《陈先生内丹诀》

Master Chen’s Neidan Formulas (the oral instructions on Neidan (internal alchemy) cultivation transmitted by Chen Pu)

Preface

The Master’s name was Pu, his courtesy name Chongyong. He lived at the end of the Tang and the beginning of the Five Dynasties. When the realm fell into chaos during the Five Dynasties, he withdrew from the world and entered Shu, living in seclusion on Damian Mountain of Qingcheng. He studied the Dao (the Way) with Master Zhongli and came from the same teacher as Lü Dongbin. The Master possessed outstanding natural endowment and lofty De (Virtue/Power). Through long years of cultivation and accumulated practice it is still unknown even now how many hundreds of years he has lived. At times he appears in the human world, his whereabouts unpredictable, taking delight in drinking wine and singing.

In the Wuwu year of the Yuanfeng era under Emperor Shenzong of the Song, the Master traveled to the Southern Capital. Zhang Fangping of Songcheng then held the office of Baoguan (as in the original text). Seeing that Zhang was advanced in years, the Master transmitted to him the “art of receiving Qi (vital energy)” (a method of regulating the breath for the nourishment of life), thereby extending his lifespan by twelve years. The Master remained in the Southern Capital for a little more than half a year, wandering the marketplace while carrying a bottomless earthen jar; few people recognized him. An elderly recluse from Huainan revered and believed in him, at times serving him with the courtesy of a disciple. The Master took pity on his sincerity and transmitted the Neidan oral formulas to him; this elder therefore recorded them.

The Master’s Neidan formulas point directly to the “Xuanguan” (the crucial aperture spoken of in Neidan cultivation) and attain the Dao through nine transformations. For each transformation a short song is first written, and the meaning is further conveyed through the lyric tune of “Wang Jiangnan,” so that later students of the arts beyond the mundane (those who cultivate Daoist arts outside ordinary worldly life) may easily understand.

Composed by Chen Pu, Chongyong

Song of the First Transformation

The work of the first transformation is like a precious pearl.

The “True Water of the Heavenly One” (a Neidan term referring to the true water spoken of in cultivation) is stored in the gallbladder; after Yin-Yang are brought into harmony, it descends and congeals into the elixir, in the shape of a dewdrop.

The original text then continues: “Mountains, rivers, and the cosmos penetrate…” At this point the wording appears incomplete; later the opening of the “Song of the First Transformation” is repeated, and the surviving fragment ends at “Mountains, rivers, and the cosmos penetrate the numinous body.”

A person is formed from the union of the father's Jing (essence) Qi (vital energy) and the mother's blood. The Neidan (internal alchemy), by contrast, is born from the intercourse of heart fire and kidney water, which is itself a union of Qi. When the Neidan is born, the Shen (spirit) seems to wander beyond the body; Yin-Yang come into harmony and one even forgets one's own physical form. Heaven and earth, mountains and rivers, and all things of the four directions appear to reside within one's body, while the body itself seems to stand outside heaven and earth. One simply perceives a single point of radiance within, like the sun—this is the manifestation of the Neidan's birth.

The elixir cave is hidden beneath the leaves of the red lotus. Beneath the tongue lie two orifices, the left connecting to the heart and the right to the gallbladder. True Qi circulates through them and thereby communicates with spiritual brightness. Thus when body and mind are unsettled the fluids under the tongue dry up, because true Qi has been depleted. At the beginning of practice one uses the tongue to close these two orifices so that true Qi does not leak outward, thereby communicating with the divine water within the body (the term used in Daoist Neidan for the internal fluids).

The red water circulates, and the nine periods each differ. “Red water” refers to the fluids. In the initial stage of the “nine revolutions,” every ninth day one breathes finely nine times; with each respiration of eight or nine mouthfuls the fluids naturally begin to flow, arising from beneath the tongue and then pouring into the storage place below. This is what is called the “nine periods.”

Wang Jiangnan

The precious Qi of central yellow must be sought in the gallbladder. The Qi generated by Heavenly One is called “central yellow”; it is stored in the gallbladder and is the root of nature and life. Its taste is bitter. The roots of flowers, plants, and trees likewise taste bitter, from which one knows that without vital Qi the myriad things cannot grow. In cultivating the Neidan one first closes the two orifices under the tongue so that they open toward the Qi generated in the gallbladder. When this vital Qi reaches the space between throat and tongue and a faint bitterness is felt, it shows that the vital Qi has begun to circulate; one then concentrates the Shen to refine and nourish it until it congeals into the Neidan.

Wang Jiangnan

The sovereign of spring issues the command and thereby the myriad things grow. Only upon receiving the spring Qi do the myriad things begin to grow. If a person can make the gallbladder Qi unobstructed, the Neidan can be refined.

Qian and Kun (symbols of heaven and earth, of Yin-Yang) seem to accompany one right beneath the knees, and the hundred meridians of the whole body likewise circulate freely of themselves.

When the shengqi (the circulating Qi (vital energy) of Neidan (internal alchemy) practice) rises, a bitter taste appears in the mouth. This is the sign that Yin-Yang Qi is gradually coming into harmony and that the spirit (Shen) seems to extend beyond the body. At that moment heaven, earth and the four directions appear to lie beneath the knees; the vast Qi fills heaven and earth; the meridians of the whole body become unobstructed; every part of the body seems to open; and the Neidan begins to descend.

By employing the mechanism of creation, the two streams of Qi on the left and the right rise in alternation.

At the outset of practice one first closes the two apertures beneath the tongue so that the Qi cannot leak outward. The left and right streams of Qi then rise from within the body: the left Qi passes through the left temple and enters the right side of the brain; the right Qi likewise travels through the brain and reaches the Niwan Palace (the cranial palace of Daoist Neidan) at the crown of the head, where the two streams meet. The Qi then descends along the Twelve-Storied Pavilion (the Daoist name for the throat), enters the Heart channel, is transmitted to the gallbladder, bursts open the gallbladder aperture and causes the shengqi stored there to rise. That shengqi follows the connecting meridians of Heart and gallbladder to the tongue aperture, producing a bitter taste on the tongue, then enters the right side of the brain; the right Qi likewise passes through the brain, arrives at the Niwan Palace at the crown and reunites with the left Qi. The Qi once more descends the Twelve-Storied Pavilion, enters the Heart channel, reaches the gallbladder, opens the gallbladder aperture and sends the shengqi of the gallbladder upward. It then travels the meridians of Heart and gallbladder to the tongue aperture, again producing a bitter taste. This shows that the shengqi is in motion and that the Neidan is about to descend.

The vast Qi billows upward and fills the cosmos; the smoky bitter Qi rises in curling wisps and winds past the throat.

Once the gallbladder aperture has opened, the shengqi rises in delicate curls, passes through the Twelve-Storied Pavilion and arrives beneath the tongue aperture. The whole mouth fills with a bitter taste; this is the indication that the shengqi is flowing freely.

Yin and Yang gradually unite.

When the shengqi circulates without obstruction, Yin and Yang gradually harmonize and the Heart and Kidneys also interpenetrate; therefore they are said to be coming together.

The oral formula.

When beginning cultivation, first nourish the five viscera through diet to bring the body into harmony. One must neither go hungry nor eat to excess. The mind must be tranquil, free of worries and vexations, before one can enter the path of cultivating the Dao (the Way).

Every night at the end of the second watch and the beginning of the third watch (around eleven o’clock in the evening), first wash and rinse, then burn incense in a quiet room, sit cross-legged, close the eyes and concentrate the Shen (spirit). After the breathing becomes even, curl the tongue backward, using the root of the tongue to seal two orifices, then hold the breath. Gradually one will feel a stream of Qi (vital energy) in each of the left and right Taiyang meridians (the channels on both sides of the head), passing from below the roots of the molars through the Taiyang area and entering the Niwan Palace at the crown of the head (the cranial palace of Daoist Neidan (internal alchemy)); this counts as one cycle. Then open the eyes, wait a while, close them again and concentrate the Shen, curling the tongue as before and stopping when the Qi reaches the Niwan Palace. Perform this three times each night, practicing continuously for several nights or for ten days to half a month.

