《龙虎中丹诀》

The Dao (the Way) of Primordial Origin (the fundamental law of all things in the universe) takes harmonious blending as its wonder. The undifferentiated primal Qi (vital energy) differentiates into Heaven and Earth, Yin-Yang. As the breath descends, it generates the myriad things. The power that governs growth and decay operates without cease; of the profound and mysterious mechanism of transformation, who can fully know it? By observing the physical form one may thereby seek the Dao; only by forgetting the physical form can one truly attain the Dao.

Jing (essence) is the ruler of the body, Qi is the root of the body, and Shen (spirit) is the spiritual luminosity of the body. Of Jing, Qi, and Shen, only the heart-mind can set them in motion, gather them together, and cause them to transform. The sun, moon, Heaven, and Earth contain the most refined and pure forces. Kan and Li (Neidan (internal alchemy) terms in Daoism, often referring to Yin and Yang within body and mind) are the most important medicines in the human body. One must cause Kan and Li to unite and congeal the true elixir in the Mysterious Palace (in Neidan cultivation, the site of elixir refinement within the body). Only then can one behold the creative transformations of Qian and Kun (Heaven and Earth, Yin-Yang) and understand the crucial point of life-and-death change.

Abandon attachment to the physical form, allow the spirit to blend and unite, and merge with the Great Void (the vast, formless original substance)—this is the essential method for becoming a true immortal. One must return to the root and restore the original source: from after the zi hour until before the wu hour, circulate the returning Yang Qi symbolized by the Fu hexagram, then reach the state of the Qian hexagram; beginning from their encounter and union, ultimately returning to the Kun hexagram. Those who obtain this elixir method must for six years stay far from the desires of sound and color and from all manner of disturbances; after nine years of cultivation the elixir is completed, the Neidan embryo transforms, and one becomes a true immortal, ascending into the formless realm.

If this method is transmitted by another, one should first observe fasting and purification, still the mind, cleanse the body, and report to Heaven. Place the two characters “life” and “death” into a drawing vessel (an implement used for drawing lots in divination); drawing the character “life” indicates accordance with Heaven’s will. Afterward the scripture should be engraved on metal and stone, an oath sworn with blood, the elixir scripture written out, oral formulas transmitted, and rituals of incantations, formulas, and seals performed. If the recipient is not a suitable person, it means Heaven does not permit it; transmitting it recklessly will bring guilt upon nine generations of the clan. One must keep it strictly secret, act with caution, and never forget sincere reverence toward Heaven.

Ode on the Function of Dragon and Tiger

How marvelous! A wheel has thirty spokes, each and every one gathering at the same hub. After the zi hour and before the wu hour the Qi of Yin-Yang continuously circulates without pause. At the time of Qian-Kun’s creative transformation, dragon and tiger unite, passing through the pairing of five and six. Only on the day when merit is complete and one is lifted up will one believe how swiftly the returned elixir is achieved.

Ode on the Embryonic Chamber

What is most wonderful? The primordial Jing (essence; the vital essence of life spoken of in cultivation) fills abundantly day after day and endures for a long time. Deep in the Dantian (energy center) it is as if sweet rain descends; in the Xuanpin (the mysterious aperture that conceives life and generates Jing and Qi) it is as if white frost congeals. True Qi (vital energy) condenses into a chamber, and numinous cinnabar forms a dwelling. By stilling the mind and contemplating this, one can penetrate the principles of the sages; this is indeed an extraordinary method of cultivation.

Ode to Fetal Yang

How can the Five Thieves (a cultivation term referring to the five senses or the activities of body and mind that need to be regulated) appear and flourish? The affairs of the Mysterious Origin (referring to the source of the Dao) can be investigated in detail. The sagely elixir produces flavor, and the numinous fluid exudes fragrance. It is as if the abdomen contains heaven, earth, and all things; in the gourd (referring to the cultivation realm within the human body) the sun and moon endure long. From this one knows that once the true method of cultivation is mastered, the movement of a single Qi naturally possesses power.

Ode to the Spirit Embryo

If one wishes the Shen (spirit) and mind to be clear and bright, one must carefully gather Jing and Qi. The Six Dragons (symbolizing the Qi mechanisms within the body) race like lightning, and a single horse (symbolizing intention or the Qi mechanism) gallops like the wind. The mind swiftly leaves behind the turmoil of the dusty world, and the body seems to rise lightly toward the azure heavens. Persist in this aspiration, and before long one can reach Pengying (the legendary immortal islands in the sea where immortals dwell).

Ode to Fetal Ling

If one wishes to seek the fetal Ling (the spiritual embryo spoken of in cultivation), one must first diligently refine and nourish the body. Guard a single true and unerring master, and the Three Masters (a cultivation term whose referent varies with the scriptural context) will naturally arise. Extraordinary bones take on a golden hue, and the immortal gourd (referring to the inner cultivation realm of the body) refines the upright stars. Begin the practice and hold to this aspiration; do not grow weary of reciting the Huangting (a Daoist classic often used in visualization and inner cultivation).

