《擒玄赋》

The alchemical method requires the Five Phases (Wood, Fire, Earth, Metal, Water; Wuxing) to be applied in sequence, so that the wondrous elixir can be refined.

"Elixir" (dan) denotes something firm and strong, able to eliminate softness and weakness; "return" (huan) means ending and beginning again, a cycle that turns without end. In refining the elixir, one must harmonize and regulate Yin-Yang (Yin-Yang), drawing on the mutual cooperation of the hun and po souls. The ingredients are refined so that the stirrings of life become manifest. The scripture uses images such as the "horse of Qian" and the "ox of Kun" to represent the Yin-Yang of Heaven and Earth (Qian and Kun), showing that the Qi of cosmic creation must be made to circulate and flow through freely.

The Way of the Golden Elixir takes Shen (spirit) and Qi (vital energy) as its foundation. It pairs the Dragon and Tiger with Zhen and Dui, and Water and Fire with the positions Zi and Wu. It also uses relationships such as man and woman, or ruler and minister, as metaphors for the coordination between the Yin and Yang ingredients. During refining, one must further examine the roles that Mao, You, Li, and Kan play in direction and timing, and investigate the rising and falling transformations symbolized by the Bagua (Eight Trigrams), as well as the relations of accordance and restraint among the Five Phases.

In profound stillness, one must perceive "being" within "non-being," and within emptiness transform what is heavy into what is light and agile. The ingredients have a primary and a subordinate, and must be blended by the "Yellow Lord," relying on ingredients such as "Metal" and "White" to do their work. The scripture uses the "four seasons" as a metaphor for the fire phasing and the stages of refining. The inner and outer layers resemble a womb; after eight months of cultivation, the elixir can be nurtured into form when winter arrives. The text likens the formation of the Golden Elixir to the interaction of Heaven and Earth and the meeting of sun and moon: when water congeals, lead forms; when mercury dries, metal gathers. The "crow and hare" refer to the Yin-Yang Qi of sun and moon, which are cast into the furnace and mixed with the ingredients. When wind and clouds enter the cauldron, this symbolizes the blending of Qi dynamics in cultivation, which finally returns to a pure, undivided state like that of an infant.

Such refining is praised as able to lead a person from the mundane into immortality, and from old age back to youth. Even as the years pass and mountains and rivers change, one who has succeeded endures. The scripture further says that when the ancient Three Sovereigns completed their alchemy, they ascended to heaven in broad daylight, and that when the immortals attained their accomplishment, purple phoenixes came at the imperial summons. To prolong life, one must rely on the numinous elixir to wash away mundane impurity and become an immortal frame that fears no cold. Contemplating immortal realms such as the Purple Palace, the Palace of the Great Turtle, the Elixir Terrace, and the Jade Garden, one feels as though cranes were dancing in the cauldron and clouds were rising beneath one's feet.

Therefore, those fortunate enough to encounter the true Dao and grasp its profound principle need only cultivate the principle of Yin-Yang fully to endure as long as the sun, moon, and stars. By preserving the Qi of the center and correctness, completing the nine-fold refining, and embracing the primordial One Qi, they can reach a state in which all things are complete.

Heaven and Earth embrace and nurture the myriad things, and so they may be called the Mother of all things.

The Dao (the Way) is profound, subtle, and boundless. The myriad things arise from the nameless beginning, and the Dao was already in motion before the appearance of Taiyi (the Supreme Unity, the primordial whole before Heaven and Earth separated). Yin-Yang alternate and interweave, becoming the mysterious source from which all things are transformed and generated. Primordial Qi (vital energy) mingles and blends, containing and gestating, and so the images of the prior-heaven gradually take shape. Water holds the root of "One," while fire is born from "Two." Just as a bellows (tuoyue) is pumped and produces wind, Yin-Yang unite and congeal into earth. The myriad things likewise emerge from the nameless beginning and are set in motion before Taiyi; Yin-Yang interweave and revolve, mingling and gestating, and form the images of the prior-heaven.

