《魏伯阳七返丹砂诀》

Heaven produces the Mysterious Woman (referring to mercury, which belongs to Yin and occupies the position of Taiyin), while Earth produces the Yellow Man (referring to sulfur, which is the Jing (essence) of Taiyang). Both substances are endowed with the centrally harmonious and numinous Qi (vital energy).

Using Yang to guard Yin, one borrows the Yin position in which to dwell. Mercury originally issues from cinnabar and later transforms into mercury, occupying the Yin position; this is called “borrowing the position.” Then, returning from Yin to Yang restores it to its original nature: refining mercury into cinnabar constitutes a return to the root and recovery of the origin.

Cinnabar and mercury transform back and forth between Zhang-Yi and Xu-Wei: Zhang and Yi are southern lunar mansions, Xu and Wei northern lunar mansions. Cinnabar transforms into mercury and mercury turns back into cinnabar, their forms changing accordingly; this is one transformation. After seven such transformations, the marvelous changes of Shen (spirit) are revealed.

The white mercury of Taiyang (referring to mercury) originally contains the red water (referring to the Jing (essence) within cinnabar). It reverts into elixir liquid, circulating and uniting, and finally returns to cinnabar.

Yuanqi (primordial Qi, the original fundamental vital energy) is profound and indistinct, formless and without traces, yet it can internally condense the numinous Jing (essence) and transform into cinnabar. Once the form of cinnabar manifests, it in turn generates Yin substances, transforming into mercury. The Qi of Yin and Yang disperse, then attract one another and recombine, displaying inexhaustible transformations.

The body of Yin-Yang (the two natures that oppose yet complement each other) having been established, it then rises and returns to the Upper Palace. The Upper Palace is the original southern position. Once the body of Yin-Yang has been determined, it ascends and transforms, returning to its original southern location.

Once primordial Qi (the fundamental vital energy from which all things arise) has returned to emptiness, it then allows the myriad things to transform of themselves. Cinnabar originally arises from primordial Qi, transforming out of emptiness and ultimately becoming mercury. Now that it no longer strays and has returned to its original position, this shows it has recognized the source of the Dao and can therefore let the myriad things transform as they will. Moreover, the two natures of cinnabar themselves arise from primordial Qi, transforming out of emptiness and finally becoming mercury. Now that it no longer strays and has returned to its original position, this shows it has recognized the source of the Dao and can therefore let the myriad things transform as they will.

When the two natures combine, they are like husband and wife, son and mother, ruler and minister. Once combined, neither nature can be abandoned. Now, having obtained the regulating tally (the credential used for restraint and coordination), one can exercise control, just as water extinguishes fire. In this way the physical form naturally returns to Hou Tu (the foundation represented by the earth and the virtue of Earth).

Ten Songs

The kiln bottle should be round and sturdy; the porcelain cup should be intact and lustrous. Take a porcelain jar and use the cup as its lid so that top and bottom fit tightly together, round and firm. The upper and lower parts must match, their rims interlocking like dog’s teeth. Once closed they must be sealed without any leak.

Medicines are taken in a one-third proportion, the constant law of Heaven and Earth. The vessel’s mouth is about one cun wide and holds a little more than one sheng. If the vessel holds one and a half sheng, prepare twenty-four liang of medicine. Medicines are taken in a one-third proportion, the constant law of Heaven and Earth. The vessel’s mouth is about one cun wide and holds a little more than one sheng. If the vessel holds one and a half sheng, place twenty-four liang of medicine inside.

Do not merely consider whether the clay comes from high or low ground, nor discard the pure original earth; the outer sealing clay is of greatest importance. For the earth used in the outer seal there is no need to be particular about high or low; the essential thing is to use the pure original earth. Mix the sealing clay with rattan paper so that the materials thoroughly blend. Use rattan paper as reinforcement and ensure they are fully combined. Apply the sealing clay at least twice, waiting each time until the inner moisture has completely dried. Carefully verify the zhu and liang (ancient weight units) so that after the medicines melt they fuse with one another.

Prepare the materials according to specified weights and place them in the furnace fire to smelt. In a short while the various materials naturally fuse together.

During the refining, the color of the elixir substance suddenly turns purple, then yellow, sometimes white, sometimes black. Throughout the smelting process the colors continually change and are difficult to stabilize. The materials must be stirred evenly so that they mix into one and no longer divide into north and south sides. After a short time the two substances fuse together and can no longer be separated from each other; do not allow them to separate again.

The transformations of heaven and earth are originally like this, and the sages take this as their standard. Heaven and earth transform naturally, and the sages emulate this, realizing the marvels of the Great Void (the vast and formless original substance of the cosmos) and establishing the laws of operation and change as principles.

The furnace fire is the key to regulating the refining process; oyster powder (powder made from oyster shells) is best when fine and lubricating. When making furnace implements or sealing materials, the fire timing must be appropriate and the oyster powder moist and fine. As long as the seal is solid and tight, there is no need to adhere strictly to the ancient five-two method.

The ancients once used seven-flavor six-one clay (a traditional furnace-sealing material) to seal it, but the ancient method is not adopted here. To make the joints sealed firmly one must also introduce Qi (vital energy); after closing, introduce the internal Qi to fill it, then seal it well.

