《太清玉碑子》

Ge Zhichuan (Ge Hong) bowed to Zheng Siyuan and said, “I have heard that when yin jing (essence) and yang jing begin to unite, yang jing condenses to produce the hun, while yin jing condenses to form the po; when the two jing combine, they give rise to shenming. Shen (spirit) functions by relying on the physical form, and the physical form itself is generated from shen. Once shen departs, the physical form dies. May I ask, Master, whether shen can be preserved and whether the physical form can have its lifespan extended?”

Zheng Siyuan replied, “Shen is preserved through cultivation of the Dao (the Way), while the physical form has its life prolonged by means of techniques.”

Ge Hong asked further, “What are the essentials of the Dao and of the techniques?”

Zheng Siyuan said, “The Dao lies deeply hidden and unmanifest, without any fixed name; the techniques for protecting and nourishing the physical form are clear and concrete. Because those techniques are clear and concrete they can be put into practice; although the Dao is deeply hidden and nameless, it can nevertheless be cultivated to completion. Once the Dao has been cultivated to completion, shen is naturally preserved; once the techniques are carried out, the physical form can have its life extended.”

Ge Hong said, “The Dao is deeply hidden and nameless, originating beyond the realm of formed images; the techniques for protecting and nourishing the physical form are clear and concrete, and they ultimately take effect within the human fleshly body. I earnestly request that you, Master, offer a little instruction.”

Zheng Siyuan said, “The so-called techniques include bending, stretching and flexing the body, embryonic breathing (taixi, a method of breathing as if one were a fetus), rinsing saliva (soujin, circulating the saliva in the mouth and swallowing it), controlling young women in order to return jing (through sexual union with young women so as to cause jing-qi to return), and ingesting cinnabar to nourish the body. Beyond these I know little else.”

Ge Hong said, “The techniques for returning jing-qi I have already heard you speak of in the past. As for the methods of nourishing the body and extending life, I now request that you, Master, resolve my remaining doubts.”

Zheng Jun said: “Take the Jing (essence) of gold, combine it with the juice of stone, and condense them into a pair of husband and wife, separately arrayed as hun and po, synthesizing them into one undifferentiated whole. The two natures mutually induce and agitate one another. The River Cart (a metaphor in Neidan (internal alchemy) cultivation for circulating Jing and Qi (vital energy)) bears and covers, while the cauldron-throat (an alchemical metaphor for the ding’s mouth and the throat) quietly swallows; fierce fire blazes in the great furnace, flames surging violently upward. The smoke has not yet blackened, nor have the flames appeared green-blue; it seems like a whirlwind gathering momentum, or like concealed thunder. The woman’s breath suddenly vanishes, and the infant’s voice falls silent. It penetrates the two poles of heaven and earth, reflecting on the four walls.

The time that passes is as long as a team of four horses (a chariot drawn by four horses) galloping the distance of one post station—the phrase ‘how many J horses gallop one post’ is suspected to contain erroneous characters. It appears as though dead, then peacefully follows the transformation. Evil recedes and good arrives; feelings reverse and the nature changes. Purple transpires from within, red light bursts outward, shining like firelight or like drops of blood. It is named ‘Zhonghuan,’ able to help a person through major calamities. It converges and hides in the profound depths; after ingesting it there is no further need for instruction. Mists dissipate from the five viscera, Qi (vital energy) courses through the hundred meridians like a flowing river; the bones become as hard as metal and stone, the countenance as moist and lustrous as jade. The merits of the Yang aspect are thereby put into practice, while the merits of the Yin aspect accumulate in secret. Thereupon the Southern Palace (a heavenly palace in Daoist mythology that oversees the registration of allotted lifespans) records the name, and the Northern Emperor (the deity in charge of the underworld registers of names) erases the name from the register. This is the root of cultivating the Dao (the Way), and also the mystery of becoming an immortal. After ingesting it there is no further need for instruction: mists dissipate from the five viscera, Qi flows through the hundred meridians; bones as firm as metal and stone, complexion as moist as jade; Yang merits are enacted, Yin merits secretly accumulate; the Southern Palace registers the name, the Northern Emperor cancels the register. This is the foundation of cultivating the Dao, and the essential of the immortal way. Do not transmit it to those who are unsuitable, lest it bring punishment.”

