《会真集》

The meaning and principles of the Changes (the Classic of Changes) are vast and profound. It has no fixed form and begins with the One Qi—that is, the Dao. “Changes” has three meanings: the unchanging, change, and simplicity. The unchanging means existing independently without alteration; change means the succession and transformation of the seasons; simplicity means the clear principles governing the movement of Heaven and Earth.

Six lines form a hexagram. The inner trigram is called “Constancy” (zhen), symbolizing the distinct positions of the Three Powers—Heaven, Earth, and humanity. A further trigram is then placed above it, called “Regret” (hui), to show how good and ill fortune, remorse, and apprehension arise from the changes of things. The bottom two lines belong to Earth, the middle two to humanity, and the top two to Heaven; the parts associated with Heaven and Earth have no fixed positions. The second and fifth lines are usually interpreted in terms of human affairs. Thus the Qian hexagram speaks of “seeing the dragon” and “the flying dragon,” and says that it is “beneficial to see a great person.” The third and fourth lines belong to positions associated with Heaven and Earth, so they are not called “dragon.” When the lines are described in terms of how a noble person acts, they express the idea that Heaven and humanity are connected.

Qian and Kun embody the virtues of Heaven and Earth. Yin and Yang, firmness and yielding, work together to produce three sons and three daughters, who each oversee one of the five basic substances known as the Five Phases (Wood, Fire, Earth, Metal, and Water). The Five Phases take the place of Heaven and Earth in setting the myriad things in motion. From these, the sixty-four hexagrams were further derived and assigned across the three hundred and eighty-four lines of the year, broadly encompassing changes in years and months, solar terms, climate, and the hours of the day. Within a single day, too, twelve hexagrams change in sequence.

Human beings are the most spiritually perceptive of all things. Their nature and life are complete, and they are one with Heaven and Earth. Only a sage can recognize the realm of sages. The benevolent see benevolence in it, and the wise see wisdom. Those who can put these principles into motion and cultivate them within themselves are practitioners who cultivate the Great Dao.

Later scholars divided the teachings of different schools into three kinds: the Changes as “true mystery,” Laozi as “void mystery,” and Zhuangzi as “discourse on mystery.” Though their formulations differ, they ultimately return to the same mysterious principle. This principle is beyond the understanding of ordinary people; only immortals can comprehend it.

Last spring, at Qing Shen Temple in Qingyi, I met Mr. Wang Jichang, whose courtesy name was Chaoranzi. His conversation was extraordinary, as though pearls and jade issued from his mouth and rosy clouds from his breath. He had brought together the Three Mysteries—the profound principles discussed in Daoism—and explained their meaning. Sadly, we parted too soon. After he sailed west, the years passed in a flash, and I have thought of him day and night ever since.

Now two immortals have come all the way to Yunxi, and I hurried out to welcome them, putting my shoes on backward in my haste. One is named Xie Tang Liang Zhenzhi, the other Fen Nan Liang Zhixiu; both are old friends of mine. I invited them to take the honored seats and served a little tea. During our conversation, they brought out their teacher Chaoranzi’s Collected Writings on Realizing the Truth. They intend to have it printed and circulated widely, and asked me to write a preface.

I took the manuscript and read it from beginning to end. Its words brought back my conversation with Chaoranzi when we met last year. On close inspection, I saw that the diagrams and poems all came from his own insight. He set in motion and examined the transformations of Heaven and Earth, harmonizing the myriad things. It was as if he had set up a furnace within his mind to refine the Qi of primordial unity. He also explained the Yin-Yang changes represented by the numbers seven, eight, nine, and six, along with the generative relationships among Water, Fire, Wood, Metal, and Earth. These are precisely the principles behind Wang Ziqin’s words, “Reverse the Five Phases and shift the Eight Trigrams.” If he were not an immortal, who could understand and accomplish such things?

If this book circulates widely, those who study the Dao will be like people raising a candle in a dark room: with its help, they will be able to see the way ahead. I admire the two immortals for making their teacher’s strengths known; this may be called remembering one’s roots. I therefore dare not refuse, and have briefly recorded these facts here at the beginning of the volume.

Preface by Yang Zhipu, an idle old man of Yunxi, Weinan.

Collected Writings on Realizing the Truth, Volume One

“Diagrams and Explanations of the Images and Numbers of the Zhouyi”

Taiji (Supreme Ultimate)

Taiji (the Supreme Ultimate)—the origin that existed before the myriad things appeared and that cannot be precisely defined by name—is also called Wuji (the Non-Ultimate). Its Qi, form, and substance were fused as one and had not yet separated from one another. Within Taiji were the numbers one through fifty-five; the Two Modes (Yin-Yang), the Three Luminaries (Sun, Moon, and stars), the Four Images, and the Five Phases were all contained within it. Their inherent qualities were already present, though no concrete forms had yet appeared. This is the state meant by the Laozi’s words, “There was something formed in chaos.” The Jade Register says, “Before Heaven and Earth were divided, the Qi and images were dim and chaotic.” How could anyone who studies the Dao fail to know that this primordial Qi is the root of all things?

The Numbers Give Rise to the Five Phases

Water: One, paired with Qian and Jia

After the Five Primordial Stages—the initial phases in the generation of the cosmos—divided, the Two Modes of Yin and Yang began to separate. The Four Images then emerged in latent form, while the Five Phases were already concealed within them. At this point, the color of Qi gradually changed and its image slowly appeared. After one million years, the dim, chaotic Qi turned black. Black belongs to Water, whose generating number is “one.” “One” is the beginning of the Qian Origin—the primordial Qi represented by the Qian trigram—and the foundation of the Eight Trigrams; from it, Jia was born. Jia is first in the sequence of the Five Phases and begins the Ten Heavenly Stems. Tradition says that in high antiquity, sages observed the patterns of Qi and drew up celestial charts to record the heavens. Later, worthy men carefully preserved these records, using them to calculate the celestial origin and to establish calendrical numbers through vertical and horizontal diagrams. From then on, the rules for reckoning years and seasons gradually became clear.

Fire: Two

After one million years, the black Qi turned red. Red belongs to Fire, whose generating number is “two.” It marks the beginning of the Xun trigram, from which Xin was born.

Wood: Three

After one million years, the red Qi turned blue-green. This color belongs to Wood, whose generating number is “three.” It marks the beginning of the Gen trigram, from which Bing was born.

Metal: Four

After another one million years, the blue-green Qi turned white. White belongs to Metal, whose generating number is “four.” It marks the beginning of the Kun trigram, from which Gui was born.

Earth: Five

After one million years, white Qi transforms again into yellow. Yellow symbolizes Earth, and white symbolizes Metal. Its generation number is four. This is where the Kun trigram begins to form—one of the trigrams corresponding to transformations among Metal, Wood, Water, Fire, and Earth—and from here Gui is also generated.

Earth Five

After one million years, white Qi transforms again into yellow. Yellow symbolizes Earth, and its generation number is five. This is where the Li trigram begins to form, and from here Ji is also generated.

The Completion Numbers of the Five Phases

As the Five Phases develop from their generation numbers to their completion numbers, these are called the “completion numbers.” One, three, and five combine to make the Yang number nine, governed by Jia and Bing and occupying the guest position. The central number of Earth, five, combines with Earth Ji; adding the Water number, one, yields the completion number six, which descends and generates Kun Yi. It therefore acts first and occupies the guest position.

Two and four combine to make the Yin number six, governed by Xin and Gui and occupying the host position. Adding the Fire number, two, to the Earth number, five, yields the completion number seven, which rises and generates Zhen Geng. Yi and Geng combine, and their north–south positions exchange places; therefore, it acts later and occupies the host position.

The Water number, one, and the Fire number, two, combine with Earth to make ten, generating Kan Wu. The generation number of Fire corresponds to Xun Xin. As Earth Ji combines with Wood number three and Gen Bing, they yield the completion number eight, generating Dui Ding. The generation number of Water corresponds to Qian Jia. It, too, joins the central Earth number, five, and combines with Metal number four and Kun Gui, yielding the completion number nine and generating Qian Ren. Ding and Ren join, and the east–west directions exchange places.

This system of transformations thus explains the workings of creation through “two earths and three heavens.” It uses Yang nine and Yin six to derive the transformations of generation and change, and also explains the transformations of the Heavenly Stems and Earthly Branches, Na Jia (the occult method of assigning Heavenly Stems to the trigrams), and the flying and hidden transformations of the hexagram lines. In cultivation, one must master the principles of two rising and one descending, and of drawing out and replenishing Water and Fire. One must also understand the hidden and manifest transformations of three and four, and the alternating exchange between Wood and Metal. The plain substance of the Dao disperses to form the foundation from which the myriad things are generated. When its mysterious workings become manifest, many numinous wonders and auspicious signs descend. How could those who cultivate the Dao fail to investigate the source of Yin-Yang transformations?

Fire Six

The Earth number, five, plus the Water number, one, yields the completion number six, generating Kun Yi.

Fire Seven

The Earth number, five, plus the Fire number, two, yields the completion number seven, generating Zhen Geng.

Wood Eight

The Earth number, five, plus the Wood number, three, yields the completion number eight, generating Dui Ding.

Metal Nine

Add the Earth number five to the Metal number four to obtain the completed number nine. This gives rise to the Qian trigram, paired with Ren. The Earth number is ten, corresponding to the Zhen trigram and Geng. The Wood number is eight.

Add the Earth number five to the Wood number three to obtain the completed number eight. This gives rise to the Dui trigram, paired with Ding. The Metal number is nine.

Add the Earth number five to the Metal number four to obtain the completed number nine. This gives rise to the Qian trigram, paired with Ren. The Earth number is ten.

Add the Earth number five to the Earth number five to obtain the completed number ten. This gives rise to the Kan trigram, paired with Wu. Only then are all eight trigrams in place and the Ten Heavenly Stems complete. At this point Yin and Yang mingle and merge, like a mother carrying a child, with the child hidden in the womb; they cannot yet be distinguished from one another.

Mutual Interaction Completes Ten

Qian and Kun—the two trigrams of Heaven and Earth—are paired, Yin and Yang unite, and the numbers of generation are complete. Yang Qi descends and Yin Qi ascends. Their breaths rise and sink, move back and forth, and circulate ceaselessly to the left and right. The five directions coordinate with one another, each with its own correspondence.

One and nine add up to ten, and Ren meets Jia. Qian and Kun are paired, giving rise to the Kan trigram, which contains Jia and Yi. Four and six add up to ten, and Yi and Gui move together. Kun and Qian are paired, giving rise to the Dui trigram, which contains Gui and Ren.

Three and seven add up to ten, and Geng meets Bing. Qian and Kun are paired, giving rise to the Zhen trigram, which contains Bing and Ding. Two and eight add up to ten, and Ding meets Xin. Kun and Qian are paired, giving rise to the Li trigram, which contains Geng and Xin.

Earth’s Image Joins with Itself: Kan and Wu

The Li trigram is paired with Ji and has the value five; the Kan trigram is paired with Wu and has the value ten. Together they total fifteen. This number corresponds to the central number of Heaven and Earth, and its position is also at the center of Heaven and Earth. It therefore needs no pairing with another trigram and can unite with itself.

The Four Images Give Rise to the Eight Trigrams

The Two Principles, Yin and Yang, give rise to the Four Images. Among them, the completed number of the Kan trigram is six. The trigram itself already has three, leaving three more; these give rise to the Qian trigram, paired with Ren. Ren does not occupy the central position of Heaven and Earth, so it must still be paired with another trigram in order to unite.

After Heaven and Earth took shape, the Four Images arose. Among them, the number of the Kan trigram is six: three belong to the trigram itself, and the remaining three give rise to the Qian trigram. Kan receives Ren but not Gui; Qian and Kun are paired, so Gui belongs to Kun. The number of the Dui trigram is nine: three belong to the trigram itself, and the remaining six give rise to Kun. Dui receives Yi but not Jia; Kun and Qian are paired, so Jia belongs to Qian. The number of the Li trigram is seven: three belong to the trigram itself, and the remaining four give rise to Xun. Li receives Xin but not Geng; Zhen and Xun join, so Geng belongs to Zhen. The number of the Zhen trigram is eight: three belong to the trigram itself, and the remaining five give rise to Gen. Zhen receives Bing but not Ding; Gen and Dui intersect, so Ding belongs to Dui.

Thus, to understand how the Five Phases move in forward and reverse order, how Yin and Yang shift and transform in relation to each other, and then to distinguish the generating numbers from the completed numbers, one must recognize how the Eight Trigrams take shape and how their forms become manifest. Then their signs and confirmations can be clearly seen. The middle son, Kan, gives rise to the old Yang, Qian, just as Metal arises from Water. The youngest daughter, Dui, gives rise to the old Yin, Kun, just as Earth arises from Metal. Wood arises from Fire, corresponding to the middle daughter, Li, descending and receiving Xin. Earth arises from Wood, corresponding to the eldest son, Zhen, thrusting forth and receiving Bing.

From this we can see that Qian and Kun embody firmness and yielding, movement and stillness, while Zhen and Xun express the stirring force of thunder and wind that nourishes all things. When Bing and Ding meet in opposing positions, one must also discern the vibration of the Zhen trigram, its hidden and manifest changes, and the shifts in its palace position. Once the generating and completed numbers are all in place, the trigram forms undergo repeated transformations. The spirit and soul then change and travel, returning to their source through concealment and manifestation; the traces of ascent and descent are gathered in as well. These eight stem spirits—the spirit numbers matched with the Eight Trigrams and the Heavenly Stems—move through three changes of position.

Wu and Ji have no fixed trigram images, yet they can govern on their own. They dwell between the four directions and have no paired numbers assigned to them. Ji is Yin and is received by the middle daughter, the Li trigram; Wu is Yang and is received by the middle son, the Kan trigram. In this way, all ten Heavenly Stems are complete, with odd and even numbers each assigned their place. They reveal the workings of creation and transformation in a single moment, bringing movement and stillness into accord with the true Dao. The way of observing Heaven and the means of grasping its workings are all contained here.

Those who cultivate in pursuit of truth should examine transformation in accordance with the statements attached to the hexagram lines, follow the movement of the hexagram forms with clarity, master the ascent and descent of Yin and Yang above and below, and probe the patterns of generation, completion, waning, waxing, coming, and going. Devote yourself to the subtle workings within and observe deeply the changes that renew themselves day by day. If you can prevent regret and distress from arising in the cauldron, then, when Jing and Qi descend and Gold and Mercury congeal into form, the divine elixir will soon be achieved—as if seen with your own eyes and held in your hands.

The Ten Heavenly Stems and the Eight Trigrams embody the patterns of the Five Phases and the Four Symbols. They transform in relation to one another and give rise to new forms. Distributed across the four directions—east, west, south, and north—they also move back and forth, alternating and returning to their original positions. Among them, the Kan and Li trigrams are the key gateways that govern transformation, while Qian and Kun are the pivots of the process and also symbolize the cauldron vessels used in alchemy. As Yin and Yang unite, the two kinds of Qi begin to circulate, one descending and the other ascending; the positions of the Heavenly Stems shift accordingly. When the Yin and Yang of Heaven and Earth unite, the trigram images return to their source.

Those who cultivate the Dao should understand how Heaven and Earth transform and bring forth the myriad things, and bring their own circulation into accord with the movements of the sun and moon. One cycle of inhalation and exhalation makes a small microcosmic orbit. The gathering and dispersal of the breath are bound up with the stability of nature and life. This is what Laozi meant when he said, “The gate of the mysterious female is called the root of Heaven and Earth.”

When practicing the Yang Talisman—the principle by which Yang Qi circulates—Kun moves in response to Qian and rises from the left. When Yin Qi holds sway, Qian moves in response to Kun and answers from the right. The breath flows ceaselessly back and forth, in harmony with the Heavenly Stems and the trigram images.

The oral formula says: Exhalation corresponds to the number seven and belongs to the Li trigram and the Fire Phase. The true Water within Li Fire descends, bringing Ji into union with Jia. Jia responds and rises, entering the palace of Shen. Inhalation corresponds to the number six and belongs to the Kan trigram and the Water Phase. The true Fire within Kan Water rises, bringing Wu into union with Gui, which gladly descends to the elixir chamber.

Ding pairs with Ren and also unites with Ji within the Li trigram. This symbolizes mountains and lakes communicating, phoenixes dancing in flight, and crows soaring. Yi and Geng turn toward each other and return to Wu within the Kan trigram. This symbolizes wind and thunder stirring one another, the Jade Rabbit shining, and the bright image of the toad in the moon. Thus the Four Symbols enter the Golden Cauldron, and the Five Phases gather in the jade furnace. Bing meets Xin, Qian unites with Kun, and Wu and Ji merge into one, turning the Ten Heavenly Stems until they return to their source. When gathered, they are like ten fingers clasped together; when dispersed, each returns to its original place.

The “reversal of the Five Phases” means this: Kan is associated with Water, and Water generates Metal, so it gives rise to the Metal of the Qian trigram. Hidden within it are Jia and Yi; the Qi of Wood lies concealed and reaches its stage of birth in Hai. Dui is associated with Metal, and Metal generates Earth, so it gives rise to the Earth of the Kun trigram. Hidden within it are Ren and Gui; the Qi of Water lies concealed and reaches its stage of birth in Shen. Li is associated with Fire, and Fire generates Wood, so it gives rise to the Wood of the Xun trigram. Hidden within it are Geng and Xin; the Qi of Metal lies concealed and reaches its stage of birth in Si. Zhen is associated with Wood, and Wood generates Earth, so it gives rise to the Earth of the Gen trigram. Hidden within it are Ding and Bing; the Qi of Fire lies concealed and reaches its stage of birth in Yin.

The two Earthly Stems Wu and Ji dwell alone at the center and are also vigorous in all four seasons. They reside in the Kun position in the southwest, where the Qi of Earth is at its strongest; Earth reaches its stage of birth in Shen. The saying that, on exhalation, the Yang stems proceed in sequence, while on inhalation, the Yin stems turn in reverse refers to how the Yin and Yang movements—reversal and progression, gathering and dispersal—are concealed within the “completed numbers.” These numbers refer to the Qi mechanism by which the Heavenly Origin, the primordial Qi of Heaven, moves and transforms.

Stem Combinations of the Five Phases

Once Heaven and Earth first separated and Yin and Yang each took their proper place, Heaven divided into the five Qi, while Earth arranged the Five Phases. The Five Phases each settled in their positions, spreading through the four directions to govern movement; the five Qi, in turn, branched out and dispersed among the ten Heavenly Stems. As the Qi of the stems shifted position and combined with one another, they generated one another, displayed distinct forms, and each found its corresponding partner. In this way, the five Qi of the Heavenly Origin circulated and formed the true Five Phases.

Practitioners should first investigate the pattern by which the Heavenly Stems revolve and exchange positions, then understand how their combinations generate things. This is the foundation for bringing nature and life together, and the basis for cultivating the Great Elixir. Once the foundation is established, the Great Dao arises from it.

True Earth of Jia and Ji

Gui Water is born from the Qi of Jia and Yi Wood in the east. Wu Earth is the father of Jia Wood; then the Yin Earth Ji from the center is matched with Jia as its wife. Jia and Ji combine to form True Earth.

True Metal of Yi and Geng

Ji Earth is born from the Qi of Geng and Xin Metal in the west. Jia Wood is the father of Geng Metal; then the Yin Wood Yi from the east is matched with Geng as its wife. Yi and Geng combine to form True Metal.

True Water of Bing and Xin

Yi belongs to Wood and is born in the southern realm of the Fire spirits, Bing and Ding. Wood generates Fire, so Geng is called Bing’s father. Then the Yin Metal Xin of the West is matched with Bing Fire as his wife. When Bing and Xin unite, they transform into true Water.

When Ding and Ren unite, they transform into true Wood.

Xin Metal is born in the realm of Geng Metal, as though taking Geng for its wife. When Yi and Geng unite, they transform into true Metal.

When Bing and Xin unite, they transform into true Water.

Yi belongs to Wood and is born in the southern realm of the Fire spirits, Bing and Ding. Wood generates Fire, so Geng is called Bing’s father. Then the Yin Metal Xin of the West is matched with Bing Fire as his wife. When Bing and Xin unite, they transform into true Water.

When Ding and Ren unite, they transform into true Wood.

Xin Metal is born in the northern realm of the Water spirits, Ren and Gui. Metal generates Water, so Bing is called Ren’s father. Then the Yin Fire Ding of the South is matched with Ren Water as his wife. When Ding and Ren unite, they transform into true Wood.

When Wu and Gui unite, they transform into true Fire.

Ding Fire is born in the central realm of the Earth spirits, Wu and Ji. Fire generates Earth, so Ren is called Wu’s father. Then the Yin Water Gui of the North is matched with Wu Earth as his wife. When Wu and Gui unite, they transform into true Fire.

