《太清修丹秘诀》

This method stipulates that on the first day of the twelfth lunar month one first nourishes the body with fine wine, abundant food, and meat so that original Qi (vital energy) becomes abundant. Beginning in the first month of the following year one undertakes a prolonged fast and ceases both anger and the indulgence of desires. The so-called “long fast” here refers mainly to the restraint of desire.

When the second month arrives one begins “planting the sand” (according to the original text this consists of cultivating by holding and rinsing with saliva, swallowing Qi, and similar methods so that the so-called “golden sand” is generated). Fasting continues at the same time. During practice one first performs ordinary daoyin (guiding and stretching) exercises after the zi hour and before the wu hour, then practices the “xu” exhalation eight times as prescribed. Next one holds saliva in the mouth and rinses; after accumulating one hundred mouthfuls one slowly swallows from the left side while using intention to guide it down to the Dantian (energy center). One then circulates the “heart fire,” turning leftward eighty-one times. The medicinal substances used in the practice must also be held in the mouth, rinsed and refined with saliva, then swallowed; at least seven rinses are required, and more may be added if one has surplus strength.

The original text states that within seven days the golden sand will be expelled. Day and night one should prepare fifteen white narrow-mouthed basins, each covered with paper and labeled with the date. After all fifteen basins have been used one begins sifting the golden sand from the earliest basin and then recycles them. The longer the basins are left standing the better, so as to allow precipitation and coagulation; each washing should involve changing the water four or five times. Finally the sand is collected on ash paper, dried in the shade, and stored until half a jin is accumulated. If collection in the second month is insufficient one may continue into the third month and stop once the required amount is reached.

On the first day of the sixth month one again nourishes the body with wine and food according to the method used on the first day of the twelfth month. Thereafter, from the first day of the seventh month, one fasts for one month, restraining desires and anger. In the eighth month one again plants and collects the sand according to the method of the second month, aiming likewise for half a jin; if insufficient one continues into the ninth month. The golden sand collected in the spring and autumn seasons totals one jin, which is placed in a clean vessel and sealed for storage.

Fasting begins in the tenth month. On the first day of the eleventh month one formally takes the medicine: the one jin of substance is mixed evenly, divided into fifteen portions, and each portion further subdivided into three small doses. Each day one takes one small dose at each of the three double-hours of zi, yin, and chen, from the first through the fifteenth day. Before each dose, first rinse and refine the medicine with saliva; swallow empty three times, then swallow the medicine while using intention to guide it to the Dantian and circulating fire according to the Qian-Kun strategy. Three times daily, after each dose one takes a little talc powder swallowed with saliva, called “pressing the sand”; at the same time one takes a little frankincense, which the original text says is to facilitate the circulation of the sand.

During the period of taking the sand, after noon one should hold the breath and practice only “water work,” that is, swallowing saliva. After the fifteenth day, each day after the zi hour and before the wu hour one likewise only holds the breath and circulates Qi, swallowing Qi about three times. These practices are stopped after the end of the eleventh month. Thereafter, at the end of each month and on the first day, one holds the breath thirty-six times; when the breath is held to the limit it is exhaled. Each day one eats only two meals of light, cooked white food, not exceeding three liang per meal; the original text also refers to this as “fire.”

The original text states that when the golden sand is no longer expelled, this signifies successful cultivation and the attainment of “no leakage.” After the fifteenth day of the eleventh month, even if the golden sand is not yet mature it may still occasionally be expelled; one should carefully collect it and not discard it. Already expelled golden sand should also be ingested at any time. When it is no longer expelled, this is called “the no-leakage elixir is complete.” Thereafter one may eat and drink as usual. The original text further says that if after eating one’s fill one vomits the food, the residual dregs within the body will gradually diminish, and finally urination will also cease; one can go long periods without eating and still not feel hungry, becoming an “earth immortal” (dixian, an immortal who has attained the Dao and dwells in the human world according to Daoist legend). The entire cultivation process takes roughly one year.

If during cultivation one experiences dizziness, blurred vision, or loosening of the teeth, the original text regards this as excess yang Qi; one may frequently drink a thick decoction of licorice root and the symptoms will be relieved. The scripture finally states that this is a secret method of using golden sand to cultivate the inner medicine, transforming the constitution of an ordinary person into that of an earth immortal.

Cinnabar is the fundamental substance. It originally formed through the gathering and condensation of the jing (essence) of the sun and moon. From cinnabar one can extract mercury (that is, quicksilver). Using this tangible mercury to enter the cultivation methods of earthly immortals and above is a profound method.

