《龙虎精微论》

When Heaven and Earth had not yet differentiated and the myriad things had not yet appeared, it could neither be described nor named. After Taiji (Supreme Ultimate) began, a unified original substance formed between Heaven and Earth. Within it is contained the Jing (essence) of the “True One,” which is the root of Heaven, Earth, and all things. From this the Four Images (the four basic states formed by Yin-Yang transformations) were established, and the myriad things were generated.

In raging fire it is as if a flying dragon appears; at the bottom of deep waters it is as if a fierce tiger leaps. The conditions of Yin-Yang are unfathomably profound; even ghosts and spirits cannot discern their traces. The sages disclosed the source of creation, and those who cultivate devote themselves to inquiry, gradually coming to grasp the subtle and obscure purport, so that the Way of the Golden Elixir can thereby be expounded.

This profound and subtle principle has its key in the application of lead and fire: the Qi (vital energy) of the Li palace (symbolizing fire, belonging to Yang) generates radiance toward the Jia-Yi position; the Jing-Qi of the Kan position (symbolizing water, belonging to Yin) enters the Geng-Xin position and condenses into refined essence. Golden Embryo, Spirit Chamber, Elixir Terrace, Holy Mother’s Flower Pond, and the like are all names used in the process of refining the elixir to symbolize the generation and gestation of the medicinal. The Yang furnace and Yin cauldron take their model from the laws of Heaven and Earth’s operation; the firm fire and yielding talisman grasp the key of fire phasing, cold and warmth.

Alchemy must follow the changes of the eight directions and the Five Phases (Wood, Fire, Earth, Metal, Water), circulating the fire phasing in the furnace according to the sequence of three hundred eighty hexagram lines, and gathering four thousand three hundred kinds of orthodox Qi of Heaven and Earth into the cauldron. Spring, summer, autumn, and winter seem to rotate in an instant; the temporal orders of zi, wu, mao, you and so forth must also strictly follow the standards. Following the progression of the twenty-four solar terms, all seventy-two pentads are brought into the arrangement, bringing about a year’s climatic changes within one month, with cold and heat not losing their measure; the moon’s cycle of waxing and waning is also incorporated into a single day, so that the changes of crescent moon, full moon and the like each have their proper law.

From the zi hour to the si hour, pure Yang Qi circulates and fire phasing advances Yang; this takes inner Yin as foundation to seek outer Yang. From the wu hour to the hai hour, pure Yin Qi arises and fire phasing recedes Yang; this takes outer Yang as support to attach to inner Yin. Yin-Yang Qi circulate back and forth, operating above and below; the transformations of water and fire have no fixed resting state. Thereupon dragon and tiger intermingle, revealing form in the undivided chaos; like husband and wife uniting, they congeal a body in the dim and obscure.

Kan symbolizes the Yang male yet occupies a Yin position; Yang adheres within Yin, therefore the Golden Tiger appears in water, becoming the lunar po (symbolizing the Jing-Qi of the moon’s Yin face). Li symbolizes the Yin female yet is situated in a Yang position; Yin is born within Yang, therefore the mercury dragon emerges from fire, becoming the solar hun (symbolizing the Jing-Qi of the sun’s Yang face).

The range of the Spirit Chamber (symbolizing the inner space that gestates the elixir) is like an egg, with two ends joining, a unified whole. The interacting Qi brought by the changes of Pi and Tai (hexagram names in the Yijing, symbolizing the obstruction and communication of Heaven and Earth’s Qi) nourishes the initial form-substance of the medicinal, establishing the foundation; when it congeals and becomes firm, it becomes a wondrous thing.

If extraction and replenishment are excessive, advance and retreat mistimed, or fire phasing inaccurate so that cold and heat do not correspond, Yin-Yang will lose regulation. According to the saying of the Jing (scripture/classic), this will cause flood and drought in the four quarters, Heaven and Earth lose order, the myriad things disperse, harmonious Qi cannot descend, and true Jing is hard to retain. Errors in alchemy lie in improper control of fire phasing, not in the medicinal itself being different.