Gradually one will feel that after the Qi reaches the Niwan Palace it flows into the brain, then downward through the Twelve Rings of the Multi-storied Tower (the twelve passes of the throat), passing through Jiaji (the middle of the spine), threading through Weilu (the pass at the lower end of the spine), then circulating upward, entering the heart and penetrating the gallbladder. At this time one feels warmth in the chest and a slight ease of mind; this is called the descent of true Qi.

Practicing in this manner for several more nights, one will gradually feel the Qi arriving at the heart region, with a faint movement of breath at the pit of the stomach and a sensation of warmth. Thereafter warm Qi rises from the back of the heart through the Multi-storied Tower, entering beneath the tongue, and one gradually perceives a slight bitterness in the mouth. This is called Zhonghuang Qi (a type of breath in Neidan), emerging from the gallbladder; Yin-Yang are in harmony, and signs of the descent of the elixir will appear.

Thereafter, each night at the start of practice one should have a person keep watch outside the door, blocking visitors as well as cats and dogs to avoid being startled. Each night, when performing the third cycle, place a low table horizontally in front of the body. During the circulation of Qi, if one feels the body gradually enlarging and the Shen drifting, as if seeing the dwelling, the city, and heaven and earth all within one’s own body—filled with sky above and earth below—even unable to sense the location of the hands and feet, one must immediately press the hands on the table and close the eyes. At this moment one feels only a bright light at the pit of the stomach, round like the sun, suddenly falling; this is called the descent of the elixir.

After the descent of the elixir do not open the eyes immediately; slowly gather the Shen, allowing it to return to the four limbs and the body. Wait until the hands and feet resume their original condition; if one feels slight numbness in the hands and feet, rest quietly and observe for a while, then open the eyes, drink ginseng decoction, and sleep. The next day eat some porridge, rest and recuperate for one or two days, and this constitutes the successful completion of the elixir descent. The scripture states that after the descent of the elixir all illnesses are eliminated and one is no longer troubled by disease.

The second turn completes yang and begins the accumulation of yin qi.

At the very start of the second turn it is like a fetus two months into pregnancy, with the Golden Elixir (Jindan) just having been born. At this moment the true Jing (essence) and Qi (vital energy) condense into the elixir. After the elixir has descended, during the second turn one nourishes yang qi whenever nine is encountered; during the third turn one nourishes yin qi whenever six is encountered. This is the practice of holding and nurturing the Golden Elixir.

The light of the heart corresponds with the fluid of the kidneys: the heart belongs to fire, and this fire is yin, paired with southern Ding fire; the kidneys belong to water, and this water is yang, paired with northern Ren water. In the second turn, by nourishing yang qi the light-qi of the heart is made to communicate downward; in the third turn, by nourishing yin qi the fluid-qi of the kidneys is made to gather and meet upward. True water and true fire thus intersect from above and below, matching Ding and Ren, to hold and nurture the true elixir and complete the work of Yin-Yang creation and transformation.

The spirit pearl rushes like a flash of lightning and returns to concealment in the North Sea (here referring to the Dantian, or energy center). When the Golden Elixir first descends it is initially nourished within the heart collaterals (the vessels communicating with the heart), warmed and cultivated by true fire so that the elixir is generated. Once the first turn is completed, the true elixir suddenly flows down from the heart collaterals, is stored in the Dantian, and is then warmed and nourished with true water. This is the practice of the second turn.

After the elixir is stored in the Dantian, elixir qi gradually takes form. At times, in a chamber of emptiness and stillness, spirit light suddenly appears from the eyes, as though one sees a mass of radiance like genuine gold; this is the elixir light.

Wang Jiangnan

After the mysterious pearl (referring to the true elixir) has descended, it is stored in the central palace (here referring to the heart collaterals). Every ninth day one regulates the breath and performs the count of the nine hou (regulating the breath in groups of nine).

The original text later repeats the two lines: “The mysterious pearl descends as the elixir, its dwelling-cave in the central palace; the breath is regulated according to the nine hou, repeating the nine-count.”

After the elixir descends, breath is held once every nine days, taking nine respirations as one cycle. Accumulating nine such cycles, amounting to eighty-one respirations, is called the “double-nine number.”

The line “crimson waves suddenly burst forth from the eastern sun” refers to the completion of these nine cycles of practice. At that point the Yang Qi (vital energy) within the true elixir becomes abundant and suddenly flows from below the heart into the Dantian (energy center), where it is stored in the “water mansion” (the region of the kidneys and Dantian) in order to nourish the Yin Qi. The “eastern sea of the great sun” denotes the Dantian itself.

“Heart and kidneys begin to communicate” means that the heart and kidneys start to interact with each other. When the true elixir first descends it is stored in the heart to nourish the true fire; on the second occasion it turns and returns to the kidney palace to nourish the true water. In this way Yin and Yang are harmonized, allowing the heart and kidneys to communicate.

The phrase “encountering the six it transforms and doubles, six breaths of Yin merit” indicates that breath is held once every six days, taking six respirations as one cycle. Accumulating six such cycles, or thirty-six respirations, constitutes one circuit used to nourish the Yin Qi.

“Fire from the sea gate pays court to the imperial seat”: here “sea gate” refers to the Dantian and kidney palace. The true elixir resides within the Dantian, its Yang Qi already sufficient; at noon each day the spirit fire rises from the Dantian, transforming into hot Qi that ascends to the heart. The “imperial seat” denotes the heart.

“Water from the lotus pond assists Lord Ding”: here “lotus pond” refers to the tongue. After the six cycles of Yin merit are completed, the “divine water of the Flower Pond” (the term used in Daoist Neidan, or internal alchemy, for the saliva in the mouth) beneath the tongue flows downward, moistening the heart vessels in order to nourish the elixir Qi. “Lord Ding” refers to the fire within the heart.

“Purple lightning penetrates the crystalline” describes how, when the Qi of the true elixir within the body is abundant, one sometimes feels a divine light appearing between the face and eyes. Sitting quietly at midnight and internally observing the five viscera and six bowels, it is said that they can be seen clearly, and that the “mysterious pearl” (the Neidan designation for the true elixir) can be observed being nourished in the Dantian.

Oral Formula

After the elixir has turned crimson, the first cycle of cultivation is complete. On the ninth, nineteenth, and twenty-ninth of each month—that is, the three nines of every month—at noon, close the door of a quiet room, sit upright with legs crossed, and close the eyes. Knock the teeth together nine times to settle the mind and Shen (spirit) and to make the breath even and calm, then hold the breath. Each holding of the breath for eight or nine counts is reckoned as one round; afterward, open the eyes. After a little while, hold the breath again for eight or nine counts in the same manner as before. At first, hold the breath only once or twice; as practice becomes gradually more familiar, hold it four or five times; when thoroughly proficient, hold it nine times. Continue this cultivation until the fire within the body is sufficient and can correspond with Heaven and Earth. At this point, no matter how long the interval, if one suddenly holds the breath nine times and feels warmth in the heart, ease throughout the four limbs, and a stirring of the mind and Shen, a stream of hot Qi (vital energy) will flow downward into the Dantian (energy center, the cultivation site in the lower abdomen). This is called the Neidan (internal alchemy) entering the Dantian, and it marks the completion of the second cycle. From this time onward, one no longer cultivates according to the count of nine breaths.

Song of the Third Cycle

The third cycle causes Yang Qi to enter the Left Palace (the left flank).