When Heaven and Earth first divided, the two luminaries (the sun and the moon) took form, and the myriad things began to have bodies. Once day and night were distinct, the Three Powers of Heaven, Earth, and Humanity each established their positions. The dragon moves to the position of Nine-Five (the dragon rising to the ninth-fifth place, a figure for Yang qi reaching a critical stage), and its movement corresponds to the Three Fields (the three places in the body where Jing, Qi, and Shen are cultivated). The Bagua (Eight Trigrams) are born from Kun fire, and the Five Phases (Wood, Fire, Earth, Metal, Water) issue from Kan, the male. When the count reaches Lesser Yang, it draws on the qi of Kun and Gen to meet change; when it reaches the numbers of Jia and Yi, it takes in the qi of Metal and Wood together. Then, within the elixir furnace (a metaphor in Neidan, or internal alchemy, for the vessel in which Jing and Qi are refined), the qi-mechanism goes out and comes in, circling again and again until it congeals into the elixir. The Nine Lands (the earth of the nine regions) crumble and yet nourish all things, the four seasons turn and bring growth and transformation; the qi-mechanism shifts with the seasons, harmonizing water and fire, wind and rain within the Three Fields, and moving all living beings everywhere. The Fire Dragon (a Neidan term for the circulating Yang qi) then circulates at midnight.

Is this not the result of a single qi opening up Heaven and Earth, from which the sun was differentiated? As the sun moves, its radiance shines down beneath the seas; the moon hangs high at the horizon and reveals its brightness. Water meets fire and surges in waves, the clear and the turbid are thereby separated, and the qi-mechanism reaches midnight. Metal receives Wood and is transformed into Earth, and the red and the white (terms in alchemy for different substances or stages of transformation) appear as a result. How worthy of reverence!

The myriad things receive different natures, take on their own forms, and manifest in accordance with change. The waxing and waning of qi corresponds to Nine-Five, and transformation reaches through to the Three-in-One (a Neidan term for the union of three in cultivation practice). When qi disperses, it becomes the Seven Treasures, precious things that enrich a state; when it gathers, it becomes the Three Flowers (a Neidan term often referring to the state in which Jing, Qi, and Shen have been refined and condensed), an auspicious sign of cultivating the self and aiding the world.

Therefore, when Yang qi reaches its utmost, it becomes full, and when Metal qi is at its height, it turns to decline. When things are light and clear and approaching maturity, the method of the elixir is complete, the elixir's qi fades from sight, and the work of cultivation comes to rest. Lead is the Yang essence and returns to its original root; mercury departs from life and death. Through refining, the Yin dregs are removed, and once Yin and Yang have united, how could there still be rise and decline? Hence one must guard the Shen (spirit) and hold fast, with single-minded devotion, to the Child and Mother (a Neidan term for the mutually dependent relationship between root and what is generated in cultivation). The three are the key to applying the elixir method, and the one is the root of the Dao. Let each return to its source, and one will, like Heaven and Earth, achieve a life that is long-lasting and unceasing.

"The Source of the Dao" (Daoyuan) is the original root of all things, and the wellspring of all life and of the Dao elixir (the elixir produced through Daoist Neidan, or internal alchemy, practice). "One" is the beginning of the Dao. When the myriad things are cultivated, they all return to their origin, and Heaven and Earth thereby accord with long life and enduring years.

One who understands the sprouting of the original root, and cultivates it, can refine the elixir.

The "Source" is the mother-body of all things; the "Dao" is the law and form through which it becomes manifest. The Dao is conceived from the Source, and the Source in turn is ceaselessly brought forth through the Dao. People ordinarily cannot hear its voice, yet its traces appear as the myriad things grow. They cannot ordinarily see it, yet it is like a hidden breath, made clear only once stillness has come.

The primordial Qi (vital energy) of Heaven and Earth is the starting point of all things, and one's parents are likewise the root of life. At times it responds to the elixir chamber (the state of body and mind in which Neidan is practiced) and settles there; at times it turns toward the Niwan (the upper head, a Neidan term) and circulates within it. The chaotic Qi divides into south and north, revealing the relationship of mother and child conceiving one another. The Qi of Yin-Yang gradually appears between floating and sinking: Yin Qi lies hidden, Yang Qi unfolds. Cinnabar contains the earthly soul, and silver bears the heavenly soul. Water is the root of the three powers of Heaven, Earth, and humanity, and Jing (essence) is the source of primordial Qi. The Qi of sun and moon communicate with one another and join to form the cauldron and furnace; the Qi of the four seasons moves in alternation, entering and leaving through the Mysterious Female (Xuanpin, a symbol of the union of Yin and Yang and the gate of transformation).