To complete the elixir one must distinguish lead and mercury, understand water and metal, and personally receive the secret oral transmission. One must take the Yellow Sprout (symbolizing the initial Jing of the medicinal) from lead, transforming it into the “Golden Field”; and scatter White Snow (symbolizing the pure white refined medicinal) from cinnabar, constituting the Spirit Chamber. A cauldron is set in the center, taking Qian and Kun as the model; talismans are applied on four sides according to the times, making the operation cycle like sun and moon. Yang Qi rises, Yin Qi recedes and hides; Yin Qi advances, Yang Qi recedes. When toad-light (symbolizing the moon’s radiance) is full, the form of metal-water is completed; when rabbit-shadow (also symbolizing the Jing in the moon) fades, dragon and tiger submit as one. After sufficient years the efficacy appears. Then steep and nourish with clear water, bathe in cold nights; ingesting half a gui (an ancient measure, a small amount of medicine shaped like a gui tablet), the medicinal force steams in the five viscera; after one dose is finished, it is said one can achieve a golden body and ascend like rosy clouds. This is the situation of successfully attaining the Dao (the Way).

From start to finish of alchemy, although lead is found, fire phasing is still hard to master. Even repeatedly pondering the ultimate principle, it is hard to fathom the mystery; without following a teacher to study, one ultimately cannot comprehend it oneself. This principle is subtle, marvelous, and holy. If one truly obtains the authentic transmission, few words suffice to convince people; if one remains lost therein, even sincere advice may meet suspicion.

Thus some fabricate out of thin air, arbitrarily stretch and attach meanings, borrow phrases from the classics, and concoct false theories. Although they also use certain similar names, what they discuss is far from the Great Dao. They falsely call the two Qi of Yin-Yang numinous cinnabar, call sulfur Yang lead, call mercury Yin mercury; they also set out water and fire, cauldron and furnace, making a show of alchemy, yet it is merely empty appearance, at most for people to view and decorate.

They further decoct mulberry ash and frost-snow water, collect plant juices and wood ashes; some refine using urine, some burn using filthy dung, some take filthy water from ancient wells as divine water, some call dewdrops on grass leaves the River Chariot (an alchemical term symbolizing the power that circulates the medicinal). They claim to be able to refine salt into lead, extract mercury from cinnabar, or mix gold and silver, or blend cinnabar and mercury; they put the five metals together into the furnace, throw various ores together into the cauldron. Doing this only wastes years and wealth in vain, still obtaining nothing by old age; the elixir path is hopeless, ending in death. This is the situation of taking the wrong path.

They especially do not understand that the true supreme medicine is the most numinous Jing between Heaven and Earth, an important path to transcend the dusty world. It gathers the Qi of Yin-Yang and the Five Phases, obtains the Jing of sun, moon and the Four Images, entering the formed from the formless, and returning from formed things to the formless; the Jing says that after cultivation one can transcend life and death, transform without end, ascend into the Milky Way, lasting as long as Heaven. How can such a marvelous thing be mentioned in the same breath as ordinary decaying things?

I privately admire long life and have deeply investigated the ultimate principle therein. Although I have not yet been able to glimpse the inner hall, I slightly know some of the gateway, always hoping to meet a High True One (a realized person who has attained the Dao), respectfully listen to precious teachings, confirm the marvelous Dao, and be liberated from the bonds of the dusty world. I often place this matter silently in my heart, cautiously remembering it at all times; this content has always been hidden in my heart, not lightly revealed.

Now, after repeated examination, I finally cannot refrain from writing out what I know. This is not because I consider myself able to judge the Heavenly Dao, nor because I lightly leak Heaven’s mechanism, but because there is a deep reason for it in my heart. I hope to attract like-minded people who abide in clarity and stillness, to associate with those of profound insight willing to leave the mundane, together abandoning floating glory and profit, agreeing to dwell hidden in valleys to cultivate the Dao. Ten poems are separately appended at the end of the piece.

One who knows how to distinguish “mercury” and “lead” (terms in Neidan (internal alchemy) used to denote Yin-Yang, Jing (essence), Qi (vital energy) and other such elements), and who understands the coordination of “fire” and “metal,” may then explore the profound purport of the reverted elixir (the cultivation that refines Jing and Qi so they revert to their original authenticity); these principles are deep and elusive.

If worldly ordinary things are regarded as the aim of cultivation, even exhausting one’s entire life amounts only to wasted effort.

Those who profoundly understand these principles often keep far from vain fame and profit, wishing merely to arrange seclusion in mountain caves and valleys. Thus ten additional poems were composed and appended at the close of the work.

One who knows how to distinguish “mercury” and “lead,” and who understands the coordination of “fire” and “metal,” may then explore the profound purport of the reverted elixir; these principles are deep and elusive.

If worldly ordinary things are regarded as the aim of cultivation, even exhausting one’s entire life amounts only to wasted effort.

In the clear and secluded watery depths a tiger is concealed; within the glare of raging fire a dragon secretly lies in wait. When the two Qi of Yin and Yang are attuned to the proper degree, a moonlight radiance naturally emerges and blends into the sunlight radiance.