After the elixir has been achieved in the second cycle, the Neidan is stored in the Dantian. On the sixth days one practices the Yin method in order to nourish the Qi of True Yin. When the Yin Qi within the body has accumulated sufficiently and communicates with the Qi of Heaven and Earth, the True Elixir will suddenly flow from the Dantian into the interior of the left flank. The practitioner sweats over the entire body, thereby expelling “corpse Qi” (a Daoist cultivation term referring to stagnant, turbid Qi regarded as an obstacle to practice), and thus completes the third cycle. From this time onward, the Three Corpse-souls (the Three Corpses, spirits said in Daoism to inhabit the human body and hinder cultivation) are no longer present.

The fetal color of the Numinous Pearl (referring to the Neidan) gradually becomes bright red.

After the third cycle is complete, Yang Qi is abundant. Whenever urine, nasal mucus, or saliva appears pink, this is regarded as a sign of the substance of Pure Yang. When the light of the elixir shines inward, one will see a bright pearl resembling a wheel of fire, located beneath the left flank.

The spirit-body is gestated in the fire and manifests its form.

After the third cycle, Yang Qi is already sufficient. At the end of each month, use the left hand to rub the crown of the head. Thereafter the original text repeats that there will be a bright pearl like a wheel of fire beneath the left flank.

After three circulations, the yang Qi (vital energy) is already sufficient. At the end of each month, massage the crown of the head with the left hand while inhaling so as to set the elixir fire in motion; stop when the five viscera grow hot. This is called “nurturing the fire,” employed to drive the movement of the Neidan (internal alchemy). From then on one gradually feels as if something is present in the Dantian (energy center); when one inhales, the Neidan likewise stirs, and the process is therefore termed “distinguishing the form and image.”

The Heavenly Pipes Timely Urge the Work of Creation

“Heavenly pipes” refers to the harmonious sounds produced by nature above the nine heavens, as though celestial music were sounding in concert. The nine orifices of ordinary people cannot hear this sound; after three circulations the nine orifices become sensitive, and one can hear the heavenly pipes day and night.

Wang Jiangnan

Hair Falls from the Elixir, Leftward Circulation of Yang

After three circulations, yang Qi being abundant, hair throughout the body sheds of its own accord. The scripture holds that the force of yang Qi has dislodged the hair.

The Fetal Color Gradually Reddens, Yin Gradually Shrinks

The color of the Neidan gradually turns red. Once the three circulations are accomplished, yang Qi fills the body; as yang Qi flourishes, the “yin tortoise” (a Daoist Neidan term for the male genitalia) shortens and the intestines and stomach also contract slightly. In the course of a month, urination and defecation together occur fewer than ten times. The practitioner thereby attains the realm of the earthly immortal, called “the Dao (the Way) accomplished without leakage,” meaning that cultivation has reached the state of no longer leaking Jing (essence) and Qi.

The Yearly Cycle Is Advanced to Assist Qian’s Firmness

The Qian hexagram of the Yijing consists of six yang lines and symbolizes pure yang. The scripture states that after three circulations, with yang Qi abundant, the body presents the image of pure yang like the Qian hexagram.

Nurture the Fire to Nourish the Center

Massaging the crown of the head together with inhalation cultivates the true fire within the body.

The Image of Things Takes Form, the Five Peaks Distinguish the Subtle Rays

After three circulations the Neidan assumes an image, though it remains incomplete. As it enters, exits, and turns within the body, its shape resembles a child three or four inches tall and is still not entirely distinct.

Its entering and exiting remain slow, and its form is still quite small.

The Sacred Embryo (the spiritual form condensed through Neidan (internal alchemy) practice) has already manifested. The Shen (spirit) abides within it and, when entering or exiting, can display a bodily form resembling an infant. During quiet sitting with the breath held, it often appears before one, playing and wandering each day within the fangzhang (an indoor space one zhang square). At this stage, however, the Yang Qi has only just become sufficient, and the Yin Qi has not yet been nourished. The Sacred Embryo possesses hun but not yet po, so its coming and going remains rather slow and its form is still quite small.

Morning and evening one can hear music of sheng and xiao like the sounds of heaven. This means that once the seven orifices (the eyes, ears, nose, mouth and other sense organs) have become acute and intelligent, immortal music can often be heard. One constantly drinks the liquid from the jade flask. This refers to the spring water that gushes from the Huachi (Flower Pond), which is water like sweet dew, and which the practitioner often drinks.

The above is the oral formula.

After the elixir enters the left flank, the third turn of the practice is complete. On the sixth, sixteenth, and twenty-sixth days of each month, at the zi hour of midnight, once you have washed, enter a quiet chamber, sit upright with the legs crossed, click the teeth nine times, concentrate the Shen (spirit) and settle the Qi (vital energy), then close the eyes and regulate the breath. Holding the breath six times counts as one round; open the eyes, wait a moment, then close the eyes and regulate the breath six times again, which counts as the second round. Continue in this way until six rounds have been completed. When the twenty-sixth day of that month arrives, the three practice sessions of the month are all finished.

At the end of the month, practice again by the same method: holding the breath six times counts as one round; open the eyes and wait briefly, then close the eyes and regulate the breath six more times for the second round, and so on until six rounds are complete.

At the zi hour of the third watch on the last night of the month, following the method already described, sit cross-legged with the eyes closed in the quiet chamber. First rub the crown gate at the top of the head (the center of the crown) with the left hand, and rub the weilu (the region of the tailbone at the end of the spine) with the right hand. In accordance with the date, rub forty-nine times (seven sevens) each day. While rubbing, keep both eyes tightly shut and hold the breath; after the count is complete, pause briefly until the breath is calm, then continue rubbing. Perform this three times, and you will naturally feel the Qi of the heart and kidneys meeting at the middle diaphragm (the central region of the body). The elixir Qi is stirred into activity and fills the five viscera. You will also feel heat as of fire burning within the five viscera—this is the time of circulating and nurturing the fire.

After each session of practice, on the nights of the sixth, sixteenth, and twenty-sixth of the month, or at the end of the month, if you suddenly feel the inner elixir of Neidan (internal alchemy) beneath the left flank moving, or hear a faint sound, a stream of hot Qi will pass across the Dantian (energy center) and enter directly beneath the right flank, hot as fire, and stir there. After a long while, when movement and stillness subside, the work of the fourth turn is complete. From then on, no longer practice the “double-six count” (the counting method of repeatedly taking six times as one round).

Song of the Fourth Turn

The fourth turn circulates Yin, entering the right pass.

The left side belongs to Yang, the right side to Yin. Upon reaching the fourth turn, the inner elixir moves from left to right, corresponding to the circulation of Yin Qi within the body; by this point, Yin and Yang within the body are both complete.

The sacred embryo turns with numinous wonder, giving rise to the bearing of an immortal.

The third turn is the nurturing of Yang.

Song of the Fourth Turn

The fourth turn circulates Yin, entering the right pass.

The left side belongs to Yang, the right side to Yin. Upon reaching the fourth turn, the inner elixir moves from left to right, corresponding to the circulation of Yin Qi within the body; by this point, Yin and Yang within the body are both complete.

The sacred embryo (the embryonic body of Neidan gradually formed during cultivation) transforms with numinous wonder and manifests the appearance of an immortal.

In the third revolution yang Qi (vital energy) is nourished and the sacred embryo gives birth to the hun soul; in the fourth revolution yin Qi is nourished and the sacred embryo gives birth to the po soul. Once Neidan cultivation reaches the fourth revolution, both hun and po of the sacred embryo are accomplished. The spirits of the Five Peaks (symbolizing the Jing (essence) of the five viscera within the body) unite as one with the inner physical form, thereby revealing the true body that appears when the Shen goes forth.

Perfect radiance fills the seat, and there is no obstruction in spirit wandering.

After the fourth revolution the Qi of Yin-Yang is abundant. While sitting upright in stillness, the spiritual light of Neidan issues from the crown portal (the gateway at the top of the head) and envelops the body like a bright moon. The Shen (spirit) may roam inside and outside the body, entering and exiting without hindrance; even while seated indoors one can know fortune and misfortune a thousand li away. This is the sign that the marvelous functions of the spirit have been successfully cultivated.