Thus images such as the black tiger and the red dragon, or the green root and the white stem, all describe the pairing of Yin-Yang and of water and fire. Li and Kan (the fire and water trigrams of the Bagua, or Eight Trigrams) are the foundation of the practice of the Earth school, and Earth and Water are in turn essential conditions for forming the Golden Elixir. Snow congeals from water, and blood is transformed through metal; mercury can be refined only when it meets lead, and water can be steadied only when Earth restrains it. When Yin and Yang unite, they move together with the transformations of Heaven and Earth. The practitioner is like a crane pursuing a phoenix in flight, day after day casting the medicines into the nine cauldrons; or like clouds drifting and rain falling, the breath descending without cease to the Multi-storied Tower (Chonglou, the throat and the region below it, a Neidan term).

The dragon symbolizes the mastery of hidden Qi, and the practice is carried out at the hour of Zi. When the Four Images (the coordination of Yin-Yang, the Five Phases, and other elements of cultivation) condense, the substance of the elixir takes form; when the three mercuries join, radiance appears. At first the elixir Qi departs from the south, like autumn mineral (the crystalline product of alchemical refining) formed in the furnace; at last it returns to the ninefold heavens and congeals into golden sand in the Dantian (energy center) and the sea of Qi. By refining away Yin turbidity and forging the essence of Yang, through nine transformations the elixir is complete; as the work of the four seasons reaches fulfillment, the Dao is accomplished along with it.

When the Yellow Sprout (Huangya, the first sign of the inner elixir) is nurtured, one can turn stone into jade; when the White Snow (Baixue, a symbol of the elixir's pure condensation) is refined, one can turn age back to youth. The practitioner can therefore live as long as Heaven and Earth, and strengthen the body with the elixir. Riding the jeweled carriage of the six dragons (the splendid vehicle of the immortals) up through the clouds, one journeys to the spirit pavilions of Vermilion Isle, appearing and vanishing at leisure within the Gourd Heaven (Hutian, the realm of the immortals), and carefree, returns to the Azure Void (Biluo, the blue sky and the realm of the immortals).

Dragon and Tiger join together and are cast into the golden cauldron (the vessel used for refining the elixir).

The Fire Male is paired with the East, and the Kun Woman (the feminine, Yin side) is the root. They arise from the realm of emptiness and dwell on Mount Zhurong (the legendary peak of the fire god). The Fire Male's generative number is three and belongs to the Li trigram, so it is called the Jia Tiger. Its virtue number is four and shifts with the Yin branch, so it is also called the Geng Dragon.

It wears benevolence as its crown and is born within the tiger's gestation. When Jing (essence) and Qi (vital energy) meet water, they become mercury; when blood meets metal, it congeals into a milky substance. At first it is called the Sacred Stone, and when it disperses lightly it resembles rosy clouds. Kan water enters Kunlun, dripping drop by drop and gathering into wind and rain. East and West restrain one another, and above and below, Yin-Yang act upon each other. Two joined with eight appears complete, and the Four Images (opposing forces such as Yin and Yang, firm and yielding) meet at the center.

Its name is said to derive from Liu An, and it is made pure by the Autumn Mineral. It is also named for the "flower seed," its form like a great roc spreading its wings. Thus form and shadow follow one another, and the Hun and Po souls are paired. The crow hides atop Mount Tai, and the hare appears in the Flower Pond. One is martial and assists the Fire Gate (the pivot of fire in the alchemical process); the other is civil and serves the cauldron of the Bright King. Sinews and bones draw one another, and blood and flesh unite. Is it not so?

Take the water-lead into the golden cauldron, and circulate the solar essence upon the Iron Ox (an alchemical term for an implement or symbol associated with the movement of the fire phases). After passing through fire, it flies apart and its traces are hard to find, so that even ghosts and spirits cannot track it. When it meets the Tiger, it congeals and reveals its transformation, and nothing between Heaven and Earth can compare with it. This shows that while flowing it does not lose its warmth, and while warm it can congeal into solid form. It flies and changes with the Qi of yellow lightness, and comes and goes with the numinous tortoise.

In the palace of the Three Sovereigns, red snow falls; before the altar of the Five Emperors, yellow clouds drift. Water gushes from the mountaintop, sunlight shines in the heart of the pool, and lead embraces mercury and sprouts. The fire's Qi presses upon the water's Qi, and clouded rain forms of its own accord. Phoenix marrow and zhi-fungus sprouts leave behind the mundane body and are untouched by impurity, while dragon scales and tiger brain can transform ordinary bones into gold.