Use these transformations as the rule for practice, cycling through them again and again.

The Separation Between Wood and Metal

Those who study the Dao should investigate the roots of nature and life, trace the source of creation and transformation, discern why Wood and Metal are separated, understand the principles of drawing off and replenishing Water and Fire, and become familiar with Yin and Yang as they appear and recede, and with the soul and spirit as they rise and sink.

The saying “Metal is hidden within Wood, and the two are separated” means that Wood represents the Yang soul and takes the Eastern trigram Zhen as its fundamental form. Zhen receives Geng and belongs to Kun’s eldest son. Its form is one Yang line enclosed by two Yin lines, which is why it is called the Yang soul. The Yang soul should naturally rise, but the two Yin lines press it down and prevent it from ascending.

In terms of the body’s Five Zang organs, Wood belongs to the liver. The liver lies below the lungs, which belong to Metal, because Geng Metal within the liver obstructs it. Although the liver’s true nature wishes to rise, Geng Metal is Yin spirit and restrains the Yang soul, preventing it from ascending. Thus it remains below.

If one grasps the essential method of cultivation, circulates the fire phases in accordance with the circuit of the heavens—the timed regulation of the fire phases in Neidan practice—and cultivates continuously for a thousand days without error, then, once the Geng spirit within the liver has been refined away, the liver can recover its original nature, becoming pure and unmixed. It will then rise naturally.

Lingranzi asked, “What is the Metal in the liver?” The reply was: “When the liver is first taken from the body and placed in water, it sinks. The part that sinks is Metal. When Wood and Metal join, they naturally rise.”

Lingranzi asked again, “What is the Metal in the liver?” The reply was: “When the liver is first taken out and placed in water, it sinks; what sinks is Metal. When Wood and Metal mix, their color turns purple. Purple, then, is Metal. Thus, it originally sinks to the bottom; after being matured through the refinement of the fire phase, the liver rises to the surface and turns green. This is called ‘returning to the origin,’ that is, recovering its original state. Only after returning to its nature can the Hun spirit become settled and calm, no longer scattered.

“The saying ‘Wood is concealed in Metal, separated from one another’ means that Metal contains the Yin Po, belongs to the West, and takes the Dui trigram as its substance. It should sink, yet instead it rises. Why? Dui represents the youngest daughter of the Qian trigram, and its image is one Yin line beneath two Yang lines. A single Yin line cannot hold down two Yang lines, so it floats above them. Dui belongs to Geng Metal. Yi Wood joins with Geng Metal, like a wife following her husband, so Metal takes the leading role. Metal belongs to the lungs; when disturbed by Yi Wood, it floats on the surface of the water.

“If you understand the fire phase of the cosmic cycle—that is, if you regulate the fire phase of cultivation according to the cycles of the cosmos—and refine continuously for a thousand days without error, burning away the Wood in the lungs, Metal will no longer be mixed with anything else. It will reveal its original form and naturally sink to the bottom.”

Lingranzi asked, “What is the Wood in the lungs?” The reply was: “When the lungs are first taken from the body, they are red; the white part within them is Wood, which is why they float when placed in water. If matured through the refinement of the fire phase, the lungs sink to the bottom and turn purple. In this way, the original true Po is restored and settled, thereby prolonging life.”

Distinguishing Host and Guest When Metal and Wood Enter the Fire

When the lungs are first taken from the body, they are red; the white part within them is Wood, which is why they float when placed in water. After they are matured through the refinement of the fire phase, the lungs sink to the bottom and turn purple. Thus the original true Po is restored and settled, and life is prolonged.

Distinguishing Host and Guest When Metal and Wood Enter the Fire

When Metal and Wood are mixed and refined by fire, their distinct natures emerge: Metal must be removed from Wood, and Wood from Metal. If the two are refined together, why remove only the Metal from the Wood and leave the Wood, then remove only the Wood from the Metal and leave the Metal?

This is because Wood has a form of its own and occupies the host position, while Metal is concealed within the Wood. Its color shows on the outside, and it occupies the guest position. When the mixture is heated and refined, the guest Metal is removed first, leaving the host Wood. The same applies when Wood is removed from Metal: Metal has a hard form and occupies the host position, while Wood within the Metal is soft in nature and occupies the guest position. When heated and refined, the host remains and the guest is removed.

Those who practice cultivation should understand why Metal and Wood are refined, and grasp the principles by which host and guest are retained or removed. They should adjust the fire precisely according to the firing stages, and increase or decrease Lead and Mercury—the symbolic terms used in Neidan practice—in proper measure. In this way, the Elixir can be refined.

Ping Shu’s commentary says: If the Elixir is cultivated and refined without observing the firing stages, it is like a mother dying while her child is still in the womb: no matter how much time passes, nothing will come of it, and all effort will be wasted. How is this different from the principle that host and guest can be distinguished only after Metal and Wood meet fire?

Water and Fire: Fulfillment and Nonfulfillment

The natures of Water and Fire mingle and bring forth one another. There is Fire within Water, and Water within Fire. What does it mean to say “there is Fire within Water”? Water corresponds to the northern trigram Kan, which is Yin containing Yang. Water can reflect things; this refers to true Fire. Among the body’s Five Viscera, Water corresponds to the kidneys. The kidneys store Jing (essence), and Jing is called Fire.

What does it mean to say “there is Water within Fire”? Fire corresponds to the southern trigram Li, which is Yang containing Yin. The center of Fire is black; this refers to true Water. Among the body’s Five Viscera, Fire corresponds to the heart. The heart governs the blood, and blood is called Water.

The Book of Changes says, “When water is above fire, it is called ‘Already Across’; when fire is above water, it is called ‘Not Yet Across.’” Ping Shu’s commentary says, “Within the water, three fires gather; within the fire, it is as though water were simmering.” Practitioners follow these symbols to harmonize Yin-Yang, secretly applying the method of talismanic correspondences to make water and fire rise and descend, adjusting their increase and decrease according to the principles of “Already Across” and “Not Yet Across.” In this way, lead and mercury gather in the cauldron, the Elixir forms naturally, and golden light fills the room.

Earth as the Pivot for Water and Fire to Rise and Descend

The Book of Changes says, “Water flows toward damp places; fire draws near to dry places.” Though water and fire have no awareness, they respond to each other. This reveals the principle of nature. Water’s nature is to moisten and descend; fire’s nature is to blaze and rise. Why, then, in “Already Across” is water above and fire below?

It is because the water of the Kan trigram contains fire. Kan corresponds to Wu and belongs to Yang: it is clear and becomes essence, able to transform into pure Yang Qi that rises and becomes true water. The fire of the Li trigram contains water. Li corresponds to Ji and belongs to Yin: it is turbid and becomes blood, able to transform into heavy, turbid Qi that descends and becomes true fire.

The water and fire described here are transformations of the original Qi of Heaven and Earth, and this original Qi arises from the spleen. The spirit of the spleen governs creation and transformation. It dwells alone at the center, turning in all four directions, making Qi rise and descend as it moves with the breath. Whenever the original Qi of Heaven and Earth stirs, each breath contains transformations of the Five Phases, in hidden accord with them.

The Book of Changes says, “The number of Heaven is five; the number of Earth is six.” These are the central numbers of Yin and Yang; “central number” here refers to Earth. The Cantong qi says, “Earth flourishes in the four seasons and runs through beginning and end; blue-green, red, white, and black each occupy one direction, while the Qi at the center is governed by Wu and Ji.” Ping Shu also says, “The four images and Five Phases all depend on Earth.” This means that without the central Qi of Wu-Ji Earth connecting Kan water and Li fire and enabling them to move up and down, the divine Elixir cannot be refined.

The heart contains “mercury”—an alchemical term here referring to the Yin essence within the heart spirit—while the kidneys contain “lead,” meaning the Yang Qi within the kidneys. How should these two substances be used? The so-called “method of reversing the Five Phases” means turning True Fire into Spirit Water, so that lead and mercury become flowing essence and Qi. The breath moves with the rising and descending of Qi, naturally bringing about change within the body and mind.

Heavenly-origin Qi stirs in the kidneys; this is called “Kan-Wu as Yang.” With each exhalation, it sets five parts of the Qi mechanism in motion. Earthly-origin Qi stirs in the heart; this is called “Li-Ji as Yin.” With each inhalation, it too sets five parts of the Qi mechanism in motion. The two Qi, Yin and Yang, move together to make ten. The Book of Changes says, “Heaven is nine; Earth is ten.” Here, the Qi of Wu and Ji are said to unite.

Mercury is drawn from the heart and transformed into essence; lead rises within the kidneys and changes into Qi. As essence and Qi interact and transform, they naturally coalesce into the “knife-point measure”—a Neidan term for the elixir formed through cultivation, or the sign that the elixir has been completed.

“Drawing mercury from the heart” means that when mercury-Qi recedes, True Water descends. This is like removing the Yin line from the Li trigram, transforming it into the Qian trigram. Qian symbolizes Heaven: clear and light, without Yin Qi. When practitioners accord with this state, the seven emotions settle and the six desires fade.

“Raising lead within the kidneys” means that when lead-Qi rises, True Fire ascends. This is like removing the Yang line from the Kan trigram, transforming it into the Kun trigram. Kun symbolizes Earth: substantial and heavy, without Yang Qi. When practitioners accord with this state, the Qi throughout body and mind gathers into a harmonious whole, and all manner of entanglements subside. Those who aspire to the Dao should cultivate in accordance with these words.

I once heard Guangchengzi say: Above the Celestial Pivot—the vital hinge within the human body that corresponds to the workings of Heaven and Earth—is governed by the one Qi of the Heavenly Origin. Below the Celestial Pivot is governed by the one Qi of the Earthly Origin. At its center, one follows the source of Yin-Yang.

Those who cultivate the Dao model their bodies on Heaven and Earth. The head is round, symbolizing Heaven, and is the root of clear Yang Qi. It sets the Seven Luminaries—the Sun, Moon, and five planets of ancient cosmology—in motion, turning around a central pivot to support the Purple Tenuity, the celestial region containing the North Star, and the Empty Valley. The Original Shen, a person’s primordial spirit, revolves among them. The Yellow Emperor said that one should follow the law by which the Seven Regulators—the Seven Luminaries—move through the Void, drawing forth Yang Qi to refine Yin Qi.

The stars Greedy Wolf and Great Gate correspond to the two ears. They support the Numinous Terrace, the inner state of mind that aids spiritual activity. When thoughts stirred by the dust of the world are kept from taking hold and countless concerns are not allowed to linger in the heart, awareness can settle into stillness and calm. The stars Salary Keeper and Literary Song correspond to the two eyes: when the eyes are open, the spirit tends to leak outward; when they are closed, the spirit can settle within.

The stars Upright Chastity and Military Song connect the pathway of the assistants with the Gate of the Mysterious Female, the Daoist name for a subtle inner aperture. This is the foundation of Heaven and Earth and the key to nature and life. Use them in alternation at the proper times, letting the breath flow continuously, faintly seeming to be there and not there. As the Five Spirits—the body’s five kinds of spiritual activity—respond to one another, the fire in the Elixir Furnace grows strong.

The star Army Breaker guards the Golden Pass, the aperture that secures Jing and Qi, and seals the Earthly Gate, the portal through which Qi enters and leaves. This allows the true wind to circulate within the body and keeps water Qi from intruding. Keep the Golden Embryo tightly sealed to prevent Jing and Qi from leaking away. When the Red Dragon—the body’s Jing and Qi—are abundant, the Three Corpses, malevolent impurities said to dwell in the body and hinder cultivation, will retreat. Use a cool, tranquil mind to subdue the Six Thieves, the six sensory desires that scatter the mind and spirit, and make them flee in terror. Only after fire has burned the Golden Cauldron and water has flooded the Jade Pass can the body’s Original Qi flow through the Upper, Middle, and Lower Dantian, the three sites used in Neidan cultivation.

Among the Eight Trigrams within the body, the Li trigram corresponds to the Crimson Palace, the inner palace of the heart. It is where Jia and Ji converge, where the Dragon and Tiger transform, and where the many spirits dwell. The Kan trigram contains two kinds of mysterious Qi. They gather the Five Phases and harmonize the Four Symbols, bringing Jing and Qi’s radiance together and returning the Qi of Wu and Gui to its source. This place is called the Palace of Great Unity. The lungs store the Po; when the spirit of the heart is not agitated, the Po becomes settled. The liver stores the Hun; when it is not disturbed by joy or anger, the Hun remains tranquil.

Ren and Jia govern the large intestine and its work of conveying and transmitting. Xun and Xin are linked to the gallbladder, bringing its nature into balance. Kun Earth symbolizes the Winding River, where Yin and Yang pass back and forth. Gen Mountain symbolizes the source of water, which pours in clear, true, abundant Qi. Such are the functions of the Seven Regulators and the Eight Trigrams: they are the root of Yin-Yang and the key to forming the Golden Elixir. Their wondrous workings cannot be measured. The Scripture of the Hidden Talisman says: “When the Seven Regulators complete their cycles, Yellow Sprout grows within the body; when the Eight Trigrams revolve around it, the spirit’s radiance gathers and hides in the depths.” The Book of Changes, in its “Great Treatise,” says: “The sages established the trigrams to express their intent and set them forth to fully reveal the forms of things.”

Volume Two of the Huizhen Ji (Collected Writings on Realizing the Dao)

“Xingxiangzi: Wood and Metal Intermingled”

The qualities represented by Wood are kind and benevolent, able to accord with and merge into Metal. When Wood and Metal mingle, they are hard to tell apart; they change back and forth, rising and falling in turn. Recovering the original nature at the root makes it possible to grasp the subtle, far-reaching workings of creation and transformation. Extract Metal from within Wood, and Metal leaves Wood; the two no longer interfere with each other.

Jing and Qi transform, and the wandering hun soul returns to clarity and stillness, entering deeply into the mind of meditation. In the dark and far-reaching realm, its traces are hard to find. The formless appears within the formed, joining past and present. One’s own po soul steadies the hun; the power of the hun surpasses that of the po, and even ghosts and spirits stand in awe.

Another

Within the Zhen trigram lies Geng Metal; Metal and Yi Wood are joined in marriage. Through the Qi of balanced harmony, thunder and lightning appear together. Dragons roar and tigers howl, and even the thoughts of the spirit in deep mountain valleys become clear. In the remote depths of the unseen realm, wind and clouds circle the whole body, enabling one to remain self-possessed and transcendent.

Mist and rain blur the scene, as the lingzhi mushroom begins to sprout. It is the season when Dongjun, the spirit who governs spring, moves through Heaven and Earth and regulates the myriad things, keeping spring alive. The fire of Mount Min surges; all things return to unity, with their true nature hidden within. The adding and subtracting—the regulation of Yin and Yang and the advance and retreat of the firing process in cultivation—comes to rest. Inner and outer are no longer divided, and at last one returns to purity and unity.

Another

The Yi Wood within the Zhen trigram is gentle in nature and especially fond of Geng Metal. The Wood note Jue harmonizes with the Metal note Shang, forming a clear, resonant melody. The Wooden Man claps, and the Stone Maiden plays the zither, symbolizing Yin and Yang joining and the myriad things responding to one another. Subtle transformations appear; the way of benevolence is practiced, righteousness is diligently pursued, and the Dao-heart runs deep.

These two forces, Wood and Metal, mingle and flow between rising and falling. Refined and cooked by fire, the body changes and becomes Metal. Delusion is dispelled, Water and Fire are harmonized, and the forging of Yang Qi surpasses that of Yin Qi. In this way, one returns to the root, distinguishes hun from po, and recognizes the true original mind.

“Xingxiangzi: Wood Departs and Metal Remains”

The form of Wood vanishes and the form of Metal appears. Though Wood has disappeared, the radiance of Metal remains. When Wood Qi flourishes, it takes visible form and is held in esteem. This transformation is driven entirely by the power of fire, which guides the wandering hun back to its original substance and transforms it into Metal.

Wood’s nature is to generate and unfold; Metal’s nature is firm and enduring. When the vitality and form of Wood emerge, the essence of Metal also surfaces and is preserved. This process depends on the force of Fire to set it in motion and guide the wandering Hun and Qi. The guest departs first, while the host remains alone; each returns to its root. The scattered parts separate like pieces on a board, while the powers of nature and life gather together. Follow what is natural in Heaven, and cultivate yourself in stillness and obscurity. Once a body of pure Yang has been formed, one can ascend like rosy clouds. In this way, one transcends the mysterious realm, enters the domain of longevity, and leaves behind the limits of the mortal world.

“Fragrant Incense” · Metal Departs, Wood

Metal is hard and strong by nature, while Wood is soft. Fire plays a major role in distinguishing host from guest. The firm takes the place of the host, while the soft seems to melt away. Each then returns to its origin and its nature, and the turbulence subsides. The practitioner enters an inner alchemical realm like a divine furnace, with rosy clouds veiling the heights. Silver, lead, and other images of alchemy emerge, like flowers opening and swaying. Radiance fills the room, and wondrous transformations defy description. In the end, one dwells in the immortal palace of Penglai and roams the celestial realm of the Purple Mansion, at ease and untroubled.

“Southward Village Song” · Water and Fire Join in Completion

The single Yang within the Kan trigram (which symbolizes Water and also Yang contained within Yin) settles into place. Its nature becomes clear and still, able to illuminate the forms of all things. True Fire blazes, and the effects of cultivation become fully manifest. One must guard it with care, so that Water and Fire mingle and blend, condensing into an elixir body like a precious vase. Shen and Qi display their wondrous power; the movement of Qi rises and falls, gathers and disperses between Wu and Ji. Yang Qi, like sunlight, ascends to heat the alchemical cauldron in which the elixir is cultivated. A fragrance like that of orchids arises. When the work of transformation is complete, one enters a deep and unfathomable realm.

Also

Within Fire, the Six Yin are cultivated. Amid brilliant flames, a single dark essence remains, like a piece of coal. The result of cultivation appears as the image of cool, true Water; this is the spirit embryo, the wondrous foundation nurtured by Neidan. The central Qi continually waxes and wanes, circulating to and fro within the body. The force of Metal’s thunder rises with a sudden rumble; mist and rain spread through the air, illuminating the Dipper’s handle, the stars of the Northern Dipper that mark direction. Through one’s own transformation, Heaven and Earth unite within the heart. When thoughts settle into ash-like stillness, the Dao-body can fill Heaven and Earth and become boundless.

“Southward Village Song” · Water and Fire Rise and Descend Through Earth

Wu and Ji, the Earth of the Five Phases (Wood, Fire, Earth, Metal, and Water), unite Yin and Yang, hold the power of transformation, and govern the Qi of the four directions. They set the primordial Qi of Heaven in motion with the breath, circulating without pause, and thereby bring forth the flourishing of transformation. As Qi gathers and congeals into mysterious frost, the vessel and cauldron—the symbols of inner cultivation—seem to freeze, while a clear fragrance permeates the whole body. Wondrous transformations become numinous, ultimately returning beyond worldly forms and things, leaving body and mind cool and clear. This true emptiness, free of obstruction, becomes the place where the Dao is cultivated.

Collected Works on Attaining the True

In the Li Garden, the green waves give rise to a flourishing vital energy, as fire is symbolized by the Li trigram. The breath gathers and congeals into Dark Frost, a metaphor in Neidan for the condensation of essence and Qi. A chill settles in the Crucible Gourd, a metaphor for the parts of the body where essence and Qi are refined and nurtured, and a pure fragrance emerges from within. Spirit transforms and becomes numinously responsive, transcending all things in the world; body and mind grow cool and clear. The unobstructed True Void becomes a place for cultivating the Dao.

Another

Green waves surge through the Li Garden, while the Kan Palace, where water is symbolized by the Kan trigram, grows clear and bright, stirring the power of fire. Yin and Yang transform, rising and descending, and congeal into a true vision; thus their work is complete. The Virtue of Earth, one of the Five Phases, expands grandly and sets the subtle workings of the mechanism in motion. Pears and dates, often symbols of the fruits of Neidan cultivation, nourish and grow abundant. The Jade Maiden, a symbolic figure in Neidan, respectfully presents precious gifts to the Purple Tenuity, which symbolizes the celestial emperor’s abode and may also refer to a corresponding part of the body. Fragrance is framed by rosy clouds; radiance shines like the sun and moon, solemn and lofty. The perfect light, without form or image, illuminates the entire Dharma realm.

“Song of the Southern Village: Kan and Li’s Qi Transforms and Returns to the Origin”

Silver lead, a Neidan term for a substance used in cultivation, is stored in the Gui Palace, the water palace symbolizing the kidneys. Vermilion mercury, a Neidan term often referring to heart fire or conscious intent, rises as auspicious mist in the Spirit Palace. Essence and Qi transform and move like the wind, turning the pivotal mechanism; they are guided into the Yellow Court, an important site in bodily Neidan cultivation, where the power to govern transformation is held. Li fire withdraws, and water transforms into Qian, the trigram symbolizing pure Yang. The Kun body, symbolizing Yin, is no longer mixed with Yang, and its abundant Virtue becomes complete. The two Qi of Yin and Yang work together; the immortal medicine is refined, the work is fulfilled, and the fame of transcending the mortal world resounds through the nine heavens.