The Shen freely enters and exits, playing and wandering to and fro, going wherever it wishes and returning whenever it pleases.

Wang Jiangnan

Elixir Qi circulates to the right, employing the fourth revolution to nourish inner yin.

The work of the fourth revolution is to nourish yin Qi within the body. The elixir is stored in the right flank to represent yin.

When the night of three-six arrives (the specific night indicated by the cultivation sequence here), the Qi of the yang aperture is closed and stored.

The nose is the heavenly orifice through which Qi enters and exits and belongs to yang; the mouth is the earthly orifice through which Qi enters and exits and belongs to yin. On the night of three-six one stills the nasal breath so that respiration no longer comes and goes. By the inward descent of yang Qi filling the five viscera, yang Qi is used to nourish yin Qi.

Spring water from the Jade Pass (a cultivation term for the pass connected with the movement of bodily fluids) seeps downward and unites with Ding and Ren.

After nasal breathing is closed, the fluids of the Huachi (Flower Pond, a Neidan term for the source of saliva in the mouth) become abundant and flow down the heart network. Water and fire unite within the body, heart Qi descends and kidney Qi ascends, Ding and Ren combine to nourish the sacred embryo.

The tortoise freely floats and sinks.

When the circulation of Yin-Yang Qi reaches sufficiency, the sacred embryo resides in the right flank, rising or falling and swaying with the breath, freely floating and sinking like a tortoise in water.

The Shen constantly enters and exits without obstruction, penetrating the hearts of others\ldots

The term “sacred embryo and spiritual sufficiency” refers to the state in Neidan (internal alchemy) in which the sacred embryo (the marvelous body formed upon successful cultivation) is complete and spiritual sufficiency (the capacity of the spirit to penetrate, circulate, and transform) is fully attained, so that one may come and go freely without hindrance. One can roam western Shu in the morning and reach Shudu by evening; although remaining at home without stepping outside, one may sit in stillness and observe the whole world. As for another person’s mind and spirit, merely by intersecting one’s own Shen (spirit) with theirs, one can know their intentions; this is therefore called “penetrating another’s mind,” that is, “knowledge of others’ minds” (the ability to perceive others’ thoughts).

“Playful spiritual powers frequently manifest outwardly” means that spiritual consciousness can freely appear and move in and out. After the “sacred embryo is achieved,” the infant (referring to the sacred embryo formed through Neidan cultivation) can enter and exit between the eyebrows, freely traveling the four seas, thereby demonstrating that the marvelous functions of spiritual powers appear of themselves.

“Circular radiance surrounding the body and spreading a thousand xun” indicates that the light of the Neidan encircles the entire body, its brilliance vast. The scripture further says that this light covers and protects the body, taking a form like the moon, so that one is not affected by cold or heat.

The oral formula: “The elixir enters the right” (the original wording is thus; its specific meaning cannot be determined from this passage of the scripture alone), used to show that the marvelous functions of spiritual powers appear naturally.

After the Neidan (internal alchemy) enters the right flank, one must continue cultivation to complete the fourth turn, a stage in Neidan practice. On the midnight zi hour of the sixth, sixteenth, and twenty-sixth days, after washing and rinsing, enter a quiet room, sit cross-legged with eyes closed, knock the teeth thirty-six times, gather the mind and Shen (spirit), stabilize the breath, and then hold the nasal breath. The breath-holding mentioned here is not inhaling as in earlier practice, but rather ensuring that no breath enters or leaves the nose, remaining quiet and motionless.

When the true Qi (vital energy) becomes abundant within the body, the elixir Qi penetrates the tongue orifice, and the fluids of the Huachi (Flower Pool, referring to the oral cavity) well up, filling the mouth nearly to overflowing; then slowly swallow them so they return to the heart. When the fluids reach the heart they stimulate the Shen fire, causing the five viscera to feel heat, the whole body to perspire, and the four limbs to feel at ease; this counts as one round. On the nights of the sixth, sixteenth, and twenty-sixth, perform this three times and then stop. This is the stage of using Shen water and Shen fire to warm and nourish the sacred fetus, the embryonic body of the inner elixir formed during cultivation.

Thereafter, in the course of cultivation, the Neidan suddenly emits a thunderous sound from the right flank, and a stream of hot Qi flows into the Dantian (energy center in the lower abdomen). Firelight shoots from the nose, indicating that the Neidan has returned to the Dantian, completing the fifth turn. From this point onward one no longer practices holding the breath.

Song of the Fifth Turn

After the fifth turn, the work of Yin-Yang creation and transformation is complete.

The third turn nourishes inner Yang, the fourth turn nourishes inner Yin; by the fifth turn the quantities of inner and outer Yin-Yang are all sufficient, the work of creation is accomplished, the sacred fetus is formed, and one may then enjoy supernatural powers at will.

The infant grows to one chi in length, playing with the Yang Jing (essence).

After the fifth turn the Neidan sacred fetus forms a miraculous body more than one chi long. From then on one collects solar Jing to nourish the outer Yang, thereby seizing the creative work of heaven and earth.

When awake one roams the four seas; when asleep one knows the place of return.

Ordinary people lack inner cultivation; their spirit is scattered and finds no place of rest. During the day the spiritual consciousness (a person’s spiritual awareness) is active within the heart; at night it leaves the body. After falling asleep, with no place for the spiritual consciousness to guard, a person no longer knows they have a body or where they are, as if following the hun and po souls into the netherworld to mingle with ghosts, and thus they see all manner of things in dreams. When the body suddenly decays, the spiritual consciousness follows the ghosts away and is reborn according to karmic fortune. Whether one goes to heaven or hell is not under one’s own control. This is because the spiritual consciousness cannot know its own body and thus drifts with the current.

Those who have attained the Dao (the Way) have successfully cultivated Neidan (internal alchemy). Their spiritual consciousness resides peacefully within the elixir, and the wondrous spiritual body can move freely at will. During the day the spiritual consciousness may travel forth; at night it remains settled. Even in sleep they remain aware of their own body and are not tempted by external things. Thus the hun and po souls remain hidden and stable, various evil influences cannot invade, and they no longer dream. They can transcend life and death, coming and going as they themselves decide. After the spirit exits the body, its movements and transformations are unpredictable. Therefore the elixir scriptures say, “The perfected person has no dreams,” referring precisely to this state.

Coming and going freely, acting as one wishes.

Wang Jiangnan

The “pearl” flies out from the right side and enters the elixir city (referring to the Dantian [energy center], the location of the internal elixir) like a flash of lightning.

When the fourth turning of the practice is complete and the numbers of Yin-Yang are sufficient, the mysterious pearl of the Neidan suddenly flies out from the right ribs, and a stream of true fire enters the Dantian. The sound it emits is like thunder, and light in the nose is like fire. This indicates that the Yin-Yang Qi (vital energy) within the elixir pearl is already sufficient; it returns once more to the Dantian, completing the fifth turning stage.

The infant is nurtured within, growing into a form about one chi in height.

Within the sacred embryo (the spiritual fetal body spoken of in Neidan cultivation), the perfected person is cultivated to completion and can enter and exit from the crown of the head, with a body more than one chi in length.

When the time of the “nine numbers” arrives, one gathers and refines yang Jing (essence).

The third turning nourishes the yang Qi within the body; the fourth turning cultivates the infant form more than one chi tall. When the time of the “nine numbers” arrives, one then gathers and refines yang Jing.

(The latter half of the original text contains repeated sentences; the above has been merged and organized according to its meaning.)

