《太清元极至妙神珠玉颗经》

The Taiqing Yuanji Zhimiao Shenzhu Yuke Jing: this is the name of a Daoist jing (scripture). Terms such as “Taiqing,” “Wuji,” and “Zhimiao” are used to express the purity and stillness, vastness, and mysterious profundity of the Dao (the Way); “shenzhu yuke” (divine pearls and jade granules) is the imagery in the title. According to the title note, this jing consists of one juan, bears no author’s name, may have been composed in the late Tang or Five Dynasties period, and is included in the Zhengtong Daozang in the Dongshen (Cavern of Spirit) section under the methods category; there is also the alternative title Taiqing Wuji Zhimiao Shenzhu Yuke Jing.

The Dao (the Way) says: The scenic Qi (vital energy) of the eight directions soars and flies, and brightness manifests amid the mysterious emptiness and stillness. The Shen (spirit) pearl and the jade granule represent the sun and the moon respectively. The Kaitian Ji states that the Shen pearl is the Jing (essence) of the sun and the jade granule is the Jing of the moon. In the morning the hun Qi descends; in the evening the po Qi rises. The hun of morning belongs to heaven and to yang, while the po of evening belongs to earth and to yin. When the yin po rises and the yang hun descends, they correspond with the luminous Qi of the eight directions, causing the Four Images (the four basic forms produced by the transformations of Yin-Yang) to arise and the myriad things to begin germinating. The myriad things follow the seasonal nodes and temporal sequences, their activities and changes all based on the movements of celestial phenomena. Form arises from the formless, and within the formed it transforms back into the formless.

The flowing pearl of the sun represents yang within the human body; the mysterious pearl of the moon represents yin within the human body. After Yin-Yang unite and are applied in harmony, white metal is paired with red snow, Jing and blood become settled, the true fetus is formed, and the lives of male and female thereby begin to be conceived. The male corresponds to heaven and belongs to the honorable and vigorous side; the female corresponds to earth and belongs to the pure and still side. Children are born from the union of Yin-Yang. Yin-Yang rise and fall and intermingle, beginning to transform from a single Qi and employing the Five Phases (Wood, Fire, Earth, Metal, Water); thereupon the three fields (the upper, middle, and lower Dantian (energy centers)) each settle into their positions, and the five Qi (the Qi of the Five Phases) circulate and become manifest. Humans grow in accordance with the four seasons and the four limbs develop accordingly; the body takes form according to the order of the eight directions and the Bagua (Eight Trigrams), and the Yin-Yang and viscera within the body likewise imitate heaven and earth. Is not the generation of humans in accordance with climatic Qi and the processes of creation?

Human cultivation likewise follows the operational laws of heaven and earth. To refine the great medicine and congeal the Golden Elixir, one cannot do without the creative transformations of Yin-Yang. Cultivation must proceed according to the circulation of the zhoutian (the cycle of heaven and earth’s movements) and the progression of the jiazi (the cycle of timing by heavenly stems and earthly branches), arranging the advance and retreat of fire timing according to the changes of hexagrams and lines: yang Qi arises in the hexagram of Return (Fu), yin Qi is activated in the hexagram of Encounter (Gou); at the yin and shen hours one determines the changes of Standstill (Pi) and Peace (Tai), and at the si and hai hours one advances the Qi of The Creative (Qian) and The Receptive (Kun). When fire timing is strengthened and water Qi weakened, yin Qi contracts and yang Qi expands; one circulates the nine returns, coordinating with the hexagrams of metal and wood, and carries out the seven reversals, following the transformations of water and fire. The true Qi totals sixteen liang, distributed among the three hundred eighty-four lines of the Zhouyi; the fire timing of the great medicine totals one jin, allocated within the sixty-four hexagrams. Ruler and minister, husband and wife, host and guest, noble and humble must each obtain their proper positions and vary with the fire timing; the measurements of fen, cun, zhu, and liang must be as precise as sheng and dou, corresponding to the meanings of the hexagrams and lines. The fifty-five numbers of heaven and earth are all arrayed in the furnace, and the changes of the one hundred ke of day and night are all gathered into the cauldron.

The White Tiger in the water takes form by responding to the lunar po; the Azure Dragon in the fire becomes manifest by containing the light of the sun. Refining the medicine requires distinguishing the four seasons, while advancing the fire depends entirely on grasping the eight gates (the portals of the eight directions or the corresponding orifices of fire timing). The Qi of the three luminaries of sun, moon, and stars converge, boiling forth various red fluids; before the Twelve Towers (a Daoist Neidan (internal alchemy) term referring to orifices or palaces within the human body) a pool of white snow is tempered. One circulates eight kinds of jade Qi along the spinal path and sends a single Qi up to the Niwan Palace (the cultivation site in the head). When the mysterious pearl descends, a purple-gold lotus blooms in the elixir pond; after the sacred stone flies in, myriad rays of white-jade radiance arise within the cauldron.

Beneath the Seven-Star Tower the Qi of wind and cloud disperses, coming and going in the heart of the five-colored altar; the Qi of water and fire surge and intermingle above and below. Circulation proceeds on the new-moon day (the first of the lunar month), the hexagrams After Completion (Jiji) and Before Completion (Weiji) corresponding to the changes of morning and evening, while advance and retreat follow the hexagrams Difficulty at the Beginning (Tun) and Youthful Folly (Meng). Yang lines belong to the odd numbers and occupy the position of Qian, with advancing lines arranged according to the number thirty-six; yin lines belong to the even numbers and occupy the palace of Kun, taking images according to the number twenty-four. Only thus will there be the transformations of fire born from wood and metal born from earth: the tortoise spews a wild wind that rolls up the earth, the red phoenix emits fierce flames that burn the sky. The Metal Lord embraces the infant and enters the portal, the Yellow Dame guides it to the doorway; the operation of the zhoutian is distributed among the four seasons, the fire timing returns to the original source and runs through the twelve months, while the altar is placed at the rear.

The practice is performed once according to each of the four seasons in a year.

On the day of the Spring Equinox the Zhen trigram of the Bagua (Eight Trigrams) is used and the practice is carried out eighty-one times. In the mid-spring season during the Mao month, fire is advanced to activate the azure yang Qi (vital energy). Yang numbers conclude with nine times nine, and performing the return three times is regarded as appropriate.

On the day of the Summer Solstice the Li trigram is used and the practice is performed seventy-two times. At the precise Wu hour of the Summer Solstice, facing south, the four-six method is applied; counting to seventy-two, the joints of the body naturally become unobstructed.

On the day of the Autumn Equinox the Dui trigram is used and the practice is done ninety-nine times. Corresponding to the You position, one faces west to activate the spirit light. Ninety plus nine, returning three times, the Qi then becomes vigorous.

On the day of the Winter Solstice the Kan trigram is used and the practice is performed one hundred eight times. At the Winter Solstice yang Qi begins to sprout at the Zi hour; one faces north to practice. Counting to one hundred eight, the principle of “four nines” therein can be carefully contemplated.

Oral formula for the practice: Select a favorable direction and hour, sitting according to the season. On the Spring Equinox at Mao hour, face east and sit gazing at the sun; on the Summer Solstice at Wu hour, face south and sit gazing at the sun, counting to one hundred eight, wherein the principle of “four nines” can be carefully contemplated.

Oral formula for the practice: Select a favorable direction and hour and sit according to the season. On the Spring Equinox day at the Mao hour, face the east and sit looking at the sun; on the Summer Solstice day at the Wu hour, face the south and sit looking at the sun; on the Autumn Equinox day at the You hour, face the west and sit looking at the moon. If the moon is not visible, visualize its true form in the mind. On the Winter Solstice day using the Kan trigram, at the Zi hour face the north and sit looking at the moon. Following the method above, form the wogu (the seated hand formula of making a fist and gathering the fingers), concentrate the Shen (spirit) and still the mind, knock the teeth thirty-six times, then use the tongue or teeth to tap as if beating the heavenly drum twenty-four times. Gaze upon the sun during the day and the moon at night while silently reciting the incantations.

The solar incantation: The sun streams Jing (essence), come protect my body; my fetal origin has already become numinous and wondrous, uniting with the true Qi of the sun. Swiftly, swiftly, in accordance with the statutes and ordinances.

The lunar incantation: The moon supports the Jing, becoming the numen of my fetal origin; settle my po and hun, causing the ultimate Shen to gather for a long duration. Swiftly, swiftly, in accordance with the statutes and ordinances.

Each time the incantation is recited once, inhale one breath, then contract the breath and hold it closed for a certain time; after the breath is used up, swallow it in three parts. Reciting three times means inhaling three times, all done according to the method described. Afterwards join both hands and rub the Dantian (energy center, the Neidan (internal alchemy) cultivation area below the navel) until it becomes hot, then stop. This counts as one performance of the practice.