Hong said: “Heaven and earth are extremely vast; by comparison, the human body is extremely small. To refine the most subtle substances into an elixir, who among those of limited insight could understand the principle involved? And what is there to worry about? When the two Qi of Yin-Yang combine, life is harmonious; with only one Qi, it declines into desolation. Harmonious Qi can extend longevity, while declining Qi leads to swift premature death. Once life is cut off, it is difficult to reconnect. However, the principle can be comprehended with the heart-mind, and the intention can be expressed through words. Now I shall try to explain: one Yin and one Yang is called the Dao; one gold and one stone is called the elixir. The nature of stone is Yang, and it becomes hot upon encountering Yang; the nature of gold is Yin, and it becomes cold upon encountering Yin. When ingesting it, take the Yang quality on the surface so that the inner Yin quality conceals itself. The signs that appear cause the hun to scatter and the po to become compliant. This is like water flowing toward wetness and fire rushing toward dryness; the tendency is inevitable, and the principle can be discerned. I earnestly request that the master allow me to inquire further.”

The master said: “Your words contain essential points that are worth adopting. That Yang Qi will eventually… water flows toward wetness, fire rushes toward dryness, the tendency is inevitable, and the principle can be discerned. I earnestly request that the master allow me to inquire further.” This passage in the original text appears to have repetition or omission, and the meaning is incomplete.

What you said just now indeed contains essential principles worth adopting. The endpoint of Yang Qi (vital energy) is at Si, and the extreme of Yin Qi is at Hai; Yin-Yang differentiate into the four seasons, circulating and operating without cease. Heaven and Earth respond to each other, and the sun and moon cooperate with one another—how can these principles be overlooked? Here I will only briefly set forth the general idea among them.

Stone liquid, ghost concealment, golden Jing (essence), and mountain presence are all names or designations employed in the process of refining. If one merely lets solitary Yin transform of itself and recites once more toward the Nine Netherworlds (the depths of nether darkness), how could one wait for any result? It is better to be like a gentleman who delights in expounding principles, and like a virtuous woman uniting with a worthy partner, so that Yin and Yang are harmonized and hun and po remain unobstructed. One sighs that the lives of people in the world are as brief as a flash of lightning, and in an instant the blue seas turn into mulberry fields. Your words accord with the oral formulas of the immortals, and my principles thereby receive true confirmation.

Hong said: “I merely spoke a few sentences according to my own thoughts, coincidentally matching the truth. May I ask, what exactly is the method of subduing and refining the stone liquid (using fire timing to subdue and refine mineral materials and extract liquid preparations)?”

The reply was: “There is a certain thing that possesses form and appearance, that can become large and can also endure. It should be gathered before being eaten by silkworms and used after transformation by fire; place hot soup above and pour it downward from above; inject it into the cauldron, leaving space inside to receive it. Circulate according to the rhythm of the sun and moon’s movements, and wait according to the fire timing of the five Fu periods; then tightly seal the crucial places and rapidly work the bellows, so that the golden juice will not be lost.

When water is poured upon it, it turns from having form into the formless; when fanned and refined with fire, it again generates form from the formless. The white powder sparkles, as fleeting as snowflakes; the yellow creamy substance coagulates, yet displays the form of metal. Continuously turning and refining through transformations, the changes are as swift as spirits and ghosts rushing about. Employ intention and Qi, repeatedly reversing decline and decay so as to restore it. Whether what is refined is gold or stone, whether it can attain the duration of heaven and earth—do not write it in written characters; the oral formula is transmitted only by word of mouth.”

At the end there follow the lyrics of the “Song of the Jade Bottle.”

The jade vase must be kept round, intact, and firm, and the porcelain lid complete and lustrous; the two should fit together above and below, with their edges tightly interlocking. The proportions of the materials are to be grasped according to the constant laws between heaven and earth; the diameter and width of the vessel should likewise suit each other. Do not merely calculate the height of the vessel, nor become attached to the so-called "original yang." Do not discard the pure primordial Qi (vital energy); the external joints are especially crucial.