At the third turning, one nourishes the yang Qi (vital energy) within the body; at the fourth turning, one nourishes the yin Qi within the body. Once the Qi of Yin-Yang is abundant, the elixir returns to the Dantian (energy center), the inner site referred to in the body’s alchemical practice. When the fifth turning is accomplished, one can draw upon the creative transformative power of heaven and earth, gathering the solar essence to nourish the yang Qi outside the body. The path of cultivation proceeds from inner to outer in a gradual sequential order. Therefore, after the fifth turning, on days such as the ninth, nineteenth, and twenty-ninth of a given month, one gathers the solar essence to nourish the sacred embryo (the inner “fetal body” formed in Neidan (internal alchemy) cultivation).

Fire Arises from Within Water

In cultivation one must seek fire by means of water, using yin to stimulate yang so that water and fire complement each other and Yin-Yang are brought into harmony; hence it is said “fire arises from within water.”

Burning the Ghost Peak, the Purple Palace Stands Majestic

Ordinary people accumulate yin Qi below the Dantian, which is called the “Ghost Peak.” When Neidan cultivation reaches the fifth turning, both inner and outer fires are set in motion, burning away the “Ghost Peak” completely and transforming the entire body into pure yang. The yin Qi, like a ghostly mountain, is incinerated, allowing the palace of the yang spirit to be established. Thus it is said “burning the Ghost Peak, the Purple Palace stands majestic,” meaning that the talisman for burning the mountain makes it difficult for ghosts and sprites to appear.

Freely Roaming the Oceans of the World, Sleeping as if a Sandbank Resting upon a Long Whale, Moving in Accord with the Seasons

After the fifth turning the cultivator’s work of transformation is complete, in harmony with the De (Virtue/Power) of heaven and earth and as luminous as the sun and moon; changes can accord with the seasons and remain synchronized with the movements of heaven and earth, and so it is said “moving in accord with them.”

Oral Instructions

The Neidan elixir returns once more to the Dantian, and the work of the fifth turning is thereby completed. The yin and yang Qi within the body already being sufficient, one should at this time gather the external yin and yang Qi in order to accomplish the Great Dao (the Way). On the ninth, nineteenth, and twenty-ninth days of each month, at high noon, one should sit cross-legged facing south, close the eyes, and carry out the practice according to the oral instructions.

The Neidan (internal alchemy) once again enters the Dantian (energy center), completing the work of the fifth turning. The Yin-Yang Qi (vital energy) within the body is already sufficient; at this time one should gather the Yin-Yang Qi of the external world in order to accomplish the Great Dao (the Way).

On the ninth, nineteenth, and twenty-ninth days of the lunar calendar, as well as on the “Three Nines” days, sit cross-legged at noon facing south with eyes closed toward the sun. Once the breath has settled, close off the nasal passages so that respiration ceases to come and go, allowing the true Yang Qi not to leak outward but to fill the body. When the true fire within communicates with the true fire without, one feels the entire body become thoroughly red and luminous from head to foot.

After sitting quietly for one or two ke (about fifteen to thirty minutes), a cold Qi resembling true water gradually rises from the Dantian, piercing straight to the heart region as though a crystal sphere were resting upon the heart. At this moment open the eyes and resume breathing; inhale the Qi of the sun through the nose eighty-one times, drawing it into the heart. Once the solar Qi reaches the heart region it interacts with the true water. Halfway through the inhalations one gradually feels the Qi at the heart stirring, while the Neidan within the Dantian surges and leaps like a fish; this is the sign that Yin-Yang Qi have harmonized. Stop after completing the eighty-one inhalations.

Cultivate in this manner for three years to complete the stage. When the three-year term is fulfilled, cease gathering the solar Jing (essence) and instead gather the lunar essence.

Song of the Sixth Turning

At the sixth turning, Shen (spirit) and Qi are complete and abundant; gather and refine the lunar essence.

When Neidan cultivation reaches the sixth turning, the Yin-Yang Qi both inside and outside the body are already sufficient, and the sacred embryo (the immortal embryo formed during cultivation) has its Shen and Qi fully complete. The Zhenren (Perfected Person) merges into one with the inner body. On nights of the full moon, gather the essence of the moon in order to accumulate true Yin; this is therefore called “sporting with the lunar essence.”

The mortal embryo transforms into the sacred embryo, and the traces of hun and po likewise gradually recede.

What is meant by “transforming the embryo” is that the fetal quality of an ordinary person is converted into the sacred embryo. After the fifth turning, true Yang is sufficient and hun transforms into Shen; after the sixth turning, true Yin is sufficient and po transforms into Qi. When hun and po unite with both the inner and the outer, one can move about in broad daylight without displaying any trace. From then on, ghosts and spirits cannot perceive one, and the nether realms become difficult to fathom; this is what is called the accomplishment of the immortal Dao, in which form and shadow vanish.

Use Yang sand to replace the bones and Yin Qi to dissolve the flesh.

The original text is unfinished at this point. Ai Xun.

The human body consists merely of mundane flesh, blood, and bones, and its Yin-Yang Qi (vital energy) is impure, so it cannot ascend to immortality. Once a person who has attained the Dao (the Way) cultivates to the fourth turn of the elixir method, ghosts and spirits can no longer see him, and the conditions of the netherworld become difficult to fathom. This is regarded as the realm of the true immortal, whose traces remain deeply concealed and unrevealed.

Yangsha Replaces Bones, Yin Dissolves Flesh

When cultivation reaches the fifth turn, one gathers the solar Jing (essence), draws it into the Dantian (energy center), and condenses it into “yangsha” (the yang-natured energy spoken of in Neidan (internal alchemy) cultivation). After a year of gathering and refining, the yangsha becomes pure, enters the marrow, replaces the mundane bones, and generates immortal bones. The cultivator feels that the sweat issuing at night resembles white unguent; this is the mundane bones dissipating with the sweat, a process that lasts through eighty-one occurrences and then ceases. It is therefore called “yangsha replacing the bones.”

Following the bone replacement of the fifth turn, cultivation proceeds to the sixth turn: one gathers the lunar radiance, draws it into the Dantian, and condenses it into “yinfen” (the yin-natured energy spoken of in Neidan cultivation). After a year of gathering and refining, the yinfen dissolves within the body, enters the musculature, and replaces the mundane flesh in order to nurture immortal flesh. The cultivator notices that purple blood is frequently expelled with the Qi in urine and feces; this is the sign that mundane flesh is receding inwardly while immortal flesh gradually forms. It is therefore called “yin dissolving the flesh.”

Replacement Complete, Like Jade Cleansed of Flaws

Jade that still bears blemishes cannot be regarded as perfect true jade; likewise, a person who still retains mundane flesh and turbid bones cannot become a True Person. After the sixth turn, mundane bones have been replaced by immortal bones and mundane flesh has been eliminated so that immortal flesh may arise. When the replacement is finished, it is as though every flaw has been removed from jade, and the Shen (spirit) is purely one.

Looking Toward Jiangnan

The solar Jing fills completely, and the yin po transforms into formlessness.

After the sixth turn the numerical cycles of Yin-Yang have been cultivated to fullness; the hun and po transform within the body, and the physical form itself enters formlessness, thereby ascending the Way of the True Person.

Whenever the moon is full, open the northern window.

After the sixth turn, on each night of the full moon on the fifteenth day of the lunar calendar, one circulates the Water of the northern kidneys so that it intermingles with the Fire of the southern heart, bringing water and fire into harmony within the body in order to condense the yinfen. This practice is said to communicate with the creative transformations of Heaven and Earth, thereby gestating the “sacred embryo” (the symbolic inner fruit of sanctification attained in cultivation).

The spirit turtle (referring to the spirit turtle in the kidney water) often drinks cool, jade-green sweet dew. The so-called “drinking of the sea-turtle child” means gathering the essence of the moon and drawing it into the mansion of spirit water (the place within the body where Jing (essence) is stored); what the spirit turtle therein drinks is the yin powder. It is born in the North Sea.

Solar essence coagulates into yang sand, red in color like the sun; lunar brilliance coagulates into yin powder, faintly green in color like the moon.

