Ones who have attained the Dao (the Way)—have not wished to retain the physical body and dwell long in the world; all have been willing to abandon the form and become Perfected Ones. Nevertheless, refining the form has methods of its own; its function lies in steaming and nourishing the five viscera and helping them generate Qi. The reason this method is so rarely encountered is that suitable practitioners are hard to find.

Illustrated Jiji Formulas of the Three Fields

The secretly transmitted methods of Jiji (After Completion) are two in number. The first is known as the Jiji Formula. One lets the kidney Qi secretly support the true Qi of the lungs, causing that true Qi to fly upward from the lower pass and replenish the Niwan, the upper Dantian in the head. Once the Sea of Marrow—the seat of the brain marrow—has been filled, one then, according to the method, draws the Qi so that it combines with spirit-water and returns downward to the Dantian. Thereafter one lets the pure Yang Qi within the elixir rise; one ascent and one descent meet near the Multistoried Tower (the throat), and this is called Jiji. Each time a Jiji is completed, it is said, a grain of Golden Millet Returned Elixir is formed. Each grain of returned elixir emits a ray of golden light, which shines forth from between the skin and the hair. When ten thousand rays of golden light are attained, one may abandon the physical body, fly upward, and become an immortal.

The second is known as the Lesser Jiji Formula. One causes fire to arise within the returned elixir; this is called Lesser Jiji. Each time a Lesser Jiji is completed, it is said, one can refine and nourish the physical form, dwell long in the world, and forever endure cold and heat.

The Jiji Formula (Formula of After Completion) mentioned earlier is not a matter of using intention to swallow saliva and send it down to the lower Dantian (energy center). In practice one visualizes the fire Qi (vital energy) in the heart and then uses intention to guide it upward to the region of the throat, while at the same time visualizing the descent of spirit water. When the spirit water descends, a sweetness is felt in the mouth and the mind feels clear and refreshed; when the true fire rises, the body grows warm, the breath is clear and harmonious, and the true fire arises of itself. The subtleties of this process are difficult to convey with pen and paper.

The passage on “Refining Qi into Shen, Saliva” repeats what has gone before: one uses intention to guide the saliva down to the lower Dantian, visualizes the heart fire rising to the throat, and matches this with the descent of spirit water. When the spirit water descends, the mouth is sweet and the spirit is refreshed; when the true fire rises, the body becomes warm and the breath is clear and harmonious. The finer points of this are hard to put into words.

Chart of the Chaoyuan Formula for Refining Qi into Shen

The secretly transmitted Chaoyuan Formula (Formula of Audience with the Origin) for refining Qi into Shen comprises six methods. The Formula of Refining Qi into Shen uses the true Qi within the Elixir to refine and nourish the Qi of the five viscera, causing them to rise, transform into Shen (spirit), and enter the Heavenly Palace. The Formula of the Three Flowers Returning to the Origin involves the pure Yang Qi in the Elixir, the true Yang Qi in the heart, and the correct Yang Qi in the kidneys, each transforming into a “flower” and together ascending to court the Heavenly Palace. In Daoist internal cultivation, “Three Flowers” designates the gathered state of three kinds of Jing-Qi (essence and vital energy). The Formula of Refining Liver Qi into Shen uses the pure Yang Qi in the Elixir to refine and nourish the liver Qi; it is said this enables one to see ghosts and spirits. The Formula of Refining Heart Qi into Shen uses the pure Yang Qi in the Elixir to refine and nourish the heart Qi; it is said this enables one to know events of the past. The Formula of Refining Lung Qi into Shen uses the pure Yang Qi in the Elixir to refine and nourish the lung Qi; it is said this enables one to remain unaffected by cold and heat. The Formula of Refining Kidney Qi into Shen uses the pure Yang Qi in the Elixir to refine and nourish the kidney Qi; it is said this enables one to return from old age to youth.

The above methods of refining Qi require that one first possess the Elixir, which can then be used to refine Qi. When true Qi is abundant, Shen manifests of itself; when Shen manifests, the Dao (the Way) can be attained. If one relies only on visualizing the heart fire and in fact has no Neidan (internal alchemy), this is mere idle imagination, like drawing a cake on the ground—it cannot allay hunger. The mysterious intent of this teaching is difficult to explain in full.

Chart of Inner Observation Igniting Fire and the Exchange of Immortal and Mortal

The secretly transmitted Formula of Inner Observation Igniting Fire comprises seven methods.

When practicing inner observation, activating the fire in the Dantian (energy center) can eliminate the Three Corpses (three spirits that, according to Daoism, reside in the human body and impair cultivation) and the Seven Po (the seven souls that constitute the spiritual activities of the human body). It subdues all manner of demonic obstacles, drives out the Five Ghosts, expels the Nine Worms, can also dispel disease, and is used to refine and transform the physical form. This method of practice is also known as “burning the body.”

The method of raising fire described above requires that one first complete the Neidan (internal alchemy) and then arouse the pure-yang Qi (vital energy) within the elixir; only then can it be called the “authentic true fire.” If one analogizes the heart as sovereign fire, the kidneys as ministerial fire, and the bladder as the fire of the people, these three together are termed the “Samadhi True Fire.” Although this is also called true fire, it remains dim and obscure, and is not the fire raised through Neidan visualization spoken of here. When fire is raised from the Neidan, ghosts and spirits dare not draw near, and neither water nor fire can inflict harm. The practitioner may personally witness himself situated amid raging flames whose height reaches ten thousand zhang.

Diagram of Discarding the Shell, Ascending to Immortality, Entering Sagehood, and Transcending the Mundane

There are twelve secret methods for discarding the shell.

After Zhongli completed his cultivation he emerged from a seven-story jeweled pagoda; after Master Lü completed his he emerged from a three-level crimson tower; after Haichanzi completed his he rode a crane bursting through the Heavenly Gate; after Xuanyuan completed his he rode a fire dragon forth; after Perfected Shi completed his he emerged from a grove of flowers. There are also accounts of riding the moon out, and of five-colored clouds welling up from the great earth. These methods are not recorded individually here because, although Buddhist monks who pass away in seated meditation and Daoist practitioners who undergo corpse liberation possess no mean cultivation, they have not necessarily attained the realm of abandoning the physical body, realizing the Heavenly Gate within the state of concentration, and ascending forth. Such persons still belong to the category of ghost immortals and cannot be counted as pure-yang immortals; in the final analysis they remain ghosts—clear and numinous ghosts, to be sure, but not pure-yang immortals.