The marvelous applications of the Five Phases (Wood, Fire, Earth, Metal, Water) circulate in cycles, mutually conquering and mutually generating, thereby giving rise to manifold transformations.

If all people of the world could comprehend these principles, the state ought to receive them with ceremonial pomp resembling auspicious clouds.

The dragon in the Zhen position (one of the Bagua (Eight Trigrams) directions, symbolizing thunder and activity) raises its bristles and is about to ascend; the tiger in the Dui position (one of the Bagua directions) reveals its spiritual might and then seizes it.

The two Qi of Yin and Yang mingle and return to oneness. From this it is evident that the principle implied by the golden cauldron (symbol of cultivation) is extraordinary.

The affair of changing a woman into a man may be discoursed upon from this; the conversion of south into north is a still more exalted principle.

When someone asks about the innumerable immortal numinous medicines and they are shown to him, he instead suspects they are fraudulent words.

The true Jing Qi of four thousand three hundred (the number appearing in the original text, whose reference is unclear), through the secret operation of Shangdi (Daoist designation of the supreme deity), transforms in an instant.

Records of fire timing (“huoji,” meaning accounts of the fire phases in cultivation) fill the entire text, and the esoteric meaning is stored therein; who can know that the year, month, day and hour all correspond thereto?

The star hall illuminates alone, its light pervading the capital; the ten-thousand-li celestial river empties into the jade lake (a symbolic cultivation image).

Green waves billow and merge into the great sea; dense black clouds turn into the mysterious pearl (a symbolic Neidan image).

One should unceasingly refine and nourish the chaoyuan yuye (Daoist cultivation term referring to Jing and Qi that inwardly condense and return to the origin), not permitting the lingwu (symbolic term) to unfold in obscurity.

Quite a number of people employ this method in seeking longevity, yet those who have lost their bearings instead blame the way of quietude and emptiness.

Gui Water (heavenly stem Gui corresponding to Water of the Five Phases) joins heaven to the sea; Geng and Xin (heavenly stems corresponding to Metal of the Five Phases) refine the essence of Wood.

The two powers in Kan and Li (Bagua names, frequently symbolizing water and fire) attune and assemble, finally transforming mutually, generating one another, and returning to a single household.

The Tenth

Establish a firm resolve and cultivate moral integrity, and construct the precious palace. By the shores of the Azure Empyrean Pool, the lead flowers (a symbolic term in Neidan [internal alchemy] cultivation) gradually grow. Meeting once more, they form a marital union of kinship; day after day in this manner, they gradually advance.

The Fire Timing of Zhuang and Lao

If an ordinary person wishes to cultivate this set of Zhoutian fire timing (the method in Neidan of circulating the Qi [vital energy] mechanism and regulating the fire), one must first cut off cravings and desires and be moderate in eating and drinking. It is appropriate to eat light, clean food regularly; one must not covet wealth or chase after profit.

Before each session of cultivation, first practice Daoyin (regulating the breath by stretching and moving the body). Perform each of the various movements just a little, in order to open and unblock the joints and meridians; being able to practice many kinds of movements is especially beneficial. But do not practice until exhausted and drowsy, lest you damage the Shen (spirit)—that would not be good. The general method of Daoyin is as follows.

Swing the four limbs. Swing both hands in large motions and walk with large strides of both feet; then press one foot to the ground while the other foot steps forward suspended in the air, stamping so as to produce a sound.

The posture of supporting a mountain with the hands. Cross the hands and rub them together with fingers and palms facing upward; then release the hands and lift them upward as if supporting something, while both feet press firmly into the ground, holding for a moment.

The posture of drawing a bow. Draw both hands separately to the left and right, assuming the posture of drawing a bow; then turn the body sideways into the posture of shooting a bird, practicing on both the left and right sides.

Then clasp both hands behind the neck, rock the upper body, and move the head along with it. The two knees and two feet should also rub against each other until they grow hot; then perform dry bathing (rubbing the body with the hands without using water). Next, rub both hands until they are hot and iron-massage up and down over the Qihai acupoint (an acupuncture point in the lower abdomen). Then clench both hands in the grasping-firmly mudra (drawing the fingers in and gripping tightly), making the knuckles crack one by one, then knock the teeth to settle and concentrate the mind and Shen.

Next, sound the heavenly drum (a Daoyin movement of covering the ears with the hands and lightly striking the back of the head) thirty-six times, then press both sides of the nose with the left and right hands, in order to restrain the seven Po (the seven corporeal souls spoken of in Daoism).