Ode to Fetal Transformation

When merit and practice are complete and the physical form is forgotten, the fetal immortal is about to transform and be born. Auspicious radiance appears from the outer chamber, and the Flower Pond (a cultivation term, often referring to saliva in the mouth or a site of inner generation) gushes forth divine water. In the morning one hears celestial music sounding; at night the yin demons weep and depart. Looking back to bid farewell to the dusty world, how could the ordinary body still accompany the immortal spirit?

Incantation of True Fire

O Yang Jing, O Yang Jing, come protect my body. My fetus has already become numinous; may it unite with the true Dao (the Way). Swiftly, swiftly, in accordance with the ordinance.

Incantation of True Water

Taiyin mysterious Jing (referring to yin Jing-Qi), may you become the aid of my fetal Ling. Stabilize my hun and po souls, and guard my true form (the authentic body that the cultivator protects). Swiftly, swiftly, in accordance with the ordinance.

Celestial Circuit Formula

The Zhou Tian (the yearly cycle calculated according to the movement of celestial bodies) is divided into three hundred and sixty-five numbers, representing the days of the sun and moon’s circuit over one year. The accumulating differences between leap years and ordinary years are ultimately incorporated into this total. When circulating according to the four trigrams, the Five Phases (Wuxing) are all contained within. The correspondence of the Five Phases with the four seasons can all be seen here.

Zhen

On the day of the Spring Equinox at the Mao hour, facing the eastern Mao position, recite the mantra nine times and circulate fire nine times; each time swallow eleven mouthfuls of Huachi water (the term used in cultivation for the saliva in the mouth), totaling ninety-nine mouthfuls.

Li

On the day of the Summer Solstice at the Wu hour, facing the southern Wu position, recite the mantra three times and circulate fire three times; each time swallow twenty-seven mouthfuls of Huachi water, totaling eighty-one mouthfuls.

Dui

The original text reads “one west Autumn Equinox day You hour,” which should refer to the You hour on the day of the Autumn Equinox, facing the western You position. Recite the mantra seven times and circulate fire seven times; each time swallow ten mouthfuls of Huachi water, and it later mentions “twelve mouthfuls,” totaling seventy-two mouthfuls. The calculations among the various numbers here do not match the total given in the original text.

Kan

On the day of the Winter Solstice at the Zi hour, facing the northern Zi position, recite the mantra five times and circulate fire five times; each time swallow twenty mouthfuls of Huachi water, and finally swallow another twenty-eight mouthfuls, totaling one hundred and eight mouthfuls. The numbers listed in the original text do not add up to the total.

The Fire Circulation Mantra

Yuyi (the spirit of the sun) and Jielin (the spirit of the moon), jade pendants and golden chimes, flowing gold fire bells, swiftly as the statutes command. Dragon and tiger, water and fire, middle elixir of the nine hou.

Year One

Once the sacred embryo (a term in Neidan cultivation symbolizing the completion of the elixir) has been established, one may then pursue immortality. The golden Jing (essence) (the Jing-qi of Neidan practice) becomes active and surges, striking the passes and orifices as it rises.

First eliminate the yin ghosts from the mental state (symbolizing yin evils and factors that hinder cultivation), jade pendants and golden chimes, flowing gold fire bells, swiftly as the statutes command. Dragon and tiger, water and fire, middle elixir of the nine hou.

The Qi (vital energy) of the meridians in the heart wells upward and transforms into Huachi water.

Yin-Yang clash, generating wind and thunder; the hun and po souls fly aloft, startling one awake from dreams.

Suddenly the six fu viscera (in Chinese medicine: gallbladder, stomach, large intestine, small intestine, bladder, and triple burner) gradually improve; because the true elixir is guarded, illnesses heal of themselves.

Year Two

The original text has only the two characters “Year Two” at this point, and the following content is missing.

At night, sitting quietly in the Gui Chi (turtle pond, a Neidan (internal alchemy) term referring to a specific location within the body), one suddenly feels the Danxia rising, like the bright sun and moon leaping forth from the sea floor. The form gradually becomes clear and bright; observing during the day, the Shen (spirit) and Qi (vital energy) are lucid, and the hundred bones of the entire body have no ailments, naturally becoming harmonious and unobstructed. Even sitting in a dark room, divine light can appear; the two eyes frequently sparkle as if with startling lightning. In dreams one often returns holding an infant-like “elder brother” (a symbolic expression in Neidan cultivation). This is the second turning of the Huandan (returning elixir, a stage in Neidan practice).

Three years. The true elixir after a thousand days is about to be refined to completion. The Jin Guan and Yu Shuo (Neidan terms referring to the passes or refining processes in cultivation) close layer upon layer. A thunderous drum-like vibration occurs, as if seawater is boiling; the stirred body fluids flow out, making the joints unobstructed. Drops from the Hua Chi (Flower Pond, a Neidan term referring to the location of saliva in the mouth or body) drip down like hanging bright pearls; repeatedly cooking, rinsing and swallowing, it gradually condenses as thick as creamy fat.