Each month it is circulated once according to the Zhou Tian.

The moon symbolizes the earthly po and is the water Jing (essence) of Taiyin, occupying a relatively low position assigned to Kun and Xun. It flourishes in winter and weakens in summer, when days are short and nights are long. Yang Jing is hidden within the moon, which also conceals the Jade Rabbit. The Jade Rabbit corresponds to Mao and belongs to the East, the direction of growing plants and trees, thereby symbolizing Yang hidden within Yin. In cultivation, the inner landscape treats the lower jiao as “earth” and the kidneys as the water organ among the five viscera. The Dantian (energy center) lies between the two kidneys, while the region in front is called the Xun Sea, the water palace of the human body. Although this area belongs to Yin, it contains Yang Qi (vital energy). In the Bagua (Eight Trigrams) it is named Kan, which carries the senses of sinking and containing and is the place where water gathers, just as the waters of rivers, lakes, and seas all flow into it.

The Jing (scripture) holds that the common practice of assigning the North to Kan and the South to Li does not match the Yin-Yang directional scheme it describes: Kan occupies the southern positions of Kun and Xun, its Yang line symbolizing the Wu fire of the South; Li occupies the northern positions of Qian and Gen, its Yin line symbolizing the Hai and Zi water of the North. This presents a set of directional correspondences within the image-number system of Neidan (internal alchemy).

The moon is Yin outwardly yet contains Yang within, and is therefore likened to something Yin without and Yang within, soft without and hard within. It resembles white silver refined from lead and tin or red gold hidden in sand and stone—all cases of Yang contained in Yin. The Jing calls this Yang-within-Yin the “infant” and states that it unites with the Taiyin Maiden of the cinnabar like husband and wife in love, condensing to form cinnabar. Kan is also compared to a sea of water and the palace of the hidden dragon, and further serves as a metaphor for the sovereign occupying the honored position and facing south in majesty.

The earth belongs to Yin, yet without Yang Qi the myriad things cannot grow. All things receive the Qi of heaven and earth and grow toward the sunlight; this is the constant operation of heaven and earth. The Jing therefore maintains that people in the world should first follow the Supreme Dao (the Way) and then accord with the heavenly Dao, constantly preserving within the body the original Yang of the True One together with the peaceful and pure natural Qi, so as to attain long life and enduring vision.

The so-called circulation of the heavenly circuit divides a month into thirty days and employs the twelve monthly hexagrams to calculate the changes of Yin and Yang lines, yielding seventy-two numbers in all; these are then combined with the functioning of the Five Phases (Wood, Fire, Earth, Metal, Water) to reach three hundred and sixty. The transformation consists of Yang Qi advancing and Yin Qi retreating in ceaseless cycles.

November corresponds to the Fu hexagram of Earth over Thunder (one of the sixty-four hexagrams, symbolizing the beginning of yang qi’s return).

Fire is ten, water is twenty.

In the Fu hexagram a single yang line appears at the first position. The Kan male and Li female (respectively symbolizing water and fire, and often used to refer to yin and yang) are at the height of their flourishing. Gold and jade filling the hall illuminate heaven and earth, and rosy light shines forth from within, rushing straight up ten thousand zhang into the high sky.

December corresponds to the Lin hexagram of Earth over Lake.

Fire is eleven, water is nineteen.

By the second line a new sequence of solar terms appears, and yang qi gradually transforms and circulates. This hexagram is called Da Lü, also known as the Lin hexagram; as yin and yang transform, body and mind become light and vigorous, and thus one is no longer anxious.

The first month corresponds to the Tai hexagram of Earth over Heaven (symbolizing the intercourse of heaven and earth and the unobstructed passage of yin and yang).

Fire is twelve, water is eighteen.

In the Tai hexagram of Earth over Heaven the three yang are harmonious and at peace. Once the three flowers (a symbolic expression in cultivation for the transformations of Jing (essence), Qi (vital energy), Shen (spirit) and so on) have appeared, the foundation of long life can be established. I have now cultivated a treasure like a bright pearl; in the nine-layered palaces, who else can contend with it?

The first month corresponds to the Tai hexagram of Earth over Heaven.

Fire is twelve, water is eighteen.

In the Tai hexagram of Earth over Heaven the three yang are harmonious and at peace. Once the three flowers have blossomed, the foundation of long life can be established. I have now cultivated a treasure like a bright pearl; in the nine-layered city palaces no one can contend with it.

February corresponds to the Dazhuang hexagram of Thunder over Heaven (symbolizing the vigorous flourishing of yang qi).

Fire is thirteen, water is seventeen.

The Dazhuang hexagram speaks of installing the furnace and cauldron in the spirit chamber. Within the Mao-You gates (referring to the apertures related to the movement of the sun and moon and the alternation of yin and yang), the dragon and tiger (terms in alchemy symbolizing yin-yang or water and fire) emit their howls. The cultivator must carefully distinguish the timing of the opening and closing of heaven and earth, and the Neidan (internal alchemy) will gradually be refined into a precious jewel.

March corresponds to the Guai hexagram of Lake over Heaven (the original text writes “央,” usually written as “夬,” symbolizing decisive breakthrough).

Fire is fourteen, water is sixteen.

When five and nine conjoin, yang qi is at its utmost, radiance appears and brings auspicious omens. Once the gongfu has attained the carefree and unfettered state, one can enter the immortal realm of Wuwei (non-action) and deathlessness.

April corresponds to the Qian hexagram with all six lines yang.

Fire is fifteen, water is fifteen. All yin lines have withdrawn, and the six yang appear. The heavenly tally (symbolizing the verification that heavenly timing accords with the firing process of alchemy) arrives, and at this moment the furnace fire shines brilliantly and soars. When the Zhou Tian circulation reaches the time of the sun rising in the east, when Jia wood is in command, the cinnabar medicine in the golden cauldron naturally prospers.

May corresponds to the Gou hexagram of Heaven over Wind (in which a yin line first appears among the six lines, symbolizing the beginning of the generation of yin qi).

Water is ten, fire is twenty.

In the Gou hexagram of Heaven over Wind one yin is newly born, and the white snow in the furnace (an image in alchemy symbolizing the medicine or yin essence) gradually rises. The jade flowers (precious blossoms of the immortal realm, often used to symbolize the accomplishments of cultivation) begin to open, transformations arise in the inner palace, and the flowing pearls (an alchemical term referring to the lively, coagulated elixir or medicine) in the heavenly cauldron also continually increase.

June corresponds to the Dun hexagram of Heaven over Mountain.

Water is eleven, fire is nineteen.

When the cycle of yin and yang reaches this stage, the elixir can then be collected. The infant girl (the original text writes “媳女,” suspected to be a symbolic name in the arts of cultivation) continues the practice with the aid of a go-between. One ought to circulate the Zhou Tian method, accumulating deep gongfu, so that the qi of the Five Phases (Wood, Fire, Earth, Metal, Water) all converge in the central continent (a symbolic expression for the center of the body, the region of the Dantian (energy center)).

July corresponds to the Pi hexagram of Heaven over Earth (symbolizing the non-intercourse of heaven and earth and the obstruction of yin and yang).

The water number is twelve, the fire number is one.

The water number is eleven, the fire number is nineteen.

The two Qi (vital energy) of Yin-Yang circulate according to the numbers two and six, so that the medicinal substances can be gathered. The woman within Kan (representing Yin Jing (essence) Qi in Neidan (internal alchemy)) is guided by an intermediary and turns toward further cultivation. At this time the practice of circulating the Celestial Circuit should be intensified, and the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water) will all converge at Zhongzhou (the place in the body where primordial Qi gathers during Neidan cultivation).

The seventh month corresponds to the Heaven-and-Earth Pi hexagram (one of the sixty-four hexagrams of the Yijing, symbolizing Heaven and Earth not interacting and Yin-Yang being obstructed).

The water number is twelve, the fire number is eighteen.

The three Yang lines have just receded and are then overlaid by three Yin lines; the cinnabar in the tripod gradually turns snow-white. Ascent and descent accord with the Heaven-and-Earth Pi hexagram; after nine cycles of revolution and refinement, the “Gold in Water” (a Neidan term for the completed elixir) is formed.

The eighth month corresponds to the Wind-over-Earth Guan hexagram.

The water number is thirteen, the fire number is seventeen.

Yang Qi resonates with Yin Qi and they pair according to the numbers four and six. Dragon Qi grows vigorous and Tiger Qi leaps, crossing the Heavenly Pass (a key aperture through which the Qi mechanism rises in Neidan cultivation). Nine rays of rosy light scatter, wind and clouds converge, and a stretch of silvery waves surges, cold and clear like snowy billows.

