《龙虎还丹诀(李真人)》

At the beginning of studying the Dao (the Way), one must first correctly identify the True Lead (the key medicinal substance in Neidan (internal alchemy) cultivation). Extract from within the lead its “Golden White Snow,” then take it as the medicinal substance to be refined and nourished in the Dantian (energy center). Only in this way can one begin to comprehend the profound principles.

The so-called “True Lead” refers to the elixir sand generated from within the lead. It arises from non-being into being and from being returns once more to non-being, born by receiving the Qi (vital energy) of harmonious balance. For this reason it also bears names such as River Cart, Refining Autumn Stone, Golden Flower, Middle Son, and White Horse Tooth. This elixir sand symbolizes the chaotic One Qi of Taiyi (the undifferentiated state before heaven and earth had separated). The One Qi is the condition in which primordial Qi first begins to sprout; from one arises two, two belonging to yin and therefore called “White Metal”; White Metal then produces three from two, and three is the elixir sand. Three belongs to Wood, and Wood corresponds to Qi; the “Qi” spoken of here is not a tangible substance such as gold or silver. If a student of the Dao encounters this elixir sand, they should concentrate on refining it in the Golden Cauldron (the alchemical vessel, which may also refer to the inner furnace of cultivation). It is said that in this manner one is already close to success. Treating vermilion cinnabar as the elixir sand referred to here will only waste one’s efforts in vain.

To understand the Great Dao, one cannot do without Black Lead (the lead in Neidan terminology, referring to the symbolic medicinal substance used in cultivation). One should refine from it the original body of the medicines of the Five Phases (Wood, Fire, Earth, Metal, Water), and then seek the “Metal Lord” (Jin Gong, a Neidan term referring to the medicinal substance or power corresponding to Metal) from within the Five Phases. The symbolic correspondences involved may be consulted in the Cantong Qi (The Seal of the Unity of the Three), a classic of Daoist alchemy.

Within Yin there is inherently Yang Qi (vital energy), and it does not leave the northern Kan position. If one treats black lead as the medicinal substance to be fired and refined, why then speak of that vague and elusive state? The true elixir arises from the empty, formless body of the Five Phases. The Taiyi says: “The Yellow Sprout is produced within the River Cart.” The so-called “River Cart” refers to the Qi of Taisu; arising from the formless, it undergoes marvelous transformations and, when it appears, becomes a material substance.

When speaking of using lead, it is not ordinary lead that is employed; when speaking of abandoning lead, it is not truly possible to leave lead behind and find it. The scripture says: “If the Yellow Sprout is lead, then leaving lead it is ten thousand miles away; if the Yellow Sprout is not lead, it must nevertheless begin from lead.” Those who study the Dao must especially distinguish this clearly: they cannot take ordinary metals such as lead and tin as the objects sought in cultivation, still less imagine that by discarding lead they can obtain the true Dao. Therefore the scripture says: “Lead is not black tin, and mercury is not quicksilver.”

The principle is perfectly clear, yet it is you yourself who remain confused. The Dragon and Tiger stand right before you, yet you cannot see them; if you merely regard gold, silver, and precious jewels as the “River Cart,” how can you ever behold the Yellow Sprout? Here “Dragon and Tiger,” “River Cart,” and “Yellow Sprout” are all terms of Neidan (internal alchemy), referring to Yin-Yang Qi and the processes of its circulation, transformation, and coagulation; they do not simply denote particular animals, vehicles, or plants.

This obscure and elusive state is the great image of Qi arising from the mystery of Heaven and the yellowness of Earth, the intercourse of Yin and Yang. It descends into the Five Phases, becoming the emblem of Kan and Li, and is likewise the root of Qian and Kun. The Yizhi says: “In Heaven it forms images, on Earth it forms shapes.” The sages follow the laws of Yin-Yang, investigate the Five Phases, and cause the formless principle to appear as formed images.

If one supposes this principle is easily probed, it seems to be right in one’s own home; yet one faces it every day and still fails to see it. What is spoken of here is the harmonious Qi of the Great Dao, the state at the very beginning before the Five Phases have divided, profound, subtle, and filled with marvelous efficacy. It is not something belonging to ordinary households, nor is it something most people can comprehend.

In cultivating the Way of the Reverted Elixir, Metal and Water serve as important media. One must pass through the process of transformation denoted by the Neidan term “Huachi” before the precious elixir can be seen. If one merely buries cinnabar inside black lead, the effort will ultimately prove futile and may even wantonly injure the Three Powers of Heaven, Earth, and Humanity.

Gold and Water are two elements naturally inherent within all things. They are also known as lead and mercury, the Green Dragon and White Tiger, or Kan and Li (terms used in Daoist Neidan (internal alchemy) to represent Yin-Yang as well as water and fire). The so-called “good matchmaker” refers to true water and true fire. The scripture says that internally one remains hidden while the other is revealed, and externally one assists while the other supports.