Cinnabar can be refined to produce mercury, and mercury is the jing of the sun. Cinnabar can also yield lead, and lead is the qi (vital energy) of the moon. If one can extract lead from cinnabar and then pair it with the mercury from cinnabar, combining and refining them into the supreme treasure, Yin-Yang is then complete. These are true mercury and true lead; cultivating with them, one cannot fail. Therefore Master Shentu used a three-character oral formula, saying they originally are one substance yet divide into two forms: one resembling lead, one resembling mercury.

An ancient saying also states: “One mother gives birth to two children, one male and one female.” These two things are lead and mercury. If one obtains true lead and wishes to cultivate the supreme treasure, the furnace and ding needed for elixir refinement, the fire timing, as well as the methods of compounding and ingesting, are all recorded in various elixir Jing (scriptures); only this true lead is difficult to identify.

The oral formula says:

The jing of Metal circulates, nourishing the myriad shen (spirits); following what is natural, one can attain deathlessness and long life. The numinous medicine need not rely on external drugs; Yin-Yang mutually constrain one another, and it naturally comes to completion.

Liver

The weighing and regulation of the four directions all return to the sovereign. The liver alone occupies the eastern position of Jia-Yi, claiming nobility for itself. In the end, it yields the sovereign position to the fire within Li (symbolizing heart fire), entering the second gate of the southern palace.

Heart

The heart, square-inch in form, is called the Spirit Terrace. It belongs to Fire De (Virtue/Power), generating together with other factors, and its function is immense. Wait until the six yangs return to the proper number, then true lead circulates and flows westward.

Lungs

The lungs correspond externally to the White Tiger of the West (symbolizing the lungs and Metal qi). They condense the autumn qi, enter the fire within Li, and transform into a frost-pure quality. Now that the flavor of numinous harmony has been obtained, the Primordial Lord (here referring to the inner shen) gradually becomes full and substantial.

Kidneys

The North is like an ocean of jasper jade; who can thus reach the Metal Village (the realm referred to in elixir refinement)? Just as the Returned Elixir (the completed elixir or fruit of cultivation) is about to be accomplished, the subsequent work of applying fire is unfathomably deep.

Spleen

After the Neidan (internal alchemy) practice (the Daoist cultivation method that takes the human body as furnace and tripod and Jing (essence), Qi (vital energy), and Shen (spirit) as medicinal substances) has been completed, a five-colored radiance appears and the golden Jing (an internal alchemy term for the Jing-Qi obtained through cultivation) is set in motion. Its flavor is sweet and harmonious, showing that the elixir has already been refined. At this moment the hundred spirits (the various deities within the human body, which may also refer to the spirits that protect cultivation) all come to bow in homage, as if the rulers of the world were celebrating peace.

Another formula says:

Heaven and earth resemble a primordial furnace, and the medicinal substances lie within oneself. The transformations of Yin-Yang are profound and inscrutable, and are therefore called marvelous. Primordial Qi turns into Jing-Qi like frost and dew; after nine revolutions (the successive transformations of Neidan cultivation) the reverted elixir (the internal elixir obtained through practice) is originally the Jing of Supreme Harmony.

When the mists and rosy clouds (here referring to atmospheric phenomena or states perceived in cultivation) are about to disperse, how can they be made to return? First set the golden Jing of the rear-elbow region (a term in Daoist daoyin arts for a specific area of the back) into circulation. Once the golden Jing reaches the upper palace (the upper Dantian (energy center), usually the head), the middle palace (the middle Dantian, usually the chest and abdomen) and lower palace (the lower Dantian, usually the abdomen) all respond and welcome it.

Jade mercury (an internal alchemy term often denoting the Jing-Qi generated by cultivation) wells up of itself in a continuous trickle, rushing back to the primordial sea (the Dantian) with a thunderous sound. From this point Yin and Yang unite like husband and wife, leaping with joy, their affection unobstructed.

Water and Fire intermingle, each contributing half the power; in the end the process reverses into “Earth-Heaven Tai” (a hexagram from the Book of Changes that symbolizes the communion of heaven and earth, unimpeded and harmonious). Qi passes through the two Jiaji gates (the acupoint region in the mid-spine) and reaches straight to the crown of the head; this is the root of the path of cultivation.

The jade fluid of the Flower Pool (a Daoist term usually referring to the mouth) should be swallowed frequently; the Primordial Lord of the Purple Palace (a Neidan term for a spirit or location linked to inner Shen-Qi) travels directly upward. Inner Qi must be kept flowing without obstruction.