The ninth month corresponds to the Mountain-over-Earth Bo hexagram.

The water number is fourteen, the fire number is sixteen.

Only one Yang line remains, contending with the Yin tally. The light and clear Qi is exhausted while the heavy and turbid Qi occupies the upper position. From this point, when the handle of the Northern Dipper points to the Xu position, one can contemplate the Heavenly Dao (the Way) and enter the Immortal Capital.

The tenth month corresponds to the six-Yin Kun hexagram.

The water number is fifteen, the fire number is fifteen.

The Kun hexagram symbolizes the Yin tally and constitutes the first chapter of cultivation; only thereby does one understand how to refine lead and mercury (in Neidan respectively symbolizing the Yin and Yang categories of cultivation materials) into the Returned Elixir (the inner elixir produced through repeated refinement). Like a hawk brooding its eggs, the Embryonic Immortal (the inner immortal embryo conceived in Neidan cultivation) is transmuted into life. Upon the Jade Empyrean one sheds the embryo and changes the bones, transcending the ordinary.

The Formula for Performing the Work states:

Whenever circulating Golden Qi according to the hexagram images, first allow the Qi of the two kidneys to intermingle.

The water number is fifteen, the fire number is fifteen.

The Kun hexagram symbolizes the Yin tally and constitutes the first chapter of cultivation; only thereby does one understand how to refine lead and mercury into the Returned Elixir. Like a hawk brooding its eggs, the Embryonic Immortal is transmuted into life. Upon the Jade Empyrean one sheds the embryo and changes the bones, transcending the ordinary.

Whenever performing the trigram practice of Metal, the two kidneys are brought together. First press the right foot with the left foot, then press the left foot with the right foot. Cross the hands tightly and clasp them in the palms so that they cannot rotate. Turn counterclockwise twelve times, clockwise thirteen times, and finally three more times, then circulate Qi (vital energy) to the brain.

Whenever performing the trigram practice of Water, press the tongue firmly against the outer surfaces of the teeth and rotate it vigorously: first twelve circles to the left, then thirteen circles to the right. When the saliva in the mouth becomes sweet, swallow it.

Whenever performing the trigram practice of Wood, close the mouth and drum the oral cavity, rotating in sequence twelve times; once the mouth fills with saliva, swallow it.

Whenever performing the trigram practice of Fire, hold the breath while counting respirations. When the breath grows urgent, swallow three times in succession. After long practice the duration and number of breath-holdings may be increased gradually, up to a maximum of about one hundred respirations, then stopped.

Whenever performing the trigram practice of Earth, first carry out the Fire practice, then Water, Wood, and Metal, while circulating Qi to the Zhongwan (the gastric region of the upper abdomen), allowing the breath to pause, and then massage nine circles with the left hand.

At the end of each month, during the third watch of the night, first complete the trigram cultivation that corresponds to that month, then proceed in sequence through the Water and Fire counts as described above. Afterward knock the teeth as though striking the heavenly drum, grasp firmly (clenching the fists to gather and contain body and mind), concentrate the spirit and visualize, employing the same method used in the yearly cultivation.

Daily practice of Zhoutian circulation together with the successive daily trigrams should be performed before noon.

The images of Heaven and Earth pair with Yin-Yang, and the two hexagrams Qian and Kun constitute the hexagram lines. The hexagram lines correspond to the images of Heaven and Earth, and the movements of water and fire advance and recede accordingly. As water qi increases, fire qi diminishes; as yang qi coils inward, yin qi unfolds. All these changes are contained within the sixty-four hexagrams. Qian and Kun serve as the cauldron, Kan and Li as the medicine furnace. The hexagrams Zhun and Meng indicate the beginning of cultivation, while Jiji and Weiji indicate its completion. Taking the lunar cycle from the dark of the moon to the new moon as the guiding outline, embryonic breathing (respiration as subtle as that of a fetus in the mother’s womb) is coordinated with the fire timing. Completing one monthly cycle accomplishes the heavenly circulation, repeating endlessly like an ant walking a circular path.

The Cantong Qi says: “Records of the fire timing fill six hundred chapters, yet the principle they point to is no different. The text writes the matter with grave repetition, but worldly people refuse to ponder it carefully.” Those who cultivate Neidan (internal alchemy) must first set the furnace and cauldron aright. The furnace is the outer enclosure of the cauldron, which is the human body. Within the body is stored the medicine of longevity, namely Shen (spirit), Qi (vital energy, the life energy of which Daoism speaks), and jing fluid. The furnace is divided into eight gates, referring to the eyes, ears, mouth, and nose; these are the checkpoints for seeing, hearing, exhaling, and inhaling, as well as the portals that open and close jing and qi. This should be carefully considered.

Those who cultivate Neidan (internal alchemy) must first set the furnace and cauldron aright. The furnace is the outer enclosure of the cauldron, which is the human body. Within the body is stored the medicine of longevity, namely Shen (spirit), Qi (vital energy), and jing fluid. The furnace is divided into eight gates, referring to the eyes, ears, mouth, and nose; these are the checkpoints for seeing, hearing, exhaling, and inhaling, as well as the portals that open and close jing and qi. When employing these apertures each must be used as is appropriate and constantly guarded, so that desires of physical form, sound and color, flavor and the like, together with the eight evils and six thieves (heterodox thoughts and external objects that disturb body and mind), do not injure the inner true nature; only then can the practice proceed. The earthly furnace contains the transformations of creation, and therefore the various contents of the elixir furnace are set forth below.

The first day corresponds to the Water-Thunder Zhun hexagram, with kidney qi transmitted to the liver. The second day corresponds to the Water-Heaven Xu hexagram, with kidney qi transmitted to the large intestine. The third day corresponds to the Earth-Water Shi hexagram, with small-intestine qi transmitted to the kidney. The fourth day corresponds to the Wind-Heaven Xiaoxu hexagram, with gallbladder qi transmitted to the large intestine. The fifth day corresponds to the Earth-Heaven Tai hexagram, with small-intestine qi transmitted to the large intestine. The sixth day corresponds to the Heaven-Fire Tongren hexagram, with large-intestine qi transmitted to the heart. The seventh day corresponds to the Earth-Mountain Qian hexagram, with small-intestine qi transmitted to the bladder. The eighth day corresponds to the Lake-Thunder Sui hexagram, with lung qi transmitted to the liver. The ninth day corresponds to the Earth-Lake Lin hexagram, with small-intestine qi transmitted to the lung. The tenth day corresponds to the Fire-Thunder Shihe hexagram, with heart qi transmitted to the liver. The eleventh day corresponds to the Mountain-Earth Bo hexagram, with bladder qi transmitted to the small intestine. The twelfth day corresponds to the Heaven-Thunder Wuwang hexagram, with large-intestine qi transmitted to the liver.

The thirteenth day is paired with the Mountain-Thunder Yi hexagram, recorded as “bladder transmitting to liver transmitting to liver”; the eleventh day is paired with the Mountain-Earth Bo hexagram, recorded as bladder transmitting to small intestine; the twelfth day is paired with the Heaven-Thunder Wu Wang hexagram, recorded as large intestine transmitting to liver; and the thirteenth day is again paired with the Mountain-Thunder Yi hexagram, recorded as bladder transmitting to liver.

The fourteenth day is paired with the Lake-Mountain Xian hexagram, with the lung transmitting to the bladder; the fifteenth day with the Heaven-Mountain Dun hexagram, large intestine transmitting to bladder; the sixteenth day with the Fire-Earth Jin hexagram, heart transmitting to small intestine; the seventeenth day with the Wind-Fire Jia Ren hexagram, gallbladder transmitting to heart; the eighteenth day with the Water-Mountain Jian hexagram, kidney transmitting to bladder; the nineteenth day with the Mountain-Lake Sun hexagram, bladder transmitting to lung.

The twentieth day is paired with the Lake-Heaven Guai hexagram, lung transmitting to large intestine; the twenty-first day with the Lake-Earth Cui hexagram, lung transmitting to small intestine; the twenty-second day with the Lake-Water Kun hexagram, lung transmitting to kidney; the twenty-third day with the Lake-Fire Ge hexagram, lung transmitting to heart; the twenty-fourth day with the Zhen hexagram of Thunder, liver transmitting to its own viscus (that is, the liver itself); the twenty-fifth day with the Wind-Mountain Jian hexagram, gallbladder transmitting to bladder; the twenty-sixth day with the Thunder-Fire Feng hexagram, liver transmitting to heart; the twenty-seventh day with the Xun hexagram of Wind, gallbladder transmitting to its own bowel (that is, the gallbladder itself); the twenty-eighth day with the Wind-Water Huan hexagram, gallbladder transmitting to kidney; the twenty-ninth day with the Wind-Lake Zhong Fu hexagram, gallbladder transmitting to lung; the thirtieth day with the Water-Fire Ji Ji hexagram, kidney transmitting to heart.