Use rattan to stir so that the materials ultimately fuse. Stir repeatedly many times until all the internal moisture is harmonized. Weigh the amounts carefully so that the materials combine with each other after melting. The color turns purple one moment, yellow the next, sometimes white, sometimes black; stir until they mix into a single mass with no distinguishable directions. This is the constant principle of the movements of heaven and earth, and also the method by which sages handle internal moisture. Weighing the amounts and causing fusion follows the same law.

In production, the fire timing must be mastered; the oyster powder (powder obtained by burning and grinding oysters) should be fine and delicate, seeking only that the refined item be solid, without being constrained by specific ratios such as "five-two." The joints must be firm, and Qi must also be drawn inside; this is the method handed down by sages and worthies. The increase, decrease, and adjustment of fire timing are to be grasped by the mind-intent, after which the form of the vessel is determined.

After the cultivation is completed, proceed according to the steps of martial fire, first sequentially inspecting the "five sections" (the five stages in the refining process). Then apply the "six spirits" (a term in elixir methods concerning the circulation of Yin-Yang), causing the Qi above and below to rise and fall in interchange. When distinct patterns appear, the form will dissolve and transform, further converting into a numinous true thing. The principle of the numinous true is difficult to comprehend, and those who are confused cannot easily master it; the key lies in extracting and adding the fire timing, while success or failure depends on whether Qi is obtained.

This is the Dao (the Way) of long life, not a method that can be casually transmitted to others; I transmit it to the Celestial Master (Tianshi). This set of methods recorded in the stone inscriptions of Kongtong Mountain has been transmitted from ancient times to the present. Those who seek to study it are as numerous as hemp, yet few can grasp its subtleties; some exhaust their efforts and deplete their family fortunes merely to inquire into the essential secrets. The essential secret lies in vigorously employing the "three flowers" (here referring to the key fire timing or transformations in the elixir-refining process), causing the materials to enter a chaotic and obscure state. When the mist disperses and rosy clouds appear, one may hope to attain the realm of numinous communication.

Only after passing through the "seven returns" (the process of repeated refining and transformation in elixir methods) is it considered exquisite; the changes in between are abrupt, dazzling like thunder and lightning. The radiance shines afar, edges and corners become visible, and the brilliance is complete all around. These are all essential methods secretly transmitted by ancient worthies.

After the cold spring has sunk and hidden, it must be driven out with a warmth like that of the sun, then steamed with warm rice. To eliminate the Yin evil Qi, it should be ground extremely fine. This medicine is unusual, shaped like "nine-like seal-script beans" (the name of the elixir form in the original text, whose specific meaning is difficult to ascertain), and force should not be applied too vigorously. Take three pellets every morning, beginning from the Jiazi day, and continue for one thousand days. In this way one can penetrate to numinous brightness and see with clarity, with a rosy complexion; the appearance like that of a child, the Shen (spirit) settled, breathing even, and thus able to extend life for a long time.

Five kinds of talismans (fu) and three kinds of flowers, together with ritual implements such as the “zhouxia” (axle-and-hub) and others, combined with the mutually overcoming power of the north. After one more day, the effect becomes equivalent to half a month: black metal is refined away and becomes as white as snow; gold piles up filling the halls in an unending stream; servants and maidservants also come to attach themselves, their faces ruddy as blood. This method must not be transmitted from father to son, otherwise one will suffer punishment from the spirits and the powers of the netherworld. It is because of the affinity I share with you that I have sought out and now transmit this set of oral formulas.

“Talismanic Oral Formulas of the Taiqing Jing”:

Eight kinds of water and eight kinds of fire, combined and refined into sixteen liang (one jin). The jing (essence) soul of the sun and the luminous splendor of the moon gradually respond to and merge with one another. Do not regard wealth as overly important, nor allow the household to fall into poverty. Houtu (the Earth Deity) will respond to this matter, and Huangtian (Sovereign Heaven) shows no partiality. If one still clings greedily to worldly glory and splendor, it becomes difficult to become a person of long life and immortality. May your vital atmosphere flourish lush and verdant, long maintaining a vitality like that of spring.