Yin powder can replace the muscles and yang sand can replace the bones; when the entire fetal substance of an ordinary person is transformed, it becomes a numinous and wondrous sacred embryo. The hun unites with the Shen (spirit) and the po unites with the Qi (vital energy); body and mind become pure and one, form and spirit both attain a subtle and marvelous realm and merge with the Dao (the Way).

If a cultivator of the Dao can preserve the spirit yet cannot transform the physical form, the body will still encumber them. Therefore, when the spirit is projected the body cannot move, and in corpse liberation (the manner in which Daoist cultivators leave their form behind) the physical body cannot be taken along. When the elixir method is cultivated to the sixth turn, the mortal form is entirely transmuted into the form-substance of an immortal, and then both form and spirit become marvelous: wherever the spiritual intention goes the body follows, soaring to the Nine Heavens as swiftly as a shooting star.

Oral Formula

After Neidan (internal alchemy) has been completed through six turns, one should gather the lunar brilliance. On every night of the fifteenth when the moon is full, at the zi hour (midnight), after washing and rinsing, sit facing the moon, close the eyes and sit cross-legged, regulate and settle the breath, breathe through the nose, close the mouth and the nasal respiration…

After the Neidan (internal alchemy) has been completed through the sixth turn, one should begin to gather and refine the lunar essence (in Daoist Neidan techniques, this refers to the yin Jing (essence) of the moon). On every night of the full moon on the fifteenth day of the lunar calendar, at the zi hour (approximately eleven at night until one in the morning), after washing and rinsing, sit upright facing the moon. Close the eyes, sit cross-legged, regulate the breath evenly, and close the mouth and nose so that respiration neither enters nor exits, thereby ensuring that the true Qi (vital energy) within the body does not disperse outward.

At this moment the true Qi fills the six fu organs (the six hollow viscera of traditional Chinese medicine). The true yin within the kidneys resonates with the Jing-qi of Taiyin (referring to the moon and yin qi), and yin qi blends both within and without the body. The practitioner feels the entire body becoming as clear and luminous as crystal. After one or two ke (roughly fifteen to thirty minutes), the true water in the kidneys resonates with the heart fire, and the fire of the heart-Shen (spirit) transforms into a stream of hot qi that descends into the Dantian (energy center), appearing as a fiery wheel resting in a crystal dish.

Then slowly open the eyes and resume breathing. Inhale through the nose while facing the moon, drawing the moon’s breath into the Dantian, and cease after sixty-four inhalations. Midway through these inhalations, the true yin of the lunar essence stimulates the true fire in the Dantian, causing water and fire to intermingle like boiling hot soup; the whole body perspires and the qi meridians become unobstructed. Continue until the full sixty-four inhalations are completed. Cultivate in this way for two years to finish this stage and enter the seventh turn.

Song of the Seventh Turn

After the seventh turn the body feels light and agile, as though soaring; the immortal body is clear and light, able to rise and fly of its own nature.

The numinous light, with breath held, fills the elixir city. The Neidan transmutes form and Shen, and thus the entire body becomes a city that conceals the elixir. When Neidan cultivation reaches the seventh turn, Yin-Yang both inside and outside the body have already blended and united; one must still hold the breath for a thousand days (that is, persist in breath-holding practice over a long period) in order to realize the marvelous efficacy of the Dao.

A thousand days without eating, and the Shen fire arises of itself.

After the Neidan (internal alchemy) has undergone seven transmutations, one practices closed-breath cultivation for one thousand days and nights, fully harmonizing the Qi (vital energy) of Yin and Yang. Once the thousand days of cultivation are complete, Shen (spirit) and Qi unite, the five viscera are renewed, and inner and outer return to pure unity. A moonlight-like radiance thoroughly illuminates the six fu organs, and true fire lights the five viscera. The grain insects (a Daoist Neidan term referring to the filthy and turbid substances in the body related to diet) within the viscera and bowels are refined into water. Thereafter the intestines and stomach become full, and one no longer needs to eat worldly cooked food, but only allays hunger with immortal fruits and quenches thirst with jade nectar.

The Kun Portal Stretched Open, Bathing the Sea Whale

After the Neidan is refined and transformed, the yin form is completely extinguished, leaving only a single aperture called the “Kunhu” (Kun Portal), which symbolizes the yin gateway. Whenever the fire of the inner divine elixir is vigorous, on the days of the three nines (specific days chosen in Daoist cultivation), one enters the water, allowing the elixir pearl to be transported out from the Kunhu, where it breathes, frolics, and moves freely in the water. After one or two double-hours, the elixir pearl is retrieved and returned into the elixir cavity in order to regulate the overly vigorous fire.

Gazing toward Jiangnan

The Form Penetrates the Sun, After Seven Transmutations One Freely Soars

Through the cultivation of seven transmutations, both form and Shen attain a sublime and marvelous state. The internal viscera and external form, after prolonged cultivation, both become immortal vessels; one may walk in sunlight, the body and its shadow becoming transparent and luminous, colored like red jade, able to soar through the air and move freely.

Quietly Entering Deep Caves to Sit at Ease, Breath Neither Coming nor Going Causes Shen to Congeal

The key to seven-transmutation cultivation lies in harmonizing inner and outer: allowing the essence of the external sun and moon to unite with the water and fire between heart and kidneys, so that Yin and Yang interpenetrate and Shen and Qi are attuned. The practitioner secludes in deep caverns, sitting peacefully for a hundred days, closing and stilling the nasal breath so that the respiratory Qi ceases, allowing Shen and Qi to become peaceful and concentrated, entering a state of profound stillness. The five viscera become full, and one no longer eats worldly food, thereby realizing the way of unfettered roaming.

Renouncing Grains and Donning the Marvelous, Able to Generate Divine Fire, Returning to the Origin with Qi Clear and Pure

After closing the breath for one thousand days, the divine fire within the body is activated, washing away the grain insects, and from then on there is no longer any thought of eating. The cultivator returns to the origin and restores the primordial, guarding the original Qi and maintaining purity; therefore it is said that the breath is clear and limpid.

When Bathing at the Nine Periods, Open the Earth Portal

If the spirit fire (the inner yang Qi spoken of in Neidan (internal alchemy) cultivation) becomes overly vigorous and the five viscera generate heat, then on days coinciding with the number nine one enters the activated state of the spirit fire, completely dispersing all stagnant accumulations in the body so that thoughts of food and drink no longer arise. In this way one returns to the root and restores the origin, holding and embracing the primordial One and reverting to purity and stillness; this is therefore called “clarifying the Qi (vital energy).”

When bathing at the ninth period the earth door is opened: If the spirit fire is too vigorous and the five viscera heat up, then on days of nine one enters water to bathe the true elixir (the inner elixir of Neidan practice). The true elixir manifests radiance in the shape of a fiery wheel and emerges from the earth door (here referring to the yin orifice of the body); this is therefore called “opening the earth door.”

Taking fire from the moon, seeking ice from the sun: The moon symbolizes yin; the spirit fire is a substance of utmost yang, and the earth door is a yin orifice. Guiding yang light to emerge from this yin orifice of the earth door is therefore called “taking fire from the moon.” The sun symbolizes yang; the spirit water is a substance of utmost yin, and the tongue orifice is a yang orifice. Causing the spirit water to flow out from this yang orifice of the tongue is therefore called “seeking ice from the sun.”

The five interiors replaced and renewed: Five turns can change the bones, six turns can change the flesh, and seven turns can change the five viscera. The “five interiors” are the five viscera, and this is therefore called “replacing and renewing the five interiors.”

When the elixir has been refined to the seventh revolution, one should withdraw far from the dust of the world and the marketplace, enter the deep mountains, and sit quietly in a rock cave. Seal the breath and still the mind and Shen (spirit), so that Qi (vital energy) no longer comes and goes through the mouth and nose. Allow true Yin and true Yang to conjoin within the abdomen, and by borrowing the creative power of Heaven and Earth, transform it throughout the entire body. Sustained in this way for one thousand days, the five viscera will be entirely renewed, and the fetal Qi will transform into the viscera of an immortal.