The method transmitted by the sages consists in knowing how to adjust according to circumstances. Even if former worthies mastered the method, in actual operation one must observe the present changes, judge carefully, and grasp it flexibly.

At first a gentle fire (a milder fire) is used to arrange the refining process, and finally a fierce fire (a more intense fire) completes the refining. First follow the sequence of the five sections with gentle fire to stabilize the Qi of the elixir substance; afterwards follow the sequence of the six spirits with fierce fire to form its final shape.

The fire power alternates above and below, the flames become prominent, and the elixir substance displays patterns. As the form melts and changes it finally transforms into the numinous true (a numinous and pure elixir substance). Gentle fire and fierce fire urge each other, the elixir substance changes unstably up and down, and through smelting and transformation it becomes numinous sand.

Comprehending these principles is not difficult; what is difficult is confusion and lack of understanding. The key to success or failure lies in extraction and addition (making corresponding adjustments to fire timing or materials during refining); whether one succeeds depends on mastering the method of receiving Qi.

Even the slightest deviation will forever cut one off from the Great Dao (the Way). Some people extract mercury from an already refined substance, or arbitrarily add more sulfur each time; none of these practices is correct. Such actions are precisely the points at which one strays from the orthodox path and falls into delusion, for they remain ignorant of the true source from which the medicinal substances receive primordial Qi (vital energy).

The so-called art of longevity and immortality must be kept secret and never divulged. I once transmitted it to the Celestial Master (Tianshi) and inscribed the oral formulas upon the rocks of Mount Kongtong.

From ancient times to the present, those who have practiced this art have been as numerous as hemp, yet they have never obtained its inner mystery, even exhausting their strength and ruining their households. To know the secret, one must strictly grasp the “Three Flowers” (an alchemical term here referring to the fire phases).

The Three Flowers are the fire. The key lies in mastering within the heart the changes of the seasonal nodes and the fire timing. Without understanding this secret, one only wastes effort in vain.

First allow the elixir to remain in a chaotic, obscure, as-yet-unrevealed state, then seek to cause the elixir radiance (the red glow or hue that appears during elixir refinement) to disperse.

Then cause it to return once more to that chaotic, obscure condition; afterward it suddenly unfolds like scattered rosy light, revealing the elixir radiance.

If one wishes to obtain the numinous, wondrous, and penetrating efficacy, the seven returns are the key.

If one desires to reverse aging and return to youth, to live long and become spiritually penetrating, one must pass through seven cycles of transmutation before the cinnabar can be completed. This is a secret method transmitted by the immortals of high antiquity.

The color of the cinnabar is more vivid than deep crimson, its radiance seeming to communicate with the light of the sun.

Its brilliance is like the shining of the sun, its color even more vivid than deep crimson. This is the cinnabar formed through seven cycles of transmutation, a secret method handed down by the immortals of high antiquity.

The color of the cinnabar is more vivid than deep crimson, its radiance seeming to communicate with the light of the sun.

Its brilliance is like the shining of the sun, its color even more vivid than deep crimson. This is precisely the mystery of the seven-return numinous cinnabar.

Once the medicinal substance has taken form, its granules show clearly defined edges and corners, a cause for delight; the whole body radiates a golden luster. This is a secret method and essential formula transmitted by the immortals; it must not be transmitted casually. Those who lack cultivation in the orthodox Dao should not receive the transmission.

After the medicine has been refined, it must be submerged in a cold spring for seven days to remove the fire poison; after taking it out, steam it for three days to remove the yin poison, and only then may it be ingested.

When grinding, one must strive for the utmost fineness; this is the constant method of preparing the medicine. Form it into pills the size of a small bean (mengshu); they must not be made too large.

Take three pills every morning, beginning on a jiazi day (the first day of the sexagenary cycle).

This medicine is to be taken beginning on a Jiazi day. In the early morning, face south, sit quietly with a calm mind, and swallow three pellets with wine. Visualize the medicine transforming into crimson clouds that descend from heaven and enter the five viscera; the crimson clouds then disperse and flow into the four limbs. Next, hold the Qi (vital energy) for thirty-six breaths (counted as thirty-six respirations) and knock the teeth thirty-six times. Once the potency of the medicine has entered the four limbs, the ears become keen and the eyes clear; this is the efficacy of the medicine. (This passage is repeated once in the original text.)

When the medicine has been taken in this manner for a full one thousand days, one attains communication with the numinous and penetrating vision. After following the prescribed regimen and completing the allotted period, both eyes can see by day and by night, so that ghosts and demons have nowhere to hide; one can also recite ten thousand characters each day.

The skin becomes ruddy yet fair, the countenance like that of a child; old age is reversed and youth restored, with an appearance resembling a young maiden—this is the look of an immortal.

Settle the Shen (spirit) and still the breathing. One can then live through a thousand autumns without dying.

If the Shen (spirit) is settled, thoughts are quieted, and one enters the “Nine Chambers” (a body-mind state or inner space in Daoist cultivation), immortality is attained. The work of cultivating the Dao (the Way) is thereby completed.