Wood symbolizes the true mercury of the East and Metal the true lead of the West, so gold and water are generated from the same substance. Nowadays many people combine powdered silver with cinnabar and lead in their refinements, produce worldly treasures, and regard the result as white gold; yet this is not something generated by nature. Whether one uses only lead or uses no lead at all, the three fundamental elements cannot be complete. Even if silver is refined, these three have already been damaged; this is not the true principle.

The Sanpian states: “Do not damage my lead, so that my life may be preserved; do not destroy my cart, or I shall be unable to return home.” This shows that the Qi (vital energy) within the lead must not be depleted. Cultivators must also recognize the true Huachi (a Neidan term denoting a crucial inner realm or location in the work of refinement). Such essentials cannot be exhausted in writing even by a thousand Jing (scriptures) and ten thousand treatises. The Yizhi says: “White is the Jing (essence) of metal and belongs to Yang; black is the foundation of water and belongs to Yin.” This truly reveals a profound mystery. Those who study the Dao (the Way), reading attentively and reflecting deeply, will naturally come to understand it.

Those who cultivate the way of cinnabar are as numerous as hemp, yet if they do not realize that lead contains the White Tiger (a Neidan term symbolizing true lead) and simply burn filthy substances in the hope of obtaining the golden flower from them, how can they attain the Dao and soar upon the clouds?

Since ancient times, those who cultivate elixir methods have been as numerous as hemp. Some, unable to obtain cinnabar, exhaust their family fortunes and all their strength in seeking it. If one does not recognize the genuine “True Lead” (a symbolic term in Neidan [internal alchemy] cultivation) and merely searches for the “White Tiger” (a symbolic term in elixir methods), the effort will prove futile in the end; if one does not recognize the genuine “True Mercury” (likewise an elixir-method term), there is no need to seek the “Flowing Pearl” (a symbolic term in elixir methods).

Nowadays some people burn filthy substances to ash, then decoct and refine them to extract salt, taking these materials together with the so-called “White Tiger” and “quicksilver” to be Lead and Mercury. Yet how could such things constitute the body of the “Four Images” and the Five Phases (wuxing), or the form of the Bagua (Eight Trigrams) and the Three Powers? Here the “Four Images,” “Five Phases,” “Bagua,” and “Three Powers” are all concepts of traditional cosmology; elixir methods borrow them to explain Yin-Yang transformations and the order of cultivation.

The cultivation of the Supreme Medicine (the key medicinal substance or cultivation factor spoken of in elixir methods) must in every respect be pure. The practitioner must also abandon worldly glory, then harmonize Yin-Yang, lay out the altar ground, fashion the furnace, tripod and implements, seek the essences of sun and moon, and refine and nourish the Qi (vital energy) of the Five Phases. Even then, one must still emulate the movements of Heaven and Earth, grasp the principles of change within them, and carefully observe the seasons and the regulations before achievement becomes possible. If even these requirements cannot be met, how can one set out upon the path of becoming an immortal and of transcending the ordinary to enter sagehood? Cultivation that is neither rigorous nor pure, yet that hopes to obtain long life, is truly too remote. One who wishes to obtain the true Dao (the Way), even after passing through ten thousand kalpas, may still fail to attain it.

The “Way of the Golden Flower” (a designation for the path of Golden Elixir cultivation) is truly understood by very few in the world. Do not take black lead to counterfeit the mechanism of creation; the secret methods of “Huainan” are entirely stored within the “Floriate Pond” (a specialized term of elixir methods)—how could the celestial secrets be lightly divulged?

An ancient song says: “From the south it transforms into the north, mother and child overcome each other; from the north it turns into the west, and they pair as husband and wife.” This is a truthful statement, speaking of the principle of Metal and Wood overcoming each other. The meaning is clear and does not mix in other content.

Lead belongs to the north, the water of Ren and Gui. Within the water there is a white substance called “white metal.” The west corresponds to the Dui trigram of the Bagua (Eight Trigrams), and the Dui trigram is also named the White Tiger. The White Tiger symbolizes austere killing. The King of Huainan refined “autumn stone” (a refined substance of pure white color), therefore calling it autumn stone. In the secretly transmitted refining methods of the sages there is “Huachi” (a Daoist alchemical term referring to an important substance or stage in the elixir-refining process), yet it is not recorded in the Jing (scripture/classic) and formulas. The Cantong Qi says: “Wanting to write these contents on bamboo and silk, one only fears leaking heavenly secrets.” It also worries that unvirtuous people will secretly learn and misuse them, treating the precious methods of the Dao (the Way) with contempt.