“Song of Yin Changsheng”:

Tianshengya (Heaven-Born Teeth) and bai dansha (white cinnabar): attune and blend their qi (vital energy), and they return to form a single unity. The path has not been walked wrongly, and wisdom is not displayed outwardly; the Dao (the Way) is right here, and from this the clouds and rosy mists arise. If you die, it is because of my allotted lifespan; if I die, then it continues through your life. Metal is accomplished through the efficacy of black and white combining, and thereby I bring the Five Phases (Wood, Fire, Earth, Metal, Water) to completion.

The terms “Tianshengya” (Heaven-Born Teeth), “bai dansha” (white cinnabar), “five talismans and three flowers,” “zhouxia” (axle-and-hub), and “metal formed through the combining of black and white,” among others, belong to the specialized terminology of alchemy or talismanic formulas. The original text does not specifically explain what they refer to; the above retains their names and translates them according to context.

Those who cultivate the Dao (the Way) pursue the Dao of longevity. If they cannot refine the “Great Return,” they will in the end find it difficult to achieve success. Those who encounter this set of secret instructions are mostly people who have accumulated blessings over successive lifetimes and have thereby gained access to them; they should therefore be guarded with the utmost caution. If the secrets are transmitted to an unsuitable person, the scriptures state that seven generations of ancestors will suffer, and calamity will also reach their descendants.

In refining the Great Medicine, the key does not lie in amassing large quantities of medicinal substances, but in the suitability of their combination and of the methods employed, so that the sovereign and minister medicines cooperate with one another. Only then can one grasp the essential secrets of becoming an immortal, accord with the root of the Dao, and give play to the efficacy of the “Great Return.” Taken over a long period, it can prolong life and confer the accomplishments of the immortals. Yet if one does not understand the transformations of the medicines and the laws of their combination, mineral medicines remain toxic and cannot be ingested rashly; using them will instead cause injury, so how could one attain longevity?

The “Chapter on Sovereign and Minister Assisting Each Other” states: Lead and mercury are the foundation for refining the Great Reverted Elixir, able to bring forth its efficacy, and also the basis for the transmutation of gold. The Eight Stones (the eight mineral medicines used in Daoist alchemy) are the principal ingredients among the medicines; their nature tends toward the sexless and hot. Medicines of yin nature occupy the yin position, while medicines possessing nature tend to be cold and occupy the yang position. Thus it is said that Yin-Yang are contrary. The yin side serves as “sovereign,” the yang side as “minister.” Stone medicines float above, metals sink below; when sovereign and minister combine, floating and sinking each attain their proper measure, the medicines harmonize and fuse, and this is the key to accomplishing the Dao of the immortals.

If one does not understand the pairing of sovereign and minister, nor how the medicines are to be blended, even the expenditure of a thousand pieces of gold will in the end fail to bring success. If one understands the principle of sovereign and minister and causes it to accord with Qian and Kun and with Yin-Yang, then lead may serve as sovereign, able to guide the five viscera; mercury may serve as minister, able to eliminate the “Three Thieves” (factors that, in the context of cultivation, hinder the cultivation of body and mind). Zeng medicine (a compounding medicine so named in the original text) serves as envoy, able to preserve Jing (essence) and Shen (spirit) and to render the ears and eyes keen and clear; the masculine medicine serves as general, able to prevail over the four directions and to enable a person to communicate with divine illumination and to shine light upon the four seas.

The Cantong Qi says: “Use lead, it can also be said that one does not use lead; the five metals all arise from lead. Use lead, it can also be said that one does not use lead; the Reverted Elixir issues from lead. Use lead, it can also be said that one does not use lead; it must still be refined from lead. Use lead, it can also be said that one does not use lead; gold naturally arises from lead.” The worthy should ponder this carefully, and only then will they understand that the Dao can be cultivated to completion.

Lead is the sinew, bone, and essential marrow of the five metals, and also an excellent medium for the seven treasures. In refinement one especially avoids the use of tin, nor may tin be treated as a medicine. The Great Reverted Elixir is composed of two medicines; its efficacy can last as long as heaven and earth. Since tin is forbidden in the refining process, what then should actually be used to produce it? The answer is: to refine it, one should take the “Yellow Sprout” as the foundation. Then what medicine is the Yellow Sprout, and with what vessel should it be refined?