Second turning.

Three years. The true elixir after a thousand days is about to be refined to completion. The Jin Guan and Yu Shuo close layer upon layer. A thunderous drum-like vibration occurs, as if seawater is boiling; the stirred body fluids flow out, making the joints unobstructed. Drops from the Hua Chi drip down like hanging bright pearls; repeatedly cooking, rinsing and swallowing, it gradually condenses as thick as creamy fat. It is said that this elixir method might be used to treat the sufferings of others; after taking it for a hundred days, calamities and illnesses disappear of themselves.

Four years. Facing external forms and appearances without giving rise to an attached mind, one removes preferences and desires. The upper, middle and lower three Dantian (energy centers, Neidan terms referring to the three cultivation regions in the body) as well as the six fu organs all become as bright as candle flames. Every morning the spiritual liquid flows down like jade nectar; gradually one detests fishy and gamy flavors, unwilling to ingest them into the abdomen. The mundane body will become light and healthy, as if transforming into a marvelous dwelling; the two eyes are bright, as black and shiny as a child’s. The wrinkled face unfolds again, the teeth become firm, and the hair grows. Only when studying the Dao to this point does one know that cultivation benefits the body.

Five years. What happens after five years? Even if the five flavors are sweet and delicious, they no longer feel harmonious and palatable. The true Yang Qi (primordial Yang vital energy spoken of in Neidan) is abundant, often naturally satiated; whatever one eats is suitable and one does not overeat. Even with a large capacity for wine one will not become drunk. The complexion becomes fresh and bright, the spirit and Qi even more abundant. Every day one rejoices that the Lingzhu (spirit pearl, a Neidan term for the condensed Jing (essence) and Qi in cultivation) gradually reveals its marvelousness; naturally one can inherit the position of immortals.

Six years. The nine turnings of Neidan seem not far from completion. Wherever the gaze reaches, even a hundred paces away, one can distinguish minute objects. Why seek external medicines to return from old age to youth? Existing scars and residual spots can all be eliminated. Even without eating there is Taiyuan Qi (fetal origin vital energy, a Neidan term referring to the innate primordial Qi that sustains the body) to nourish. Cultivating this method is to transcend the ordinary principles of life and death. Concentrating on cultivation for a hundred days, what will the effects be? The first-class extraordinary achievement is not far from completion: a hundred paces away one can see autumn hairs clearly, rejuvenation without seeking external medicines, old traces and spots all eliminated. Even without eating there is Taiyuan Qi. This method aims to transcend the principles of life and death. Concentrating on cultivation for a hundred days, what will the effects be? The first-class extraordinary achievement can be refined in an instant, with no more tears or mucus.

Seventh Year

Inner aspirations become clear, lofty and far-reaching, uniting with the Great Void (Taixu, the vast and boundless emptiness). Worldly passions, desires and attachments are all removed from the mind.

The nine kinds of parasitic afflictions are completely eliminated, and the Three Corpses (spirits believed in Daoism to reside in the human body, causing evil deeds and shortening lifespan) have also vanished. The hun and po souls no longer wander, and even dreams are free of disturbance.

Yang Jing (the vital essence of life spoken of in cultivation) fills the body, nourishing the palace of Shen (spirit). The four limbs and all parts of the body remain stable, no longer fearing cold or heat.

From this one knows that life and death can no longer move oneself. Huaxu (the legendary dream realm, also referring to a state of quietude and peace) is the path to the immortal realm.

Eighth Year

Merit and cultivation spread everywhere, and yin De (hidden good deeds unknown to others) has been sufficiently accumulated. The Three Pure Ones (Sanqing) naturally confer the heavenly register (the celestial roster indicating recognition by heaven).

The transformations of Yin-Yang can be known in advance. In the conduct of human affairs one can also perceive disaster and good fortune.

One keeps oneself pure and cultivates in stillness, avoiding the turmoil of the human world. Facing the chaotic dusty affairs before one's eyes, one comes and goes silently, remaining unperturbed.

One can see the fetal immortal (the immortal embryo or inner spirit spoken of in cultivation) appear, as if a sacred being is present. True Qi (vital energy) circulates with the breath, causing the outer mercury (an alchemical term here symbolizing the mercury of external refinement) to dry.

Ninth Year

The fetal immortal and the spirits seem as if they are about to soar into the sky in broad daylight. In quiet stillness one can often hear heavenly music.

Ordinary people appear repulsive in their stench and filth. One's own spiritual radiance naturally manifests in countenance and demeanor.

Earth spirits appear daily, and figures in white clothing emerge. Purple-red true auspicious clouds fill the vision.

This body suddenly transforms into firelight and flies upward, which is the sign of the spirit departing from the mortal form.