The Jing says: “Better to take the metal from within lead than to take the treasure from within metal.” Here the “treasure” is not something ordinary households possess, nor is it worldly wealth. These words were originally quite clear, only that those studying the Dao have shallow insight and cannot understand the Jing. The Yinfu Jing says that although there are a hundred methods for refining the Golden Elixir (Jindan), the key lies in the “Shen Water Huachi.” Huachi is a rare secret transmission in the world, not letting common people know; how can one casually fabricate and forcibly attach it to the arts of the eight stones (mineral medicines used in ancient elixir refining)? The two are not of the same kind.

The Jing says that the most evident natural symbols between heaven and earth are none other than the sun and moon. Heavenly Qi (vital energy) descends, earthly Qi rises, Yin-Yang interact, condense into a precious substance, and scatter it among humans. The former sage Xu Congshi gazed upward at celestial phenomena, grasped the profundity therein, extracted the Jing (essence) and Qi of Yin-Yang, and refined the supreme medicine. Nowadays some take water-essence stone (a quartz-like mineral) as the fire in the sun and the water in the moon, that is, the so-called true water and true fire; this is erroneous.

The Cantong Qi says: “Below there is the Qi of the great sun, lurking and steaming; in an instant, it first transforms into liquid, then congeals into form, called the Yellow Carriage.” The middle volume further says: “The golden flower first appears, after a while it dissolves again into water, its shape like horse teeth crisscrossing.” At this time one should gather the Qi of true Jing; the whole process is only in a moment. How can one succeed by refining some physical substances and waiting many years? Moreover, this kind of transformation occurs in the blink of an eye.

The temporal sequences spoken of in the Daoist Jing are not empty records. As long as one summarizes the song formulas and reads through all kinds of secret instructions, the mind-state will naturally become clear, light, and calm, and the opportunity will then arrive.

The “True Dragon and Tiger” (zhen longhu, an alchemical term referring to the two kinds of Jing-Qi of Yin and Yang that combine) are the Jade Rabbit and the Golden Essence. They are vast and boundless, as if the azure sky contains the myriad phenomena; the Qi of Yin and Yang meet in a hazy obscurity and condense into the “Vermilion Flower” (zhuying, the essence of the elixir). How could ordinary mercury bring about immortality and agelessness?

Cinnabar is originally a single substance; it is both the essence of the sun and moon and a treasure of heaven and earth. It contains the Qi of the Five Phases (wuxing: Wood, Fire, Earth, Metal, Water) and takes form by receiving the “Four Images” (sixiang, the four basic forms of Yin-Yang transformation). How can one simply regard black lead and mercury as the principle of refining the elixir? These two substances are merely symbols of the hazy intermingling of the two Qi of Yin and Yang. Are they not precisely what is condensed from the harmonious blending of Yin and Yang Qi? The Yi Zhi says: Within the sun there is a crow, called the “Yin Essence of the Sun”; it condenses into Qi, transforms into the Vermilion Flower, and refining and nourishing it can make the physical form firm. Within the moon there is a rabbit, called the “Yang Essence of the Moon.” A verse says: “Refining Yang within Yin will surely enable one to reach the dwelling of the immortals.” This is the principle being spoken of.

When Metal and Water meet, they interpenetrate one another. According to the changes in the line positions of the Fu hexagram (fugua, the hexagram in the Book of Changes that symbolizes the initial arising of Yang Qi) and the timing by water-clock, they form the images of the sun and moon within the vessel; the azure sea too will pass through many cycles of clarification.

The number of Metal is four and the number of Water is one; the two combine into one. Just as the raccoon-dog, the dog, the rat, and the sparrow fear the crane, there is indeed a principle to this; it is not empty words. A verse says: “If one can make lead and mercury unite, it is like seeing a rat.” The ancient sages compiled the various scriptures, all speaking of mysterious principles that return to the “True One” (zhenyi), in order to enlighten later generations. They repeatedly exhorted with earnestness and also made manifest the root of cultivation. It is only that later people, each cultivating on their own, often fear mistakenly introducing mixed and confused theories, and thus arbitrarily give instructions according to their own intentions. If one meets a person of resolve who transmits the oral secrets, in a moment one can suddenly awaken to the inner root; the so-called “in the turning over of a palm” one can understand the principle within, and this is indeed not empty talk.

The north belongs to Water, whose number is one, referring to True Lead (zhenqian). One must condense the One Qi, refine out an essence as white as snow, and cause the nature of Metal to return to its original primordial source; this is the condensing of the mysterious principle of the Great Dao.

Lead is the designation of the Northern Mysterious Warrior (Xuanwu, symbolizing the north and Water) and also the name of the Western White Tiger (Baihu, symbolizing the west and Metal). Nowadays some people throw net-foot lead and lead gathered from various places into mercury and playfully call it “Yellow Sprouts”; others call yellow lead, litharge and similar substances “Golden Flowers.” All these claims are mistaken. The Wuxiang lei says: “If lead is extracted, it is simply lead.” What the world calls “qi probing the jade dream” is frost lead. There is also in the world “Yellow Sprouts” formed from sinews and bones; it possesses the Three Talents of Heaven, Earth and Humanity, with bone and flesh remaining unseparated. A song further says: “The two breaths of mercury are nothing else; at first they are flesh, later they become bone. Only when bone and flesh succeed one another can it endure long; thereby the River Chariot (a metaphor in internal alchemy for circulating Jing (essence) and Qi (vital energy)) and the golden treasure are completed.” This is like the union of man and woman, used to symbolize the original root of true suchness, called Yuan (the Origin). If one never comprehends this, one will never understand the principle throughout one’s life.