Another

The Water Palace joins with the Fire Cage, and mist veils the light of the cassia moon. The movement of Qi follows the wind, bringing about transformation; it gathers at the center. Through convergence and change, the precious elixir known as a knife-measure is refined, its medicinal Qi fragrant. Though the Yang within Kan cannot be seen, the quiet, empty inner chamber contains no Yin, revealing its original face. A vast, upright True Qi is nurtured, turning toward the Original Spirit like jade nectar. It is then gathered into the elixir furnace and congeals into jade frost.

“Source of the Peach: Greedy Wolf and Great Gate”

The stars Greedy Wolf and Great Gate, symbolized by the handle and pivot of the Northern Dipper, receive the True Qi of Heaven. The Dark Sovereign, a revered Daoist deity, draws near and whispers a teaching into the ear. The Five Aggregates, the five elements that compose the body and consciousness, are supported; cultivation reaches a state of communion with the spirit, washing away the dust accumulated over countless kalpas. In stillness and calm, body and mind are renewed; the nature is warmed and nurtured until it becomes pure and undivided. In a deep, quiet realm beyond worldly things, one stands proudly for ages, accompanied by the bright moon, free and at ease.

“Source of the Peach: Wealth Preserver and Literary Star”

The star Wealth Preserver supports the Five Aggregates, bringing cultivation to a state of communion with the spirit and washing away the dust accumulated over countless kalpas. In stillness and calm, body and mind are renewed; the nature is warmed and nurtured until it becomes pure and undivided. In a deep, quiet realm beyond worldly things, one stands proudly for ages, accompanied by the bright moon, free and at ease.

“Source of the Peach: Wealth Preserver and Literary Star”

The stars Wealth Preserver and Literary Star attach themselves to the light of the spirit, leaving people busy chasing external things and appearances. If one becomes absorbed in Chan teachings, they instead disrupt the harmony of Yin and Yang, like discordant tones and rhythms. How, then, could one establish a place for cultivating the Dao? Double curtains are drawn closed to guard the Hall of Light, which in bodily Neidan cultivation often refers to where the heart and spirit reside. The immortal youth reclaims the True Yang Qi. The key to wondrous efficacy lies in letting the nature appear in its clarity; in the deep realm, one merges seamlessly with the eight directions.

“Source of the Peach: Martial Song and Chastity”

The two stars Wu and Lian pass dimly through the roots of Heaven and Earth; their long breaths are barely perceptible. The qi of the Six Heavens contends, and through this, day and night settle into balance. The fire in the alchemical furnace remains gentle. The spirit and qi are directed in and out through the apertures, opening the gate to nourishing life, with subtle methods as the guiding principle. The Yin Gate is closed, and the Yang Soul is cultivated when the Heavenly Gate shuts. The clouds and mists disperse, allowing the qi of nature and life to gather.

“Drunken Peach Spring: Po Jun”

The star Po Jun, one of the Dipper stars, stands forcefully in the northern Yin position, sealing the Earthly Gate—the lower apertures of the body—deeply shut. The true wind rises high, locking the Ape Mind, a metaphor for the restless spirit. The dense, swirling qi subdues the scattered spirit and qi, swift as flying birds. Qi courses through the Three Fields—the upper, middle, and lower Dantian—and the Five Spirits pay homage. The body of the Primordial Embryo, the original source of life formed through internal alchemy, is transformed into gold. The demons withdraw from their places, and the qi of the Nine Yangs descends. When the practice is complete, its radiance shines through past and present.

“Drunken Peach Spring: Left Assistant, Right Support, and the Mysterious Female”

The stars Left Assistant and Right Support each regulate the qi of Wood and Fire, joining Heaven and Earth; the Mysterious Pass governs their central pivot. The divine chariot of deer and rams, a symbol of the vehicle that carries true qi, stirs the true wind; all things serve to protect the vital qi of life. The pivot opens through the Nine Orifices and runs through the Three Palaces—the upper, middle, and lower Dantian—steaming the medicine cauldron until it glows red with heat. The myriad spirits gather, and nature and disposition open and unfold. Body and mind return to formlessness and expand into the vastness of space.

Another

In secret, the two luminaries, the Sun and Moon, are harmonized with Kun and Qian, Earth and Heaven; the long breath circulates without end. The breath is sustained as it flows back and forth, coursing through the Three Fields so that original qi returns and the Five Qi become complete. The River Chariot, an image of the circulation of essence throughout the body, moves as the Jade Furnace cooks and refines; Mercury and Lead, alchemical terms for Yin and Yang essence, blaze and congeal. Radiance like rosy clouds illuminates the meditation heavens, and the nature-moon shines bright and full.

“Drunken Exalted One: The Eight Trigrams Matched with the Nine Palaces”

The two qi of Yin and Yang congeal; Qian and Kun, Heaven and Earth, tremble, and the six lines interweave. The divisions of four and the number nine are clearly set out; Yin Dun and Yang Dun alternate in their calculations as the year turns through its cycle. Practice diligently and without interruption; extraction and addition, increase and reduction, must accord with the seasons. Refine the elixir of two-eight, and its power will be manifest. Only upon reaching the state of drawing in the sea and breathing out mountains will the Great Dao become clear within the heart.

“Slow Song of the Magnolia: The Image of Old Yin in the Kun Hexagram”

Within the Kun hexagram, which symbolizes the Earth and yielding responsiveness, the virtue of yielding is examined and its image established. The form of Great Yin—the Yin force—is revealed, then transformed into the Three Yangs, a state in which Yang gradually grows. Through six changes, the mind becomes empty and still; the crucial point opens, the abdomen fills, and auspicious signs emerge in accord with the seasons. Yin and Yang mingle in harmony, their transformations wondrous and subtle. Sacred power is put to work, turning the Celestial Pivot, the axis of Heaven symbolized by the Northern Dipper. As breaths wax and wane, the transformation of the Dao is nurtured; the six palaces—regions of the body or cosmos—gather at the center. All things blend in harmony, each revealing its inner pattern. At last, they return to the virtue of Earth and are stored away in deepest secrecy.

Yin and Yang mingle in harmony, their transformations wondrous and subtle. Sacred power is put to work, turning the Celestial Pivot. As breaths wax and wane, the transformation of the Dao is nurtured; the six palaces gather at the center. All things blend in harmony, each revealing its inner pattern. At last, they return to the virtue of Earth and are stored away in deepest secrecy. Nature and life are brought into full accord and cultivated within. The breath gives birth to Dark Frost, a symbol of the subtle Qi condensed through cultivation. Fragrance rises; radiant clouds gleam. A vast, pure Qi blends into one and spreads in every direction. The workings of creation are deep, mysterious, and without end: they transcend the ordinary yet remain within Yin and Yang, Heaven and Earth—the Dark and Yellow.

Slow Tune: Magnolia Blossoms · The Image of Old Yang in the Qian Hexagram

This describes the pure Yang image of the Qian hexagram, which symbolizes Heaven and strength. Qian’s origin is vigorous; its virtue is pure and steadfast, and so it possesses the conditions for success. A single Qi—the fundamental breath that flows through the cosmos or the body—is set in motion, blending Yin and Yang in a dense, fertile union. It brings forth the myriad things and gives each its form and place. The four seasons are harmonized by following the way of simplicity. The beginnings and endings of things are grasped, and the pivot of change turns in response. The sun and moon rise in the east and sink from sight in the west through the flowing movement of primordial Qi.

The stars are arrayed across the sky and circle in their courses, appearing bright and clear in the vast emptiness. Change has no fixed bounds. Within creation’s deep and unfathomable mystery lies a subtle, sincere power. Nurture the root of life and let the nature-spirit shine. Blended with the Great Void, the form too appears towering and strong. With clear understanding, one reaches the unobstructed realm of true emptiness; one’s power extends in all directions, beyond the reach of words.

Tune: Wind Through the Pines

The Qian and Kun hexagrams are like steps leading to the Way of Heaven, each presenting yielding and strength, high and low. Through the changes of the six lines, the Way of Heaven is traced and the Jade Pivot—the hinge of the Northern Dipper, by extension the mechanism of Heaven’s movements—is set turning, in an unceasing cycle like the sun and moon appearing and disappearing in the east and west. Its subtlety is beyond words.

Tune: Wind Through the Pines

The Qian and Kun hexagrams are like steps leading to the Way of Heaven, each presenting yielding and strength, high and low. Through the changes of the six lines, the Way of Heaven is traced and the Jade Pivot set turning, in an unceasing cycle like the sun and moon appearing and disappearing in the east and west. Gather and refine the essence, condense it into liquid, and bring Shen and Qi into circulation; then take a knife-tip measure of the elixir—the ancient measure for dispensing medicine, here referring to the refined elixir. Golden and Water forces mingle and flow like the waters of Caoxi. Complete the nine turns of refinement, the repeated stages of alchemical transformation, and bring the alchemical work to fulfillment. The elixir takes form and fragrance fills the air. The Wood Youth, a symbolic figure in the language of Daoist internal alchemy, rejoices, and life enters a state of longevity. The original Qi appears; the heart is open and expansive, and with each breath, rainbows seem to emerge.

Heaven and Earth lay out the guiding principles of the Dao and the laws that sustain their movement. The Northern Dipper turns, and the stars shift in their courses. By holding to the patterns of movement and concealment, flight and hidden descent, and change according to direction, these patterns extend throughout the celestial circuits as Yin and Yang wane and wax in turn. Guard the elixir refined from Kan and Li, terms representing Water and Fire, Yin and Yang; open the Mysterious Female, the Dao’s hidden gateway, and accord with the rarefied and obscure Dao, beyond sound and form. Enter the realm of Wuwei (non-action) amid profound subtlety, and let the Three Surnames, an alchemical term for the three elements that join in the alchemical process, meet at their appointed time. Follow the moment and refine according to the firing times until the elixir forms a perfect, luminous sphere, like the radiant beauty of the “two and eight.” At last, attain wondrous transformations that reach through Earth and up to Heaven, manifesting beyond the body and revealing a majestic bearing.

Again

The changing trigrams of Heaven and Earth, Yin and Yang, contain the innermost heart of the Heavenly Dao. The pivot follows the principle of simplicity as it rises and falls, floats and sinks. Set these movements in motion and they transform into sweet dew; nurture the Yellow Sprout, the nascent Qi of internal alchemy, until it takes root within the body. Abundant sweet dew nourishes the Golden Pistil, a precious alchemical essence. Cinnabar clouds shine forth, revealing the flourishing beauty of the “eighteen thousand.” At last, attain wondrous transformations that reach through Earth and up to Heaven, manifesting beyond the body and revealing a majestic bearing.

Again

The changing trigrams of Heaven and Earth, Yin and Yang, contain the innermost heart of the Heavenly Dao. The pivot follows the principle of simplicity as it rises and falls, floats and sinks. Set these movements in motion and they transform into sweet dew; nurture the Yellow Sprout until it takes root within the body. Abundant sweet dew nourishes the Golden Pistil, and Cinnabar clouds shine forth as the myriad spirits look on in reverence. The clouds disperse and the sky clears; pour another cup of wine. The qin sounds sweet and clear. In a warm haze of wine, ride the wind and dance, giving yourself freely to delight, clapping and singing. Enter the Grotto-Heavens, realms of immortals and of serene, mysterious depth, and find true joy. Set this state of mind to music and share it with a kindred spirit.

Again

The changing trigrams of Yin and Yang open and close Heaven and Earth; set the One Qi in motion and guide it upward. Shift between movement and stillness, distinguish ascent from descent, gather in what floats and sinks, and return the workings of creation to their source. Draw upon and nourish the Valley Spirit, the inexhaustible spirit within the body, so that it endures. Seal the mouth and close the gateways to gather and contain Jing and Qi. The Seven Stars encircle Kunlun, an internal alchemical term for a central region of the body; discern what to take in and what to set aside, and govern the work of preservation and cultivation. Support the practice so that the Dao of Wuwei grows day by day. Let divine radiance appear, with golden light surging high. Carefully brew the finest blossoms until they come into flower; reveal the mysterious original nature and confirm the Yang Soul, the pure-Yang spirit.

Again

The principle of simplicity in Heaven and Earth establishes the way to long life. Examine fullness and emptiness, increase and decline amid change, and silently accord with the wondrous workings of the four seasons. Let balanced Qi become manifest, and from it let the myriad things come forth. Deeply nurture the source and strengthen the root. Draw near to the Golden Well, an inner place of alchemical cultivation, and release the Jade Blossoms, a precious essence like fine jade. Their fragrant radiance sets off the bright rosy clouds and illuminates the many Yang Souls.

The principles of Heaven and Earth, Qian and Kun, are clear and easy to understand. By following change, one can discern increase and decrease, waxing and waning, and silently experience the wondrous workings of the four seasons. Harmonize the Qi of Yin and Yang, and all things come into being. Carefully nurture the foundation until it is firmly rooted; then, at the “Golden Well,” the inner place where Jing and Qi are refined and cultivated, a jade-like essence emerges. Fragrant forms are set against luminous rosy clouds, and every sound becomes clear and pure. In the depths, creation brings being forth from nonbeing, revealing the “August Sovereign,” the supreme deity revered in Daoism, and a form fashioned from Yang Qi, setting it aloft in flight. Roam freely in every direction through the Dharma Realm, the vast domain in which all things exist; let spiritual powers and transformations unfold without limit, until at last you unite with the nameless Dao.

Again

The space between Heaven and Earth is like a seething cauldron, used to refine the divine elixir. Gather the “tiger’s lungs” and “dragon’s liver,” metaphors in Neidan cultivation for the essences of Yin and Yang. Harmonize the Qi of the tiger and dragon, toad and phoenix, and auspicious signs gather; they fill the sky and transform into a shower of sweet dew. Gather in the Jing and Qi and refine them through cooking until they become golden liquid. Their true flavor spreads, with a fragrance like orchids. Raise a cup boldly and drink; in your intoxication, it is as though you ride a luan bird through the air. Sing and play music in proper measure, your sleeves fluttering in dance and your bearing composed. Face the clear wind and bright moon with proud ease, as Heaven and Earth open into boundless space. This is a cool, carefree life of cultivation, one that can preserve youth through the seasons and bring true stability and peace.

Again

Heaven and Earth unfold according to the seasons, forming the changes of spring and autumn. In cultivation, follow the rules governing the advance and retreat of Yin and Yang, adding or subtracting “nine and six,” numbers that represent Yin-Yang change in internal alchemy. Yang Qi rises and Yin Qi returns; from this the original Qi is born. It nourishes the numinous platform, the abode of the mind and spirit, bringing firmness and softness into balance. Advance and retreat according to the method, bringing the eight Qi back to unity and gathering the six Qi. Discern whether the movement of Qi is rising or sinking, and the true work of cultivation becomes evident. The nectar of eight flavors flows together as one, while Jing and Qi, precious as a hundred treasures, converge. In this way, one may nourish the ruler and bring peace and prosperity to the people, delighting in carefree wandering through the Divine Continent, the abode of immortals. Even Heaven and Earth cannot mold or shape this state. The cultivator takes Wuwei (non-action) as the foundation and roams freely at ease.

Again

The Yao images of Heaven and Earth, formed by the interweaving of Yin and Yang, intertwine and govern the pivot of creation’s workings. Changes in firmness and softness distinguish movement from stillness, setting all things in motion so that their cycles accord with the rhythm of the celestial circuit. The sun and moon, Yin and Yang, work together and gather in the Wu Chamber, a symbol in internal alchemy for a place of refinement and cultivation, where they become settled and whole. Nurture both currents of Qi together and guide them into the Jade Field, the inner Dantian where Jing and Qi are cultivated. There they are like a snowball carved from jade, pure white and perfectly round. From here one may set out on the path to long life, or follow the path of Caoxi, the site of a Chan Buddhist ancestral temple, and roam freely among the five lakes and four seas. Grasp the intent of the Chan patriarchs and hold fast to genuine joy, with body and mind at ease and unburdened.

Again

Heaven and Earth (Qian and Kun), through the turning and transformation of Yin and Yang, set the dark and yellow Qi in motion, regulating the advance and retreat of Yin and Yang. Following the rhythms of creation, one arranges the cycles and stages of the fire process (the timed application of practices in Neidan cultivation) and stirs a gentle breeze, setting the Qi of the Celestial Pole (the energetic movement represented by the stars of the Northern Dipper) into rotation. As Qi rises and falls and changes, it expels the old and takes in the new, brewing sweet dew like jade nectar. Immortal youths raise their cups to drink and begin music in the palace modes; their songs and dances flow in graceful harmony. Slightly tipsy beneath the moon, the host invites guests to laugh and talk freely in the hall. The demons are subdued and withdraw. Inheriting the Patriarch’s intention, all return to stillness, purity, and peace.

Again

Taking Heaven and Earth as the furnace and cauldron, one refines and nourishes Yang essence. One regulates Li and Kan (symbols of water and fire, Yin and Yang), bringing them together to cook and refine. The methods of Nine Returns and Seven Reversions (practices in Neidan cultivation through which essence and Qi repeatedly transform) set Qi in motion in its proper sequence. Sunlight and moonlight fill the room; two medicinal substances are harmonized and join to form an essence like jade blossoms. Once the elixir vessel is complete, body and mind remain still and steady. Demonic obstacles recede. Inheriting the Patriarch’s intention, all return to stillness, purity, and peace.

Again

Taking Heaven and Earth as the furnace and cauldron, one refines and nourishes Yang essence. One regulates Li and Kan, bringing them together to cook and refine. The methods of Nine Returns and Seven Reversions set Qi in motion in its proper sequence. Sunlight and moonlight fill the room; two medicinal substances are harmonized and join to form an essence like jade blossoms. Once the elixir vessel is complete, body and mind remain still and steady, filled with a clear, light, and noble Qi. Within, one preserves the One (the Daoist term for the Dao as the source). The true spirit appears, revealing the original state of perfect radiance from the beginning. This realm is not bound by the circumstances and patterns of Heaven and Earth; it transcends worldly affairs and moves freely in every direction.

“Su Mu Zhe: The Qian and Kun Trigrams Reveal the Dao”

The Qian and Kun trigrams are used to explain the principles of cultivating the Dao.

Preface: Qian and Kun serve as host and guest, arranged in complementary relation so that they accord with the cycles of Heaven. Jia and Ji are divided into five sets; sixty double-hours are grouped into sets of five days. Multiplying five by six gives thirty, then the count is supplemented according to the calendar by the number six times six. Ji is hidden within Li, and Wu within Kan. Li and Kan unite; the joining of the two Earths is the foundation of the substances used to refine the elixir. The breath gradually becomes fine and long, as though one were drawing in and drinking sweet dew. All day, one forgets external concerns, allowing spirit and Qi, in stillness, to return to the “Old Mother” (a symbol of the source and maternal ground of the Dao).

“Flowers Above the Wall: Fu”

“Fu” refers to the Fu hexagram, which symbolizes the beginning return of Yang Qi. The Yellow Bell pitch sounds at its appointed time, and Yang Qi quickly begins to sprout. Springs surge deep beneath the earth, like the life force renewed by the Earth Thunder Returning hexagram. Taking the gentleness and receptivity of Kun as one’s substance, spirit and body unite and transform. The breath becomes long and subtle, as though one were drawing in and drinking sweet dew. All day, one forgets external concerns, allowing spirit and Qi, in stillness, to return to the source.

“Flowers Above the Wall: Fu”

The Yellow Bell, the first of the ancient twelve pitch standards, responds to the season, and a spark of Yang Qi quickly stirs within the body. It is like a spring welling up from deep beneath the earth, or like the returning Yang Qi symbolized by the Earthquake over Earth hexagram, Fu (Return). The Earth hexagram symbolizes yielding. The spirits of Yin and Yang join, and the body changes with them: lead Qi rises while mercury Qi settles into concealment. The eldest son joins with the honored maiden, as forces in the moon palace nourish all things together. The winds and thunder of creation harmonize with one another. A blue ox draws the River Cart, the image in internal alchemy of transporting essence and Qi, as it rises; clouds and mist gather beneath the sea. The Numinous Terrace, the seat of the mind and spirit, gathers the breath, and body and mind become clear and still. Essence and Qi mingle and enter the Elixir Chamber, the symbolic place of refinement, where they are cooked and give off a wondrous fragrance. After a hundred days of accumulated effort, the first nine forms, and the practice of diminishing Yin and advancing Yang begins.