The “Ding” and the “Yao” are not ready-made vessels or medicinal materials. The so-called “Ding within Ding” in fact has no actual Ding; the so-called “Yao within Yao” does not refer to any ready-made medicinal substance. The yellow sprout (Huangya, an alchemical term for the essence generated during the refining process) is not lead, yet it must be refined within lead.

Hu Waizi asked again: “Since the yellow sprout is not separate from lead and is moreover refined within lead, from what is it actually made? If one does not use the five metals and eight stones (the various metals and minerals spoken of in alchemy), from where then does the yellow sprout come?”

Wei Gong replied: “To plant millet one must use millet seed; foxes and rabbits will not give birth to horses, nor can sparrows produce phoenixes. Differing kinds do not understand the principle of the seed, so how can they return and unite at the root? To transmute gold one must use gold; to transmute silver one must use silver. Even if people of the world take all the five metals and eight stones and put them to use, they still cannot succeed in the refining.”

Only if the lead is genuine can it retain its companion; if the lead is not genuine, mercury will find it difficult to combine with it. The Green-Waisted Messenger (qingyao shizhe), the Red-Blooded General (chixue jiangjun), the brain of the White Tiger, and the root of the Yellow Sprout are all coded terms employed in elixir refinement. If people of the world take only lead for use yet do not know what mercury and the “Green-Waisted Messenger” are, they will go wrong. The Green-Waisted Messenger referred to here sometimes denotes cengqing or kongqing; the so-called Red-Blooded General denotes huangdan. The ignorant and confused people of the world use this yellow medicine to refine transformations, and ultimately none succeed.

The fundamental materials and principles of the so-called Great Reverted Elixir (da huandan, the elixir refined by Daoists) take the Green-Waisted Messenger to represent Water, the Red-Blooded General to represent Fire, the brain of the White Tiger to represent mercury, and the root of the Yellow Sprout to represent lead. Spoken of according to the order of the Five Phases (wuxing), the Yellow Sprout is one, mercury is two, the portion is three, Water is four, and Fire is five; these symbolize the Five Phases. When lead and mercury combine and are refined to maturity through ten months, they depart from their original “mother’s womb.” Mercury belongs to the East, lead to the West, Water to the North, Fire to the South, and the Yellow Sprout to the Center; this symbolizes Metal, Wood, Water, Fire, and Earth. Yellow and white each occupy one quarter; if one is able to follow this method, it is said there will be no error.

As for the oral formulas, I had originally intended to write them upon bamboo slips or silk, yet looking upward I feared to leak the secrets of Heaven, and looking downward I feared to incur punishment thereby, so people of the world ought not to hear them lightly. The methods of the Dao (the Way) are originally for supporting the impoverished and saving lives; if there is surplus, it should be given in charity and offerings. If one is luxurious and wasteful, exceeding what is needed, calamity will be invited. After receiving the Dao, if one does not handle the medicinal substances according to the rules, calamity will likewise be incurred at once.

The Great Elixir is refined together from two materials and incorporates no other medicines. The five metals and eight stones each have their own uses, none of which belong among the materials of the Great Reverted Elixir. People of the world do not understand this and mistakenly mix other elixirs together for refinement in order to transmutate metals; this is merely a minor art and cannot be counted as the Great Elixir.

Among these, sulfur is the essence of Greater Yang, mercury is the essence of Greater Yin; one yin and one yang combining symbolize Heaven and Earth. Sulfur is able to control mercury, and mercury contains a red qi (vital energy). After sulfur has controlled mercury, cinnabar can be produced. In refinement one begins with mercury and then subjects the cinnabar to nine cycles (refining it repeatedly nine times). Because sulfur belongs to yang, if one uses only yang to control yang, the yang force will gradually weaken and the yin force will appear in consequence; only after control and refinement by sulfur will cinnabar be generated. Even so, although the cinnabar has been formed, it still cannot withstand fire and must still undergo nine cycles before mercury can submit to fire (become stable under fire refinement). Sulfur is used in each cycle, and mercury is used at the ninth cycle; the quantities of materials in each instance are not diminished, yet sulfur disappears without a trace. The reason is that mercury belongs to yin and sulfur to yang; after nine cycles the yin qi gradually controls the yang qi, the power of sulfur declines, and mercury is then able to submit to fire. This medicine is named Nine-Cycle Cinnabar, also known as the Lesser Reverted Elixir. It cannot be used to dry mercury; it is said to be suitable only for pointing iron into gold and pointing silver into gold, and it may also be ingested, but cannot be employed for other purposes.