The north belongs to Water. Dragon and Tiger (the interacting Yin-Yang forces in elixir refinement) naturally unite and appear. When Water and Fire circulate they merge into one body; approaching the elixir furnace one can early behold the five-colored divine light. Its root originally lies in the Center.

The Azure Lad Lord (Qingtong Jun) said: If people of the world can understand the essence of the sun, they can make Heaven and Earth revolve, command ghosts and spirits, cause clouds and thunder to resound and winds to arise, bring Dragon and Tiger into union, transforming the subtle and attaining penetration. The Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) correspond with one another; all are manifestations of the intercommunication between Heaven and humanity. How many people know this principle?

Pusa Man Formula of the Reverted Elixir

What is used as the foundation for refining the reverted elixir? One must rely on Metal and Fire mutually smelting. When Metal Qi is sufficient, longevity can be attained, finally producing an elixir like the union of husband and wife.

Husband and wife share deep affection and together seclude themselves in the grotto of the Perfected. They agree on the date of return; when the Heavenly Talisman (the heavenly mandate) arrives, they will come back.

What are the parents of refining the reverted elixir (the fundamental elements constituting the elixir)? Wood generates branches from Fire. When the branches flourish luxuriantly and fragrantly, the fire of the Li Palace (the Fire position among the Bagua (Eight Trigrams)) gradually brightens.

The firelight gradually brightens and will eventually be extinguished; Fire transforms into Earth, and golden filings are born within Earth. When Earth Qi recedes, Metal returns to its position; Metal then returns once more to the North.

How should the Returning Elixir (the elixir spoken of in Neidan (internal alchemy) or Waidan (external alchemy) cultivation) operate? The north belongs to the Dark Warrior (Xuanwu), the south to the Vermilion Bird (Zhuque). The Vermilion Bird transforms into a dragon and, in the Primordial Palace (the inner palatial position spoken of in cultivation), nurtures a great beast (here referring to tiger imagery). The great beast feeds on plants and trees; the dragon delights in swallowing gold and jade. The two contend at Cangqi, wounding each other, their forms stained throughout with blood.

How should lead and mercury be combined in refining the Returning Elixir? The cinnabar must have its outer layer stripped away, and the lead sinks to the bottom. The Jing (essence) of cinnabar and the Jing of lead sometimes reveal their form and sometimes do not. How can they be kept from turning away from one another? One must follow the principle of the Three Powers (heaven, earth, and humanity). Mercury gathers the Jing from within the sun; lead must wrap gold within lead.

How should water and fire operate in refining the Returning Elixir? One must know that water and fire interlace and join: one must seek the Jing of lead with fire in water; it sometimes takes form and sometimes does not. How can they be kept from turning away from one another? One must follow the principle of the Three Powers. Mercury gathers the Jing from within the sun; lead must wrap gold within lead.

How should water and fire operate in refining the Returning Elixir? One must know that water and fire interlace and join: fire is sought within water, and water in turn flows out from fire. The current of water is restrained by fire because of the power of the “middle son” (the Kan trigram in the imagery and numbers of the Bagua (Eight Trigrams)). Drawn by the force of fire, the two unite in a single chamber.

How should the ding vessel (the cauldron and container used in elixir refinement) of the Returning Elixir be set up? One must take Wu-Ji True Earth (Earth among the Five Phases (Wood, Fire, Earth, Metal, Water)) as the city walls. The city walls excel at protection, and what protects is the Medicine King. The Medicine King can govern all things, making it hard for subordinates to flee. Outside, the city of Kan and Li (the trigrams representing water and fire) stands as a barrier of protection; who can see the form of the ding?

How should the fire timing of the Returning Elixir be mastered? It begins with the Fu hexagram and ends with the Bo hexagram. Morning and evening one employs the Tun and Meng hexagrams, secretly carrying out the work of creation. Advancing the fire is like spring and summer; withdrawing the fire is like autumn and winter. When the images of Jiji and Weiji enter the Kun palace, the Dao (the Way) of the Returning Elixir is already complete.

How is the secret of the Returning Elixir to be obtained? It must be orally transmitted by the master in person; written records are only rough remnants. Before one has understood, one should not put it into practice; the road ahead is as steep as iron. Merely consulting the Jing (scriptures), one ultimately finds it hard to grasp; yet the meaning can emerge from the written words. Even if one has fully understood the sense of the text, one must still consider when it can be refined to completion.