Flowers on the Wall: Approaching

Yang Qi rises between Earth and Lake, stirring the nourishing breath and welcoming spring. The earth’s axis and Heaven’s Gate, the bodily aperture through which essence and Qi circulate, harmonize with each other. The Four Directions and the Ten Heavenly Stems, technical concepts used to mark directions and cycles of time, cross and turn in motion, reversing their course as the waters of the Yellow River gather. The twin passes, apertures through which essence and Qi travel, boil and surge; a clear stream flows freely through Caoxi, an image of essence and Qi coursing within the body. The wooden horse, an image of movement in internal alchemy, whinnies in the wind and circles without rest. Jade Capital Mountain, symbolizing a serene inner realm, guides the mud ox, an image that carries essence and Qi, while the shepherd boy rests among the clouds. Mysterious cultivation sets the Jade Fluid, the essence and Qi gained through refinement, in motion as it circulates through the Moon Hall. Do not let the Three Corpse Spirits, inner spirits said in Daoism to hinder cultivation, run amok; the various Qi gather in the Palace of Li, the seat symbolizing the mind and spirit or the fire of the heart. In sum, dragon Qi leaps, the progress of cultivation becomes evident, and the work in the Dantian is thereby brought to fruition.

Flowers on the Wall: Peace

Earth and Heaven join to form the Peace hexagram, perfectly expressing the Dao’s mysterious flow. The White Tiger and Azure Dragon, symbols of Yin and Yang Qi in internal alchemy, guide one another. Power fills the body, the Numinous Terrace grows still, and the mind and spirit are led to Jade Capital. The Wooden Lad, a symbolic figure in cultivation, is at ease and cheerful; the work gradually comes to completion through the reversed circulation of Yin and Yang. Body and mind are immersed in the joy of the Pot-Heaven, the serene realm of the immortals. The breath fills and nourishes the body, which is made whole and displays an independent, refined nature. The mysterious body is light and nimble; whether lying on its back or bending forward, one seems to tread upon auspicious clouds. Yin and Yang are balanced and harmonized; through quiet cultivation, the worldly attachments and passions accumulated over countless lifetimes are swept away.

Flowers on the Wall: Great Strength

Thunder over Heaven: Great Strength. A gentle wind rises and blows across the land; the dragon’s might reverberates far and wide as it leaps in the depths. At this time, one must guard the practice with care, secretly drawing upon the essence of Heaven and Earth and Yin and Yang. The Hun and Po souls gather in radiant fullness, the Yin Po disperses, and cultivation advances.

Flowers on the Wall: Great Strength

The thunder rolls like a heavenly bolt shaking the world, while gentle winds sweep across the earth. The dragon’s might rises from afar, as though a divine dragon were leaping out of the abyss. At this moment, the foremost task is to gather and hold the Jing and Qi firmly, allowing Yin and Yang to mingle subtly within the hidden depths. The spirit and soul grow still and shine forth; distracting thoughts and demonic disturbances disperse. The will soars beyond the ordinary, the spirit is made whole, and the heart fills with the joy of the Dao.

Gather the spirit and mind, and a cool calm descends, as if a flower were lifted from the heart and its petals opened. The mind becomes clear and free of dust; one’s true nature appears, and the principles of things become understood. Desire fades, the Five Qi (the body’s five primal energies) return to harmony, and Jing and Qi surge toward the Jade Gate (a passage in cultivation). Practice day and night in deep stillness, until its achievements surpass Penglai and Yingzhou (legendary immortal isles); thus one attains the realm of the immortals.

Flowers Over the Wall

Guai

A flying dragon leaps, as though the workings of creation were enclosed within the Mudball (a cultivated area inside the head). It reaches upward to the clouds and sky, spreading its beneficence. In the darkness, it exhales mist and smoke, stirring the breath; a gentle, harmonious wind then rises. Primal Qi swirls and transforms, strengthening the body, as if riding a golden axle (a metaphor for firm and powerful support) beyond Peng Mountain, and savoring the joy of the Dao.

Unaware, one begins to dance, sing, and play music, flying beneath the moon without end. One receives the joy of Xiyi (the subtle, unseen, and ineffable realm of the Dao), takes Wuwei (non-action) as one’s foundation, and pays no heed to worldly fame. Step by step, one leaves the mundane world behind, one’s traces as lofty and open as clouds, one’s future like a roc spreading its wings, free to roam. Through practice, Qi fills the spirit palace (the inner abode where the spirit is preserved and Qi refined), and the effects of long life and clear perception at last become manifest.

Flowers Over the Wall

Qian

The Qi of Qian Heaven reaches its utmost height, fully nourishing a vigorous body and mind. One ascends to Kunlun (in Daoist cultivation, often a name for a passage in the head or upper body), driving out the Six Yin (a general term for Yin energy). The Nine Yang (a state of abundant Yang energy) flow in harmony, causing Mercury (a term in cultivation often referring to the mind spirit or Yin essence) to melt, refine, and finally return to its source and be brought under control.

The Xuan Dragon (a symbolic image in cultivation) rouses itself in regret and swiftly stirs clouds and thunder. Nectar-like jade pearls descend and congeal into jade grains. This brings abundance and peace, and enables the practitioner to take the knife-and-measure (a symbol of elixir or Neidan) into the belly and attain fruition. Yang energy steams through the body, making it strong; in deep stillness, the heart of the Dao is solemn. Returning to the original, the pallor of decline recedes and an auspicious green radiance gathers. One attains a majestic and wondrous state, and the face of Suchness (the unchanging true nature) is already revealed.

Flowers Over the Wall, Gùn

Gou

Heaven and Earth were once in harmony, but now they are blocked and still; Yin and Yang each remain in their own place, cut off from one another. The Celestial Yin (the life energy associated with reproduction and essence) returns to its root, and after nine cycles of return enters the belly. Yang energy steams through the body, making it strong; in deep stillness, the heart of the Dao is solemn. Returning to the original, one drives away the energy of decline and gathers auspicious green radiance. One attains a majestic and wondrous state, revealing the unchanging true nature.

Flowers Over the Wall, Gùn

Gou

The workings of Heaven and Earth are blocked off from one another, with Yin and Yang each settled in its proper place. Tiangui—the vital essence within the human body associated with the generation and transformation of life—returns to its source, completing the Ninefold Turning and Return of the Elixir, the Neidan process by which vital essence is returned and refined. The realm of all things is filled with beautiful scenes, as though one were riding a dragon amid a throng of spirits, while the music of flutes and pipes drifts through the air. The practitioner feels both reverence and genuine joy, immersed in the experience; fragrance fills the belly, and a clear, pure breath issues forth.

Body and mind grow still and secluded; the form draws inward and returns to pure Yang. Chanting, playing music, and flying are all like carefree play. The workings of Qi expand and contract in calm repose; movement and stillness, waxing and waning, settle into quiet. The hun and Shen become steady, and the light of one’s nature burns bright. Standing proudly beyond the Three Heavens, the upper celestial realms of Daoism, one seems to behold one’s form from outside the body, revealing that the myriad teachings are one. All things appear with perfect clarity, and everywhere the “meaning of the Patriarch from the West” is revealed—the source of the Dao indicated by “coming from the West.”

Flowers on the Wall: Guan

In the image of Great Viewing, the Wind over Earth hexagram from the Yi Jing, the fourth line of the lower trigram is the pivot of spiritual transformation. The original face present from the beginning starts to emerge. The burdens of the dusty world are cleansed like snow and ice; one’s nature and bearing are flawless and radiant, and rainbows appear.

After refining Shen and uniting with the Dao, the images of cultivation turn with the void. One can respond to circumstances without constraint, revealing a luminous original nature. The workings of Shen transform, and the original face present from the beginning emerges again; the heart is as clear as ice, the vital bearing flawless, and rainbows appear. Refine Shen and unite with the Dao: the images of cultivation turn with the void, respond to events in boundless ways, and reveal a luminous original nature.

A white ox is led across the River of Heaven, but when it looks back, it can no longer see its master. The moonlight is empty and bright; the body casts no shadow. With no companion on the road, one alone enjoys its pleasures. Following a snowy path westward, one’s figure gradually fades away; Heaven and Earth are vast, open to free wandering. The heart expands, the wind rustles, and it is as though even a single grain of river sand could be scattered everywhere.

Flowers on the Wall: Bo

Only when the image of Mountain over Earth, the Stripping hexagram from the Yi Jing, has been stripped away does the numinous, penetrating nature become manifest. It is clear and transparent, remaining pure and still even at the ends of the earth. The realm of all things is vast; true emptiness, a stillness beyond distinctions of being and nonbeing, transforms without end, joining with the sacred Dao in profound silence.

Iron walls split apart, and the Suchness Mirror is lifted up, symbolizing a mind whose nature is pure and undisturbed by external things. The vital breath of true life is whole and undivided, without the slightest loss. It is neither within nor without, but perfectly integrated and unhindered; each thing reveals its own ultimate nature. It connects the Three Heavens and reaches the Nine Earths; Shen and Qi flow in harmony, and the heart is at peace. The naturally cool and clear countenance has neither diminished nor increased, revealing what is centered and balanced. Looking out into the void, the mighty body of the Dao fills Heaven and Earth, upright and brimming with life.

Flowers on the Wall: Kun

The original Qi of Kun, the Earth’s power to nurture all things, returns to its source and reveals the realm of pure Qian, pure Yang energy. Yin and Yang each settle into their proper place, while the body separates from the vessel on which it depends. It contains all things in its vastness and shines with great brilliance; in the depths of the formless, the Yang soul appears as an auspicious sign.

It is neither nothingness nor substantial existence, and from this awakens an understanding of the “meaning from the West,” the source of the Dao. Neither things nor self, neither light nor dust, can any longer entangle one. Now all is clear and manifest, returned to the original truth present from the beginning…

Kun-yuan, the generative root by which the great Earth brings forth all things, returns to its source and gives rise to the place of pure Qian-Yang. The two upright energies of Yin and Yang differentiate, taking on form and also departing from the realm of formed things. They hold deep within themselves and shine with vast brightness, while remaining hidden and formless; the Yang soul manifests auspicious signs. To say that this is neither emptiness nor substantial existence allows one to grasp the original meaning transmitted from the West. Neither the myriad things nor the self is any longer burdened by the dust of light.

Now the Dao in its original state is perfectly clear, extending everywhere without distinction. Form has no fixed manner, and spiritual awareness meets no obstruction: it can pass through a thousand transformations while its essence remains unchanged. Luminous true emptiness reveals the ultimate principle, perfectly integrated and unobstructed, with a pure and graceful appearance. Lofty and vast, it returns to the undifferentiated unity of the ineffable Xiyi—unseen by the eye, unheard by the ear, and beyond the reach of touch—far removed from the stages of arising and passing away.

“Lesser Magnolia: Advancing in the Dao Through the Ninefold Reversion Yang Elixir”

The eldest son, symbolized by the Zhen trigram, is honored, with the maiden, symbolized by the Dui trigram, at his side. The Jia tent and Xin hall, inner scenes represented by the Heavenly Stems and directions, are gathered together at a single banquet. In the first reversion, the wandering soul turns back, while the fire in the furnace flickers with gentle warmth. Wind and thunder rage with imposing force; deep in the clouds, lightning darts and flashes. Amid misty rain, the Golden Crow, a divine bird symbolizing the sun or Yang energy, flies down to roost in the Cassia Palace. These lines describe the first day, when the Zhen and Xun trigrams are paired.

The light of a single Yang opens, circling within the Wu chamber, an inner scene symbolized by Wu Earth, as scattered forms reunite. In the second reversion, lead blossoms appear, an alchemical term for the essence produced through cultivation; the mercury cauldron, symbolizing the Yin vital energy, is gently warmed as the fire cycle turns. The depths open onto the sea, and a divine turtle leaps forth, scattering the five colors. Mist and rosy clouds seal the grotto; a golden boy plays in the moonlight. These lines describe the second day, when the Kan and Li trigrams are paired.

The energies of mountain and marsh communicate; clouds churn, and wind-driven waves surge. In the third reversion, the elixir is cooked in the furnace, its fierce flames blazing and illuminating the grotto-heavens. A wondrous lotus bursts into bloom, its five petals scattering ten thousand rays of rosy light. One need only reach out to pluck it, then cradle it gently and ascend to the moon terrace. These lines describe the third day, when the Gen and Dui trigrams are paired.

Qian and Kun manifest auspicious signs; the six directions—above, below, and the four quarters—as well as the Three Powers of Heaven, Earth, and humanity, and the Eight Trigrams, are all complete. In the fourth reversion, one returns to the Real, and a single divine Elixir takes shape, renewing the entire scene. Seeing this, the mind settles into a drowsy, entranced calm, as though still not awake. The mother and child, the Yin and Yang vital energies that work together in alchemy, are reunited; riding clouds, they travel through the celestial realm of everlasting spring. These lines describe the fourth day, when the Qian and Kun trigrams are paired, encompassing the six directions.

In spring, the Xun wind stirs and plants flourish. Xin Water—the water Qi associated with Xin Metal—flows gently, nourishing Zhen Wood. After five cycles, the Qi of clouds and thunder appears, as though jade osmanthus blossoms in season within the Moon Palace. A clear radiance, like that of a moon maiden, comes forth. The wind and Zhen Wood stir the Qi of Geng Metal, taming the wooden horse, a metaphor for the unruly mind and spirit. The practice shows marked results, and strength grows; the fire Qi sinks into the abyss, and the four seas grow calm. This corresponds to the fifth day, when Xun pairs with Zhen.

Ji Earth emerges from the chamber of Wu Earth. The essence of the medicine, refined through cooking, becomes as lustrous as jade. After six cycles, golden light appears, and blazing flames illuminate the inner chamber, the inner landscape where Neidan is cultivated. The interior becomes full, and the cultivation of Qi bears fruit; the complexion grows rosy and stays so for a long time. Fragrance issues from the body as the Yang soul, the spirit of pure Yang, is presented and joyfully enters the Daoist sanctuary. This corresponds to the sixth day, when Li pairs with Kan.

Lake and mountain occupy the same vessel, and a drop of essence descends, like the arrival of Tiangui, the physiological Qi associated with the monthly cycle. After seven cycles, the elixir is complete, and rosy clouds cast their light far across Yuqing, the heaven where a revered Daoist deity resides. The breath is steady and the spirit at peace; worldly troubles are cleansed away, and the heart shines clear as the moon. A meditative realm appears on its own. The waters of countless streams grow still and clear, converging into a realm of shared perfection. This corresponds to the seventh day, when Dui pairs with Gen.

Kun and Qian unite in harmony. The twelve cycles of the heavens—the complete circuit of Qi’s movement—and the number twelve, expressed as two times six, are now clear. The Eight Trigrams revolve, governing the changes of Yin and Yang. At this moment, Yin and Yang meet in harmony, dawn is about to break, Qi fills the air, and spirit and Qi come together. The body is refined into pure Yang, the form light and supple as ice, giving off a wondrous fragrance. This corresponds to the eighth day, when Kun pairs with Qian: Yin and Yang communicate and unite in the six directions.

Returning to the source, the numbers reach their full measure; the trigrams of the Eight Trigrams are drawn out, and their parts are brought together as one. The ancestral medicine, the fundamental substance of Neidan practice, is now complete, its refinement having passed through the numbers three times three and nine times nine. Once one has returned to the root and restored one’s life, the fire in the cauldron cools and the elixir congeals, bringing enduring joy in stillness and clarity. Golden light shines brilliantly through the body, filling the room with fragrance. This corresponds to the ninth day: the nine Yang forces have reached their fullness, and one returns to the original source.

The Dao’s essence releases the harmonizing Qi and moves through the profound and distant depths, the source from which all things arise. It unfolds the number of “seven returns” in coordination with “two and three”: two joined with three make six, and adding three yields nine. After nine returns, the true work of creation and transformation is accomplished. The Eight Trigrams (Bagua) take their places, while Yin and Yang pair as husband and wife, male and female. In stillness, their true feelings unite; Qi and Shen settle into immobility, constant and unwavering, each holding fast to the other.

Fullness and emptiness, movement and stillness, ultimately return to the origin. Through this, one realizes a state that is neither nothingness nor substantial existence, while the face and features remain as before. Let the nature of Wuwei (non-action) operate everywhere, in accord with the wondrous transformations of Heaven and Earth; thus one can sustain contemplation for a long time. Even through the succession of cosmic cycles, the vast, empty essence endures without end. One then awakens to the absence of birth and death, unfolds boundless wondrous activity, and truly receives the joy within.

“Wind Through the Pines”: Refining Shen and Uniting with the Dao

When the Great Yin—the place where Yin energy is at its height—reaches sixteen liang (the “two eights,” or sixteen, marking the completion of the Yin number), it gives rise to pure Yang Qi. One embraces the true formula that encompasses Heaven, Earth, and the four directions. The two Qi of Yin and Yang circulate, and the innate numbers accumulate to their fullness. At this point, Shen’s awareness leaves the body. The founding master’s intent can only be grasped by the heart; it cannot be conveyed in words. Transformation transcends the ordinary and joins with the sacred Dao. Beyond the world of dust, one’s innate nature shines clear and whole.

In deep stillness, one returns to simplicity, revealing the results of subtle cultivation and passing beyond the stagnant stillness of a withered tree. Beneath the bright moon, one claps and returns, riding the clear wind and dancing freely in the Jade Heaven, the realm of immortals. One wanders joyfully in a true realm like Huaxu, the fabled dreamland of peace and beauty, with an open and joyful heart, as though traveling in a realm of immortals.

Another Verse

Refine Shen and enter the Dao, until body and mind merge with the Dao as one. A state of true purity and clarity appears. The Yang soul born of creation and transformation leaves the body and changes; it can roam freely, and wherever it goes seems like Penglai or Yingzhou, the legendary islands of immortals. Free and unimpeded like a wild crane or a lone cloud, it rests in contemplation and flies wherever it pleases.

In the face of life and death, favor and disgrace, there is no need for fear; thus one endures for a long time. One gladly sees the true face of the original master—the inner, authentic self—standing forth in full dignity, its wondrous embodiment distinct and radiant. One fully understands that the realm of perfect, luminous emptiness is found in one place: the body has no fixed form, and Dao is its name.

“Green-Headed Duck”: The Ocean of Great Perfect Awakening

All things merge with the inner nature of the Dao cultivator, revealing a grand and complete state of awakening, magnificent in scope. One’s innate nature appears like a bright pearl, proclaiming the expansive intent of the ancestral masters; the wind of wisdom flows freely, and echoes resound through a deep, secluded valley. Within being there is nonbeing, and within nonbeing there is being. When responding to change, the mind remains open and unconstrained in every direction.

The heart is open and at ease, all things interpenetrate, and even the deepest places suddenly grow clear. Pure and undivided, this nature is not embellished by external things. Realizing it, one does not cling to either movement or stillness; wherever one goes, complete radiance is revealed. Its appearance cannot be described, and it has no fixed form: it is true, pure, and clear. Its wondrous workings flow through the myriad phenomena, while its fundamental nature neither increases nor diminishes, remaining radiant through the ages.

Boundless and limitless, it can contain all things, extend throughout the four seas, and connect past, present, and future. It moves within emptiness and stillness, never dispersing or perishing. This vast, single point of true nature encompasses the Way of long life. Realizing the fundamental nature that has always been complete within oneself is to reach the highest state and reveal a wondrous, subtle essence. Whoever awakens to this state accords with the Dao.

Again

Its form is profound and mysterious, and the Dharma aspect it brings forth is boundless. Realizing the true and eternal nature allows its numinous, wondrous workings to shine forth. Like the surpassing Li Pearl, the legendary jewel, it shines alone and encompasses the Way of long life. Realizing the fundamental nature that has always been complete within oneself is to reach the highest state and reveal a wondrous, subtle essence. Whoever awakens to this state accords with the Dao.

Again

Its form is profound and mysterious, and the Dharma aspect it brings forth is boundless. Realizing the true and eternal nature allows its numinous, wondrous workings to shine forth. Like the Li Pearl, it gleams alone in the depths. It reveals the nature of the true sage, able to pass through mountains and walls, wield its might, enter the earth, and ascend to heaven. Its transformations are manifold, and its spiritual powers are freely applied; its radiance shines forth, presenting a singular, complete state. Pure and untrammeled, it cannot be grasped; lucid and clear, it is so of itself. It has no fixed form; its heights and depths cannot be measured, nor can its distance or nearness be spoken of. It is neither emptiness nor form (material shape), and it is not made up of two separate, mutually distinct realities. It reveals the conditions of original purity. The great thousandfold world offers it no obstruction; in a single thought, the awakened one seems to fill heaven and earth.

Utterly complete and unobstructed, it neither departs from the myriad things nor clings to them; its nature is stately and vast, serene and free. It encompasses the light of wisdom and the ultimate truth of natural innocence; one who awakens to it can manifest its power and virtue. It is the marvelous within the marvelous, beyond past and present. Though without form, its merit and virtue are complete.