Therefore, take the Mysterious Female (the gateway of Yin-Yang union and generation) as the door, and Yin-Yang as the cauldron. If one can return to the root and revert to the origin, all tasks are accomplished. If one can reach a ripe old age, then both meanings of longevity and nurturing life are fulfilled together. If one wishes to transcend and attain penetrating freedom, practice has its own path. As for ascending in flight, one must still seek the methods of cultivation, or the Dao remains far away.

The name "Autumn Mineral" (Qiushi) is a metaphor for a white substance with the nature of metal. "Autumn" comes from its whiteness, and "Mineral" from its hardness. Its formation follows a certain principle and timing: once Metal and Water have separated, the images of lead and silver appear; when child and mother meet, black and white take form within the mixture.

Tracing its process of transformation, Jing (essence) turns into the corporeal soul, begins to rise only when it meets the Yin fire, and turns white upon reaching the position that corresponds to Metal. At first it leaves the silver ore and follows the yellow sparrow into the Heavenly River; then it returns to the Toad Palace and flows with the clear wind into the earth's veins. To dry the clear mercury, one needs white gold; the child must draw near the mother, and the Yang must be made pure by shedding the Yin. When enough has been accumulated, the immortals of old handed down the methods for refining and taming it. When Jing and Qi reach their utmost, things come to completion of themselves, so why worry about gain or loss?

The marvel is that at exactly midnight, when the first breath of Yang has just arisen, red and white shine upon each other, and the true water is circulated until it grows clear. Turning back upward from the acupoint at the tail, it gradually takes shape like brewed lead; by the time it reaches the center, it has become a body like purple gold. This is the mother of primordial Qi and the essence of the five flavors. Its preciousness is likened to a "horse tooth," and so it is called the "knife-tip measure" (daogui, an implement used in ancient alchemy to measure medicinal substances, also a figurative term for elixirs).

To match it with "Lord Lang," the key lies in the union of child and grandchild; just as in marrying the Yang maiden, one must rely on the former mother-in-law to bring it about. Here marriage serves as a metaphor for the pairing and harmonizing of alchemical ingredients. Therefore, if one wishes to preserve the Qi of Metal, one must first devote oneself to nurturing one's nature: mercury settles only when it meets lead, and earth can unite only when it obtains water. Its color is white as jade, so it is spoken of under the name of the Prince of Huainan; its nature is swift as a dragon, so it is likened to Shennong.

It is both pure and fine, able to be firm and also yielding. The Dragon and Tiger (symbols of the two Yin-Yang forces in alchemy) correspond respectively to the Mao and You positions, and the Qi of Yin and Yang reaches its fullness at the Mid-Autumn season. The light, clear Qi rises to the Niwan (the upper Dantian in the head) and takes the form of a vermilion phoenix; the heavy, turbid Qi descends from the Huagai (the chest region) and takes the form of a white stream. This is the basis for cultivating the Returned Elixir. Metals and minerals are precious by nature, yet people often discard the treasure within themselves and prize external things instead. It is lamentable that the complete body bestowed by Heaven and Earth is made into a dwelling for the Three Corpses (spirits that Daoism holds to reside in the body, harm one's Jing and Qi, and record one's transgressions).

The upright qi (气) of the north is called the "River Cart" (Heche, 河车).

"River" borrows its image from the "Celestial Ford" (Tianjin, 天津), the river of heaven or Milky Way, while "Cart" takes its name from the "Earth Axis" (dizhou, 地轴), the pivot on which the earth turns. Water can flow only with the help of a wheel, and in the same way a person's qi begins to circulate only by means of the River Cart. Upright qi receives the Earth of the center and gives birth to the myriad things; when it reaches the north, it can harmonize and fashion the Three Pure Ones (Sanqing, 三清, the three highest deities revered in Daoism).

Originally, Earth lodges in the position of Li (the south), while Metal dwells in the northern position. In refining the elixir, one relies on the mutual restraint of Metal and Fire to bring about its effect, and the myriad things likewise follow a principle of beginning and ending. At first, things have no fixed form; once they condense, they become the occasion for transformation, and when form appears, they blend into the differing hues of black and white. The practitioner takes the Three Venerables as ancestors and the four seas as home, wandering through the dwelling of the Lady Sovereign (Yuanjun, 元君, a Daoist goddess) and following the carriage of the Queen Mother (the Queen Mother of the West). If one does not understand these correspondences, where can one begin in cultivating the Golden Elixir (金丹)?