At night one hexagram is performed after the zi hour each evening. The first of the month is paired with the Mountain-Water Meng hexagram, bladder transmitting to kidney; the second with the Heaven-Water Song hexagram, large intestine transmitting to kidney; the third with the Water-Earth Bi hexagram, kidney transmitting to small intestine; the fourth with the Heaven-Lake Lu hexagram, large intestine transmitting to lung; the fifth with the Heaven-Earth Pi hexagram, large intestine transmitting to small intestine; the sixth with the Fire-Heaven Da You hexagram, heart transmitting to large intestine; the seventh with the Thunder-Earth Yu hexagram, liver transmitting to small intestine; the eighth with the Mountain-Wind Gu hexagram, bladder transmitting to gallbladder.

Here the hexagrams are listed according to the dates, and the circulation of Qi (vital energy) among the viscera and bowels is indicated in the manner of “such-and-such organ transmitting to such-and-such organ”; “performing one hexagram” refers to successively carrying out the corresponding sequence of cultivation or visualization.

On the ninth day, corresponding to the Wind-Earth Guan hexagram, the Qi (vital energy) of the gallbladder is transmitted to the small intestine. On the tenth day, corresponding to the Mountain-Fire Bi hexagram, the Qi of the bladder is transmitted to the heart. On the eleventh day, corresponding to the Earth-Thunder Fu hexagram, the Qi of the small intestine is transmitted to the liver. On the twelfth day, corresponding to the Mountain-Heaven Daxu hexagram, the Qi of the bladder is transmitted to the large intestine. On the thirteenth day, corresponding to the Thunder-Mountain Xiaoguo hexagram, the Qi of the liver is transmitted to the bladder. On the fourteenth day, corresponding to the Thunder-Wind Heng hexagram, the Qi of the liver is transmitted to the gallbladder. On the fifteenth day, corresponding to the Thunder-Heaven Dazhuang hexagram, the Qi of the liver is transmitted to the large intestine. On the sixteenth day, corresponding to the Earth-Fire Mingyi hexagram, the Qi of the bladder is transmitted to the large intestine.

The content of the thirteenth through fifteenth days appears a second time in the original text; in this second record, the sixteenth day instead has the Qi of the small intestine transmitted to the heart.

On the seventeenth day, corresponding to the Fire-Lake Kui hexagram, the Qi of the heart is transmitted to the lungs. On the eighteenth day, corresponding to the Thunder-Water Xie hexagram, the Qi of the liver is transmitted to the kidneys. On the nineteenth day, corresponding to the Wind-Thunder Yi hexagram, the Qi of the gallbladder is transmitted to the liver. On the twentieth day, corresponding to the Heaven-Wind Gou hexagram, the Qi of the large intestine is transmitted to the gallbladder. On the twenty-first day, corresponding to the Earth-Wind Sheng hexagram, the Qi of the small intestine is transmitted to the gallbladder. On the twenty-second day, corresponding to the Water-Wind Jing hexagram, the Qi of the kidneys is transmitted to the gallbladder. On the twenty-third day, corresponding to the Fire-Wind Ding hexagram, the Qi of the heart is transmitted to the gallbladder. On the twenty-fourth day, corresponding to the Gen as Mountain hexagram, the Qi of the bladder is transmitted to the “original fu.” Here “original fu” refers to the corresponding viscera (fu), that is, the fu organ to which the bladder belongs.

On the twenty-fifth day, corresponding to the Thunder-Lake Guimei hexagram, the Qi of the liver is transmitted to the lungs. On the twenty-sixth day, corresponding to the Fire-Mountain Lü hexagram, the Qi of the heart is transmitted to the bladder. On the twenty-seventh day, corresponding to the Dui as Lake hexagram, the Qi of the lungs is transmitted to the “original zang,” that is, the lungs themselves. On the twenty-eighth day, corresponding to the Water-Lake Jie hexagram, the Qi of the kidneys is transmitted to the lungs. On the twenty-ninth day, corresponding to the Lake-Wind Daguo hexagram, the Qi of the lungs is transmitted to the gallbladder. Records of the thirtieth day appear in two places in the original text: one writes “Fire-Water hexagram,” with the Qi of the lungs transmitted to the original zang; the other writes “Fire-Water Weiji hexagram,” with the Qi of the heart transmitted to the kidneys.

The Qian hexagram symbolizes the Golden Elder (Jinweng), and the Kun hexagram symbolizes the Yellow Dame (Huangpo). The tripod and furnace are implements used as metaphors in Neidan (internal alchemy) for refining and nourishing body and mind; the “central number” is the key number that operates within this process. “Kan-Li” refers to the Kan and Li hexagrams, serving here as symbols of the medicinal substances used in cultivation. The Li hexagram symbolizes “fang yi” (releasing the One), and the Kan hexagram symbolizes the infant.

The formula for the practice says: The oral formula for practicing the work says:

The numbers of the Five Phases (Wuxing) in the hexagram images must be arranged according to the months and coordinated with the circulation of the Zhou Tian (celestial circuit). If the month is a short month, the hexagram numbers for that month are completed on the twenty-ninth day while also concurrently performing the hexagram numbers of the thirtieth day; on the night of the twenty-ninth as well, one must concurrently perform the hexagram numbers of the thirtieth day.

When performing the practice, one must cause water and fire to circulate according to the laws of the Zhou Tian in accordance with the hours.

The four hexagrams Qian, Kun, Kan, and Li are called the “Qin Key,” meaning the crucial means for opening and circulating the fire timing of the Zhou Tian. The twenty-four lines correspond to the twenty-four solar terms and govern the changes of the seasonal periods. The first sixty hexagrams together govern three hundred sixty lines, of which one hundred eighty are yang lines and one hundred eighty are yin lines, matching the number of the Zhou Tian; when the remaining hexagram lines are added, they altogether form three hundred eighty-four lines. The scripture likens each line to one zhu; twenty-four zhu make one liang, and three hundred eighty-four zhu combine to make one jin of the Zhou Tian, serving as the measure for the fire timing in cultivation.

Therefore, one day in the cultivation of inner work corresponds to one year of celestial movement, embodying the ascent and descent of Yin-Yang and the operation of the four seasons and twelve double-hours. Daytime corresponds to spring and summer, nighttime to autumn and winter; the cycle of day and night symbolizes the conjunction of heaven and earth and the harmonization of Yin-Yang.

The three hours of Hai, Zi, and Chou correspond to winter: yin Qi (vital energy) rises to the heavenly heart, while yang Qi descends to the water palace (a term of Neidan (internal alchemy) referring to the region of the body corresponding to water), where it is warmly nurtured in the kidneys and transformed and refined in the bones. This is like mountain rocks secretly receiving the Qi of the rising and falling Yin-Yang of heaven and earth, gradually transforming into gold, silver, treasures, cinnabar, copper, and iron. The scripture uses this as a metaphor for the body of the True Person which, through cultivation, becomes as firm and precious as golden sinews and jade marrow.

The three hours of Yin, Mao, and Chen correspond to spring: yin Qi rises toward heaven, yang Qi descends to the Floral Canopy (here referring to the upper region of the human body); grasses and trees receive the mild yang Qi and produce flowers, vegetables, sprouts, and vines.

The three hours of Si, Wu, and Wei correspond to summer: yin Qi descends to the water palace, yang Qi reaches its utmost flourishing, and fire Qi arises thereby; it is warmly nurtured in the heart, then further transforms and refines the blood, causing it to be transmuted by True Yang into “white milk.”

The three hours of Shen, You, and Xu correspond to autumn: after yang Qi reaches its utmost flourishing it descends from heaven, and yin Qi rises once more from the earth; it is warmly nurtured in the lungs and transforms and refines the skin. The practitioner corresponds day and night to the four seasons, causing Yin-Yang to be refined and unified within a single body.

The scripture holds that by cultivating according to such fire timing, one can transcend the mundane, enter the sagely realm, and transform the ordinary body into that of an immortal. This process relies upon the Great Medicine of the Golden Elixir, that is, taking water and fire as the number of one jin and employing the two functions of Yin-Yang. In the thirty-day great work of cultivation, one must employ the sixteen numbers of water and fire, master hardness and softness, the civil and the martial, as well as the advance and retreat of Yin-Yang; when the fire timing is applied accurately, the cultivation is thereby completed.

The placement of the altar is addressed later. Here “advancing fire” and “using water” refer to regulating fire intensity and water quantity during the refining process.