“Immortal Crane of Auspiciousness”

The Five Phases unfold from their generative numbers to their completed numbers.

The true Qi of the Five Phases gathers and connects with the Mysterious Female, the wondrous gateway that gives birth to all things. The Valley Spirit, the primal spirit that is empty, still, and inexhaustible, then enters and leaves in step with the proper moment. The breath grows long and steady, calmly nourishing the Qi of Rong and Wei, which circulates inside and outside the vessels. The movement of Qi gradually differentiates, then harmonizes and blends; the pulse responds and begins to stir. Once the firing times are mastered, gentle nurturing and steaming proceed naturally, opening the pathways through every bone and limb. The nine apertures open and close, and the breath circulates up and down.

When the practice reaches the state of three heavenly numbers and two earthly numbers, with the Yin of nine and six opening through and the Yang of seven and eight established, the rising and descending currents of Qi join, allowing the transformations of creation to unfold. The pulse stirs; the firing times are mastered; gentle nurturing and steaming come about naturally. The pathways through the whole body open, the nine apertures open and close, and the breath circulates up and down. As the practice deepens further, Yin and Yang Qi connect and their rising and descending currents meet, unfolding the transformations of creation. A treasure vessel—a metaphor for the body or a method of practice that stores and circulates Jing and Qi—gathers and contains the movement of Qi. Firmness and yielding are brought into accord, Yin and Yang unite, and, by regulating extraction and replenishment according to set principles, a divine Elixir is cultivated. The Yang soul is transformed and its realm expands, as if racing through the clouds.

Immortal of Auspicious Cranes

The Elixir of Creation, Completed in Its Numbers

The Golden Elixir is the true embodiment of creation. In practice, one advances the fire by applying the firing times for gentle nurturing, while regulating extraction and replenishment in coordinated steps. The breath grows long, relying on the uninterrupted circulation of breath; the Celestial Pass, Earthly Pivot, and forms of the furnace and cauldron serve as aids to the practice. As lead dissolves and mercury flows—images of the transformation of Jing and Shen—colorful phoenixes and golden crows, often symbols of Yin and Yang Qi, are stirred into motion and descend from below. They enter the Yellow Court, an important site of inner cultivation, where they turn and unite, meeting as they rise and descend.

In a moment of leisure, the Moon Maiden offers wine, accompanied by music and the sound of reed pipes; joy lasts through the night. The immortal youth is vigorous and mighty, dancing aloft and striding across colorful clouds. Arriving in the depths of the Three Heavens, he is utterly free, surrounded by five-colored radiance. One can imagine the Golden Elixir, refined through nine turns inside the jade vessel: its value is beyond measure.

Once the stages of alchemical refinement are complete, one enters the phase of adding water, applying fire, and drawing out and replenishing the six Yangs—adjusting the Yin-Yang fire times within the alchemical furnace. The Tiger and Dragon, symbols of Yin and Yang Qi, set their forces in motion with precision. A clear breeze rises and sweeps in every direction as the two Qi energies unite. Thunder shakes Heaven and Earth, and wondrous medicines, like jade pistils and numinous fungi, gradually grow. Only when the furnace fire has cooled and its contents have congealed like ice is the refinement complete, yielding a body as white as snow.

The practitioner’s whole body gives off the fragrance of orchid and musk. Golden light shines from within, brightening the night like day. The mind is empty and calm, virtue abundant, and the self pure and unstained: cultivation has reached completion. Form and emptiness have both dissolved; the corporeal Po soul has become light and subtle, while the Hun soul and spirit are sacred and luminous. The realm attained is lofty and boundless. The practitioner is then welcomed among the perfected immortals chosen by the Three Pure Ones (Sanqing), and becomes their leader.

Playing with the Stream’s Sand: Drinking the Knife Measure

Kan Water and Li Fire, symbols of Yin and Yang Qi, rise and descend without disorder. At the Celestial Gate, a key opening through which Qi circulates, the breath is gathered and restrained, and the Knife Measure is drunk, symbolizing a small dose of elixir. It is like flying past the Moon Palace and arriving at the heart of the Sun. Qi of the same kind arises in the northeast, harmonizing the Jade Rabbit, a symbol of Yin. The two Qi energies mingle, releasing rainbow-colored light. Once the elixir has been refined, a young attendant carries it in the form of Fire Jujubes.

Drink the Knife Measure diligently, refining and nourishing pure Yang Qi. The elixir’s vapor steams forth, and its fragrance reaches the heavens. Then the practitioner sprays forth Return-Soul Nectar, a sweet dew that restores the vitality of spirit and Qi. Drinking to one’s heart’s content, one seems to be drunk through a long day. The body sways and dances in time with the sounds of reed pipes. This complete and joyful ease is like ascending to Heaven.

Three and eight form the Knife, a formula associated with numbers and the timing of the fire in cultivation, while the breath slowly comes to rest. The Measure follows wu and ji, the cyclical signs symbolizing central Earth, to regulate the breath and practice. The ascent and concealment of the Qi of the Ten Heavenly Stems confirm the timing of drawing out and replenishing the fire. The transformations of Heaven and Earth condense into the substance of the immortal elixir. Taken at the proper time, it enables one to guide spirit and Qi on their travels. By day, one flies beyond Heaven and gains freedom and ease.

With each successive drink, the elixir’s potency grows in due time. The Five Spirits, those housed in the body’s five organs, set in motion like flowing gold-dust. A celestial maiden from the Silver River crosses it aboard a spirit raft. Water Qi fills the Golden Citadel, a symbol of the inner realm of cultivation, and condenses into cool, clear nectar. Human and ox both vanish, leaving only the moon’s empty brightness. A clear breeze bears the practitioner aloft, and laughing, they return home.

Spring for Ten Thousand Years

The jade lock and golden gate close and open in turn.

The jade lock and golden gate (the apertures sealed to contain Jing and Qi during cultivation) close together, while Yin-Yang Qi guards them so watchfully that it is like night watchmen striking clappers to mark the hours. The movement of Qi gathers and is held in check, yet its transformations proceed without obstruction, filling the abdomen with a subtle, cool breath. The Nine Qi move through the heavens; cloud Qi flows like footsteps, without the slightest veil to obscure it. Grasp the foundations of self-cultivation and inwardly accord with the intent of the Dao. Clear and deep, it runs through the three spans of time: past, present, and future.

It is also said: In spring, the jade lock and golden gate exchange places and close.

The single Qi is balanced and harmonious, and the mind-monkey (a metaphor for restless, unsettled thoughts) is tightly bound, unable to run wild. Once the breath has been regulated and softened, seal the apertures and guard the Great One (the original, undivided Qi), letting it circulate in a warm, misty flow. When Yin and Yang Qi merge into one, and you remain silent and still for a long time, an accord takes shape. Cultivation must pass through the number nine times nine; in the end, one enjoys a lifespan as vast as empty space.

It is also said: The noble, expansive Qi flows without ceasing, gathering little by little and leading one into true meditation. In this way, nourish the spirit and gradually enter a deep, elusive state. Gather the Qi of the mysterious and the yellow, and nurture the Neidan (internal alchemy). Creation returns to perfect emptiness; the numinous terrace (the seat of the mind and spirit) grows clear and bright, able to respond to things without becoming entangled. The wooden child (a state of simplicity and calm in body and mind during cultivation) has a precious form and steady steps, walking the path among clouds and rosy mists.

Jiang Shenzi Man · True Sitting

In cultivating the Dao, one must shoulder the many affairs and ties of life; inner work requires resolve. Nurture an unadorned, simple-minded nature and gradually enter a deep, elusive state. Gather the Qi of the mysterious and the yellow, and nurture the Neidan. Creation returns to perfect emptiness; the numinous terrace grows clear and bright, able to respond to things without becoming entangled. Simple and calm as a wooden child, walk steadily along the path among clouds and rosy mists.

Jiang Shenzi Man · True Sitting

In cultivating the Dao, one must shoulder the many affairs and ties of life. Inner work requires resolve, and one must nurture an unadorned, simple-minded nature. Release the Four Great Elements (earth, water, fire, and wind, said to constitute the human body), and remain at ease and untroubled, without slackening. Make your will firm as iron; strive to cut off the mind-monkey and galloping thoughts (a metaphor for restless thoughts and desires), quiet frenzied agitation, and bring everything to stillness. The Eight Gates, Six Viscera, and Three Palaces (the body’s apertures, organs, and Dantian cultivation sites) are all harmonized and unobstructed, and the inner spirits are at peace. Through deep, tortoise-like breathing, reach a state of mysterious integration; let the mind and spirit grow clear and still, and bring the child and mother (the mutually dependent Yin-Yang Qi in Neidan cultivation) together in union. As Yin and Yang Qi meet and become manifest, the Yang body (a body of pure Yang) is formed, and the time comes when one can fly. Let the mind be as pure as ice; creation returns to true emptiness, beyond all formed things. Cultivate the Dao of Wuwei (non-action); when perfection is reached, it may still seem as though something is lacking. Open the nature of the mind so that its radiance shines everywhere like the bright moon, reaching through heaven and earth.

If the Valley Spirit (the spirit that governs body and mind and connects the inner and outer) cannot be settled, cultivation can easily go astray. Some become trapped in a hidden cave, their minds confused, yet mistakenly believe they have gained something. They then make reckless interpretations and search everywhere for mysteries, relying on notions such as “water and grain” or “cloud roots.” The result is only a waste of spirit. If one deliberately manipulates the body and clings to outward forms, while the Earth Gate (an opening in the lower body) remains closed and the Heaven Gate (an opening at the crown of the head) remains unconnected, how can the breath be retained? Neither “being” nor “nonbeing” can properly explain this.

The movements of ascent and descent through the Three Palaces (the upper, middle, and lower Dantian and their associated openings) cannot be arranged by force. Clinging to a particular method of cultivation instead causes one to lose one’s nature. If one confines oneself to stale teachings that came from the West, one’s commitment to the Dao grows shallow, the hun and po souls fall out of harmony, and Qi twists like dragons and tigers through movement and stillness. Without understanding the key to this, how can one refine the Jade Furnace and Golden Water and condense the Neidan? Without an Elixir body, how can one move and transform freely? If one truly penetrates the hidden mystery, one may hope to meet in the immortal realm of Penglai.

“No Worldly Thoughts: Misguided Qi”

If, between each inhalation and exhalation, one does not understand how the Valley Spirit and the Mysterious Female (the source of generation and transformation) endure without interruption, Qi gathers and disperses in confusion, against the natural order. One’s root gradually recedes into the distance; the breath has nowhere to settle as it rises and falls, and its coming and going slips out of control, so it cannot circulate normally through the Three Palaces. If the mind has lost its way yet insists on guarding one place, Qi will spread into the limbs and skin, drifting and unsettled, with nowhere to rest.

The whole body may shake violently, and all kinds of bodily changes may occur. These signs do not mean that cultivation has succeeded. If the mind cannot become still and the body cannot relax and settle, what one gains through cultivation remains far from the true Dao of nature and life. Even practicing meditation while Qi is congested cannot refine a pure Yang body.

“Drawing on the River Plum: Bringing Misguided Qi Back to the Right Path”

When the vast, noble Qi stirs, it fills the Primordial Palace (the place where central Qi gathers in internal cultivation) and accords with the Dao of cultivation. Clear, harmonious Qi then moves through the Three Passes (important openings through which Qi circulates within the body), naturally filling the body above and below. Rather than letting Qi drift outward, gather it inward and guide it back into the Jade Path (the channel through which breath circulates within the body).

Let the spirit’s intent turn toward the Celestial Valley (the empty, still place in the head), as though standing proudly in a clear sky. Nurture the Qi of harmony so that it flows freely and opens unobstructed. Let body and mind be free of entanglements and stagnation, clear and still, and experience the state of accord with the Great Dao. When self and things are both forgotten, the mind opens into clarity. Follow the principle of Wuwei (non-action), bring cultivation to completion, and let its effects become manifest.

Once the Qi dynamics of the limbs become disordered, the foundation of cultivation is lost. The mind and spirit are disturbed, and deluded thoughts multiply. Illusions appear before one’s eyes, like flowers floating in the air; strange visions arrive one after another, dazzling the senses. Even the forms of sages and worthies may appear in response to one’s thoughts. All these changes arise from a single mistaken thought. If one does not recognize that one’s mind and spirit are unwell, yet remains self-assured, one may take boundless illusions for something wonderful. This happens because one does not understand the mysterious Dao, and worldly thoughts cloud the vision needed for cultivation. Without true meditation—a practice that stills the mind and spirit—one falls into demonic states. When Yin and Yang Qi are cut off from one another, how can the cinnabar sand, a metaphor for Neidan cultivation, possibly be refined and nurtured?

“Plum Blossoms in the River Style: Turning the Spirit from Delusion to the Right Way”

The mind should be like freshly washed white snow, cleansed of dust and pollution. Cut away attachment to illusory forms; there is no need to mind if your outward manner seems foolish. In a state of quiet simplicity, let the mind and spirit roam freely, and see how the cinnabar sand may be refined and nurtured.

“Plum Blossoms in the River Style: Turning the Spirit from Delusion to the Right Way”

Keep the mind pure and free of dust, and cut away attachment to illusory appearances. It does not matter if your outward manner seems foolish. In quiet simplicity, let the mind and spirit roam freely and savor the Dao. Use a single Qi to subdue the mind and spirit, loosening their restraints as if in a drunken state. Ride that drunkenness into dance, supported by the Golden Boy and Jade Maiden, attendants of the Daoist immortals. Diligently investigate the workings of the mystery, and you can shed the body of the ordinary and enter the realm of emptiness. Let your heart be open, balanced, and clear; the moon of nature and life hangs alone on high. The meditative realm is cool and still, its winds and mists at rest. Body and mind are cool as ice, their radiance pure and bright, like a jade flask.

Again

Forget external sights and quiet the entanglements of emotion; distance yourself from all worldly ties. Turn inward and wash away scattered thoughts, and the Dao mind will unfold. Grasp the root from which all things began, and let the breath and the activity of the mind gradually grow calm. Nurture the mind until it is still as a mountain. Keep silent and quietly abiding; then the regulation of the mind and spirit will come with ease. The true realm formed by the myriad phenomena surpasses the dream of Huaxu, the ideal dream described by the ancients. Reveal your original nature and unite wondrously with Suchness, the unchanging, true state. Though formless and image-free, it stands forth in full presence, its shape attuned to emptiness. Dance and play freely, without hindrance; sing with abandon, joyful and at ease, like Jieyu, the Spring and Autumn recluse who feigned madness to avoid the world.

Again

Do not give rise to various deluded thoughts; hold fast to the single, numinous awareness. Though appearance and form may transform wondrously, the inner mind remains attuned to emptiness. The sea of awakening is vast and boundless; its numinous light shines alone, surpassing the pearl of Li. Clouds are still and waters cold, with not a trace of dust or shadow in the heart. The pure original substance can pass through mountains and walls, its wondrous activity extraordinary. Roam freely in a deserted wilderness like a pair of wild ducks; stride resolutely along the heavenly road and wander through immortal realms. A single, perfectly luminous spirit is not constrained by transformation. Let the heart be full and harmonious, holding within it a Dao nature like fine jade, kept secretly treasured rather than offered for a high price.

“Immortal in the Moon: Host and Guest Exchange Places”

Seek the mystery and cultivate your true nature, allowing the original spirit to manifest on its own, beyond the constraints of transformation. Let the heart be full and harmonious, holding within it a Dao nature like fine jade, kept secretly treasured rather than offered for a high price.

To seek the subtle principles and cultivate the true, let the Original Spirit (the human being’s fundamental spirit) occupy the guest’s place, with the One Qi as master. Observe the hidden, mysterious transformations, draw on the refined essence of Kan and Li (the Yin-Yang symbols of water and fire), and harmonize numerical patterns such as three and five. The vast, vital Qi gives rise to creation and transformation, dispels the Corpse Soul (the Yin soul mired in the physical form), and gathers pure Yang Qi.

Refine the true Yin Qi through seven cycles. When the work is complete, withdraw from view, return to the root, and recognize the Original Ancestor (the source of life).

Refine Shen and unite with the Dao, entering a profound realm of stillness and obscurity; only then does the body of true emptiness become manifest. The true form is difficult to see, yet it can reveal boundless transformations. It brings forth a wish-fulfilling Pearl of Nature (a numinous pearl symbolizing the perfect radiance of one’s nature) and shines with vast light. Transcend the Three Realms (the realms of desire, form, and formlessness) alone, purify body and mind, and reach through past and present. The guest’s place and the master’s place exchange roles, and complete merit is ultimately attained.

Again

Those with resolve investigate the fundamental source, distinguishing sinking from rising, movement from stillness, and substance from function. At first, Shen is like a guest; through the mingling of Yin and Yang, as primordial Qi fills the realm, it becomes the master. It takes up and applies its power in accord with the moment. As if lifting the sun and moon with a staff, it turns Heaven and Earth and sets the movement of Qi in motion. The Northern Dipper and the Southern Stars revolve; the Grotto-Heaven (a serene realm where immortals dwell) shines brilliantly, and the hidden Wood Child (a symbolic image in Neidan cultivation) appears with delight.

Now the power of mastery has become undivided, confirming the principle that Yang Qi returns when it reaches its utmost, while Yin Qi descends in due season. True practice sets creation and transformation in motion and reveals the original face, its clear radiance pure as ice and snow. Its splendor is bright, without the slightest blemish, and its light shines throughout the Three Realms and the Ten Directions (all worlds in every direction). All things merge within the Inaudible, Invisible, and Intangible (the Dao-body, beyond perception). It falls into neither emptiness nor attachment to existence; it is without birth or death.

“Spring at Wuling: The Realm of Desire”

Within the Realm of Desire (the level at which beings are governed by desire), the Valley Spirit (the fundamental spirit, symbolizing emptiness and inexhaustibility) first appears. Feelings and thoughts unfold, merging with the primordial Qi of chaos. Great Unity (primordial or original Qi) rises like clouds; wind sweeps across the land, and fine rain veils the mountaintops. Yin and Yang rise and descend in response to creation and transformation, while sweet-dew-like fluids flow through the Eight Vessels. The clear, pleasing sound of the qin drives away distracting thoughts and nurtures wondrous effects.

Again

As soon as the One Qi differentiates from chaos, the movements of the Eight Trigrams and Nine Palaces begin. Within the pot (the realm of cultivation within the body), Kan and Li meet; Yin and Yang wax and wane, and primordial Qi fills the body. Turn the Pivot of the Jade Mechanism (the hub symbolizing the movement of the celestial bodies and the circulation of Qi within the body) so that Shen becomes still and settled; harmonize the Dragon and Tiger (symbols in Neidan of Yin and Yang Qi) according to cycles such as Jia and Geng. The nature-spirit pervades the Three Palaces (the three Dantian or places of cultivation within the body); creation and transformation reveal wondrous changes, and in silence one enters the realm of the Inaudible, Invisible, and Intangible.

Again

In an instant, forget cravings and attachments; primordial Qi fills the body. Turn the Pivot of the Jade Mechanism so that Shen becomes still and settled; harmonize the Dragon and Tiger according to cycles such as Jia and Geng. The nature-spirit pervades the Three Palaces; creation and transformation reveal wondrous changes, and in silence one enters the realm of the Inaudible, Invisible, and Intangible.

Desire and lust suddenly fall away completely, and sensual appetites are no longer indulged. Cunning schemes and clever calculations are cast aside, and the body is nurtured through the Dao (the Way). When thoughts and actions accord, one seems half-drunk and half-awake. The child and mother energies—the Yin and Yang energies that work together in cultivation—gather in the Yellow Court, an important site in internal alchemy. The Nine Qi move through the heavens, sounding like jade, without pause by day or night. The immortal child is sent into the deep and distant mystery, where transformations appear and mighty powers surge forth.

Again

The heart is clear and joyful, responding naturally to things in stillness. Yin and Yang join within, and essence and Qi blend. A gentle breeze rises from the Dantian (energy center, here the sea of Qi in internal alchemy) and fills the six viscera and nine palaces, Daoist internal-cultivation terms for the body’s organs and spirit chambers. One Qi mingles as a whole, like the stars of the Northern Dipper turning. The Celestial Valley, a term in Daoist internal cultivation for a mysterious aperture within the body, receives the Highest Spirit. Thoughts and concerns all vanish; pure De (Virtue/Power) is thereby perfected. It seems that with only a step, one could spread one’s wings and ascend.