At this time one will feel the aperture at the crown of the head open, discharging a reddish-black Qi; this is the fetal Qi dispersing. When the thousand days are fulfilled, the aperture at the crown closes, the fetal Qi is fully expelled, and the seventh revolution is thereby complete. From this point the five viscera become firm and solid, and one no longer needs to eat food of smoke and fire—that is, ordinary cooked food.

At times the elixir fire within the five viscera will erupt, with fire issuing from the nostrils. One must then enter the water and seal the nasal breath. The elixir pearl and the Shen fire will be expelled from the yin aperture (the orifice of the lower body), floating upon the water’s surface like a cow playing with an egg yolk. When the Shen water beneath the tongue (a Daoist Neidan (internal alchemy) term referring to the saliva in the mouth) wells up like a spring, the elixir fire will extinguish of itself. Then draw the elixir pearl back in, causing it to re-enter the Kun aperture (the orifice of the lower body), until the eighth revolution is complete. At this point the “earth belt” has been accomplished, the fire toxin has been eliminated, and one need no longer enter the water to bathe.

Song of the Eighth Revolution

At the eighth revolution one returns to the origin, the earth belt hanging down;

Circulate with fetal breathing to nourish the infant.

At times fire flares and burns the elixir cavern;

Plunge deep into a cold spring to play with the red tortoise.

An infant in the mother’s womb, wrapped in the fetal membranes, cannot breathe through mouth and nose yet suffers no harm, because the umbilical cord connects it to the mother’s body and Qi passes unceasingly back and forth through the cord; this is natural fetal breathing. After Neidan cultivation reaches the eighth revolution, according to this account, an umbilical cord likewise grows from the navel, assuming a form like that of an infant and restoring the original primordial state of life; therefore it is called “returning to the origin, the earth belt hanging down.”

Once the realized person has accomplished the “earth belt,” they can circulate the Qi of the celestial circuit, thereby nurturing and growing the infant within the body. If at times the elixir fire erupts and scorches the Dantian (energy center), one must go deep into a cold spring, allowing the “red tortoise” (here referring to a symbolic entity in Neidan practice) to subdue the elixir fire in the water.

“Chihao” refers to the elixir pearl. After eight transformations, internally refined true fire is employed so that it no longer carries the hidden danger of dry heat harming the body. Whenever the fire timing arises, one takes the “earth belt” (an umbilical-cord-like object growing from the navel) in the mouth and holds the breath for nine days. By the ninth day, true water wells up from the Dantian (energy center), rising like a spring until it reaches the Twelve-Storied Tower in the throat. The elixir pearl within the Shen (spirit) water is like a turtle sporting in a stream. Thereafter the true fire loses its toxicity and there is no further trouble from elixir heat; thus it is called “plunging deep into the cold spring to play with the red turtle.”

Wang Jiangnan

Inner and outer completely transformed, the eighth turning begins the return to the origin

When the elixir is refined to the eighth turning, the external physical form and the five viscera within are entirely renewed, and the “earth belt” is regenerated in a form resembling an infant. This is called returning to the root and reverting to the origin.

The earth belt grows long, then one begins to return to the origin

When the elixir is refined to the eighth turning, the external physical form and the five viscera within are entirely renewed, and the “earth belt” is regenerated in a form resembling an infant. This is called returning to the root and reverting to the origin.

The earth belt hangs long, born from the Kan door; circulating embryonic breathing, it threads the Heavenly Gate

The “earth belt” is the umbilical cord that grows from the navel; the navel belongs to the northern Kan trigram of the Bagua (Eight Trigrams), hence it is said to be born from the “Kan door.” The “Heavenly Gate” refers to the orifice of the Flower Pond. The earth belt threads into the mouth, circulating the breath throughout to regulate the fire timing; this is called “circulating embryonic breathing.”

The Dao of the Great Beginning is then preserved

“Taishi” (Great Beginning) refers to the time when heaven and earth first began to generate. When the elixir is refined through eight turnings, it is as if one has returned once more to the primordial creative transformation of heaven and earth.

The pure unified body

Both inner and outer have become a purely yang body without a trace of yin Qi (vital energy), hence it is called the “pure unified body.”

Black-red Qi constantly sprays

“Black-red Qi” refers to the Qi of spirit fire. After the elixir is refined through eight turnings, the breath comes and goes, exhaled from the nose, and one can often see black-red Qi, hence “Qi constantly sprays.”

Elixir fire arises to burn the inner landscape; in the depths of the cold spring one bathes the macaque

When elixir fire arises and scorches the interior, one employs Shen water to subdue it so that the elixir fire no longer flares. Here “elixir” refers to the heart pearl; black-red Qi is commonly seen when exhaling from the nose, which is why the preceding line says “Qi constantly sprays.” The practitioner uses Shen water resembling a cold spring to vanquish the elixir fire, just as bathing the “macaque” in deep water.

Problems that elixir fire may cause can be harmonized with “spirit water” (shenshui), so that flare-ups of elixir fire will no longer occur. The “elixir” spoken of here refers to the elixir pearl in the heart; in the metaphor, the heart is like an ape. Immersing the elixir pearl in spirit water so that it floats and sinks within it is therefore called “bathing the monkey.”

“Spirit water swallowed by the red tortoise” means that the elixir pearl floats in the spirit water, like a tortoise swallowing water. This is merely a metaphor that borrows the image of a tortoise drinking water.

Oral Formula

When elixir cultivation reaches the eighth revolution, an “earth belt” forms in the navel. If elixir fire flares up in the body and the five viscera become dry and hot, close the eyes and sit quietly, letting the earth belt connect beneath the Flower Pond (Huachi), so that the breath qi opens through the body and circulates according to the method of the celestial circuit (Zhoutian).

After the breath is held, the true water in the Dantian (energy center) increases day by day. By the ninth day, the spirit water rises to the twelve rings of the Multi-storied Tower (Chonglou); the elixir pearl is steeped in the spirit water, and the fire toxin is entirely eliminated. Thereafter episodes of dryness and heat no longer appear. At the zi hour of the ninth night, hold the breath, draw the spirit water into the Niwan, then pass it through the Jiaji (spinal pass) and return it to the Dantian; the cultivation is then complete.

The efficacy of cosmic transformation is ultimately expressed in the four limbs. After a thousand days, the five viscera are entirely renewed, and the fetal qi likewise becomes immortal viscera. If one feels the aperture at the crown of the head opening, with red and black qi issuing forth, that is the fetal qi dispersing. When the thousand-day term is fulfilled, the crown aperture closes, indicating that the fetal qi has been fully expelled and that the seventh-revolution practice is complete. Thereafter the five viscera become solid and firm, and one no longer takes in “food of smoke and fire”—that is, ordinary daily meals.

If at times elixir fire flares within the five viscera and fire issues from the nostrils, enter water and hold the breath at the nose. The spirit fire of the elixir pearl will then be expelled from the yin gate, floating on the water’s surface like an ox playing with an egg yolk. Wait until the spirit water beneath the tongue gushes forth like a spring, and the elixir fire will naturally subside. Then inhale the elixir pearl so that it returns to the Kun gate. Continue cultivating until the eighth revolution, when the earth belt has formed and fire toxin no longer appears; there is then no further need to bathe with spirit water.

Like an ox sporting upon the water’s surface. When the fluids beneath the tongue well up like a bubbling spring, the elixir fire of itself subsides. One then draws in the elixir pearl (the essence of Neidan (internal alchemy) cultivation) and conveys it into the Kunhu (the Dantian (energy center) spoken of in cultivation), repeating the process until the eighth revolution. Once the navel-cord (a Qi (vital energy) channel in Neidan cultivation, metaphorically likened to an umbilical cord) has taken form and been brought to completion, the fire Qi no longer poses any danger of scorching injury, and there is thus no further need to practice “bathing” (a cultivation term for regulating the breath so as to harmonize the elixir fire).

