《陰真君還丹歌註》

This commentary on the "Song of Yin Zhenjun's Reverted Elixir" by Chen Tuan (Master Xiyi) explains Daoist Neidan (internal alchemy) cultivation in modern terms:

【Northern Vital Qi as the River Chariot】

The Black Emperor of the North (the northern deity among the Five Directional Emperors) represents the yin energy of the lower Dantian (energy center). Here, "vital qi" refers to the water-element life force, which corresponds to the Jing (essence) and blood within the human body. The "River Chariot" metaphor describes how northern water qi circulates through cultivation to the southern position (heart fire), where water essence is refined by fire, ultimately transforming into life essence. The north's water element corresponds to human kidneys—the foundation of vitality that generates the essence of sun and moon as well as the qi of emptiness. When kidney qi becomes abundant, it can gestate the "red infant" (embryonic form of the internal elixir).

【Eastern Jia-Yi Called Golden Sand】

The Green Emperor of the East governs the liver. The celestial stems Jia and Yi represent the wood element, just as golden sand in river water requires refinement to become pure gold. In the upper Dantian (between the eyebrows), there exists an energy center called the "Jade Spring Cavern," where the divine water from the "Source of Purity" gradually condenses into golden sand-like Neidan through prolonged cultivation.

【Two Affections Nourished as One】

The "two affections" refer to yin and yang qi, mirroring relationships like heaven-earth, left-right, or husband-wife. The upper Dantian belongs to yang while the lower Dantian belongs to yin. Their interaction resembles how the sun and moon's embrace generates light, or how marital harmony bears offspring. During practice, one gathers the "Great Merit Divine Water" from the upper Dantian and guides it to fuse and circulate within the "Jade Chamber" (another name for the lower Dantian).

【Vermilion Bird Nurtures the Golden Radiance】

The "Vermilion Bird" represents fire—manifesting as Mars in heaven, the southern Bing-Ding fire on earth, and corresponding to the heart in humans. Heart fire influences the entire body. Practitioners must regulate this "bright fire" just as firing ceramics makes them endure millennia, or how burning wood into charcoal enables long preservation. Through modulating heart fire, one cultivates the "golden radiance" (luminous quality of the internal elixir).

Note: This passage elucidates the Neidan principle of "water and fire in perfect balance," where the interaction between heart and kidneys, along with yin-yang harmonization, transforms human Jing (essence) and qi into internal elixir. The mentioned directions, Five Phases, and Dantian all represent crucial concepts in Daoist cultivation.

This passage elucidates several essential methods of Daoist Neidan (internal alchemy) practice:

The cultivation of the "Golden Pond":

• Practitioners use the "Jade Spring Water" (saliva) from the upper Dantian (head region) in conjunction with the "Heart Fire" (conscious intention), channeling it downward to store in the lower Dantian (abdominal region).
• Prolonged practice naturally forms the "Yin Elixir," which over time radiates brilliance and coalesces into the "Golden Pond."
• The formation principle mirrors how northern waters contain gold (represented by "lead" in lead-mercury alchemical theory), where gold constructs embankments to contain water.

The refinement of "Golden Splendor":

• Golden Splendor resembles naturally occurring gold sand in the Han River.
• Storing Jing (essence) and Qi in the lower Dantian's essence chamber gradually forms golden pearls over time.
• An alternative method involves elevating lower-body essence-energy using Heart Fire to the upper Dantian, where it crystallizes into pearls stored in the Muddy Pellet Palace (crown of the head).

Exposition on the "True Dao":

• The great Dao (Way) is formless and elusive, much like fish being unaware of water.
• When human essence dissipates through sexual intercourse, it produces offspring.
• By preserving this essence and combining it with Qi from both upper and lower Dantians through cultivation, one forges inner treasures (the Neidan).

The symbolism of "Dragon and Tiger":

• The Zi hour (tiger time, midnight) represents Yin, femininity, and northern water (black lead).
• The Mao hour (dragon time, dawn) embodies Yang.
• The mutual generation and harmony between dragon and tiger constitute the crux of practice.
• Optimal cultivation occurs between midnight and noon (specific celestial hours).

Note: The terms "lead-mercury" and "dragon-tiger" are specialized Neidan terminology, using metallic and animal symbolism to represent the body's Yin-Yang energies. The core of cultivation lies in preserving essence-energy, employing specific methods to refine the "internal elixir" within the body.

This passage explains the "Returning the Elixir" (Huan Dan) practice in Daoist Neidan (internal alchemy), using symbolic representations of Yin-Yang and the Dragon-Tiger to illustrate the cultivation process. Here's a modern interpretation:

In the Five Phases system, the East corresponds to Wood, which represents mercury (liquid metal). Though mercury possesses fiery qualities, it's paradoxically called "water-silver." When refined through alchemical processes, it transforms into treasure; in the human body, mercury symbolizes the essence of Jing (vital essence) and Qi (vital energy).

The key to cultivation lies in using Yin (quiescence) to refine Yang (activity), thereby preserving the true primordial energy. The method requires focused practice on the Yin aspect (quiet cultivation). As alchemical texts state: "Yang energy is volatile and hard to subdue, while Yin energy is austere and equally challenging to control." One must regulate them until quiescence generates activity, much like mercury transforming into treasure when meeting fire.