“Everlasting Joy: The Realm of Form”

Distractions in the heart settle like ashes. The wondrous Dao is complete, De is perfected, and one’s bearing lacks nothing. In deep stillness, one rests peacefully in meditation; even amid darkness, one remains fettered by forms. The scenery within the pot—the inner realm of cultivation—comes into view. Clouds and rosy mists drift back and forth; dragons and tigers roar. The Wood Child, an image in Daoist internal cultivation for the body’s Jing or its spirits, plays in one’s hands, bringing delight. With an open heart, one draws in the harmonious, balanced Qi to the full, intoxicated with song in ease and freedom. Flutes and songs ring out; phoenixes startle and take flight in dance, moving freely in every direction. Auspicious light fills the gaze, and auspicious Qi spreads through the air; faintly, scenes like red snow seem to fall. The heart is pure as ice and snow, cool as moonlight, while the vast feeling for the Dao is clear and open. Proudly abiding in the true realm, one enjoys genuine pleasure and delight, transcending the common world in a marvel beyond words.

Again

The inner mechanism—the pivot of the body’s and mind’s workings—turns on its own, while the body remains subject to burdens. The bearing is solemn, the spirit and Qi upright. All forms of leakage, meaning the dissipation of Jing and spirit Qi in cultivation, are sealed; every attachment is cut off, so that the aspiration to pass through the Great Dao becomes clear and unobstructed. Proudly abiding in the true realm, one enjoys genuine pleasure and delight, transcending the common world in a marvel beyond words.

Again

The inner mechanism turns on its own, while the body remains subject to burdens. The bearing is solemn, the spirit and Qi upright. All forms of leakage are sealed, every attachment cut off, and the heart opened until the mind becomes lucid and clear. The Chan barrier is broken, and one enters deeply into the springtime realm within the pot, the vitality revealed through inner cultivation. All things circle the Seven Regulators, the Sun, Moon, and five planets. The River of Heaven turns; the Moon Cave, a Daoist internal-cultivation image for the Moon or a corresponding site of practice within the body, sends forth its light, reflecting the blue sky. Pure Yang Qi enfolds the whole body; auspicious clouds lie high above, and a light yet powerful breeze brushes the face. Joy has no end, and the transformations flow freely beyond measure; from time to time, one gives voice to song. The sounds of reed pipes linger, thunderous drums nourish all things, and the Wood Child plays, bringing blessings in their wake. In deep stillness, realization comes: a single point of all-encompassing emptiness reaches the utmost purity and clarity.

“Longing for the Immortal: The Formless Realm”

Nature and life return to still emptiness, and body and mind likewise return to emptiness. Self and things are both forgotten, and the wind of wisdom thereby unfolds. In the depths, all things blend into one. The wondrous workings turn in accord with Hongmeng, the primordial chaos before Heaven and Earth were divided. Returning to the original truth, one lets the light of spiritual clarity fill the space between Heaven and Earth. The empty, still body and spirit are present everywhere, attaining the utmost purity and clarity.

Immortal of Long Reflection: The Formless Realm

Life returns to emptiness, and nature, too, returns to emptiness. Forgetting both the external world and the self, the wind of wisdom begins to unfold, and one enters a deep, blended state in which all things are one. Through the practice of inner cultivation, one attunes to the primal chaos at the beginning of the cosmos. Returning to simplicity, one lets the radiance of spiritual clarity shine between Heaven and Earth. In emptiness, stillness, and formlessness, all things flow freely without obstruction.

Again:

Settle the mind and keep it alert; let discriminating thoughts come to rest. Subject and object seem to dwell together in one palace, clear and peaceful; even the images of person and ox vanish. True nature is spiritually clear, and the true image is clear as well. Movement and stillness each follow their natural course, merging into a deep and blended state; perfect emptiness pervades above and below.

Immortal in Yellow Crane Cave: Stubborn Emptiness

Deeply mired in the error of clinging to emptiness, one fails to understand that cultivating the Dao concerns the foundations of nature and life. In confusion, one misses the turning point in Yin-Yang’s transformations, and the mirror of the original mind is obscured. One supposes that cutting off thoughts is to perceive one’s nature, but this is merely stagnation in empty stillness. Without cultivation, one cannot realize the wondrous embodiment of the Elixir Way; after a long time, one will still find it difficult to return to the realm of the sages.

Again:

The foundations for cultivating nature and life are profound; the Dao arises through the union of Yin and Yang. If one merely guards a solitary spark of clear spirit, one may miss the chance to observe the workings of the Dao of Heaven. One should investigate deeply the “Three Thefts”—the ways Heaven, Earth, and humanity interact and bring forth one another—and turn inward to contemplate the “Four Images,” the four states displayed through Yin-Yang’s transformations. Only by seizing and mastering the pivot of Creation’s workings in Heaven and Earth can one form the perfect, luminous treasured Elixir.

A Prunus Branch: Severed Emptiness

Master the timing of the Celestial Circuit’s movement to refine and temper the elixir. In the furnace, the work of refinement continues day and night, using Mercury and Lead as its ingredients. Qi surges like smoke from the source of the sea to the riverbanks, flowing day and night and coursing through the upper, middle, and lower Dantian—the three places within the body where Qi is refined and Shen gathered.

If one cannot understand how to enter stillness in deep quiet, Shen will scatter and Qi will disperse; the “mother and child,” symbols of Yin and Yang, will be hard to bring into harmony. Without the union of Yin and Yang, it is difficult to grasp the subtle Dao. Even after nine or three years of cultivation, one may still fail to glimpse the Potent Heaven, the inner realm of immortality described in Neidan practice.

Again:

A single Qi rises and is refined in the precious cauldron; Water and Fire meet, and the Qi of Lead travels along the Jade Path. If one cannot still the spirit and unite the two Qi of Yin and Yang, they will remain as far apart as clouds and mud, unable to accord with the mysterious Dao. The most essential thing is to purify the mind and Shen, sweeping away every attachment. Then nature and life will naturally merge and return to stillness. The Yang soul—the spirit soul belonging to Yang—will then be free to rise with the transformations. Through long practice, one may enter the immortal realm of the Potent Heaven.

Watching the Tides: True Emptiness

The foundation of the True Void—the unobstructed, tranquil essence—depends entirely on cultivating spirit and breath, so that the essence of the Five Aggregates, the five elements that constitute the body and mind, may each become manifest. The six spirits of body and mind grow harmonious and at ease; the Three Isles, legendary realms of immortals, fill with misty vapor. Waves surge through the Celestial River, as if bearing an immortal raft laden with numinous beings. Cinnabar is refined in the Qian cauldron, the furnace symbolizing Yang energy, like riding clouds astride the Kun ox while wind drives the sheep-drawn carriage. The Golden Well, a symbol of the body’s inner workings of cultivation, turns unseen; radiance then blazes forth, forming a result like a jade blossom.

This is an exceedingly wondrous state of life. Let go of attachment, and principle appears in luminous emptiness and wholeness, subtly observed without a flaw. Return purely to the one truth, which runs through Heaven and Earth, vast and unobstructed. Within the space of the heart, it is as though infinite worlds are contained. Give yourself freely to the company of clear winds and bright moons, and lie drunken amid clouds, mist, and rosy glow. Here lies a message of truth, specially transmitted to those who cultivate the Dao.

Again:

Body and spirit alike reach a mysterious state, numinously open and free of obstruction, standing apart in a far-reaching realm of mystery. Make principle clear and set aside emotional attachment: emptiness and form, the nature of emptiness and the manifest world, no longer obstruct one another. This is revealed as the ultimate condition. The ancestral masters’ mind teaching is transmitted in secret, in the stillness of what is subtle and hidden. Self and external things vanish together, and discriminating understanding falls away. What appears is a truly pure state, whose wondrous transformations are vast and boundless, surpassing Kun and Qian, Earth and Heaven.

The vast, all-encompassing wondrous essence is empty, luminous, and unobstructed. It reveals Suchness, the unchanging true nature, without shape or form. Its realm is lofty, beyond the heavens of meditation. The light of wisdom shines, the true aspect of things stands forth, and the myriad phenomena of the Dharma-realm extend without limit. When united with the Dao, one can unleash wondrous power. Having already shattered the Void, one can neither be scorched nor harmed by the force of the kalpas. Break apart the shell of transmigration, uphold the True One, the pure and undivided original nature, and transcend the passage of time.

The Old Lord chants “The Three Thousand Merits”

Purify the spirit and nourish the phoenix marrow; still deluded activity and gather the crow’s blood, a term in cultivation arts for the body’s essence and Qi. The energy of the Six Yang rises through Heaven and Earth, while the Five Qi flow through the joints. Forces like clouds, thunder, wind, and lightning surge against one another, rising straight to the Three Heavens, the higher celestial realms described in Daoism, then descending as a breath of snowlike coolness. The jade mountains and island realms gush red mist; their radiance blazes like the clear sun, bright as day. The two vital energies intertwine, and all things in the heavens of meditation transform as one, while the mind pictures terror and joy. The Yang soul becomes whole and merges with creation: this is called True Merit, whose efficacy is profoundly mysterious. The count of three thousand merits reaches completion, lacking nothing. The spirit transcends and returns beyond the world, forever freed from the transformations of life and death.

The numinous wind (true Qi circulated during inner refinement) penetrates the marrow, while a clear and refined energy fills the limbs and joints. Through “drawing out and adding in” (a method of cultivation that regulates Yin-Yang and the breath within the body), Li Fire and Kan Water are brought into mutual harmony, and movement and stillness are arranged to complement each other. Following the prescribed counts, one circulates the celestial circuit and gathers Yin-Yang, causing Qi and Shen to coalesce. The Yellow Court, the place within the body where Jing, Qi, and Shen are refined, nurtures auspicious signs like a brocade canopy. The yang soul undergoes transformation, and the cultivator thereby reaches a sublime realm and communes with Heaven. Each of these transformations must be carefully discerned.

The true workings of creation within the Three Thousand Great Ways reveal the subtle movements of Xuanhuang, the Yin-Yang of Heaven and Earth. The light of one’s nature, the radiance of innate nature made manifest, is pure and unstained, crystalline as ice, washed and refined until clear. One then suddenly transcends the Three Realms and attains true joy. Singing and composing verse, one roams the Orchid Garden, a fabled immortal paradise; the Daoist spirit is refined and far removed from the ordinary.

The Old Lord’s Eight-Hundred-Line Chant

The source of the numinous nature is wholly unstained, ever responsive and ever pure. The union of Yin and Yang is complete; child and mother dwell together in one palace and share fulfillment. Abiding in the state of emptiness and stillness, one preserves the Qi of the True Unity and keeps the mind spacious and perfectly bright, shining like a clear mirror. Everything can be seen through, every delusion dispelled, and all returns to stillness. Yet the wondrous function of the Dao can also be brought forth and spread; its transformations flow freely, without end. One embodies genuine cultivation. Taking compassion as the foundation of the Dao, one is moved by the suffering of others and does not contend. One widely benefits all beings and makes humility and the keeping of De one’s guiding principles. Bringing the eight hundred practices to completion, one attains the fruit of non-leakage, a state of cultivation that is complete, pure, and no longer subject to loss. One suddenly rises beyond the ordinary and enters sagehood, striding steadily up into the clouds.

Letting the Mind Rest, Returning to Youth

The body is formed from the four great elements—earth, water, fire, and wind—but in the end it still grows old and returns to emptiness. Life and death transform like the shedding of a cicada’s skin, while the cultivator advances through the nurturing and refinement of wondrous powers. Following the true workings of creation as Heaven and Earth move and change, one lets Yin and Yang circulate and the feminine and masculine unite. Thus the numinous embryo, the inner spiritual body formed through cultivation, takes shape and opens forth. The sacred body is nurtured in a mist of Qi, and the body becomes light and vigorous, as if renewed to youth. By nurturing the nature that remains unmoving, one comprehends wondrous transformation and takes the Way of utmost emptiness as one’s model, allowing form and spirit to move with numinous ease. Deep within, one stores the vast, noble Qi; its transformations are expansive, and its function inexhaustible. One fully reveals the luminous aspect of the primal beginning, rides a phoenix or crane, and laughs while roaming the celestial palace. Moving freely in every direction, one manifests the realm beyond the ordinary and into sagehood, leaving behind an enduring legacy of purity.

Another

The One Qi, the subtle primordial energy that existed before Heaven and Earth were divided and from which the myriad things arose, moves in wondrous ways. The Three Wonders, three numinous powers spoken of in cultivation, bring forth the true workings of creation, completing the refinement of one’s naturally jade-pure appearance. Jing, Qi, and Shen are gathered into their treasure store, where the Nine-Turn Divine Elixir, the Neidan formed through repeated refinement and nurturing, is secretly cultivated. With a yang-strong body, one reveals a dignified and upright true appearance, rides a phoenix or crane, and laughs while roaming the celestial palace. Moving freely in every direction, one manifests the realm beyond the ordinary and into sagehood, leaving behind an enduring legacy of purity.

The mysterious practice of the One Qi, rooted in a single vital energy, holds three wondrous essentials. Its form, originally as pure as jade, has been fully cultivated. Body and mind are gathered together and concealed within, while the Nine-Turn Divine Elixir, refined through many stages of fire and heat, is nurtured in secret. Yang Qi flourishes, revealing a dignified and upright true form. Dwelling in the realm of cultivating the Dao, one is open-hearted and broad in vision.

Let the sun and moon hasten through their cycles, driving the human body toward age. After reaching its height, no thing can endure for long; the temporary body is quick to vanish. Only a single, clear nature, cold and bright as ice, stands alone. The transformations of the sacred Way are vast and boundless, inspiring people to dance with vigor and sing and play their instruments with abandon. Accompanied by the clear wind and bright moon beyond the clouds, one appears and disappears, changing freely and taking on countless forms. Returning from old age to youth without growing old, one remains serene and formless even when calamities and tribulations arrive.

No Common Thoughts: When the Fire Timing Is Wrong

The rising and sinking, ascent and descent of the fire timing through the circuit of the heavens must be faultless. As the breath circulates, it rises through the Crimson Gate, the heart or upper passage in Daoist practice, and pierces the nine heavens, as if scorched by intense heat. The eyes become difficult to open; in the end, this brings the calamity of disordered fire timing. It must be corrected at once, without delay. If the problem persists, one will fall into delusion and confusion. The six spirits of body and mind will lose their governance and run wild; the three corpses, spirits within the body said to incite wrongdoing and consume life, will go unchecked; and the five thieves, metaphors for forces that deplete body and mind, will all become sources of harm.

The blazing fire must be subdued and returned to the Jade Path, the proper course for the circulation of breath in internal alchemy, then sent deep into the spacious spirit palace. Let the Three Robbers, the process by which essence, Qi, and spirit draw from and transform one another, circulate in turn. Then water and fire can join and be refined into an elixir. Only by guiding the breath back onto the proper path can one grasp the pure essentials in the teachings handed down by sages and worthies.

Autumn in the Courtyard: Complete Perfection

Yin and Yang are both present, and the Daoist way is rich and flourishing. Preserve the pure nature. Distinguish hardness from softness, movement from stillness, and refine them into an elixir.

Autumn in the Courtyard: Complete Perfection

Yin and Yang are both present, and the Daoist way is rich and flourishing. Preserve the pure nature. Distinguish hardness from softness, movement from stillness, and refine them into the Nine Returns, the repeated return and condensation of elixir Qi in internal alchemy, until the elixir is fresh and clear. Uphold the nature, and the wondrous realm is already within reach. Wherever one may be, the complete true nature can be revealed. Fully understand the Three Emptinesses, concepts of emptiness in Buddhist and Daoist cultivation, without any obstruction. Merging with the Great Void, the body becomes pure and is freed from the world of dust.

Another

The mind and will reach through Heaven and Earth. Yin and Yang unite, spirit gathers, and the nature is preserved. The mystery of creation reaches its utmost point; the Nine Yangs, pure Yang Qi, are refined, and the soul and spirits transform swiftly along with them. The Patriarchal Intent that came from the West, the mind teaching passed down by the patriarchs, stands plainly revealed; one draws near to the unobstructed Dharma. Manifestations and transformations are boundless, reaching across worlds as numerous as the sands of the Ganges. The wondrous and complete nature is revealed, refining even what is coarse into purity.

Another

The true nature remains unmoving, utterly complete and radiant. One studies deeply the principles of Samadhi, the state of cultivation in which the mind is focused and still. Even when manifestations appear everywhere, they are all expressions of a single spirit, appearing as the Yin Soul and its varied expressions.

The hidden workings must be grasped through insight; the mind and will must be clear and still. Use the body as a furnace to refine the inner Golden Elixir. Cultivate a state of pure Yang, bringing nature and life to completion and forever preserving a condition beyond birth and death.

End of Volume Three of The Collected Works on Realizing the True.

Study the principles of realizing the true and perfecting concentration.

Study deeply the principles of realizing the true and entering meditative absorption. Even when all manner of things appear, understand that in the end they are only the workings of a single spiritual nature, the Yin soul, consciousness, and emotion.

The hidden workings must be grasped through insight; the mind and will must be clear and still. Use the body as a furnace to refine the inner Golden Elixir. Cultivate a state of pure Yang, bringing nature and life to completion and forever preserving a condition beyond birth and death.

End of Volume Three of The Collected Works on Realizing the True.

Volume Four of The Collected Works on Realizing the True

Written by Wang Guchang, Master Who Transcends the Ordinary

Spring Comes from Beyond the Heavens

What can fame and profit amount to? Looking back on the rise and fall of the Six Dynasties and the Seven Kingdoms, the Five Hegemons’ struggle for supremacy, and the changing hands of mountains and rivers, how many cycles of flourishing and decline have there been? In the end, they are all like a dream of Nanke. Time slips away without our noticing. Once I understood, I wished to withdraw among cloud-wreathed mountains and misty waters, walking with a staff and wearing a rain cape. Let the years flow by; I ask only to nourish my spirit and original Qi at ease, content with my own way of life.

In my garden are snow-white plum blossoms and fiery jujubes. I fill a jade flask with clear wine, its color rippling like golden waves. I drink my fill, and in a light intoxication my spirit wanders beyond the clouds. At ease, I chant and savor true joy. With the clear wind and bright moon, my mind and spirit open and flow freely, and my body dances lightly. I give voice to the calm, harmonious breath within me and embody the primordial state of undivided beginnings, rising beyond the sorrows of the world.

The Second Poem

Return to the root and cultivate the true nature. Wait until Yang Qi first arises within and the Five Qi spread and grow full. The Golden Boy puts principle into practice, while the Jade Maiden extends benevolence; firmness and yielding wax and wane, joining together in harmony. Arrive at the Immortal Hall of the Yellow Court, the place symbolizing where the inner deities dwell in Daoist internal alchemy. Guided by the wind of wisdom, hold a feast to welcome the gods. Auspicious vapor fills the air; snowy waves rise in the jade flask. Lead and silver serve as metaphors for the refining of the inner elixir.

The skin is pure as ice and snow. Between the rosy canopy and brocade curtains, the radiance of the Three Wonders shines brilliantly, and jade-like blossoms gleam with elegant clarity. The body gives off the fragrance of orchids; the soul and spirit are light and agile as birds, fit to dwell beside Dao and De. Proudly roaming the vast Great Void, one preserves true purity, unchanged and ever in spring. The treasures of nature and life shine across the ten directions and the Three Realms, their brilliance surpassing the moon.

Nurture your true nature and life with the balanced, harmonious Qi; let the light of the spirit illuminate the darkened path. Clear, beautiful waters and mountains surround the depths of Thunder Marsh, where a mysterious pearl is born—a symbol of Neidan or precious Dao nature. The Seven Luminaries—the sun, moon, and five planets—and the Northern Pole Star turn like a pivot. Golden radiance gathers into Qi, bringing a withered tree back to life. The inner spirit chamber rests in stillness, undisturbed, like a lone full moon suspended above a mountain peak.

The mind’s intention courses through the Three Heavens and nourishes the Nine Cauldrons; drink the sweet dew, like celestial nectar. Laugh freely in a realm like Huaxu, and when you are overcome with wine, a jade youth supports you. Ride a carriage adorned with immortal plants, driven by cranes, and speed toward the pure Yang holy realm, beyond the bounds of Heaven and Earth and the cosmos. Return to the quiet, profound, primordial nature; visible and hidden transformations alike dissolve into emptiness.

The wind of wisdom sweeps away demonic obstacles, and a treasured sword severs the cycle of rebirth. The heart is clear; regulate and harmonize Shen and Qi, letting sweet dew fall upon the Numinous Terrace, where the spirit resides. The Four Images, Five Phases, and Qi of the Three Ones gather in the cauldron. Its vapor condenses as the bellows—an image for stirring the movement of Qi—turn, setting nourishing Qi surging like clouds and thunder. Golden flowers appear and vanish in water, while jade lotuses slowly open in fire. Practice must accord with tally and timing, matching the numbers nine and six and the Three Powers of Heaven, Earth, and humanity. In this way, the body grows strong, and one abides for long in the company of clear winds and bright moons. Jing and Qi transform in the depths of obscurity and trance; all things return to unity, in accord with Xiyi, the Dao that cannot be heard or seen. The Dao’s transformations are boundless, and its wondrous workings unfold across a vast expanse. It is like entering a realm of supreme bliss, close at hand, and wandering through the immortal isle of Penglai.