How should one conduct oneself in refining the Returning Elixir? The master once solemnly instructed and left a covenant: do not approach the powerful and the great houses, for they will deceive and harm people. There is no need to boast of wealth, for wealth is hard to last. One should dwell in seclusion and peace, wishing to endure as long as heaven and earth.

What are the effects of the Returning Elixir? Immortals all call it the medicine of long life. After taking it one can extend one’s years, and only then can one understand the fundamental principle within.

At the end, the wording “the supreme medicine ultimately must be sought; there is difficulty in lasting long” is not very coherent and may involve textual corruption or omission; “living in seclusion, at ease, wishing to be a companion to heaven and earth” is close in meaning to the earlier idea of dwelling in seclusion and wishing to last as long as heaven and earth.

What is the function of the Returned Elixir (Huandan)? Immortals all call it the medicine of immortality. After taking it one may prolong life and add years, and only then does one know that the principle within it is truly so.

The genuine medicine must ultimately be sought; it lies between Kan and Li (the trigrams in Daoist Neidan (internal alchemy) that represent Water and Fire, Yin and Yang). By grasping the subtle principles from this, one may look forward to unending duration.

Annotation to Qinyuanchun

The Seven Returns

The Yijing (Book of Changes) says: “On the seventh day comes the return,” meaning that when things have run their course to a certain stage they revert to their original path. Likewise, from Yin (one of the earthly branches) to Shen and then from Shen back to Yin also embodies the principle of the “Seven Returns.” Again, in the generating sequence of the Five Phases (Wood, Fire, Earth, Metal, Water): Metal generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth; Metal then returns once more to Earth, and this too is called the “Seven Returns.” The two meetings of Metal and Earth symbolize the establishment thereby of the vessel (the apparatus used in refining the elixir).

The Returned Elixir

The true Yang Qi (vital energy) of heaven and earth is luminous and intensely blazing. Why can people not see it? Because they cannot guard the spiritual root of heaven and earth, allowing the true Yang Qi to scatter outside the body so that it cannot remain within. If one can encounter the Dao (the Way) of the “Seven Returns,” the true Yang will return into the body and, through refining and nourishing, become the elixir; hence it is called the “Returned Elixir.” The “Returned Elixir” is the general name for the Great Medicine, which is none other than the Golden Elixir.

In the Person

The so-called “Seven Returns Returned Elixir” means that heaven and earth rely upon it in order to transform, and only after transformation are the myriad things generated. Among the myriad things, only human beings receive the most numinous and outstanding Qi of heaven and earth and moreover possess within the body the root of this numinous Qi; therefore this constitutes the foundation of the Returned Elixir. To say “in the person” means that the elixir foundation lies inside the human body.

First One Must Refine the Self and Await the Time

Since the foundation of the Returned Elixir is within the human body, only after understanding this principle may one begin to apply effort. To refine the Returned Elixir one must still wait until the opportune time has arrived before practicing the work. If the elixir path does not accord with the proper time, one cannot seize the creative transformations of Qian and Kun; when effort is applied in accordance with the time, the elixir path may then be accomplished.

Precisely When the Single Yang First Stirs

A day has twelve shichen. When the Hai hour arrives, Heaven, Earth, and all things are enveloped by Yin Qi (vital energy). If the Dao (the Way) of alchemy does not grasp the opportune moment, it cannot seize the efficacy of Heaven and Earth’s creative transformation; only by applying effort at the proper time can the alchemical Dao succeed.

“The first stirring of one Yang” refers to the time after Yin Qi has reached its peak, when the sequence of hours turns to the Zi period and Yang Qi begins to sprout internally. This corresponds to the Fu hexagram in the Yijing. At this moment it is precisely the initial arising of one Yang, presenting the symbol of the “hidden dragon.” The Yijing says: “Nine in the first place: hidden dragon, do not act,” meaning that Yang Qi has only just begun to emerge, still latent and unmanifested, so one should not move rashly. A Zhenren said: “One thing possesses numen, hidden five colors,” describing the wondrous spiritual object concealed within, containing five-colored radiance.

At midnight the dripping of the water clock sounds prolonged. The Lead Cauldron (used in Neidan [internal alchemy] cultivation as a metaphor for the place of refining and nourishing) grows warm, and light shines through the curtains.

“Zhongxiao” means midnight; “lou” refers to the water clock, an ancient timekeeping device; “yong” indicates that the hours shown by the water clock are gradually lengthening. After the winter solstice, yang Qi (vital energy) first arises, and by the chou hour it increases still further, producing the Yin-Yang configuration symbolized by the Lin hexagram in the Yijing. The yang fire gradually grows vigorous, so the lead cauldron (the vessel used in alchemy) naturally becomes warm, though it has not yet reached a scorching intensity. This is like water held in a pot that is then heated by fire: the water naturally warms.