On the first day one portion of fire is added and fifteen portions of water are used; on the second day two portions of fire and fourteen portions of water; on the third day three portions of fire and thirteen portions of water; on the fourth day four portions of fire and twelve portions of water; on the fifth day five portions of fire and eleven portions of water; on the sixth day six portions of fire and ten portions of water; on the seventh day seven portions of fire and nine portions of water; on the eighth day eight portions of fire and eight portions of water; on the ninth day nine portions of fire and seven portions of water; on the tenth day ten portions of fire and six portions of water; on the eleventh day eleven portions of fire and five portions of water; on the twelfth day twelve portions of fire and four portions of water; on the thirteenth day thirteen portions of fire and three portions of water; on the fourteenth day fourteen portions of fire and two portions of water; on the fifteenth day fifteen portions of fire and one portion of water.

On the sixteenth day one portion of water is added and fifteen portions of fire are used; on the seventeenth day two portions of water and fourteen portions of fire; on the eighteenth day three portions of water and thirteen portions of fire; on the nineteenth day four portions of water and twelve portions of fire; on the twentieth day five portions of water and eleven portions of fire; on the twenty-first day six portions of water and ten portions of fire; on the twenty-second day seven portions of water and nine portions of fire; on the twenty-third day eight portions of water and eight portions of fire; on the twenty-fourth day nine portions of water and seven portions of fire; on the twenty-fifth day ten portions of water and six portions of fire; on the twenty-sixth day eleven portions of water and five portions of fire; on the twenty-seventh day twelve portions of water and four portions of fire; on the twenty-eighth day thirteen portions of water and three portions of fire; on the twenty-ninth day fourteen portions of water and two portions of fire; on the thirtieth day fifteen portions of water and one portion of fire.

The above describes the method of water-and-fire refining and nourishing for the first three years. Upon reaching the fourth year, one first adjusts the advancing of water and application of fire in the middle stage: on the twenty-eighth day, advance water thirteen parts and apply fire three parts; on the twenty-ninth day, advance water fourteen parts and apply fire two parts; on the thirtieth day, advance water fifteen parts and apply fire one part. Here “advancing water” and “applying fire” are terms of cultivation, referring to the regulation of the two forces of water and fire according to a definite proportion; they do not mean actually adding water or lighting a fire.

The foregoing likewise belongs to the water-and-fire cultivation of the first three years. In the fourth year one turns to the fire-timing stage of the middle three years. Therefore the Hunyuan Jing (Scripture of Primordial Unity) states that the practitioner must complete a full thirty days of great work. The Riyue Xuanzhu Lun (Treatise on the Mysterious Pearl of Sun and Moon) says that clouds are born following the dragon, wind arises following the tiger, and the Dao of the movement of sun and moon is the foundation of cultivation. The Cantong Qi (The Kinship of the Three) says that the seasonal periods of one month are divided into five or six stages, and the rhythm of circulation all follows the sun. The Jinlong Baihu Jing (Scripture of the Golden Dragon and White Tiger) says that Yin-Yang is the guiding principle of the operation of heaven and earth, and the changes of advance and retreat all accord with heavenly time. The Guwen Longhu Shangjing (Ancient Text of the Dragon-Tiger Upper Scripture) says that the Kan position belongs to Wu and symbolizes the Jing (essence) and Qi (vital energy) within the moon; the Li position belongs to Si and symbolizes the light of the sun. The ancient sages all arranged the advance and retreat of Yin-Yang according to heavenly time and increased or decreased the fire timing accordingly.

The oral formula for carrying out the practice says: the methods of water and fire spoken of previously are to be performed in the manner already described.

The altar images of water-and-fire fire timing for the middle three years: the first method of application is used in the fourth year and is called the “Four Cardinals and Eight Applications Zhou Tian (celestial circuit).”

The Gen position belongs to Metal and symbolizes mountain and stone; water is generated from within the mountain and stone, therefore this is the method of “Yin within Yang,” and in practicing it one still follows the water-and-fire methods spoken of previously.

The altar images of water-and-fire fire timing for the middle three years: the first method of application is used in the fourth year and is called the “Four Cardinals and Eight Applications Zhou Tian (celestial circuit).”

Gen, one of the Bagua (Eight Trigrams) symbolizing the mountain, belongs to Metal, so water arises from among the mountain rocks; this is Yin contained within Yang. The Neijing states: the upper jiao (the visceral region of the upper body) corresponds to Heaven, the heart is the spiritual mansion, the head is like Mount Gen, and the mouth is like a mountain valley, the source from which water flows. Water belongs to the Kan trigram, symbolizing the accumulation of Yin Qi (vital energy) in darkness; it rises and steams within the upper jiao, as if soaring above the floral canopy, transforming into rain and dew that nourish the heart palace, and is thus also Yin within Yang.

The Li trigram among the Bagua is Yang outwardly and Yin inwardly, symbolizing a gentleman on the outside yet a petty person within; it is also like cinnabar, which belongs to Fire and conceals mercury inside, and like the soul of the Taiyin Maiden, clothed in five-colored garments. Li carries the meanings of brightness and attachment; its essence symbolizes the sun and moon, displaying five-colored, brilliantly radiant, and glowingly bright hues like rosy clouds. Within the heart is the Crimson Palace (the mansion where the heart-spirit dwells), which connects upward to the eyes; the eyes are the portals of the Niwan Palace (the spirit mansion in the head). Within the palace there is Shen (spirit), which possesses no form or substance, is the ruler of Heaven and Earth and the spiritual nature of all things, called Yuanshi, whose De (Virtue/Power) accords with Wuwei (non-action).

Whoever wishes to cultivate life must first clarify the heart-spirit. When the heart-spirit is clear, bright, and upright, evil thoughts cannot invade, and all manner of wicked notions will subside. This is because the heart is the root of all dharmas and also an important foundation for the cultivation of longevity. If the heart cannot settle itself, fire Qi that disturbs the heart-spirit will arise within, just as cinnabar, though able to endure undamaged for a long time, will fly and scatter when it encounters fire. Therefore, regulating the heart-spirit is the foundation for sustaining life.

Thus Heaven has eight extremities, Earth has eight directions, the Yi has the Bagua, humans have eight meridians, fire has eight gates, and water can be refined into eight jades (eight kinds of precious cultivation substances). Cultivation may be coordinated with the changes of the four seasons, corresponding to the Bagua; then, with earth work occupying the center to harmonize, the sequence of advancing, retreating, and circulating can take form.

The oral formula for practicing the work says: the central palace earth work (the harmonizing method with spleen earth or central earth as its core) circulates throughout the entire body, using fifteen as the number of application. The water and fire methods are carried out according to the previously described methods. Yuanqi originally exists, and from this all phenomena begin to be generated. Within the Bagua and Jiazi (the stem-branch time-recording system) are contained marvelous transformations and hidden mechanisms; the principles of Yin-Yang mutually restraining and transforming have already clearly manifested in these images and numbers. This is the truth.

The middle work is the second method, cultivated beginning in the fifth year, named “Sun and Moon Circumambulation of Heaven,” also called “Return to Origin Circumambulation of Heaven.”

When primordial chaos first opened, the clear Qi (vital energy) rose and the turbid Qi descended. Yang Qi sank and rotated to the left while Yin Qi rose and turned to the right; thus the essence of Yang Qi condensed into the sun and the essence of Yin Qi condensed into the moon. The sun waxes and wanes, the moon has its crescent and full phases, all existing amid constant transformations of increase and decrease. In cultivation the fire timing of Zhou Tian circulation (the timing and degree of mobilizing and employing internal breath) has greater and lesser phases that succeed one another layer upon layer. The ten thousand things turn their backs to Yin and face Yang, arising in response to the seasons and declining in accordance with the times, taking form by obtaining Qi.

Humans stand foremost among the ten thousand things; the generation and operation of life correspond with Heaven and Earth. Heaven and Earth first produced the two Qi of Yin-Yang, taking water as the “True One” (the root from which all things are generated). Humans likewise first possess the two Qi of Yin-Yang; the left and right kidneys form the pivot of the Qi mechanism and are also called the “True One.” Xuan (the Mysterious) is the source of water. The ancients said “one Water, two Fire,” indicating that water contains Yang Qi and is therefore called Origin (Yuan).

Fire is generated from Wood and causes the Qi of the liver to flourish; the liver belongs to the Green Dragon and represents the Yang hun-soul. Water is generated from Metal and causes the Qi of the lungs to flourish; the lungs belong to the White Tiger and represent the Yin po-soul. Once the Four Images are complete, Earth has no fixed position but takes command in each of the four seasons. The scripture states: “One Water, two Fire, three Wood, four Metal, five Earth.”