Since ancient times, human nature has often led the strong to oppress the weak. Like creatures fighting over a space no larger than a snail’s horns, people feud over right and wrong and become enemies. Heaven holds up a clear mirror and determines fortune and rank; the order of Heaven neither favors nor rejects anyone. Even resolute, decisive heroes are better served by seeking the Dao and returning to quietude and serene joy. Harmonize the body’s wood liquid and metal essence—Jing and Qi of body and mind in Neidan practice—and refine the medicine of mysterious frost in a realm like a ninefold palace of jade. Its brilliant radiance fills the room, revealing the Yang spirit, the numinous body formed through cultivation. The body can take flight, and its transformations defy prediction.

Unburden yourself beneath the bright moon and drink your fill, while a jade youth pours the wine. The clear sounds of all things ring out like pipes and flutes. Rise beyond the dusty world, with a heart clear and expansive. Alone, grasp the patriarchs’ meaning; in a transparent, profound state of meditation, attain enduring life.

Slow Tune: “The River All Red”

See through wealth and status. Take up the sword of wisdom and hurry to escape the cycle of birth and death. Set aside sharp senses and clever discrimination. Let body and mind grow still and empty as a vacant room, and devote yourself to exploring the principles of the Dao. Green waters and blue mountains are companions; the clear wind and bright moon are friends who understand your heart. Sing freely and find joy within yourself. Savor your innate nature and experience the beauty of what is constant and real.

Keep your heart peaceful and your expression joyful. Move forward or back with ease, and act freely. Your figure is like a lone cloud or a wild crane, coming and going without restraint, beyond the reach of ordinary judgment. Diligently restore the pure and true spirit of the Buddhist teachings, sweeping away every kind of obstacle and delusion. Awaken to complete clarity and harmony; with a single true heart, realize Bodhi (awakening), and attain merit beyond the ordinary.

Second Section

A person of aspiration probes deeply into the source. With steadfast resolve, they suddenly break through the nets of the world. They devote themselves to regulating spirit, allowing their original Qi to flow in harmony and their inner heart to become pure and serene. Within the body, a single Qi swirls and flows, bringing forth the myriad things. The Nine Palaces, the sites of inner cultivation within the body, connect above and below, as the movement of Qi circulates to and fro. Set the light of the sun, moon, and stars in motion; let its radiance shine over heaven and earth, and make the cosmos clear and bright.

The inner essence blossoms and grows, golden light gleams, and the lamp of the heart shines bright. Preserve purity at all times, without partiality or faction. All things can reveal their original form, and even through the passage of kalpas, forms continue to appear. The true realm is neither outside nor within. It is unborn and undying, attuned to the workings of Heaven, and brings clarity and refreshment to the spirit. Having let go of attachments as if becoming empty space, you break your bonds, leave the cycle of birth and death, and enjoy long life.

Tune: “Red Shadows of the Candle” — Presented to Gao Yingchan

Keep your heart cool and still; do not become a schemer. Let your aspirations follow the teachings, and seek out the founding ancestors. The secret bestowed by Heaven begins to spread through you, filling your heart with the clarity of ice and snow. Seal and stabilize Geng Metal and the earthen cauldron, terms from Neidan cultivation concerning Metal, Earth, and the alchemical furnace. Set Yin-Yang in balance and turn the Zi-Wu cycle, the timing and direction of Yin-Yang Qi in Neidan cultivation. Let Qi rise and descend in accordance with the seasons. Observe the hidden workings of creation, and the light of the sun, moon, and stars will appear.

Nature and life support one another; Earth and Heaven enter into harmony. Distinguish host from guest. Let your heart remain limpid and still, silently attuned to divine efficacy; let its measures and forms extend everywhere. Do not dismiss this teaching, nor crave desires, indulge your impulses, and overstep its bounds. One day, when your practice is complete, you will return together to the Three Isles, legendary realms of the immortals, and your renown will surpass that of the ages.

Second Section: “Admonition on Good and Evil”

Admonish people to distinguish good from evil.

The gate of the Great Dao has opened, as the cycle of the Jiazi heavenly era (a period in Daoist divination that uses the cyclical signs to mark years and calculate the flow of destiny) comes around. The Immortal Court of the Three Pure Ones (the celestial palace where the Daoist Three Pure Ones reside) is registering names and assessing ranks among the immortals; only those selected may hope to receive deliverance. This refers to people in the underworld who, after grasping the truth, relinquish wealth and glory and cease to cling to the worldly clouds that drift by. They open up the realm of perfect awakening, shatter the void, and ascend the stairway leading into the cloud-filled heavens.

Yet foolish beings sunk in a sea of desire take pleasure in returning to the path of ruin, falling into the many realms of rebirth. In the dark of night, unable to see the sun, moon, or stars, they are helpless and lost. Bound and shackled in Fengdu (the underworld in Daoist belief), they have nowhere to appeal. They can only regret that they began cultivating the Dao too late and lost their way in confusion. If they wish to reach the realm of truth and ascend with the pure breeze, when will they ever encounter the right opportunity?

Embroidered and Fixed Needle

The Daoist teaching warns: to try to shoot down the sun or turn back the decrees of fate is, in the end, only a waste of effort. After countless tribulations and a long burial in obscurity, one should see through the entanglements of fame, profit, Qi, and wealth, sweep away every remnant of worldly habit, and preserve the clear integrity within the space of one’s heart.

Grasp the principle of employing the “Three Thefts” (a Neidan term for drawing upon and transforming Yin-Yang essences and Qi from Heaven and Earth and the human body during cultivation), and one can set the stars in motion and make the Milky Way flow, as though waves were pouring into the alchemical furnace. The two Qi of Xuan and Huang guide one another, congealing the marrow of Earth and the essence of Heaven; the Qi within the body then surges and transforms. Cooking with jade and refining with gold is a metaphor for Neidan cultivation: Jing and Qi undergo refinement and change. At last, Shen transforms into emptiness, and the body moves in accord with the stars and the Milky Way, entering the profound realm of Xiyi (the Dao’s silent, formless nature, beyond perception).

Once cultivation is complete, one rises high like a colored cloud, revealing a wondrous form and dwelling freely in the realm of true emptiness. Though the taste of this cultivation is close at hand, worldly people find it difficult to reach.

Second

Brew the Golden Nectar (the refined essence of Neidan, compared to liquid gold) and pour it into the upper, middle, and lower fields (the three parts of the body where Jing, Qi, and Shen are cultivated), washing away the dust of lifetimes. Cultivate the noble Qi, following Mencius; be content and joyful in poverty, admiring Yan Hui; and cherish a leisurely spirit, taking inspiration from Fan Li’s reclusive life sailing on the lake. With the heart filled by harmony and benevolence, one displays the Daoist tradition’s dignified and magnificent bearing in the wondrous garden of the immortals.

Clear away distracting thoughts and make the mind bright and still. Remain devoted to guarding the One (concentrating the spirit and preserving one’s original nature), attain gentleness, and follow proper conduct. The breadth of one’s heart seems to reach high into the clouds. In cultivation, take the essence of the Moon Palace’s toad and the marrow of the Sun Palace’s crow as symbols for Yin-Yang essences. Let them nourish one another and, through refinement, become a jade-frost-like Elixir, filling the room with the radiance of cinnabar clouds.

In this way one transforms into a wondrous form and may, it is said, become a Yang Spirit (the pure Yang consciousness described in Daoist Neidan cultivation). One’s movements transcend the world, as if riding the wind, no longer confined by the realms beneath the highest heavens.

Water Dragon Chant

Nurture body and mind with balanced Qi, follow the cycles of time and destiny, and silently accord with the courses of the sun, moon, and stars. Yin and Yang Qi join together; wind, thunder, clouds, and lightning gather and transform into sweet rain. The sweet dew of the numinous source descends drop by drop, spreading throughout the body until even the dust accumulated in the past can no longer stain it.

Then a realm as clear and bright as the Qujiang River appears: the crow captures the Jade Hare. Perched among the cassia branches, it breathes out red clouds.

The workings of the Dao (the Way) secretly accord with the measured courses of the stars. Yin-Yang Qi joins and mingles; wind, thunder, clouds, and lightning gather together and transform into sweet rain. Drops from the wondrous spring fall one by one, nourishing all things across the land, so that even accumulated dust and grime can scarcely cling to them. A limpid expanse appears, clear as the waters of Qujiang, where the Crow and Jade Rabbit—symbols of the sun and moon—meet. Light rests among the branches of the cassia tree, breathing forth red clouds.

The two Qi of Yin and Yang gather and blend, radiating golden light as the Three Mountains—the fabled Daoist abodes of immortals—appear faintly in the distance. Through cultivation, the body grows strong and the face youthful; one moves with ease and lightness. Wondrous transformations transcend the mundane, and one’s delight is serene and lofty, with one’s true nature fully revealed. This is a way of cultivation that reaches to Heaven, passed down since the primordial age of tribulation, and open to all who can understand it.

Part Two

Heaven and Earth separate, and Yin and Yang each take their proper place. The primordial, undivided Qi disperses and transforms into the myriad things. A child is conceived in the womb and born of its mother, revealing auspicious signs amid the profound mystery. The body transforms, attaining purity. The spirit chamber—the inner realm in which the spirit is nourished—opens; clouds and mists disperse, and worldly burdens fall away. A scene of clear wind and bright moon appears, while golden boys, attendants of the immortals, dance and fly amid beautiful immortal mountains, their setting strange and wondrous.

After the banquet ends, one returns still immersed in its enchantment. At Huaxu, the legendary ideal realm of immortals, the Jade Gate—the inner aperture or entrance to an immortal realm—remains shut. A jade-like curtain is parted, and the host invites me in, secretly transmitting the ancestral masters’ mind teaching. What need is there for the so-called Three Emptinesses, the stages of cultivating emptiness? The original nature appears pure, complete, and luminous, beyond all distinctions. One then moves freely in every direction, unbound by cares, and becomes one with the void.

Part Three

Wisdom dispels the obstruction in the heart and opens the mind-ground; breath nourishes and purifies the inner Qi. The Three Wonders, the three subtle energies of cultivation, gather in the cauldron, and amid the blazing fire, cinnabar flowers unfold with auspicious signs. Pure Qi rises from the seabed; a strange fragrance spreads, revealing a full and beautiful form. The Wood Boy, a symbolic figure in Daoist internal alchemy, handles it, enabling it to fly unhindered. Precious light shines all around, and colored clouds blaze brightly.

The deep inner chamber is often cool and radiant. The heart is broad, and body and mind are clear and bright as frost. Smoke vanishes, fire dies out, and clouds and mists disperse; in an instant, one enters the state of nonduality. The horns and head move freely in carefree ease. Though the myriad things are as numerous as the sands of a river, radiance and the world of dust are never apart. This is the wondrous being of the primordial beginning, the pure and empty Dharma-body, ultimately attaining the stage of Bodhi, or awakening.

Part Four

The perfected person, one who has mastered the Dao, grasps the method of cultivating the true and probes its ultimate meaning through subtle words that transcend ordinary understanding. In stillness, thoughts settle; one sustains an awareness of the wondrous being of the primordial beginning, the pure and empty Dharma-body, ultimately attaining the stage of Bodhi.

The perfected person—one who has attained a profound level of cultivation—masters the Way of cultivating the true and investigates subtle principles beyond ordinary understanding. The mind is clarified and settled, and the breath grows long and fine, allowing one’s true nature to stir and unfold within the body. Yin-Yang Qi blends; the five gates open, and the radiance of the Three Wonders appears together. As emptiness and fullness wax and wane and the moment shifts, Yin-Yang transforms, revealing the true workings of creation and aligning with Heaven’s mandate.

Settle the spirit and mind, making them upright and calm. Before the eyes appears a realm of eternal spring, its scenery lofty and luminous. Rosy clouds spread like countless strands, mountain mists merge into one expanse, and the whole sky is clear and pure. Towers near and far frame footsteps among the clouds, while those within wander freely and sing. Proudly abiding in the cool Dharma realm, one makes ease and leisure a daily practice and realizes the sacred state of Wuwei (non-action).

Immortal Crane of Auspicious Portent

The heart esteems simplicity and detachment, drifting like duckweed on the waves, letting its traces follow the current. Intelligence and talent are not spent pursuing worldly affairs. Consider that prominent wealth and status: their emptiness is known only upon waking from a dream. So one strives to cut through the entanglements of desire and affection, seeking a spacious, untroubled realm and experiencing the deep, enduring true breath of the Dao. The Valley Spirit—the symbol of the Dao’s quiet, inexhaustible nature—is at peace; the breath flows gently and connects with the true Dao, while primordial Qi stirs and turns like the axle of a bellows.

In the jade furnace and golden cauldron, breath surges and rolls. The firing process unfolds and cloudlike vapors billow, refining a wondrous elixir. Distractions are cleared from the heart, body and mind return to purity, and the realm opens wide. Entering profound stillness, one becomes limpid and luminous, receiving the carefree delight of the breeze within the Pot-Heaven, the Daoist realm of immortals. Merging with the void, one attains true purity and clarity, and at last understands the Dao of emptiness.

Eternal Joy

Subtly attuned to the movements of the celestial bodies, one turns the Celestial Pivot and the Seven Luminaries—the sun, moon, and five planets—while the Jade Balance, a star in the Northern Dipper, revolves in response. Yin-Yang Qi secretly rises, descends, and circulates. One probes the workings of creation between Heaven and Earth, revealing the transformations of the One Qi and the Three Wonders. The refined energies of the tortoise, the toad, the phoenix, and the crow—substances used in Neidan cultivation—boil and are refined in the cauldron. The Mysterious Pearl coalesces; the Golden Elixir shines clear, pouring forth radiance like nine dragons leaping skyward.

The Infant—symbolizing the Yang Spirit or the internal elixir—enters the Golden Chamber; the Maiden—symbolizing Yin Qi or the internal elixir—returns to the Silver Palace. Music and song gather around an elegant feast. Jade-green curtains hang low, pearl screens are drawn up, and joy and auspicious clouds appear. The celestial expanse is vast and clear as ice, the wind is pure and the moon bright, revealing the original countenance. The realm is complete and empty-bright, spiritual powers unobstructed, extending throughout the Great Void.

After entering the silver palace halls of the immortal realm, music and singing fill the air around an elegant banquet. Emerald curtains hang low, pearl screens are drawn up, and auspicious clouds shimmer with festive light. The sky is cool and vast; in the clear wind and bright moon, it reveals its original appearance. The perfected, unobstructed numinous powers pervade the vast emptiness of the Great Void.

The second

Fame as small as a snail’s horn and profit as tiny as a fly’s head are resolutely cast aside. With ease, the sharp sword of wisdom is raised to cut away the crucial obstacles, revealing the mysterious source of the Dao. Clouds of delusion disperse, and the meditative realm grows clear as ice; at once, the moon shines bright and the wind blows clear. A thousand tributaries are reflected in this clarity: pure green waters everywhere mirror the bright light. Standing apart yet perfectly integrated, all things near and far blend into one without disturbing one another. Coming and going are plainly discerned; the fixed views of annihilation and eternal permanence both vanish. This is an auspicious sign that the yang soul—the yang aspect of the spirit cultivated in Daoist practice—has manifested. Reaching the cool farther shore, one experiences the subtle, lucid work of cultivation; beyond seated meditation, jade blossoms, a term for the condensation of Jing and Qi in internal alchemy, appear in quiet radiance. One stands firmly in the state of no leakage, where Jing and Shen no longer dissipate; cultivation is complete, and the sacred, wondrous principles are clear.

The third

The sword of wisdom is keen and strong, driving back every kind of demonic obstruction and striking terror into them. It captures the fierce tiger alive and seizes the flood dragon, displaying divine might and transformations. One stands firmly in the state of no leakage, cultivation is complete, and the sacred, wondrous principles are clear.

The third

The sword of wisdom is keen and strong, driving back every kind of demonic obstruction and striking terror into them. It captures the fierce tiger alive and seizes the flood dragon, displaying divine might and transformations. Thunder crashes against iron drums; serpentine lightning flashes past, and roiling clouds pour down sleet. Rivers and seas are churned to their depths, flood waves surge, and two fierce beasts battle fiercely. Flames rise from the furnaces on the Three Mountains; rosy light fills the Nine Heavens, enveloping a radiant treasure trove. Amid ten thousand beams of auspicious light, a single point of gold glows as the furnace and cauldron continue their work of refinement. The essence is refined into jade-like purity; the skin grows white as snow, revealing the face of a jade immortal. The wood youth, a childlike figure in cultivation imagery, joyfully takes his hand and leads him home; the whole courtyard is filled with strange fragrance.

The fourth

A single Qi flows and spreads, circulating through Heaven, Earth, and all things, giving rise to countless transformations. Creation rises and descends; east and west, above and below, are turned upside down, and the affections of Metal and Wood unite. A thousand strands of rosy cloud and a beam of golden light surge forth, as though the sun had returned to the Moon Palace. Strange fragrances linger, and cassia blossoms shine together in splendor; the Six Yin and Nine Yang, terms for the alternating transformations of Yin and Yang in cultivation, repeatedly clash. Clouds.

As the rain clears and the clouds disperse, the wind turns fresh and the moon shines bright; only then does the original face become visible. With the heart quiet and at peace, one can reflect in stillness and roam freely through the Dharma Realm, the realm shared by all things. The net that blocks the River of Heaven grows sparse, and the iron-hard pass swings open. The wonders of appearing and disappearing, of change and transformation, are hard to grasp. The formless contains what is real; its essence is vast as the sands of the river, and the wondrous realm of cultivation appears from it.

Radiant Divine Light

Thoughts of sorrow and joy subside; in stillness and movement alike, the heart can be cleared and purified. In a vast wilderness with no one in sight, the mind opens without limit; within the Dharma Realm, one may roam at will. The net that blocks the River of Heaven grows sparse, and the iron-hard pass swings open. The wonders of appearing and disappearing, of change and transformation, are hard to grasp. The formless contains what is real; its essence is vast as the sands of the river, and the wondrous realm of cultivation appears from it.

Radiant Divine Light

Thoughts of sorrow and joy subside; in stillness and movement alike, the heart can be cleared and purified, and the mind opens without limit in a wilderness with no one in sight. Clear, harmonious Qi (vital energy) mingles and flows, as though subtly brewing wind and thunder. Heaven and Earth are transformed: sweet rain descends, and a lotus symbolizing the Dao’s teachings blooms. Auspicious signs appear within the brocade canopy of the Yellow Court, a term in Daoist internal alchemy for the body’s central region, while the wondrous gives rise to the spirit embryo, a symbolic image in internal alchemy cultivation. Auspicious radiance envelops the whole body. After the Nine Dragons bathe it in water, they bear it up to the Jasper Terrace, an abode of immortals. The cultivator laughs freely, ever youthful; amid the sound of sheng pipes and song, golden epiphyllum flowers are brought forth. Splendid jade blossoms cluster around the beautiful scene, while the cultivator, riding the wind in an ecstatic dance, wanders back and forth. Having attained true joy, the changes of life and death that lie ahead will naturally dissolve.

Part Two

Wondrous power moves like the workings of creation, turning the pivots of Heaven. In quiet repose, one silently accords with true cultivation. Light shines upon the Three Luminaries—the sun, moon, and stars—and the Five Qi, a term in internal alchemy for the movements of Qi, are regulated through their cycles of waxing and waning. The Northern Dipper and Southern Star revolve around the body; the River of Heaven surges into ten thousand waves. The Jade Pass, a cultivation aperture, opens, and the Three Vehicles, a term in internal alchemy for methods of circulating essence and Qi, roll onward, as though all were riding together on a golden ox. Thunderclaps shake Heaven and Earth; red light bursts across mountains and rivers, and flashes of lightning appear without cease. Yellow Sprouts, the subtle Qi produced through cultivation, are laid out, while rosy clouds veil phoenix towers and dragon halls. At last, all coalesces into a priceless, perfect pearl. The Wood Boy, a symbolic figure in internal alchemy, rejoices and carefully keeps this secret. At this level, one seems able to draw upon the void and realize the ultimate attainment.

Song of the Southern Tune

The grotto is sealed tight, and the ape-mind grows quiet and tame; the reins are drawn in, and the mind-horse no longer runs wild. The breath gathers and the spirit becomes focused, in accord with a state of clear, open, and perfect stillness. When the dark clouds of the long cycles of the kalpas have dispersed, one may dwell freely in one’s own realm for all time.