This describes the pairing of Yin and Yang, which condenses into the genuine medicine; this is then gradually placed in the cauldron and warmed and nourished with fire, so that the way of the Golden Elixir grows day by day. The scripture repeatedly cites the example of “storing water in a pot and heating it with fire,” still to show that what is inside the cauldron gradually warms according to the fire timing.

Why does the text mention only “lead” and not “mercury”? Before heaven and earth were opened there existed only a single Qi, and this single Qi is lead; only after heaven and earth opened did the two Qi of Yin and Yang arise. A True Person said: “When the two things meet, that is the root of the Dao (the Way).” The two things here refer both to Yin and Yang and to lead and mercury. Thus the text speaks only of the lead cauldron, beginning from the “single Qi.” Lead is regarded as the root of all things between heaven and earth and of the various medicines, so mercury is not mentioned.

Once the lead cauldron has grown warm, the true Qi moves like steam through the four limbs and five viscera, penetrating the skin and flesh so that the whole body becomes glossy and moist, reaching everywhere. The Yijing’s phrase “Nine in the second place: seeing the dragon in the field” symbolizes yang Qi appearing upon the earth, its radiance spreading in all directions; here the image of “light penetrating the curtains and screens” is used to describe this scene.

“Creation and transformation racing” refers to the Qi of Yin and Yang contending with each other and circulating without cease. Yin is above and Yang below; Yin can cause Yang to conceal itself, while Yang can likewise dissolve Yin. Although Yin occupies the superior position, it cannot advance or retreat at will; therefore Yin and Yang contend in their advance and retreat, and water and fire likewise contend in their functions. When the two Qi intermingle they produce the scene of “light penetrating the curtains and screens.”

Yin is above and Yang is below. Yin is capable of subduing Yang, and Yang is likewise capable of dissolving Yin. Although Yin occupies the superior position, it cannot advance or retreat at will, so a dynamic of contention in advancing and retreating arises between Yin and Yang, while Water and Fire also vie with one another. Only when the two Qi (vital energies) converge and unite can the function of creative transformation take shape; if the two Qi of Yin and Yang fail to interact, the fundamental Dao (the Way) of creation cannot be established.

When the sequence of time reaches the Yin hour, the Qi of the three Yangs arises vigorously and penetrates freely, forming the Tai hexagram spoken of in the Yijing (Jing). The scripture quotes the ninth-three line of the Yijing, “The gentleman is creatively active all day long,” meaning that the superior person strives diligently throughout the day. The Perfected One explained: At the ninth-three, the gentleman perceives that the momentum of the dragon’s cry has not yet stabilized, yet continues to advance upward, thereby contending for position with the three Yins. This stage is therefore like the creative Qi of the sun and moon competing in their courses.

The Copulation of Tiger and Dragon

Yin above and Yang below: Yin is the Water Tiger, Yang is the Fire Dragon. When the time arrives at the Mao hour, four Yangs are generated beneath two Yins, forming the Dazhuang hexagram of the Yijing. The scripture invokes the image of the ninth-four line, “perhaps leaping in the abyss.” The Perfected One said: “The four positions are arranged in sequence, the tiger descends into the spring.” This means that, according to the order of the four seasons and four positions, the Water Tiger descends into the spring. The Fire Dragon thereby gains the upper hand, invades the location of the Water Tiger, and produces the image of copulation.

Here “tiger” and “dragon” symbolize the transformations of Yin-Yang: the tiger is Yang within Yin, corresponding to the man in the Kan hexagram; the dragon is Yin within Yang, corresponding to the woman in the Li hexagram. Man and woman each represent one Yin and one Yang; their copulation enables change to occur. The Yijing says: “One Yin and one Yang constitute the Dao.”

The Work of Advancing Fire Remains as Perilous as Combat

At this juncture the momentum of the Yin Tiger diminishes while the power of the Yang Dragon increases. The Yin Tiger does not understand the transformations and the opportune moment, nor does it know when to withdraw; relying on Water’s ability to control Fire, it attempts forcibly to extinguish the Fire Dragon, unaware that the dragon has already reached the Chen hour, occupying the ninth-five position and forming the Guai hexagram. The Yijing symbolizes the ninth-five position with “the flying dragon in the heavens.” Hence this stage involves the danger of struggle, referring to the time when the Yin Tiger is on the point of retreat. The Perfected One said: “Already knowing the Metal Tiger is hidden, now listen for the chant of the five dragons.” This means that one already knows the Metal Tiger is concealed, and at this time should await the manifestation of the Qi of the five dragons. Once this is understood, one can grasp the principles of the circulation of Qian and Kun and of Yin and Yang.

Upon the Nine-Bend River, when the moonlight is condensed, still, and tranquil, one can see a crow in flight.