Another “Golden Song” says:

Cinnabar (dansha, also called zhusha), oh cinnabar—it can save lives and also bring prosperity to the household. When it is properly refined and nurtured, one obtains the “Beautiful Girl” (Chanü, an alchemical term that often refers to mercury or mercury-related substances), who is then united with the “Yellow Sprouts” (Huangya, another alchemical medicinal substance). If one simply places a single grain of cinnabar in the palm and goes out into the open wilderness, a hundred birds will come flying; a crow that eats it becomes a phoenix, a snake that eats it becomes a dragon, and a person who ingests it attains longevity, living as long as Heaven and Earth. It can also gather and restrain a person’s hun and po souls, restore youth to the aged, and cause the Beautiful Maidens and Jade Youths to come and serve the elixir.

The so-called forty-nine kinds of medicinal substances all fall under “Dantian” (energy center; here referring to the category of substances used in elixir refinement or the elixir system). Among them, fourteen kinds can be transmuted into copper, iron, gold, silver, and so on. None of these belong to the orthodox methods of elixir-making spoken of by the Great Dao (the Way), and they are therefore listed separately afterward for individual explanation. Each medicinal substance has its own particular use. Because people of the world do not understand these distinctions, they have been compiled together here. If later generations wish to refine the Reverted Elixir yet mistakenly employ these substances, no one under Heaven will succeed in the work; the reason for this is a matter of predetermined fate.

Perfected Li (Li Zhenren) had related transmissions in Huainan. People of the world do not understand these distinctions, and so they have been compiled together. If later generations wish to refine the Reverted Elixir yet mistakenly employ these substances, no one under Heaven will succeed; the reason for this is a matter of predetermined fate.

When Perfected Li and King Liu An of Huainan received the Dao, they said: The fundamental methods of these Five Metals and Eight Minerals originate from the Great Void; one who understands them can communicate with the numinous and accord with marvelous principles. Only through careful examination can one comprehend their root. These methods must on no account be transmitted to the ignorant and deluded; otherwise the spirits and gods will diminish a person’s allotted years, and disaster will reach even to descendants.

The Yellow Emperor’s Hidden Talisman (Huangdi Yinfu Jing) says: Those who belong to the same master’s lineage may transmit this method; the transmitted content must be strictly sealed within the “Golden Mouth and Golden Cabinet” (a metaphor for keeping the secret with extreme rigor). Even if someone offers a thousand pieces of gold, it must not be given out—only thus can one be certain of no failure.

The “Song of the Five Metals” says:

If the household possesses Purple River Cart (Ziheche, an alchemical term referring to a substance connected with elixir refinement), gold will fill the house. When this is joined with corresponding good fortune, glory and prosperity will be enjoyed for generation after generation.

The “Praise of the Correspondence of the Five Metals” says:

Sulfur can be used for transmutation, and this medicinal substance does indeed have efficacy. Yet it has no connection with the refinement of the Reverted Elixir, as can be seen in the recipe books of former times. It is further said that transmutation by means of realgar likewise does not fall within the scope of the Great Reverted Elixir. Why is it not included therein? Because it has other uses. Do not on this account dismiss the nine-times-cycled elixir refined from realgar; it possesses its own corresponding techniques. In addition there are one hundred and twenty-six kinds of mineral and metallic medicinal substances.

Next follows the “Song of the Great Reverted Elixir.”