Ordinary people in cultivation should generate Fire from within Water. The left kidney belongs to Yang, like the sun; the right kidney belongs to Yin, like the moon. Therefore the sun and moon circulate without pause through day and night, enabling the ten thousand things to grow. The practitioner should circulate the Dao (the Way) of sun and moon throughout the twelve double-hours of day and night. After one begins circulating the practice and Gong has accumulated to a certain degree, Qi then flows through the eight vessels; this is the entry point for cultivating immortality.

External circulation corresponds to the operation of the internal Qi mechanism; when the outer Qi combine, the inner Qi likewise converge. The left kidney is the Green Dragon, representing True Fire within the body; the right kidney is the White Tiger, representing True Water within the body. After one hundred days of cultivation, having accumulated Jing (essence) and Qi and preserved Shen (spirit), one should continue the work of Water and Fire so that the Qi of the left and right sides each complete one Zhou Tian circuit. When the two Qi of Dragon and Tiger rise to the “Golden Palace and Jade Door” (the cultivation pass in the region of the throat), the breath should be closed; this refers to the third ring of the Chonglou (the Multi-Storied Pavilion, i.e., the throat), also called the Renying point. Pressing and closing this place with both hands causes the Qi to descend so that the Dragon and Tiger Qi connect and converge in the Central Palace (the seat of the Qi mechanism at the body’s center). At this moment the mind is peaceful and consciousness is clear.

The conjunction of Heaven and Earth is a matter of Qi intersecting while Shen does not. If Jing and Shen are abundant and the breath robust, although the form of conjunction appears one does not leak Jing; this is form intersecting while Qi does not. After one hundred days of cultivation, examination according to the scripture should show no nocturnal emissions, no further nightmares, and no invasion by Yin ghosts. Continuing the great-fire work of the Zhou Tian and circulating the practice according to the method of nine increments and decrements warms and nourishes sinews and bones, refines Qi and generates Shen. The scripture states that those able to cultivate in this manner remain free from disease and evil influences, prolong life, and ultimately transform and ascend as immortals.

Primordial fire arises from water, and from within Yang a further Yin grows. The inner and outer two barriers communicate with each other, and the two forces operate in reciprocating cycles of ascent and descent. Through the "nine returns," dragon and tiger unite; through the "seven reversals," Wood and Metal interact. The pivot and laws governing the movements of the sun and moon contain the most profound principles.

The waxing and waning of the sun and moon resemble two wheels in unceasing rotation. The "black foot" within the two barriers can generate Shen (spirit). In the end, the key lies in a pair of "Xuan Shuangzi" (a Neidan (internal alchemy) term denoting a pair of subtle substances referred to in cultivation practices); many remain perplexed for not grasping its mystery.

The Jing (scripture) states: The movements of the sun and moon each have their fixed numbers, and their magnitudes likewise have fixed measures, thereby generating sagely and wondrous efficacies that manifest Shen (spirit). Heaven is like an alchemical cauldron and furnace, the floral canopy covering downward over the four quarters; Heaven also symbolizes Qian and Metal. As described in the Inner Landscape (a Daoist inner cultivation classic), above the lung palace it resembles a floral canopy that covers downward the various viscera within the body and connects upward with the nose. The nose is the heavenly gate, through which respiration from the outside enters, propelling the Ying-Wei Qi (vital energy) into circulation and enabling the five viscera to operate cyclically; the Qi flow pervades the whole body, driving the transformations of rising and falling. These operations each possess large and small fixed measures, just as the stars revolve in the heavens and the rivers flow on earth. The interior of the human body corresponds with the exterior, and humans unite with the Dao of Heaven. Thus the heavenly gate is linked to the lungs, and the breath that enters and exits consists of clear Qi and turbid Qi.

The earth resembles the lid of a cauldron and also resembles the belly of a cauldron, capable of transformation and of nurturing the myriad things. The earth belongs to the Kun trigram of the Bagua (Eight Trigrams), representing the yielding, receptive quality of Yin that bears and supports. The Neijing (Inner Landscape), a Daoist inner cultivation classic, states that the earth corresponds to the spleen and stomach of the human body: the spleen and stomach contain water and grains (food and drink) and connect upward to the oral cavity. The mouth is called the Earth Door (Dihu), also known as the pharyngeal gate, and is responsible for receiving food and drink. After food and drink enter the stomach, the stomach receives the breath inhaled from the Heaven Door (Tianmen, the nose), rotating and grinding the food while distinguishing the clear from the turbid.

The pure portion of the water and grains rises to the Upper Burner (Shangjiao, the thoracic region where the heart and lungs reside) and, at the boundary of clear and turbid, transforms into Qi (vital energy) and fluids that nourish life. The turbid residue then descends into the large and small intestines. Therefore the stomach is like a cauldron responsible for transformative generation. The mouth is the Earth Door, the nose is the Heaven Door, and the center between them is called the Mysterious Female (Xuanpin), also known as Renzhong (the philtrum); they correspond respectively to the Three Powers of Heaven, Earth, and Humanity.

The Qi of respiration through the nasal orifices internally corresponds to the laws of the movement of the stars. The water of the water and grains ingested and transformed through the oral orifice internally corresponds to the blood vessels of the human body, relating to the circulation of Yingqi (nutritive Qi) and Weiqi (defensive Qi)—the two types of Qi that nourish the body and protect the body—and also relating to embryonic breathing (Taixi, a method of regulating the breath and nourishing Qi in Daoist inner cultivation), the pathways of the ascent and descent of breath, and the root of life. The inner kidneys symbolize the root of vacuous stillness, while the outer kidneys (the external reproductive organs) correspond to the sun and moon; inner and outer correspond, and Yin-Yang conjoin. Employing the method of the Heavenly Origin “Nine” and cultivating according to the sequential order of advance and retreat in cycles is the method of cultivating body and mind. The Jing (scripture) says, “Deepen the roots and firmly plant the stem”; this is the Dao of long life and enduring vision.

On the first day one advances the one-nine practice; on the second day the two-nine practice; on the third day the three-nine practice; on the fourth day the four-nine practice; on the fifth day the five-nine practice; on the sixth day the six-nine practice; on the seventh day the seven-nine practice; on the eighth day the eight-nine practice; on the ninth day the nine-nine practice. Each of the above is counted as forty. On the tenth day one practices the method of visualizing and holding the upper, middle, and lower three sections, forty times each. On the eleventh day one advances the nine-nine practice; on the twelfth day the eight-nine practice; on the thirteenth day the seven-nine practice. The original subsequent listed sequence contains repetitions and omissions; the existing text also writes “on the ninth day advance the nine-nine practice.” Each of the above is counted as forty. On the tenth day one practices the method of visualizing and holding the upper, middle, and lower three sections, forty times each.

From the eleventh to the nineteenth day, the number of practice cycles performed each day decreases sequentially from nine nines (eighty-one) down to one nine (nine). Each stage during these days is calculated according to the number forty.

On the twentieth day, one visualizes (cunxiang) eighty in each of the Upper Palace, the Middle Palace, and the Lower Palace. Here “visualization” means contemplating, in the mind’s eye during cultivation, the palaces located within the body.

From the twenty-first to the twenty-ninth day, the number of practice cycles performed each day increases sequentially from one nine (nine) back up to nine nines (eighty-one). These days are likewise calculated according to the number forty.

On the thirtieth day, one visualizes one hundred twenty in each of the Upper Field, the Middle Field, and the Lower Field. The method of practice continues to follow the “Method of Circulating Metal” (xingjin fa) used each month; the initial number of practice cycles follows the sequence given above. When practicing the upper work, visualize the upper brain; for the Upper Palace, visualize the Middle Courtyard; for the Upper Field, visualize the lower Dantian (energy center).

The third application of the Middle Palace, in the sixth year, is called the Hunyuan Zhoutian (Primordial Celestial Circuit).

To cultivate the Great Elixir (the achievement sought in Neidan internal alchemy), one must follow the laws of Zhou Tian (celestial orbit) circulation, aligning the operational cycle with the Jiazi (sexagenary cycle), allowing the qi of the Five Phases to intermingle in mutual interaction, and ensuring that climatic conditions accord with the changes of the seasonal nodes. The year cycles through the rotation of four seasons, the shifting of the twenty-four solar terms, and the succession of the seventy-two hou. In addition, Jia and Geng must be paired with Wu and Gui so that Metal and Wood are respectively settled in the positions of Yin and Shen. Only then can the furnace fire be employed to refine the “White Snow” and the cauldron vessel to nourish the “Yellow Sprout,” both of which are symbolic expressions within Neidan cultivation. The elixir gold then undergoes transformation, black and white combine, the upper and lower passes and orifices open, and Kan and Li (water and fire) merge into one. As the dragon soars the fire subsides, at which time the qi mechanism reaches through the passes along the spine; the tiger stirs a thousand waves, and every circulation passes through the Niwan (the Neidan pass in the head). When the medicinal qi of the upper, middle, and lower three Dantian becomes abundant, spirit-qi arises within the six fu-organs. If one wishes Shen and Qi to unite, the Hunyuan method must be applied.