Within the human body there is a “Nine-Bend River,” referring to the channels through which meridian Qi (vital energy) circulates, and also the place where the pure Yang Qi resides. When the moonlight is bright, clear, and serene at midnight, the practitioner may seize this opportunity to practice the method of refining the elixir: setting aside everyday distracting thoughts so that the mind becomes as pellucid as moonlight. One then circulates through the nine numbers of Yang, refining and uniting the two Qi of Yin-Yang to form the “elixir.” Ingesting this elixir allows the elixir Qi to pass through the nine rivers and gather into the original sea.

The Zhenren said: “Sitting beside the Nine-Bend River and looking outward, a long road stretches straight to the heavens. Auspicious clouds cluster around the infant, auspicious Qi swirls, and the sunlight is warm. Lead and mercury at this moment become superior medicines, and Kan and Li today condense into the elixir. It can succor life, enabling one to live long without aging; the key lies only in the human heart, and it is by no means difficult to accomplish.” Here “lead and mercury” are terms of elixir refinement, commonly used to designate the two medicines of Yin and Yang; “Kan and Li” symbolize water and fire, Yin and Yang.

Haichanzi said: “The nine rivers have no waves, the three flowers appear.” The three flowers refer to the sprouts of the Dao that arise in the three fields; the three fields are the upper, middle, and lower Dantian (energy centers). From the zi hour to the si hour, the six temporal positions all belong to Yang, thus forming the Qian hexagram. The Yijing (Book of Changes) says: “Upper nine, seeing the dragon in the field,” here employing the image of the dragon to illustrate the manifestation of Yang Qi. The Zhenren said: “The six dragons drive together, ascending to the Qian position.” He also said: “Roaming throughout the world under heaven, the merit of half a day.”

After Pure Yang is formed, it is also called Taiyin; the “dragon” symbolizes Yang Qi, and the “sun” likewise symbolizes Yang Qi. The sun travels to the si hour, therefore it is said: “Upon the Nine-Bend River watching the moonlight still and condensed, there is a crow in flight.” The Zhenren further said: “A numinous crow flies into the Cassia Palace.” And: “Several times the numinous crow perches on the cassia branch.” And also: “Sink into the sea bottom, then embrace the sun and bring it forth.” These sentences employ images of sun and moon, dragon and crow, to describe the process of Yin-Yang rising and falling, uniting and transforming in cultivation.

At this point, one spontaneously ingests the “Daogui”—in elixir alchemy referring to a small quantity of the medicine.

Heaven possesses the Five Phases (Wuxing), and the earth likewise possesses the Five Phases. The Five Phases of Heaven are Water, Wood, Earth, Fire, and Metal; those of the earth are Fire, Metal, Water, Wood, and Earth. Both arise from the two Qi (vital energy) of Yin-Yang, and both take Earth as principal. Therefore, when refining the elixir one must cause them to cooperate and harmonize with one another; after the medicinal substances have been refined they are placed in the tripod. In this way true Metal is generated between the two “Earths.” The text employs characters such as “ri” (sun) and “gui” to illustrate this process of Metal being born from Earth, and terms what is obtained “daogui.”

When refined with fire, the medicinal substances transform into Golden Fluid, which first ascends to the Heavenly Court, then passes through the Niwan (the upper Dantian (energy center) in the head), and descends to the Flowery Pond (the place of saliva in the mouth). After one drinks the Golden Fluid, it flows downward through the Storied Pavilion (the throat), reaching directly the Crimson Palace (where the heart is located), then returns to the elixir tripod, irrigating the Spiritual Root (the fundamental of life spoken of in cultivation), circulating thus back and forth without ever ceasing. The Cantong qi states: “Within the blade the mist disperses, entering the five as if wind and rain.” This describes precisely such a scene. The book further says: “A single flavor of jade nectar consolidates my decaying body.” The Perfected One also says: “One grain of daogui gleams with five-colored radiance; the flying elixir enters the grotto of the immortals.” Daogui is the medicinal flavor of the Golden Elixir; “advancing the work” refers to continuing to apply effort in elixir refinement.

There is also a phrase “who would believe, from within nothingness…,” which speaks of generating being from non-being. The book again says: “A single flavor of jade nectar consolidates my decaying body.” The Perfected One says: “One grain of daogui gleams with five-colored radiance; the flying elixir enters the grotto of the immortals.” Daogui is the medicinal flavor of the Golden Elixir; this is precisely the time to continue applying effort in elixir refinement.

“And who would believe, nurturing an infant from within nothingness” means who could believe that one can actually nurture an infant from within nothingness.

Between Heaven and Earth, within the dusty world, people and things are numerous; who can know the profound mysteries therein? Who moreover believes that there exists the marvelous Dao of the immortals, capable of generating being from non-being? Therefore the Perfected One says: “I alone know it; when the allotted span of toilsome life is exhausted, it returns again to nothingness.” Now the Perfected One employs the marvelous Dao from within nothingness to nurture and complete the infant, hence it is called “nurturing the infant from within nothingness.” Here the “infant” is a technical term in Neidan (internal alchemy) cultivation, referring to the inner Jing (essence) and Qi achieved through practice, and not an actual infant of the mundane world.