Once the Spirit Chamber (the inner or outer place used for refining the elixir) is set up, cultivation begins from it, like a seed sprouting. When qi moves outward it takes the form of Lead, and when it gathers inward it becomes the refined essence of Metal. It can subdue yin spirits, make the qi gentle and moist, and rely on the "good go-between" (a medium that brings about the union of Yin-Yang, 阴阳) to join them. In practice, sometimes one carries away old, turbid qi so that it passes subtly out through the Multi-storied Tower (the throat and its internal channels); sometimes one circulates new, clear qi so that it returns with the breath to the central, upright place. Is this not turning the pivot to move the workings of qi, bringing it down from the Celestial River?

Lower the Mercury fire into the Golden Cauldron, so that mist condenses upon the blue waves. The light, clear qi scatters as wind and cloud and rises within the body, while the heavy, turbid qi becomes flesh and blood and sinks below. Though qi is distributed in the four directions, in the end it returns to a single essence: by two paths it goes back to the furnace and cauldron, and through the Three Passes (the three gateways in cultivation) it enters the spleen and stomach. The Earth Sovereign (Houtu, 后土, the deity of central Earth virtue) turns the Flowing Pearl (the qi or essence in the alchemical method) through the positions of Mao and You, while the Flame Emperor (Yandi, 炎帝) drives the River Cart through the positions of Zi and Wu, so that the qi is harmonized.

How marvelous is the work of the River Cart! It bestows life on the myriad things and nourishes the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness), taking Qian and Kun as its model and accord with the way of alchemy. When the clouds rise and fall, the practitioner guides the qi back to its source sea; when the moon moves and the stars travel, the practitioner propels it into the Inner Chamber (the place where the inner elixir condenses and is nourished). In this way one sheds the earthly body and refines it into golden bones. The Great Dao (道) is brought to completion through the four seasons, and the spirit elixir is perfected in ten months. From this we know that the foolish do not understand the principles of cultivation, while the wise can clearly indicate the proper times for it.

The Five Phases (Wuxing)

The essential Jing (essence) and Qi (vital energy) of Yin-Yang are distributed across the five directions of east, south, west, north, and center. They transform into the myriad things and form the Five Phases (Wood, Fire, Earth, Metal, Water). The refined Qi of Yin-Yang is supremely subtle. In the heavens it governs the allotted zones of the stars, and on earth it guards the mountains. Each of the Five Phases has its seasons of rest and of flourishing, and within them lies the fundamental principle of generation and destruction. The key is to grasp the pivot: the waxing and waning of the Five Phases moves like the creative transformations of Heaven and Earth.

Although the myriad things are born by receiving the two Qi of Yin and Yang from Heaven and Earth, at root they come from a single source. Green things contain the essence of Qian's yang, and also draw on the Qi of Kun's yin. Fire arises in the north and steams upward, nurturing the Three Powers of Heaven, Earth, and Humanity. Water grows in the south and flows downward, corresponding to the Five Planets (as the ancients called the five visible planets). Once a certain movement of Qi undergoes a change, it can cut off its former state and arrive at its proper position, then circulate and pour into the four directions. When mercury joins with metal, it no longer flies away; when lead meets fire, it begins to rise. Like a horse circling its course, all things receive the governance of the Supreme Emperor. Four substances coil around one another, and so appear and vanish, transforming at the center.

Thus the dragon soars in the ninth heaven and the phoenix roosts in the cinnabar cave. Mist rises on Mount Kunlun and, acted upon by yang Qi, takes a form like red lead. Clouds arise from the Earth Gate (where the earth's breath enters and exits) and in autumn appear in forms like white snow. These changes occur because the sun moves in good order and follows a constant course. Its light shines upon one quarter and is not far off. If one sees clearly the "five thieves" (the transformations arising from the interaction of the Qi of the Five Phases), life can flourish through them. If Shen (spirit) and Qi remain whole and undispersed, ascension becomes possible. When the cauldron and furnace (the vessels and place of alchemical refining) are prepared, the union of Yin-Yang begins from there.