White Horse Teeth and the finest cinnabar are then combined according to the Mao-You two-eight rule, so that they return to a single unity. One clarifies the sequence of above and below, prompting the Three Flowers (an alchemical term referring to three essences) to flourish and unite; with a single daogui (an ancient unit of measure) the elixir can be refined and made firm. This realgar, once processed through refinement, can become the Nine-Times-Reverted Elixir. Do not lightly dismiss this method, for it has its own inner path. I also master the refining methods for one hundred and twenty-six kinds of mineral medicines.

The Song of the Great Reverted Elixir says:

White Horse Teeth and the finest cinnabar are combined according to the Mao-You two-eight rule, so that they return to a single unity. One clarifies the sequence of above and below, prompting the Three Flowers to flourish and unite; with a single daogui the elixir can be refined so that it truly displays its efficacy. This method has been transmitted from generation to generation; one must experience it mindfully step by step, resonate with it and grasp its meaning, and only then know that the Great Dao (the Way) is hard to attain. If one comprehends the root of the Great Dao, one will know to seal its secret formulas tightly and place them in a golden cabinet.

Alas that people of the world are foolish and deluded, unable to understand the principle within. The Great Dao is not far away, yet if one merely browses widely through the recipe books (works that set out alchemical methods) and learns only the surface of what the ancients taught, how could any accomplishment be possible? Such people are said to be shallow in learning: they misuse the medicines, do not understand their meaning, and therefore cannot succeed. How do we know this? The song says: “Fear not that the medicines fail to work, fear only that they are used incorrectly; fear not that the medicines lack divine efficacy, fear only that the medicines are not genuine. If the medicines are truly pure, they will display marvelous effects.” Those who can grasp the principle within are people who understand the marvelous Dao—why then worry that the Great Dao cannot be accomplished?

The Lord of the Nine Heavens said: “Water of the south, metal of the north; yang is placed within yin, yin is placed within yang. The two come and go in union, indistinguishable from each other, one floating and one sinking. Year after year they keep each other company.” These are words from the secret essentials of the Golden Elixir (Jindan). Lead and mercury, these two yin substances, are the key to refining the Reverted Elixir; without encountering a person who understands the Dao to offer instruction, even a thousand pieces of gold spent would be in vain. Those who understand should reflect carefully: water and earth join, being and non-being interpenetrate, immortals and sages seek one another. One must ponder at length and experience with care, and only then know the profound principles of the Great Dao.

Xuanyuan (the legendary Yellow Emperor) on Mount Emei transmitted to Huangren (a legendary immortal) the key of uniting lead and mercury, Yin-Yang, to refine the Reverted Elixir. Without encountering a person who understands the Dao to offer instruction, even a thousand pieces of gold spent would be merely in vain. Those who understand should reflect carefully: water and earth join, being and non-being interpenetrate, immortals and sages seek one another. One must ponder at length and experience with care, and only then know the profound principles of the Great Dao.

Xuanyuan on Mount Emei transmitted the Three-One method (a Daoist cultivation method) to Huangren.

When the mind is free of delusive thoughts, the Shen (spirit) naturally becomes settled. When the hun and po souls rest in peace, ghosts and spirits have no means to encroach. Once the supreme medicine is refined to completion, the mystery of the Dao (the Way) naturally manifests. When the image of condensation like frost and snow appears, one can nourish the body and life and enjoy lasting longevity. When the fire timing is vigorous, it is as though the sun blazes fiercely, and one can fly up to the Nine Heavens. This is not achieved by numinous talismans alone; the hidden transformations and the fullness of cultivation are all contained within it.

After a thousand days of latent cultivation, both old and young can display a youthful countenance. Inwardly hold to the “One” (the fundamental mind-spirit maintained in Daoist cultivation) and apply effort within the square-inch of the heart. Seeking after external phenomena, it is difficult to obtain the true Dao of nature and life. The three grades of elixir (Neidan [internal alchemy] divided into three categories) are wondrous beyond words. Once one obtains the true formula of the “One,” there are no other two. Receiving my method, one can accord with the Dao of Heaven and Earth. The immortal path, once cultivated to completion, is right before the eyes. Unattached to external things, one can transcend the dusty world.