The Zhou Tian circulation is divided into the twenty-four solar terms and seventy-two hou.

The former section of spring comprises three qi and nine hou. At Lichun, the solar term of the first month, one qi is divided into three applications, and each application is further divided into three steps of practice. At Yushui, the mid-qi of the first month, one qi is divided into three applications, each further into three practice steps. At Jingzhe, the solar term of the second month, one qi is divided into three applications, each consisting of three steps of practice.

The latter section of spring likewise comprises three qi and nine hou. At Chunfen, the mid-qi of the second month, one qi is divided into three applications of three practice steps each. At Qingming, the solar term of the third month, one qi is divided into three applications, each into three steps. At Guyu, the mid-qi of the third month, one qi is divided into three applications, each further divided into three steps of practice.

The former section of summer comprises three qi and nine hou. At Lixia, the solar term of the fourth month, one qi is divided into three applications of three practice steps each. At Xiaoman, the mid-qi of the fourth month, one qi is divided into three applications, each into three steps. At Mangzhong, the solar term of the fifth month, one qi is divided into three applications, each consisting of three practice steps.

The latter section of summer comprises three qi and nine hou. At Xiazhi, the mid-qi of the fifth month, one qi is divided into three applications, each into three steps of practice. At Xiaoshu, the solar term of the sixth month, one qi is divided into three applications of three steps each. At Dashu, the mid-qi of the sixth month, one qi is divided into three applications, each further into three steps of practice.

The former section of autumn comprises three qi and nine hou.

At the solar term of Start of Autumn (when autumn begins, the jie of the seventh lunar month), one Qi (vital energy) is divided into three applications, each of which is further divided into three stages; one Qi is divided into three applications, and each application completes one method of practice.

At Slight Heat (when the summer heat gradually intensifies, the jie of the sixth lunar month), one Qi is divided into three applications, and each application completes one method of practice.

At Great Heat (when the summer heat reaches its peak, the zhongqi of the sixth lunar month), one Qi is divided into three applications, and each application completes one method of practice.

The section preceding the beginning of autumn comprises three Qi and nine hou. At Start of Autumn, one Qi is divided into three applications, and each application completes one method of practice. At End of Heat (when the summer heat recedes, the zhongqi of the seventh lunar month), one Qi is divided into three applications, and each application completes one method of practice. At White Dew (when the weather turns cool and dew condenses white, the jie of the eighth lunar month), one Qi is divided into three applications, and each application completes one method of practice.

The section following the beginning of autumn comprises three Qi and nine hou. At Autumn Equinox (when day and night are of equal length, the zhongqi of the eighth lunar month), one Qi is divided into three applications, and each application completes one method of practice. At Cold Dew (when the dew gradually turns cold, the jie of the ninth lunar month), one Qi is divided into three applications, and each application completes one method of practice. At Frost’s Descent (when frost begins to form, the zhongqi of the ninth lunar month), one Qi is divided into three applications, and each application completes one method of practice.

The section preceding the beginning of winter comprises three Qi and nine hou. At Start of Winter (when winter begins, the jie of the tenth lunar month), one Qi is divided into three applications, and each application completes one method of practice. At Slight Snow (when snow begins to fall, the zhongqi of the tenth lunar month), one Qi is divided into three applications, and each application completes one method of practice. At Great Snow (when snowfall increases, the jie of the eleventh lunar month), one Qi is divided into three applications, and each application completes one method of practice.

The section following the beginning of winter comprises three Qi and nine hou. At Winter Solstice (the shortest day of the year, the zhongqi of the eleventh lunar month), one Qi is divided into three applications, and each application completes one method of practice. At Slight Cold (when the weather turns cold, the jie of the twelfth lunar month), one Qi is divided into three applications, and each application completes one method of practice. At Great Cold (when the cold is most intense, the zhongqi of the twelfth lunar month), one Qi is divided into three applications, and each application completes one method of practice.

The scripture then repeats these three items: at Winter Solstice, one Qi is divided into three applications, and each application completes one method of practice; at Slight Cold, one Qi is divided into three applications, and each application completes one method of practice; at Great Cold, one Qi is divided into three applications, and each application completes one method of practice.

The oral formulas for performing the practice explain that “one Qi used three times” means each Qi lasts fifteen days, with every five days forming one stage. Within the sixty double-hours of each five-day stage, one selects the Jiazi day, the Gengshen day, and one’s natal day to perform one method of practice each. The method of beginning cultivation follows the usage appropriate to each month; applying the Metal method and completing nine transmutations counts as one method of practice.

From the commencement of practice, the seventh year enters the first application, named “Marvelous Water Circumambulation of Heaven.”

Heaven can operate enduringly because it has attained the Zhengyi (Orthodox Unity) Zhenyuan Dao (the pure original source Dao of heaven and earth). In the furnace-ding of heaven and earth, Yin-Yang conjoin internally without losing the primordial Qi (vital energy), and thus it naturally endures for a long time. Humans are born endowed with the Qi of heaven and earth; they are formed from the essence of heaven and earth and are also the children of heaven and earth. Protected, covered, and nurtured by heaven and earth, they are transformed into human beings. Within a person's inner body and mind there is likewise contained the principle by which heaven and earth operate enduringly.

Zhengyi is an honorific designation for water. The beginning of heaven and earth is the True One; the pivotal key to the circulation of the Five Phases (Wood, Fire, Earth, Metal, Water) is True Water; the mother-body of the myriad things is Taixuan (the profound and subtle original source). Those who cultivate, so long as they skillfully employ True Water and cause it to circulate the Zhoutian (cycling along the internal pathways of the body), can thereby practice cultivation. When meritorious practice reaches this stage, outwardly it can generate the myriad things and inwardly it can transform and generate the myriad spirits. Therefore this method, though it requires little effort, possesses marvelous uses and is called Marvelous Water.

Tianyi Jia corresponds to the period from the first day of the tenth month to the sixth day of the eleventh month, during which water travels six kou. Di'er Yi runs from the seventh day of the eleventh month to the twelfth day of the twelfth month, with water traveling five kou. Tiansan Bing is from the thirteenth day of the twelfth month to the eighteenth day of the first month, water traveling four kou. Disi Ding from the nineteenth day of the first month to the twenty-fourth day of the second month, water three kou. Tianwu Wu from the twenty-fifth day of the second month to the thirtieth day of the third month, water two kou. Diliu Ji from the first day of the fourth month to the sixth day of the fifth month, water one kou. Tianqi Geng from the seventh day of the fifth month to the twelfth day of the sixth month, water two kou. Dibaxin from the thirteenth day of the sixth month to the eighteenth day of the seventh month, water three kou. Tianjiu Ren from the nineteenth day of the seventh month to the twenty-fourth day of the eighth month, water four kou. Dishi from the seventh day of the fifth month to the twelfth day of the sixth month, water two kou. Dibaxin from the thirteenth day of the sixth month to the eighteenth day of the seventh month, water three kou.

Among the Heavenly Stems (tiangan), Ren belongs to yang Water and governs the period from the nineteenth day of the seventh lunar month to the twenty-fourth day of the eighth lunar month, during which the water Qi (vital energy) circulates four kou (the unit of water movement mentioned in the original text). Among the Heavenly Stems, Gui belongs to yin Water and governs the period from the twenty-fifth day of the eighth lunar month to the thirtieth day of the ninth lunar month, during which the water Qi circulates five kou.

The second stage of cultivation practice, taking the eighth year as the standard, employs the method named “Miao Huo Zhoutian” (Marvelous Fire Circumambulation of Heaven), a cultivation method of circulating fire Qi in a specific sequence.

The sun is the heavenly Hun (the soul-qi of Heaven) and also the essence of the sun’s fire. It occupies the upper position of nobility, corresponding to the Qian and Gen directions. It flourishes in summer and declines in winter, with nights shorter and days longer. Internally the sun contains yin Qi, and in its depths is hidden the “Golden Parrot.” Here “parrot” (ying) is used as a loan for You, corresponding externally to the west; metal and stone are able to generate the water Qi within it. The phrase “Qian’s number is small yet its merit and name are great” means that although the number of the Qian trigram appears small, its efficacy and designation are in fact large. The fire corresponding to the sun is called “Marvelous Fire.”