Cultivation begins from "Zhonghe" (the intermediate state of harmony between yin and yang), and positions are arranged according to the principles of three and five. The dark recesses of the four directions are where the myriad things are nourished, and the five skandhas (the five components of body and mind) are the gateways through which Qi enters and exits. The cycle of creation and transformation relies on the "mind-horse" (a metaphor for the restless, galloping mind) as its medium, taking form in sequence, with water and lead as the chief materials. The south belongs to fire and the north to yin. Symbols are used to distinguish the Heavenly Stems and Earthly Branches, and only once form is fixed can one discern the floating and sinking of Qi.

The sun draws the female crow (the crow said in ancient legend to dwell in the sun), and when it cries, Jia is contained within Geng. The moon harbors the male hare (the original reads "male parrot," which here may refer to a male spirit creature of the moon), and when it sounds, metal lies hidden within wood. Thus Yin-Yang naturally coalesce into images and spread through the four directions. Take these symbols as the guiding principles of inner and outer transformation, and use them to accord with the laws by which Qian and Kun move. One who has not yet transcended remains at the gate of life and death, but one who awakens to the Dao (the Way) and is liberated will surely set out upon the path of transcendence and immortality.

When the method of Qi-ingestion (fuqi) is clear and well understood, it becomes the key to the successful completion of Neidan (internal alchemy).

The embryo (the internal elixir as it coalesces into form) arises through condensation, and the breath (the Qi of respiration) is gathered and transformed into the elixir. When the Five Sprouts (wuya, the Qi of the five directions used in Daoist Qi-ingestion practice) are abundant, body and mind are settled and at ease. When the Yin-Yang Qi are full, they can circulate within the body. As Qi travels to the four limbs, it makes the body warm, supple, and lustrous; as the saliva is swallowed, it nourishes the six viscera, and the inside and outside are harmonious and at peace.

A person's life originally comes from the Qi of primal harmony (chonghe). This Qi drifts and disperses through the myriad things, and it is the root of life. To nurture the source of the great Dao (the Way) is the crucial point of cultivation. The Four Seas (the places in the body where essence and Qi are stored) receive the primal Jing (essence) given by one's parents, and the Three Palaces (the regions of the body where Jing, Qi, and Shen are refined) absorb the true Qi of heaven and earth. Shen (spirit) governs Qi, and Qi depends on Jing for its formation. The Mysterious Female (xuanpin, the gateway through which the breath enters and leaves the body) is the portal of the breath's coming and going, while the body is the place that holds Jing and Qi.

In practice, one should gradually quiet worldly cares and scattered thoughts, treasuring the heart-spirit so that it is not disturbed. Then one harmonizes the joints so that Qi and blood flow freely. Sit upright and in stillness, drawing the Shen's attention back inside the body. Inhale fresh Qi to make body and mind clear and bright; exhale turbid Qi so that the body is nourished. The breath rises from the Earth Gate (the lower place where the breath enters and leaves) and, with each exhalation and inhalation, passes through the Multi-storied Tower (the throat). After entering the Heavenly Gate (the gateway of the head), the breath, long and unbroken, passes through Samadhi (sanmei, the state of concentrated absorption). When Shen and Qi unite in this way, the path of a person's cultivation gradually becomes manifest: the Qi changes in accordance with the intent of the spirit, like fine rain rising on the wind.

Visualize the Qi traveling down to the Flower Pond (huachi, where the saliva in the mouth gathers), and the saliva flows out like fine rain. Then draw the saliva back to the Sea of Origin (the lower Dantian), swallowing it with a gulping sound. Doing this is like a tree with flourishing roots, whose branches and leaves naturally grow lush; when Jing and Qi are exhausted, a person perishes. Stir the saliva and let it fill the mouth, then return it to the body's source, and Jing and Qi will be abundant. Let the Jing and Qi condense in the Golden Cauldron (jinding, the place where Jing and Qi are refined) and settle there, taking a form like a pellet; then let it gather in the Barren Field (huangtian, another name for the lower Dantian), whole and rounded like an egg.