Accord with the regulations and the proper timing; do not speak of it casually to others. In discussing the root of the Great Dao, this should be taken as the standard. Cultivating according to the supreme medicine, the mystery of the Dao will manifest. When Yin-Yang conjoin and harmonize, the vital force continues without cease. Once embryonic breathing (respiration as subtle and deep as that of a fetus in the mother’s womb) is accomplished, guide it according to the corresponding method. After the medicinal substance has formed, hold it without losing it, and the mind-state becomes clear and at peace. Terms of Neidan such as White Fluid and Golden Fluid need not be avoided in discussion. If you can obtain the true formula within them, you can accord with the Dao of the Great Mystery. Cultivate with the mind day and night to preserve nature and life. Possessing such good fortune, one can ascend to the Nine Heavens.

Song of Perfected Yang

Talking of mysterious principles all day long depletes the Shen. It is better to return to the cultivation of embryonic breathing. When the breath continues in an unbroken stream, the Dao naturally flows unimpeded, and the Seven Origins and Three Elders (stellar deities and spirit appellations in Daoism) can all be cultivated thereby. The true Dao of which I speak is neither in the West nor in the East. As long as one practices, the mind-intent cannot be exhausted. Constantly make the body as light and gentle as a breeze.

Worldly people see the “One” yet do not recognize the “One.” Whenever they practice visualization, a spirit appears. They know only to concentrate single-mindedly on one object, yet they do not know that they are thereby depleting themselves day after day. I advise you, in cultivating authenticity, you must first clearly recognize what is authentic. When people of the world discuss Daoist books, many among them will mislead. Unrolling charts and performing Zhaijiao (purification ritual) will instead make the Shen even more disordered. This method cannot preserve your body and life. As for the “true authenticity,” it originally resides within oneself, yet is often distanced by people. The bright pearl has sunk and is buried in the dust and mud.

The Zhengqi of the north is called the “River Chariot” (He Che, a symbol in Neidan (internal alchemy) of circulating Jing (essence) and Qi (vital energy)), while the Jia-Yi Wood Qi of the east condenses into “golden sand” (Jin Sha, symbolizing the refined essence). The two Qi of Yin-Yang nourish each other and ultimately return to oneness; then, regulated and circulated by the “Vermilion Bird” (Zhu Que, symbolizing the heart’s Shen (spirit) or the fire timing), the “golden flower” (Jin Hua, symbolizing the essence when the elixir is completed) is produced.

The golden flower is a treasure of heaven and earth; only those who understand the principle within it can be said to have grasped the true Dao (the Way). The zi position is called the tiger, the mao position the dragon; dragon and tiger interact and naturally unite as one. The dragon resides in the Zhen position, corresponding to the number eight; the tiger’s root number arises from the first palace. Gathering and refining have definite days and times; people of the world come into contact with these principles every day yet often fail to understand them. The timing of grasping the Qi mechanism must not err, otherwise even abundant effort will be wasted.

This cultivation is most spiritual and most sacred, yet it also has its concise aspects: one must seek the ding vessel in the central palace (Zhong Gong, referring in Neidan to the key central position in the human body), that is, the site that serves as the foundation of refining and nourishing; in warming and nourishing, one must examine the waxing and waning of Yin-Yang and master the fire timing; arranging the furnace chamber (the place of cultivation) also requires choosing a suitable location. If the place is not suitable, one should not rashly cultivate. Cultivation must be carried out secretly, guarded with caution, and one must not leak or lose the key methods. The transformations of this medicine are difficult to fathom.

The so-called “yang true sand” and “yin true mercury”—when seeking them, people of the world must not act rashly. The returned elixir (Huan Dan, the elixir formed through Neidan cultivation) has neither form nor substance, nor is it produced from external things; ordinary mercury and cinnabar need not be handled. If one encounters this secret formula and comprehends the words within it, then by refining, nourishing, and ingesting according to it, one can become a true immortal.

Heaven and earth produce the yellow sprout, water Jing condenses into sand. These two things are originally one; once they appear, worldly affairs become as tangled as hemp. Vigorous Qi rises in the west, yet the place of attaining the Dao is in Zhonghua. If one does not understand the principle therein, even ten thousand visits in search will prove only a futile return.