The quantities of circulating fire Qi are listed by date as follows. On the first day it circulates eight, on the second nine, on the third ten, on the fourth eleven, on the fifth twelve, on the sixth thirteen, on the seventh fourteen, on the eighth fifteen, on the ninth sixteen, on the tenth seventeen, and on the eleventh day one. Subsequently another listing is given: on the fifth day twelve, on the sixth thirteen, on the seventh fourteen, on the eighth fifteen, on the ninth sixteen, on the tenth seventeen, on the eleventh eighteen, on the twelfth nineteen, on the thirteenth twenty, and on both the fourteenth and fifteenth days twenty-one. Thereafter it decreases successively each day: on the sixteenth twenty, on the seventeenth nineteen, on the eighteenth eighteen, on the nineteenth seventeen, on the twentieth sixteen, on the twenty-first fifteen, on the twenty-second fourteen, on the twenty-third thirteen, on the twenty-fourth twelve, on the twenty-fifth eleven, on the twenty-sixth ten, on the twenty-seventh nine, on the twenty-eighth eight, on the twenty-ninth seven, and on the thirtieth day six.

The oral instructions for practice state that one should cultivate entirely according to the “Monthly Inner Practice Method” (the inner cultivation method that proceeds in accordance with the lunar months).

The third stage of the later practice is carried out in the ninth year and is termed “Returning and Reversing the Circumambulating Grain” (the stage in which the Qi (vital energy) of inner refinement is made to circulate and return). The Qi of Heaven and Earth rises and descends, the Qi of Yin-Yang intermingles, the Bagua (Eight Trigrams) operate in correspondence, and the fire timing of cultivation likewise advances and recedes. A single Qi divides into the Three Powers (Heaven, Earth, and Humanity); during cultivation one must employ the “Nine Returns and Seven Reversions” (a term in Daoist Neidan (internal alchemy) that describes the circulatory transformation of Jing (essence) and Qi). Completion of the method always follows the Hunyuan method (the method of returning to the undifferentiated mixed state). In refining Qi into Shen (spirit), one proceeds according to the numerical degrees of the Zhoutian cycle, totaling the zhu-liang weights as sixty-four parts so as to correspond with the sixty-four hexagrams.

Six zhu correspond to the six lines of a hexagram. From the first day to the seventh day, Yang Qi each day is six zhu and Yin Qi is likewise six zhu; on the eighth day, Yang Qi and Yin Qi are each nine zhu; from the ninth day to the fourteenth day, Yin and Yang remain six zhu apiece each day; on the fifteenth day, Yin and Yang are each nine zhu. Thereafter the text again repeats the listing of numbers for certain dates, and records that from the sixteenth day through the twentieth day, each day Yin Qi is six zhu and Yang Qi is six zhu.

On the twentieth day, yin is six zhu and yang is also six zhu. On the twenty-second day, yin is six zhu and yang is also six zhu. On the twenty-third day, yin and yang are each nine zhu. From the twenty-fourth to the twenty-eighth day, yin and yang are each six zhu every day. The twenty-ninth day. From the twenty-fifth to the twenty-ninth day, yin and yang are each six zhu every day; on the thirtieth day, yin and yang are each nine zhu.

The oral formula for practice says: When employing yang zhu, hold the breath for nine respirations, then swallow Qi (vital energy) three times; when employing yin zhu, hold the breath for six respirations, then swallow Qi three times.

Entering the Chamber for the Celestial Circuit

The Zhouyi says: “When the sun travels the moon rises; when the moon travels the sun rises. Sun and moon alternate in their courses and thus brightness is produced. Cold passes and heat arrives; heat passes and cold arrives. Cold and heat alternate in their courses and thus the year is formed.” Therefore the yang lines (positive hexagram strokes) belong to the Qian hexagram and the yin lines (negative hexagram strokes) belong to the Kun hexagram. The number of old yang is thirty-six, symbolizing four times nine; the number of old yin is twenty-four, symbolizing four times six. Each time period circulates one line, and each employment must still be coordinated with two hexagrams.

The oral formula for practice says: When employing yang lines, hold the breath thirty-six times. Therefore yang lines belong to the Qian hexagram and yin lines belong to the Kun hexagram. The number of old yang is thirty-six, symbolizing four times nine; the number of old yin is twenty-four, symbolizing four times six. Each time period circulates one line, and each employment must still be coordinated with two hexagrams.

The formula for circulating the work says: For yang lines (the yang hexagram lines), hold the breath for thirty-six respirations, then swallow the Qi (vital energy) three times; for yin lines (the yin hexagram lines), hold the breath for twenty-four respirations, then swallow the Qi three times. After this is completed, one must forcefully send the Qi into the Dantian (energy center). Holding the breath, swallowing the Qi, and circulating the Qi into the Dantian are all methods of regulating the breath and circulating Qi during cultivation.

The scripture further says: Heaven and earth separate, above and below become distinguished, and the two modes of Yin-Yang thereby unfold. The five circuits operate and the six Qi match; celestial bodies revolve westward, and the waters on earth flow in accompaniment. In the rising and descending transformations of heaven and earth, only humans can correspond with them. Cultivators must also emulate the pairing of Yin-Yang hexagram images, causing the lines of the Li hexagram and the Kan hexagram to interpenetrate, with the left like the Azure Dragon and the right like the White Tiger, corresponding to the hub of the sun and moon’s movement. The north belongs to Kan and the south to Li, conforming to the creative transformations of heaven and earth represented by Qian and Kun.

The Zhouyi uses hexagram lines to arrange the transformations of the firm and the yielding; the lines correspond to the six spirits, and the temporal sequence is divided into the four images. Each day employs two hexagrams corresponding to morning and evening; at the zi hour and the wu hour one line is alternately circulated. One month arranges sixty hexagrams to correspond to the seasonal nodes and tally signs; ten months altogether yield six hundred hexagrams, used to demarcate the firing times of cultivation. Wei Boyang said: “The Fire Record comprises six hundred chapters, their purport equally without difference.” This means that the six hundred chapters listed in the Fire Record ultimately point to the same principle, which is precisely this meaning.

On the Seven Returns Restoring the Origin

From the circulation of zi-water to shen-metal is called “nine restorations,” that is, zi-water returning to the maternal body. Forward movement is called “restoration”; reverse movement is called “return.” “Seven returns” counts from shen to yin; yin belongs to Wood, and Wood contains Fire. Next, reverse-counting nine from yin, one arrives at wu and sees Fire; wu is the Li position. Then, according to “seven returns,” from wu one returns to zi, and returning to zi is the Kan position. Here “nine restorations” and “seven returns” employ the heavenly stems and earthly branches, the Five Phases (Wood, Fire, Earth, Metal, Water), and hexagram positions to illustrate the sequential order of the reciprocal transformations of Yin-Yang and the Five Phases in cultivation.

The third step: from zi, counting according to “nine restorations” to chen, one sees Earth; then from chen, returning according to “seven returns” to xu. This is called “the three substances mutually returning.” Among the Five Phases, Earth becomes manifest, and the transformation is thereby completed, forming the “knife-gui.” “Knife” refers to Metal, also implying cutting down and attaining the goal; “gui” consists of two Earths. Earth generates Metal, therefore it is said that the yellow sprout arises from this.

Heaven, Earth, and Humanity—the Three Powers—interpenetrate one another. The earth is deep and substantial, the heavens high and distant, and the harmonious Qi (vital energy) dwells in their midst; this is the root from which all things are generated. People are distinguished as ordinary or sagely, foolish or wise. Cultivating yin methods leads one to become a ghost; cultivating yang methods enables one to become an immortal. When the mind is clear and still, one attains stability; when the mind is chaotic, disaster is invited. To accomplish the Great Dao (the Way), one must encounter a true teacher for guidance.

To understand the methods of cultivation, one must bring Jing (essence), Qi, and Shen (spirit) to completeness and master the cultivation elements indicated by Neidan (internal alchemy) terms such as “true water,” “true fire,” “true mercury,” and “true lead.” Cultivation may proceed in the forward direction or in reverse, emphasizing Neidan stages such as the “seven returns and nine restorations.” Encountering this cultivation method today is due to karmic affinities from previous lives. The ancient sages transmitted these methods orally and from heart to heart, generation after generation. If one practices this method, one may enter sagehood and ascend to heaven.

Incantation for Refining the Elixir

Stabilize the spiritual intention so that it continues without interruption and returns to emptiness and stillness. One solar term after the winter solstice, warmly nourish my inner elixir. Cause the nine worms all to depart and the three corpses to be swiftly eliminated. I request the primordial Shen to submit a memorial on my behalf, praying that a heavenly talisman be bestowed. May the fetal spirit undergo spiritual transformation and wondrously reach the original source of emptiness and void. The Most High summons with mighty power. I respectfully follow the heavenly statutes. Swiftly, swiftly, in accordance with the ordinance!