Then call the names of the three Hun: Shuangling, Taiguang, and Youjing; one may call them several times, or only once. First hold the breath for a moment, then exhale with a he-breath, in order to expel the turbid Qi accumulated from food and the filthy Qi. Finally, stretch out the hands and feet, allowing the breath to be expelled from the tips of the fingers and toes.

Next, visualize the Azure Dragon Spirit, Fetal Light (Taiguang), and Hidden Essence (Youjing)—inner deities or spiritual components related to the spirit-soul and the vital breath of life—repeating this several times; alternatively, one may visualize them only once. First hold the breath and settle the respiration, pause for a moment, then exhale, expelling the turbid Qi (vital energy) and residual food Qi accumulated within the body. Then stretch out the hands and feet, allowing the Qi to discharge from the fingertips.

Next, visualize the Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior distributed to the front, back, left, and right of the body, with yellow Qi encircling the body. This constitutes the visualization of the true forms of the five viscera (the divine images corresponding to the five viscera). Then regulate the breathing evenly, settle the mind-spirit, and begin to practice the method of “striking the yao.”

For each yang yao, allow the breath to enter and exit in a steady, even manner. When exhaling, retain half of the breath, then immediately hold the breath, using the mind’s intention to guide and gather one’s own primordial Qi. Here “yuan” also carries the sense of “source”: lead the primordial Qi above the layered rings in the upper region, then swell the breath and swallow it downward. When swallowing, first take the Qi from the lower left side of the body, then turn toward the right side; emit the corresponding sound while swallowing, performing this a total of thirty-six times. If at the beginning one can manage only two or three times, it is permissible to rest awhile and then complete the thirty-six repetitions. Throughout, continue to visualize the Qi being swallowed into the lower Dantian (energy center), passing through the mouth of the Stomach Spirit (an inner aperture described in the scripture), and entering the Dantian. Subsequently relax the breathing, allowing the Qi to enter and exit freely once more; after regulating the breath again, proceed to strike another yao.

Each time, swallow thirty-six times, doing so silently. With every swallow, follow the method described previously, visualizing the breath passing through the spirit mouth (the visualized Qi channel in internal cultivation) all the way into the Dantian (energy center). When swallowing the Qi (vital energy), produce a continuous, clear sound in the throat. After this has been completed for all six yao (the six stages), the total number of swallows should be two hundred and sixteen.

Afterwards, visualize the Qi gathering together in the Dantian, then rock the body from side to side five to seven times and rub the Qihai (the acupoint region in the lower abdomen) up and down with the hands to assist the circulation of Qi. Among the twelve double-hours of the day, practice the yang yao during yang hours and the yin yao during yin hours. While practicing, close the eyes, banish all distracting thoughts, and allow not the slightest attachment to remain in the mind. The Mao and You hours belong to “bathing” (intervals in internal cultivation when practice is paused and the breath is regulated) and are not practiced.

If someone regards the entire period from after Wu until before Zi as yin time and from after Zi until before Wu as yang time, this violates the true principles of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water). Here we provisionally follow the arrangement of this book: the five double-hours after Wu practice the yin hexagrams, and the five double-hours after Zi practice the yang hexagrams, which is why the text states that the Kun hexagram is practiced after Wu. One hexagram is practiced in each double-hour; besides the numbers given earlier, this passage of the book totals one hundred and forty-four times, with all other steps remaining the same.

Once each season the fire phases are activated for refinement. The pathway along which the fire is circulated is the same as the method used by Junhou, details omitted. What the refinement eliminates is the stagnant turbid Qi accumulated during practice. After one year of cultivation a minor accomplishment may be attained, after two years a medium accomplishment, and after three years the body can undergo transformation; after six years the six yin recede and the six yang are complete, allowing one to be entered in the immortal registers; after nine years one may ascend.

In the early stages of cultivation it is still necessary to ingest medicinal supplements as an aid; the specific methods are not recorded in the book.

In the initial stages of cultivation, one must take medicinal supplements to assist the practice, support it through yin De (performing good deeds in secret without seeking any reward), and nourish oneself with a mind of purity, stillness, and detachment. One or two like-minded companions of the same Dao should also provide mutual help. The place of practice need not be confined to mountain forests; living in a city is equally acceptable. Do not lend to others the shoes, clothing, or hats one has worn, lest this deplete the cultivated power gained from practice. A dwelling near water and beside woods is a relatively good choice; residing amid city walls, marketplaces, and cliffs is even better.

The fundamentals expounded by Zhuangzi and Laozi should be treasured and firmly upheld, and success in cultivation will come naturally. The roots of the Dao (the Way) and De (Virtue/Power) must be inscribed in the heart and carried out in all one’s actions.