Song of the Eighth Revolution

After the eighth revolution one returns to the origin and restores the primordial, and the navel-cord hangs down completed.

An infant in the mother’s womb is wrapped in the fetal membrane; its breath is settled, it cannot exhale of itself, yet it suffers no harm. This is because an umbilical cord within the infant’s navel connects into the mouth, and the Qi of respiration passes back and forth without cease through the umbilical cord; this is natural embryonic breathing, and therefore no injury occurs. After Neidan cultivation has reached the eighth revolution, an umbilical cord likewise grows within the navel, resembling the form of an infant and restoring the original condition; hence it is called “returning to the origin with the navel-cord hanging.”

Circulate embryonic breathing through the heavenly circuit to nourish the infant.

Once the practitioner has obtained the navel-cord, the Qi of the heavenly circuit is set in motion, and thereby longevity is attained.

At times the elixir fire erupts, scorching the elixir cavern; one then plunges into the cool spring waters and lets the red tortoise sport therein.

The red tuft is the elixir pearl. After the eighth revolution, true fire continues the inner refinement so that the hidden peril of scorching heat injuring the body no longer exists. Whenever the elixir fire erupts, one takes the navel-cord in the mouth and holds the breath for nine days. On the ninth day true water wells forth from the Dantian like a spring in flood, rising as far as the twelve rings of the double tower (the region of the throat). The elixir pearl rests amid the spirit water, like a red tortoise sporting in the water. Thereafter the true fire no longer injures anyone, and the affliction of elixir-fire heat is gone. This is the meaning of “plunging deep into the cold spring and letting the red tortoise play in the water.”

Gazing South of the River

Interior and exterior are both fully pervaded; only with the eighth revolution does one return to the origin and restore the primordial.

When the elixir has been refined to the eighth revolution, both the outer physical form and the inner five viscera have undergone complete transformation. At this moment a navel-cord is newly generated, its appearance like that of an infant; therefore it is called returning to the origin and restoring the primordial.

The navel-cord hangs down at length, giving rise to the Kanhu (a cultivation term associated with kidney water and the lower Dantian); embryonic breathing is circulated, penetrating the heavenly gate (the vertex of the head or the upper Qi meridians).

The “earth belt” is the Belt Vessel of the navel region, originating in the center of the navel and belonging to the northern Kan trigram of the Bagua (Eight Trigrams), and is therefore called “born from the Kan door.” The “heavenly gate” is the aperture of the Flowery Pool (the place where saliva gathers in the mouth). The earth belt connects through to the mouth, circulating the breath of the heavenly circuit (the circulating Qi within the body) in order to regulate the fire timing, and is thus said to “circulate embryonic breathing” (causing the respiration to flow throughout the interior of the body).

The Dao of the Great Beginning then exists

The Dao of the Great Beginning is the fundamental Dao (the Way) at the initial birth of heaven and earth. When the Neidan (internal alchemy) is refined to completion and has undergone eight transformations, reaching the realm of “one beginning,” it resembles the state just as the creative processes of heaven and earth commence.

Pure Unified Body

When both inner and outer are refined to purity, becoming a body of pure Yang with not a trace of Yin Qi (vital energy), it is called the “pure unified body.”

Black-red Qi constantly sprays

“Black-red” refers to the Qi of the spirit fire. After the Neidan has undergone eight transformations, when the breath comes and goes, black-red Qi is often seen in the nose, hence “black-red Qi constantly sprays.”

The elixir fire flares up to burn the inner landscape; bathe the monkey in the depths of the cold spring

When the elixir fire is excessive and scorches the inner realm, one must employ spirit water to harmonize it so that the elixir fire no longer erupts. “Elixir” refers to the Neidan in the heart; here the heart is symbolized as a monkey. Immersing the Neidan in spirit water, the Neidan appears to float and sink therein, and thus it is said “bathe the monkey in the depths of the cold spring.”

The red turtle swallows the spirit water

The Neidan floats amid the spirit water, resembling a red turtle swallowing water; this describes it by borrowing the form of a turtle swallowing water.

Oral formula

When the elixir is refined to the eighth revolution, the Earth Belt (a ritual sash used in cultivation to guide the Qi) is generated in the navel. If the elixir fire (the inner fire of Neidan (internal alchemy) practice) flares up and causes dryness and heat in the five viscera, close the eyes and sit quietly, connecting the Earth Belt below the Flower Pond (the place in the mouth where saliva gathers) so that the Qi (vital energy) circulates throughout the body according to the method of the Zhou Tian heavenly circuit.

After the breath is held, the True Water (a Neidan term for the Jing (essence), Qi, and bodily fluids) in the Dantian (energy center) gradually increases. On the ninth day, again close the eyes and sit quietly, connect the Earth Belt below the Flower Pond, allow the Qi to penetrate, and circulate it according to the Zhou Tian method. After the breath is held, the True Water in the Dantian continues to increase. On the ninth day the Spirit Water (a cultivation term for Jing, Qi, and fluids) rises to the Twelve-Storied Pagoda (the successive rings of the throat), the elixir pearl is immersed in the Spirit Water, and the fire poison is completely extinguished. From this point dryness and heat no longer appear. At the zi hour of the ninth night, hold the breath and draw the Spirit Water into the Niwan (a Neidan term for the upper region of the head), let it pass through the Jiaji (the central pathway of the spine), and return to the Dantian; the cultivation is then complete.

Song of the Nine Revolutions

After the nine revolutions one is carefree and at ease, the fruit of the Dao is complete, and there is no further need to apply any methods.

Once the Nine-Revolution Golden Elixir has been achieved, three thousand meritorious deeds (good actions and virtues) must still be accumulated in daily life for Neidan cultivation to reach completion and permit ascent to heaven. Xu Jingyang (an immortal of Daoist legend) eliminated the harm of the Xu Flood Dragon, and Sun Simiao (a Tang-dynasty physician and Daoist figure) treated numerous patients; both were able to ascend because they had accumulated a full three thousand meritorious deeds.

The Golden Elixir Jade Slip transmits the Pure Edict from above.

After the three thousand meritorious deeds are fulfilled, the Jade Emperor bestows an edict that receives the practitioner with the Golden Elixir and enables escape from the entanglements of the dusty world. When the Golden Elixir enters the abdomen the Earth Belt naturally falls away; one then proceeds to audience with the Jade Emperor and one’s name is entered in the immortal registers.

Riding crane carriages and cloud chariots, one travels to the Grotto-Heavens (the immortal realms inhabited by the immortals).

Wang Jiangnan

When the elixir is refined through nine revolutions the form becomes purely unified, restoring the appearance of the Great Beginning (the primordial state before heaven and earth were differentiated).

Internally and externally one practices Wuwei (non-action) and constantly guards simplicity and original authenticity. Whether dwelling beyond the seas or in the human world, meritorious deeds are accumulated until they pile up like mountains. The Azure Palaces (heavenly towers) send down an edict bestowing the Jade Slip and the Golden Ring.

The Jade Slip and Golden Ring serve as credentials for audience with the Heavenly Emperor.

After ingesting the Golden Elixir (Jindan), one ascends to heaven riding a feathered chariot. Here “daogui” refers to the dosage of the Golden Elixir; according to the annotations, once the Golden Elixir enters the abdomen, the entanglements of the mundane world naturally fall away, clouds arise beneath the feet, and one mounts the feathered chariot to proceed to the Heavenly Palace (Tianque).

Ceremonial banners and flags, accompanied by flutes, pipes, and drum music, pass through the Heavenly Pass (Tianguan, a checkpoint of the celestial realm) to have an audience with the Heavenly Emperor and be enrolled among the ranks of the immortals. Celestial music comes forth in welcome, and Xiaoshao (the legendary music of antiquity) resounds in unison.