Water and Fire intermingle, each contributing half the power; in the end the process reverses into “Earth-Heaven Tai.” Qi passes through the two Jiaji gates and reaches straight to the crown of the head; this is the foundation of cultivation. The jade fluid in the mouth should be swallowed frequently so that the Primordial Lord of the Purple Palace ascends directly. One must also keep the breath penetrating the joints, which naturally fills the Jing-Qi and preserves the Valley Spirit (a Daoist term for the subtle Shen-Qi within the body that nourishes life).

One day, if one can guide oneself to the realm of longevity, one should repay the original teacher who pointed the way and gave instruction.

The bodily fluids contain pure yang Qi (vital energy), clear, sweet, and pure. They are first generated by the Danyuan (the root of refining Jing (essence) and Qi within the human body) together with the true Qi of the five viscera; conversely, they can also nourish the Danyuan and the true Qi of the five viscera. When the fluids enter the liver they transform into Qi; when they enter the heart they generate blood; when they enter the spleen they produce yellow sprouts (a symbolic name in Neidan (internal alchemy) cultivation); when they enter the lungs they generate fluids; when they enter the kidneys they transform into Jing. They can also nourish the brain marrow, fill the body, strengthen the sinews and bones, lend luster to the complexion, and make the skin firm. When Jing-Qi is distributed throughout the body without leaking outward, this is called “Qi residing,” meaning that the elixir has coalesced, and one thereby attains the realm of the primordial Shen (spirit).

The Hunyuan Jing (scripture) says: The creative transformation of heaven and earth gives form to the human being. The father belongs to Wood, Jing belongs to Fire; these two appearances originally emerge from one and the same Qi. Wood is the master, Fire is its function. The mother belongs to Metal, Jing belongs to Water; Metal is the master, Water is its function. These four factors of father, mother, Jing, and Qi, when they encounter Earth, can mutually generate one another; if they do not encounter Earth, they mutually restrain one another. The palace in which the mother dwells is “true Earth,” the root that harmonizes the four. When the Qi of the four images (the Qi of Wood, Fire, Metal, and Water) arrives here, they naturally attune and unite, gathering into a treasure. The functions of Shen, Qi, and Jing constitute the governor of the human body: Shen is spleen Qi, Qi is the Qi of Metal and Water, Jing is the Qi of Fire and Wood; these three are the “three marvels” of the human body.

The Zhouhou Jue says: As Yin-Yang circulate, Qi transforms into Jing, Jing transforms into vermilion, vermilion transforms into mercury, mercury transforms into gold, and gold further transforms into medicine. This medicine is called “golden sand,” and through refinement it becomes the “returned elixir.” The Qi of the primordial sea (the area of the lower Dantian (energy center)) condenses into “black lead,” and the Qi of the left kidney condenses into “red lead.”

Two Methods of Using Kan and Li

To achieve longevity, one should cultivate the root of life, and the root of life begins with Jing (essence) and Qi (vital energy). Jing and Qi condense to form the body; from this it can be known that the body is the foundation that receives Qi, while Qi is the foundation that forms the body. Yet if Qi has no physical form upon which to rely, it cannot come into being.

At the moment of conception, Yuanqi (primordial Qi, the innate life energy bestowed by Heaven) lodges below the mother’s navel. The embryo gestates for three months in a state of undivided chaos, after which the Xuanpin (Mysterious Female; here referring to the embryo’s nascent respiratory passage, which the original text also explains as the mouth and nose) takes form. Once the Xuanpin is formed, it is like a melon that has grown a stem, through which the mother’s breath is transmitted into the fetus. When the mother exhales, the fetus exhales with her; when the mother inhales, the fetus inhales with her. After ten months of this continuous process, the fetus possesses sufficient Qi and complete Shen (spirit) and leaves the mother’s body. After birth, the child attends only to enjoying life, still unaware that the body will gradually decline through outward expenditure. As the child grows and begins to laugh and move, the former True Ones regard this as precisely the beginning of losing the Great Dao (the Way) and depleting the root of life.

Still more, by the ages of fifteen and twenty, people become infatuated with the five colors and five sounds, and further tax the Shen with clever thoughts and calculations, finding not a moment of rest. In this manner the originally simple and unadorned foundation of life is gradually exhausted. Therefore the sages, perceiving that outward expenditure brings no benefit, advocate returning to the original source and reverting to the root, guarding the body and practicing Taixi (fetal breathing, in which the breath is regulated until it becomes fine and slow, as if one were still a fetus in the mother’s womb), thereby mastering the way of longevity. This principle is clear.