Song of the Southern Tune

The bright moon hangs overhead, the clear wind feels refreshing, and auspicious radiance envelops the sacred lotus. The Wood Man and Stone Woman, symbolic figures in Daoist cultivation, speak together of the mysteries. Wondrous transformation and penetrating insight emerge, and ultimately, beyond the world of dust, one attains the Golden Immortal, an immortal who has realized the Dao.

Second

Stabilize the foundations and restore vitality. Take deep root and gain command over the power that nourishes and transforms the myriad things. Sweep away and purify both flowers and leaves alike. Guide and cultivate the calm Qi within the body, letting it flow through the upper, middle, and lower Dantians (the three sites where Jing, Qi, and Shen are refined within the body).

On the riverbank, harmonize the raven and the hare (images of the sun and moon used to signify Yin-Yang Qi), then cook mercury and lead in the alchemical furnace (terms in Neidan that symbolize Yin-Yang essence and Qi). After nine turns (repeated stages of refinement and cultivation), the sacred work is complete. Golden light shines from the body, illuminating the meditation heavens.

Third

Cut off distracting thoughts and drive away every delusion and falsehood. Clear the mind and spirit, sweeping away every concern. The inner pivot moves like the bellows (pumping and releasing breath), and the breath flows long and unbroken. Let a single Qi pass through the three palaces (usually the upper, middle, and lower Dantians), so that the channels through which body and mind function accord with the circuit of the cosmos (the complete circulation of Qi).

Warm the Golden Cinnabar Cauldron (a metaphor for Neidan practice) with the right measure of fire, following the methods set out in the six hundred chapters. Refine the two-eight form (a symbol of balanced Yin-Yang and numerical completeness), until the body is both square and rounded. Auspicious light flickers into view; the bearing is graceful and buoyant, surpassing that of flying immortals.

Fourth (the first half of this section repeats the second half of the third section in the original)

The lamp is lit, and the light of the mind appears. The clouds and mists clear, and the nature-moon (the clear original nature, like the moon) shines forth. Within a single vessel, all is as clear as ice; its force surges like wind and thunder. The myriad things are arrayed like stars, while the Northern Dipper turns the pivot of the heavens.

The workings of creation are naturally Wuwei (non-action), without contrivance; the Dao’s power to nourish and transform is vast and sublime. In the depths of the mysterious, they accord unseen with the workings of Heaven. The spirit’s power remains hidden from view, moving through the realm of the Dharma (the vast domain in which all things exist), then returning as if ascending through clouds.

Fifth

The grime within the body’s organs has been washed away, and a single Qi arises in the Dantian. The three Dantians work day and night without pause, like an iron ox plowing the earth. Qi surges and swells, bringing nourishment like the rise of wind and thunder; in the Golden Well (a Neidan metaphor for the body’s fluids or a vital seat of Qi), essence as fine as jade appears.

The degree of heat must be adjusted by increase and decrease; the ice-pure body (a cool and clean body) is refined according to the season and the proper degree of heat. The heart’s square inch becomes perfectly clear and rounded, enough to astonish spirits and ghosts. After consuming the elixir, the joyful immortal child flies freely.

Sixth

The world’s most prized rich foods, golden seals and high office, and banquets with rows of bronze vessels are all only temporary honors. Fame and wealth vanish in an instant like lightning or a shooting star; when life ends, the breath too scatters on the wind.

Recognize the foolishness of the past with ease; better to appear dull than to consider oneself clever. What matters is cultivating original Yang (the primal Yang Qi of life) and continually nurturing the true, refined Qi. After completing the full course of nine times nine, with practice and merit complete, one may stroll at ease through the palaces of Peng (the palaces of the immortal realm).

Seventh

Gather the great medicine (the essence and Qi cultivated in Neidan practice) in the southwest, then harmonize it in the northeast. The fire dragon and water tiger (symbols of the two forces of Yin and Yang) race between Heaven and Earth. The Seven Governors (the sun, moon, and five planets in ancient usage) turn like a pivot, setting in motion and harmonizing the essence, sweet as jade nectar.

The moon-cave (a symbol of the source from which Yin essence arises) breathes out fragrance, while jade-like pearls of essence surge into the water vessel. The golden youth plays with these treasures, then journeys to the immortal capital to pay homage.

A musk-like fragrance wells up from the “moon grotto,” while a jade-pearl-like elixir is conveyed into the water vessel. The Golden Boy, a youth who serves the immortals, toys with a treasure as he journeys to the immortal capital to pay his respects. The celestial sovereign’s face brightens with joy; he grants long life, allowing the recipient to abide with the Void.

The Eighth

The breath is cool and clear as autumn light, while the breast holds a radiant grace. The figure rises and gracefully leaves the Dragon Palace, bound for the Orchid Court, a garden in the immortal realm. At fifteen, she joyfully takes a partner.

Riding a tiger through clear streams, one drives the Golden Crow, the mythical sun-bird, through the bright moon. The medicine in the cauldron is refined, and the practice reaches completion. One displays miraculous transformations, roaming freely and transcending into the realm of the True Void.

Tune: “River Plum Blossoms”

The Mysterious Pearl, the symbolic elixir of internal alchemy, radiates auspicious light as lightning flashes forth. Its brilliance passes through the curtains and circles the Celestial Pivot, the axis of the heavens and another name for the Northern Dipper. The Yellow River surges backward, winds and waves rise, and divine power is revealed. After midnight, Yin energy descends again through the six lines, the symbols of Yin-Yang change; after the Seven Reversions, the cyclical transformations of Yin and Yang in internal alchemy, the immortal youth unfurls his feathered robe. The heart is vast and tranquil, nurturing the Great Dao in a lofty realm. Host and guest unite, each returning to the One. Though the original face from before the beginning cannot be seen, the realm of the myriad forms appears faintly. Entering the deep, still, unseen and unheard Dao, one often falls silent. The whole nature is revealed; one attains the primordial state before Heaven and Earth were divided, becoming a single point of numinous light.

The Second

The restless ape and untamed horse are metaphors for the practitioner’s chaotic, unruly thoughts. Cultivation is arduous, and the Great Dao is not easily approached. One must remain clear and awake, summoning the resolve to leave the ordinary world behind. Topple the mountain built from affection and attachment, and let the heart relinquish them completely; be content to dwell among clouds and waters, taking refuge in a person of De. Unite Kan and Li, symbols of water and fire, Yin and Yang, to nourish the original spirit. Beside the Bend of the River, a symbolic site in internal alchemy, the medicinal sprout grows anew. Brew it into an elixir in the Jade Field, as if the realm were prosperous and its people at peace. The body of Nine Yang, a state in which Yang energy flourishes, is vigorous and magnificent; its power reaches throughout Heaven and Earth, presenting a towering presence and bringing the Great Dao’s transformative work to purity.

The Third

“Yellow Robe, Great Fortune,” a line from the Book of Changes signifying good fortune through alignment with the right way, stirs the Metal Wind. The Metal Wind strikes the sparse branches of the parasol tree and blows away the last blossoms. All things return to their roots, and the original spirit is nourished. Beside the Bend of the River, the medicinal sprout grows anew; the elixir ripens, the Jade Field abounds, as if the realm were prosperous and its people at peace. The body of Nine Yang is vigorous and magnificent; its power reaches throughout Heaven and Earth, presenting a towering presence and bringing the Great Dao’s transformative work to purity.

The Third

“Yellow Robe, Great Fortune” stirs the autumn wind. The wind sweeps through the sparse branches of the parasol tree and blows away the last blossoms. All things return to their roots. Through this, the practitioner understands the intent passed down by the ancestral masters and attains the perfect realm of emptiness. In stillness and concentration, autumn arrives; yellow chrysanthemums bloom, and their fragrance fills the jade clusters. Ascending to a gathering of immortals and sages, one finds unending delight. Yan Jinweng, an immortal, gathers with the immortal youths. A refreshing spirit fills the heart; in stillness, inner awareness flows freely. Transcending into the realm of Wuwei, one finds joy in oneself. The original nature appears, its presence towering and its vigor enduring through the ages.

The Fourth

Only ignorance is to be dispelled—the delusion that obscures one’s nature—for this is what accords with genuine cultivation. Through the passing seasons, the mind remains serene and far-reaching. Moonlight flows across the river, its icy brilliance illuminating heaven and earth. When the clouds of delusion that have endured through myriad kalpas disperse, the intent of the Patriarchs becomes clear; once false thoughts are swept away, all things can be let go. Let nature and life—the cultivation of one’s innate nature and life—merge as one, and their subtle principle will accord. As the two draw into intimate union, the spirit can roam freely. In the clear realm of the true void, even heaven and earth cannot contain it.

Its transformations are unimpeded and without limit, constrained neither by inner nor outer boundaries. Like the Great Void, it unfolds at the beginning of heaven and earth, and the radiance of primordial Qi emerges.

Its Fourth

Only ignorance is to be dispelled for one to accord with genuine cultivation. Through the passing seasons, the mind remains serene and far-reaching. Moonlight flows across the river, its icy brilliance illuminating heaven and earth. When the clouds of delusion that have endured through myriad kalpas disperse, the intent of the Patriarchs becomes clear; once false thoughts are swept away, all things can be let go. Let nature and life merge as one, and their subtle principle will accord. As the two draw into intimate union, the spirit roams freely. In the clear realm of the true void, even heaven and earth cannot contain it. Its transformations are unimpeded and without limit, constrained neither by inner nor outer boundaries. Like the Great Void, it unfolds at the beginning of heaven and earth, and the radiance of primordial Qi emerges.

“Mulberry-Picking Song”

Presented to Lady Wang. “Nature is expansive; stillness and wisdom reveal the void”: one’s nature is boundless, and when stillness and wisdom—the quietude and insight cultivated in meditation—come together, a luminous emptiness appears. “The empty valley conveys the spirit”: the mind is still and open like an empty valley, allowing the spirit to emerge naturally. Formless and without appearance, it nonetheless possesses an innate true nature. It fills heaven and earth and reveals a countenance of utmost purity. It endures through the years without obstruction; the perfect, radiant nature never changes and remains forever youthful. Thus the intent of the Patriarchs is made clear. Yin and Yang essences gather together, bringing forth a body beyond the body—the spiritual body cultivated beyond the physical form.

Its Second

Nature is clear and bright as a luminous pearl, like moonlight in meditation, its radiance spreading through the Three Realms: the Desire Realm, the Form Realm, and the Formless Realm. Auspicious signs appear in the four directions; Qi and spirit meet, and dew like jade frost descends. The wondrous root-sprout is nourished, golden flowers bloom, and fragrance courses through the whole body, issuing like musk from the Bright Hall, an important inner landscape in the head. The lineage’s ancestral style continues unbroken through the generations, and the Dao’s transforming influence grows ever more flourishing.

Its Third

The light of wisdom shines through with piercing clarity, and the heart-mind is purified, no longer base. All distracting thoughts are cut off, and emotional burdens forgotten. The body is still and the spirit clear; from within perfect, luminous emptiness, a point of numinous light is brought forth. The cloudlike mists of delusion are dispersed, revealing the wondrous efficacy of cultivation: one moves freely in every direction, without obstruction. The true realm cannot be named in words; its radiance pours forth, illuminating the eight directions.

Its Fourth

The key to cultivation lies in mastering movement and stillness. Work diligently morning and evening, attending especially to Tun and Meng, hexagram names from the Yijing that here refer to the changes in Yin-Yang Qi during cultivation. In this way, the subtle workings of Yin and Yang waxing and waning become linked. The cultivator is like a bellows, circulating the breath through inhalation and exhalation and joining it with the cosmic expanse. Through refinement, one brings forth a body of subdued fire and pure Yang, a state of body and mind that has attained pure Yang, so that the entire Dharma Realm becomes perfectly integrated and transparent. This is the true work of creation and transformation, as though all things in the universe had returned to the palm of one’s hand, there to be freely transformed.

“Green-Headed Duck”

The Dao’s atmosphere is clear and serene, with cultivation curtains arranged in a crisscross pattern. The Qi of the Three Heavens gathers, the forces of Heaven and Earth are harmonized, and the Primordial Palace—the place where original Qi gathers within the body—is set in motion, allowing true Qi to flow. Hardness and softness transform; the dragon and the mare, images of Yin and Yang, meet and unite. In accord with the seventy and the two cycles, which symbolize the rhythms of Yin-Yang Qi, they bring forth and transform the myriad things. Jade liquid flows, Metal Qi rises; smoke is exhaled and clouds are drawn in. Water and Fire converge, stirring swiftly. The Six Yin dissipate, and the Three Yang gather in the cauldron, where the Elixir’s radiance appears. Fragrant winds circle around; golden light shines through the body, and flecks of rosy cloud shimmer. The foundations of cultivation open all at once; one’s nature appears everywhere, reaching through the vast world and extending across countless sand realms. With gentle drawing, blowing, and breathing, the body leaps to and fro, stepping into the clouds with extraordinary bearing. It is neither form nor emptiness; nothing is added and nothing diminished. Treasures from the sea yield pure crystals as if granting a wish. Inside and outside become clear and unobstructed, their radiance unhindered, and wondrous spiritual powers emerge. The original, primordial countenance is revealed; cultivation reaches its full and boundless completion, beyond the reach of words.

Part Two

The body dwells in the realm of the Subtle and Unseen, grounded in the Valley Spirit and the Mysterious Female, symbols of the empty, still Dao that gives birth to and transforms the myriad things. The movement of Qi turns back and gathers inward, passing through three thousand six hundred cycles. It runs in reverse through the two passes—the apertures through which Qi travels in cultivation—like wind-tossed waves. Circling the Golden City, a mud ox draws the phoenix; crossing the Jade Path, a wooden horse meets the numinous tortoise. “Mud ox,” “phoenix,” “wooden horse,” and “tortoise” are metaphors used in Neidan to describe the movement of Qi and the union of Yin and Yang. Through the Seven Returns one comes back to the True; through the Nine Restorations one returns to life, refining Jing, Qi, and Shen and bringing them back to their source. A sacred soul is conceived and brought to completion, while auspicious Qi fills the air.

The movement of Qi turns back and gathers inward, passing through three thousand six hundred cycles. It runs in reverse through the two passes, like wind-tossed waves. Circling the Golden City, a mud ox draws the phoenix; crossing the Jade Path, a wooden horse meets the numinous tortoise. Through the Seven Returns one comes back to the True; through the Nine Restorations one returns to life, and a sacred soul is conceived and brought to completion, amid auspicious Qi that fills the air like smoke. The mind contemplates prajna, the wisdom that sees into truth, without losing itself in samadhi, the meditative state of focused stillness. Thus one reaches the farther shore and realizes Wuwei (non-action). Transcending the realm inhabited by perfected beings, one is accompanied at every coming and going by the mingled glow of red and pale light. The grotto-heaven, a pure realm where immortals dwell, is bright and clear, refined and free. The Yang soul, formed from Yang Qi, is free and light, swift as the wind. Its spiritual radiance is boundless and brilliant, illuminating forms that have endured since time immemorial. Pure and luminous, empty and unconfined, a single vast point is at once complete and without lack. Sacred transformations appear, reaching through Heaven and Earth, as the Mani jewel shines forth. Unmoving and thus, vigorous and free, one finds a Jasper Pool everywhere.

Rain Drizzles

All manner of cares have come to rest; the spirit is relaxed and at ease, and ailments long accumulated lie dormant as if in a cave. Cultivation of the Clear and Empty Dao advances day by day. Shen and Qi gradually settle, and their transformation proceeds without haste or agitation. The Seven Luminaries—the Sun, Moon, and five planets—welcome the perfected being. The Empty Chamber, the inner realm of a clear and open mind, is pure; its cool light shines through the bones like ice. Before the Nine Heavens and the Twelve Towers, celestial halls of the immortals, the Five Qi rise, and the Golden Palace of Heaven seems shrouded in curtains.

Raising high the Wisdom Sword, which symbolizes the wisdom that cuts through delusion, one is visited by an immortal attendant. The cold light advances, then swiftly lies dormant.

Within the cavern, the work of cultivating the Dao in stillness, purity, emptiness, and clarity advances day by day. Spirit and Qi move and rest with subtlety, without haste or urgency. The Seven Luminaries—the sun, moon, and five planets—welcome the perfected one. The quiet, empty inner chamber is clean and clear; its cold radiance is like frost, its chill piercing to the bone. Before the nine heavens and the twelve towers, the Five Qi rise and fill the curtains of the Golden Gate.

A celestial youth comes to pay homage, raising high a wisdom sword and bearing its cold light. With its sharp tip, he stirs the sun and moon. Gathering their radiance and essence into the vessel and cauldron, a metaphor for Neidan cultivation, he sets the Qi of dark frost surging into life. From this something is born; this supreme, subtle state ultimately belongs to the realm of the elusive and ineffable. The sea of nature, the vast depth of one’s inner nature, opens wide, while the Dao of Wuwei permeates like water. Body and mind grow light and nimble, transcending the three levels of emptiness.

Part Two

The Origin of Qian, the primal Qi of Heaven, sustains the beginning of all things. The yielding softness of Kun joins with it, giving form to all things and secretly corresponding to Tian Gui, the essence in the body associated with growth and reproduction. The transformations of creation unfold and return to purity, stillness, and emptiness, setting in motion the three essentials and the Five Phases’ spirit-water, principles of Neidan cultivation and the Qi of the Five Phases. The nine Qi rise; the six Yin settle into stillness, and purple vapor quietly comes forth. Yin and Yang rise and descend, wax and wane, and finally return to their source. In the Jade Cavern, the inner Dantian realm of cultivation, three flowers release golden stamens.

In the treasure storehouse of the Void Sovereign, the music of wind zithers is exquisite. The green-robed immortal maiden is sent from the palace, and a banquet is laid for the innocent child, the pure-hearted cultivator. Wine gleams in spiral cups, its fragrance drifting through the air. They drink freely and give voice to heartfelt joy. Rising above the dusty world, they stand lofty and majestic; the pure Yang body appears, freed from life and death. The cycles and flux of ages past come to an end, and in this very life, all is brought to rest.

End of Volume Four of the Collected Works on Meeting the Perfected

Volume Five of the Collected Works on Meeting the Perfected

Written by Wang Jichang, the Transcendent Master

“Mountain Stream at Dusk”

Originally there was only a single point of true nature, without birth or death. Later, pursuing external things, it fell into the transformations of Yin and Yang. The power of creation gave it bodily form, and its appearance changed along with it. In this evil world of the Five Turbidities, the eight sufferings ceaselessly torment us. Born and then dying, dying and then born—when will the cycle of life and death ever end? I urge you to awaken and resolve to master the Mysterious Yellow Formula, the method for cultivating the transformations of Yin and Yang. The Seven Luminaries join with the Three Wonders, the esoteric combination of sun, moon, stars, and three kinds of wondrous Qi, revolving like pearls and jade and driving the transformations of Qi. Through the Nine Returns and Seven Reversals, the repeated refinement and reversal of essence and Qi in Neidan practice, compound the ingredients and refine them at the appointed times. In the cavern of the Golden Elixir, jade blossoms unfurl, and the Five Qi transform into red snow that soars aloft.

“Drunken Fall”

Purify and discipline body and mind, nurturing a vast and upright Qi. Set Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) in motion, so that the patterns of Heaven and Earth’s creative transformation operate within the body. A numinous wind flows through above and below, linking realms like three immortal mountains. Let the work of cultivation accord with the circulation of the celestial circuit, and keep the Qi of True Unity deeply within. Use the visible body to nourish the invisible Dao, and through stillness, composure, and Wuwei (non-action), brew an inner treasure. Strengthen the body and keep the spirit settled for a long time. In the end, a lucid and transcendent state emerges, the heart bright as the pure light of the moon.

Golden Goblet

Gather scattered thoughts and quiet the mind. In profound stillness, the hidden mechanism turns of its own accord. The South belongs to Fire, the North to Metal. Open the Cinnabar Cauldron—the vessel used in alchemy—and let the energies of Dragon and Tiger answer one another. Nourish the nine Qi and dispel the various obstructive Yin energies. Be diligent in measuring and pouring the “wine”—an alchemical metaphor for blending and applying the ingredients—so that the mind and spirit flow in harmony, like the sound of a wind instrument. Let the Wood Child, an image in inner cultivation associated with the nature of Wood and the Liver’s Qi, grow calm and content. The six bowels flow freely, and the five spirits that govern the organs rejoice. Thus one approaches the sacred realm and sheds the qualities of the ordinary. Body and mind are pure, and even ghosts and spirits hold them in reverence.

Part Two

Preserve one’s inborn true nature and nourish the original spirit. Harmonize the two elements of inner cultivation, as if brewing the Eastern Qi of Yang and harmony. Follow the rhythms of Heaven’s movement, coordinate with the hours, and carefully regulate increases and decreases in the firing process; begin the practice at the hour of Geng-Shen. Refine the Mercury elixir, a symbolic alchemical ingredient…