“Distinguishing the clarity and turbidity of the water source” means to discern the clear and the turbid of the water source. Clarity belongs to Yang, turbidity to Yin. The lower Dantian is called the Hunyuan Sea. The Perfected One says: “At the bottom of the Hunyuan Sea the generating wheel lies hidden.” Here the “sea” refers to the Qi Sea, while the “water source” refers to the origin of Yin and Yang. In cultivation one must clearly recognize the root of Yin and Yang and cause the two to cooperate without error; if Yin and Yang become disordered, one has violated the Dao of elixir refinement.

“The interval between Metal and Wood” means that Metal and Wood are separated from one another.

Metal can overcome Wood, yet Wood can generate Fire; Fire can overcome Metal, yet Metal can generate Water; Water can overcome Fire. In this way, when Metal seeks to restrain Wood, Wood generates Fire, so Metal cannot restrain Wood; when Fire seeks to restrain Metal, Metal generates Water, so Fire cannot restrain Metal.

Therefore the True Person (Zhenren) arranges Water in the Qian and Kan positions, places Fire in the Dui and Kun positions, situates Metal in the Li and Xun positions, and arrays Wood in the Zhen and Gen positions, then installs the tripod-furnace in the Central Palace. The Central Palace is the honored position of Earth, able to command and regulate the eight directions. This passage repeatedly emphasizes: the True Person arranges Water in Qian and Kan, places Fire in Dui and Kun, situates Metal in Li and Xun, arrays Wood in Zhen and Gen, and finally installs the tripod-furnace in the Central Palace. The True Person says: “When the circulation of the five directions is complete, it may be called obtaining the Elixir.” He also says: “When the eight directions are fully encompassed, the dragon then circulates its fire; between the Five Phases and the Four Images, one must know how to regulate and blend them.” No principle is more transcendent than this. Those who refine the Elixir must first establish the tripod-vessel, then operate it according to the positions of the Nine Palaces and the Eight Trigrams (Bagua), putting into practice the wondrous Dao (the Way) therein.

Without a master’s guidance, this matter is difficult to understand.

The Way of the Golden Elixir (Jindan) concerns transcending the dusty world and ascending as an immortal. Without transmission from former sages and enlightened masters, how could worldly people reach its profound and subtle mysteries? The True Person says: “If one wishes to knock open the Mysterious Pass, one must rely on the pointing of an expert.” He also says: “Even the worthy and good still do not understand; how then could the ignorant see it clearly?”

The essential meaning of the methods of the Dao is profound and subtle.

The key to the Way of elixir-refining lies in the mysterious and subtle; within the subtle one grasps the pivotal mechanism of creation and transformation. Without knowing this subtle and mysterious gateway, one cannot refine the Golden Elixir.

The celestial mechanism is profound and far-reaching.

“Celestial mechanism” refers to the pivotal essentials that accord with the Way of Heaven. The Way of the Golden Elixir is like the vast and distant sky; worldly people do not easily understand the celestial mechanism within it. Those who can comprehend it are probably only those versed in the Way of the immortals. The True Person says: “Who knows that the celestial mechanism lies in the palm of the hand?”

One ought to begin cultivation early and not delay.

People live in the dusty world, where fate continually changes and life and death press onward at every moment. Life vanishes in an instant; time is brief, like a rushing torrent that never ceases. Therefore the Perfected Ones (Zhenren) left words of exhortation for the world: in seeking the great Dao (the Way) and searching out the truth, one should cultivate the elixir path as early as possible in order to salvage this finite life—how can one delay? Thus it is said that cultivating the Dao is not something better done later.

The road to the immortal realm of Penglai can be reached only by relying on the fulfillment of “three thousand merits”; once merit and De (Virtue/Power) are complete, one can then ride the clouds away alone.

Penglai is the palatial residence of the immortals, which worldly people cannot reach. To go there, one must meet immortals or Perfected Ones and cultivate the way of the Golden Elixir (Jindan). After the work is accomplished, both body and Shen (spirit) attain a marvelous state, and one can then rise lightly upon the clouds, riding dragons and directing cranes.

Cultivating the way of the Golden Elixir also includes nurturing humane De and secretly relieving the misfortunes of the world, so that the “three thousand merits and eight hundred deeds” are all brought to fulfillment. Relying on these merits, one can leave the toil of the dusty world, arrive at a realm of free and unfettered ease, and enter the dwelling place of the Perfected Ones. This saying indeed has its reason.

(“Three thousand merits and eight hundred deeds” is a Daoist expression for exhorting people to do good and cultivate De, referring to the long-term accumulation of good actions and merits.)