The Zhongtai Jing says: “The child and mother within the body—why not guard them?” Here the “mother” refers to the Qi of the physical form, and the “child” to Shen-Qi. First there is the Qi of the physical form, and only afterward does Shen arise; Shen and Qi then combine and circulate, flowing through the five viscera and six bowels and moving up and down with the breath. With prolonged practice, Shen naturally becomes clear and bright, and Qi naturally becomes harmonious. When Shen is clear it can illuminate and inspect the five viscera; when Qi is harmonious it can penetrate the four limbs. The manifestation of divine light in the Yellow Emperor’s Inner Landscape, causing the Qi of the five viscera to arise in a continuous stream, likewise speaks of this principle. The Huangting Jing says: “Immortals and Daoist practitioners are not born with supernatural powers; only by accumulating Jing and Qi can one cultivate oneself into a Zhenren (True Person).” All of this illustrates the marvels of cultivation.

People of the present age often allow Shen and Qi to operate independently, unable to guard each other as child and mother. Although Qi continues to breathe within the body, Shen is constantly rushing outward and dispersing. In this way Qi pursues turbid and mixed things and cannot become clear, while Yuanqi gradually dissipates. Shen governs the physical form just as a master dwells in a house; if the master does not tend to the interior but only rushes about outside, the house will naturally become empty and gradually fall into ruin. Those who do not understand the Great Dao, by taxing the Shen and expending the Qi, cannot even for a moment allow Shen and Qi to dwell peacefully within the body, and thus they grow ever farther from the Dao. If one can cause Shen and Qi to circulate in coordinated harmony wherever they go, so that Shen and Qi guard each other like child and mother, the gateway to cultivating life will not be difficult to reach.

Kan and Li (the hexagrams of Water and Fire) interact with one another. Therefore it is said that beginning from a yang line produces the Jiji hexagram (After Completion), while beginning from a yin line produces the Weiji hexagram (Before Completion). The two hexagrams operate simultaneously, circulating back and forth. In this way one can draw upon the complete creative efficacy of Heaven and Earth, which is an important method for attaining immortality and grasping the pivotal mechanism of life. Hence the saying: “The White Tiger is born in Kan, the Azure Dragon crouches in Li.”

The Yijing (Classic of Changes) states: “How great is the Qian hexagram! Firm and strong, vigorous in movement, occupying the center and maintaining correctness, pure and subtle.” This means that the Qian hexagram consists purely of yang lines, its nature firm and strong, its operation vigorous and centrally correct; the second and fifth lines occupy the central positions, and so it is called “firm, vigorous, central and correct.”

Those who cultivate Qi (vital energy) must transform the Water-Fire conditions symbolized by Jiji and Weiji so that all six lines become yang lines, thereby forming the body of the Qian hexagram and attaining purity. When it is unified and free of impurities, one becomes refined and luminous, and this is therefore called “pure Jing (essence).”

The first, third, and fifth lines occupy yang positions and symbolize generation and arising; the second, fourth, and sixth lines occupy yin positions and symbolize gathering and contraction. When yang Qi is activated it is like fire; when yin Qi is activated it is like water. The interaction of Water and Fire within the human body is called Jiji. Cultivating according to this hexagram image, its efficacy can communicate with the functioning of all sixty-four hexagrams.

Yang fire rises upward; upon reaching its extreme it generates yin Qi. Yin water descends downward and naturally generates yang Qi once more. The Fire Dragon mercury, symbolizing yang Jing-Qi, is the clear and light Qi that circulates to the left; the Water Tiger lead, symbolizing yin Jing-Qi, is the turbid and heavy Qi that circulates to the right; together they operate within the body. Yang Qi undergoes seven returns, firing and refining the Golden Elixir (Jindan), circulating until the yin hour; yin Qi undergoes nine restorations, refining and nourishing the Jade Fluid, circulating until the zi hour. The two substances of Yin-Yang circulate of themselves, one in reverse and one in accord, entering the five viscera and pervading the entire body, day and night without cease, and thus longevity can be attained.

This method takes Heaven and Earth as its model: Heaven does not speak, yet the four seasons operate as usual; Earth does not speak, yet the myriad things grow as usual; people need not speak much, and the ultimate Dao (the Way) can still be cultivated to completion. The specific methods reside in oral formulas and are not transmitted in writing. Fortunately having met those of like aspiration, I provisionally record the general idea here.