Yin and Yang differ, and men and women differ in their natures, yet in all of them the breath can continually penetrate the organs. With long practice, the body becomes light and vigorous, like wind and clouds. In this way one prolongs life and preserves a rosy complexion; one returns from old age to youth, and the body is filled with vitality. Cultivation is thus pursued for the sake of effects that transcend the mundane world: following the four seasons in ingesting Qi, when the mind is at ease, it is as if a phoenix carriage leads the way ahead; when one ascends into the clouds, it is as if a dragon-drawn chariot comes to greet one. The body grows steadily stronger, as though wings were forming, and when the breath endures, a heavenly fragrance seems to surround the whole body.

If one understands "stealing the opportune moment" (daoji, 盗机), the pivotal moments of Heaven and Earth's movement will reveal themselves as one acts. The "stealing" spoken of here means accord with, and drawing upon, the opportune moments in the transformations of Yin-Yang. Once this method is mastered, one can observe the changes of Yin-Yang and anticipate the right timing. Ascending into the clouds, one seems to be met by a dragon-drawn carriage. As the body grows steadily stronger, wings seem to sprout from it; as the breath (Qi) endures without fading, a celestial fragrance seems to rise from the body.

If one understands "stealing the opportune moment," the pivotal moments of Heaven and Earth's movement will reveal themselves as one acts.

"Stealing the opportune moment" means observing the changes of Yin-Yang and grasping the momentum of the times. One who grasps the moment can adapt to circumstances and comprehend the principles of things. Whether a matter is great or small, this principle can be applied; whether in movement or stillness, one must know how to weigh and balance. When the wise perceive and use it, good fortune arrives; when the foolish treat it lightly, calamity may follow.

Tracing this method to its source, it comes from emptiness and emerges in a multitude of subtle transformations. By seizing the moment, one's actions come into accord with change; by recognizing the crucial point in the heart, one may prolong life. The Huainanzi, recording the intent of Liu An, King of Huainan, speaks of the "Three Thefts" operating to form the elixir. The Yellow Emperor (Xuanyuan) understood their essential point, and so all things could be put to human use. The scripture (Jing) explains this principle through symbolic language and expresses it through the "primordial image" (yuanxiang), a profound and vast image.

Observe the movements of the spirits and the birds, and discern the regularities of Heaven and Earth's operation. Gauge in advance the depth and transformation of things: what can be emulated, emulate; what allows the weighing of gain and loss, undertake with care; and whatever is judged feasible, carry out accordingly. Set one's resolve deep and firm, cultivate one's nature, and direct the will toward goodness. When the Way of Heaven stirs into change, it holds the power of nurturing and transformation; when the human heart stirs, it too can bring about what is good. As Yin-Yang rise and fall, the subtle transformations of the refined Shen (spirit) come to light. The sun and moon, swift as the hare and the crow, run their courses, and their principle too can be perceived within the heart.

This is because Heaven, Earth, and Yin-Yang correspond with the human being, and the workings of creation have their opportune moments. If a matter lacks the fitting time, by what means can it be accomplished? If one cultivates the Dao without relying on De (Virtue), one has no place to stand. Through the cultivation metaphors "the Kan gate and the spirit furnace" and "the Heavenly Street and the tail-point cavity," the scripture describes entering the essential places of practice and finding the path of return to the origin. With "stealing what is and stealing what is not, robbing Heaven and robbing Earth," it describes drawing upon the opportune moments of Yin-Yang's creative transformation, so that all things achieve their fullness within one's own cultivation.

"The Geng dragon and the Jia tiger" refers to the use, in cultivation, of the heavenly stems and earthly branches, dragon and tiger, and similar symbols to represent the union of Yin-Yang. "The Li maiden and the Kan man" uses the Li and Kan trigrams of the Bagua (Eight Trigrams) to symbolize the interfusion of Yin-Yang qi, running through the entire process of returning the elixir. Therefore, the practitioner of the Dao must uphold morality, never resting and never retreating. The principles of the Three Heroes cannot be mastered through cleverness alone; nor can sages like the Ten Worthies rely solely on their learning to claim distinction. Those who hold to the Dao respond to the movement of the Way of Heaven and apply its principles; those who cultivate themselves are thereby aided by the spirits.

Good and evil each have their proper bounds, and fortune and misfortune answer accordingly. People admire the auspiciousness of long life and seek proof of immortality. After nine years of cultivation, receiving the sheltering and nurturing work of Heaven and Earth, one succeeds; phoenixes come to greet one, and the immortal-like temples of hair appear. After many years, receiving the transformations of Yin-Yang, one may ride a crane, and jade youths come forth to welcome one.