Practical methods:

1. Place the tongue against the palate to gather saliva (Jade Spring), practicing between midnight and noon—this is called "gathering Yang mercury containing Yin lead," also known as the "dual Dragon-Tiger" method.

2. Follow lunar phases: strengthen the Hun (ethereal soul) from new moon to full moon, and nourish the Po (corporeal soul) from full moon to new moon.

3. Optimal cultivation ages: boys begin at 8 years (tooth-changing period), with 16 being ideal. Those under 10 achieve best results, though other ages can still attain liberation through "corpse liberation" (a form of transcendence).

Key points:

• Avoid the last day of the lunar month, full moon, and new moon
• Gather energy when the moon is full and bodily essence is abundant
• The optimal time is between midnight and noon, especially at dawn (5-7am)
• Guide the gathered Yin energy upward to the Niwan Palace (crown point)

Though conserving essence is crucial, daily practice gradually creates substantiality from emptiness. After Yin energy ascends to the Niwan Palace, use mouth saliva to nourish the lower Dantian (below the navel). Over time, this naturally forms the inner elixir (treasure pearl)—the secret to longevity. Thus scriptures say: "Though the Dao is formless, it gives birth to all things."

(Note: "Dragon-Tiger" symbolizes heart-mind and kidney-energy; "Jade Pool" means the mouth; "Niwan Palace" is the crown acupuncture point; "Golden Chamber" refers to the lower Dantian.)

Commentary on Yin Zhenjun's Song of the Return to the Elixir: A Modern Interpretation

Most people practice cultivation without understanding the proper timing. If they misjudge the season for gathering Qi (vital energy), all their efforts will be wasted. If they force their practice during forbidden celestial periods or when the "yin gate" (a woman’s menstrual cycle) is closed, they will only hasten their aging. Therefore, when one receives the true transmission, even if threatened with having their tongue cut out, they must not recklessly disclose it—doing so will surely invite calamity. These methods are not to be casually imparted to ordinary people, for the genuine secrets are recorded in the scriptures of the Supreme One Palace (the upper Dantian, or energy center, in the body).

The human head is like Mount Kunlun, the dwelling place of the divine Shen (spirit). From the crown to the neck, there are nine palaces, each guarded by a deity. Above the Supreme One Palace lies the Palace of Gathering Spirits, and three inches below the navel are three more palaces, making twelve in total, each corresponding to a celestial tower. This is what the Inner Landscape Scripture refers to when it says, "Within the body are twelve storied towers," aligning with the twelve hours of the day.

The most wondrous thing is that the truly profound methods of cultivation are actually quite simple. The wise gather the two medicines (Jing-essence and Qi-vital energy) from within their own bodies to refine themselves. Though they may not articulate the subtleties, their bodies naturally respond. Sadly, most people chase superficial glamour and fail to grasp the inner transformations. The path to immortality may seem close at hand, yet it is separated by ten thousand mountains—ordinary minds can hardly fathom it.

To find the key to cultivation, one must turn inward and observe the twelve palaces of the body. Only then can they understand how sacred the "cauldron and furnace" (the crucial sites of inner alchemy) of the Dao truly are. Yet the specific methods cannot be openly taught, just as the Daoist scriptures say: "A house full of gold and jade cannot be held; pride in wealth and status invites disaster." Those obsessed with worldly glory and riches will naturally remain estranged from the great Dao.

Regarding the "temperature and fire timing" (the mindful control during practice): One must maintain a tranquil heart, free from emotional extremes. The regulation of the heart’s fire should follow the natural waxing and waning of the four seasons—the precise method requires oral transmission. Recognizing the true Yin and Yang (the two vital energies of the body) and merging them is essential for advancing one’s cultivation. As the song verse states: "The two substances are originally one."

When positioning the "furnace and cauldron" (the inner sites of practice), the location must be correct: Gather the upper body’s true Qi and anchor it in the lower Dantian, while simultaneously drawing the lower body’s yin energy (kidney Jing-essence) upward.

This commentary on the Yin Zhenjun's Song of Returning to the Elixir explains key points of Daoist Neidan (internal alchemy) practice:

Regarding the "furnace and cauldron" (referring to the human body):

During cultivation, Qi must circulate in the upper Dantian (the area between the eyebrows), with the body serving as the alchemical furnace. The mouth functions as the furnace opening, while the lower Dantian acts as the hearth. An unsuitable physical condition is like a broken furnace - unusable for practice. The optimal age for cultivation is between 15 and 20 years old; beyond 20, one's constitution becomes less suitable and may require borrowing Qi from others to assist the process. Location also matters significantly - practices should be conducted in appropriate sacred spaces.

Essential cultivation guidelines:

1. Strict adherence to protocols: Practitioners (the "vessels") must meet age requirements. Forcing practice when unqualified invites misfortune and denies divine protection. Young practitioners following correct methods achieve success easily, while haphazard practice guarantees failure.

2. Absolute secrecy: Meditation should occur in quiet places, with teeth-clicking to gather Shen (spirit), reduced food intake, emotional control, and strict confidentiality. Beginning without perseverance renders all effort futile.

3. The elixir's miraculous effects: Consistently taking the elixir and practicing for nine years while accumulating 3,000 virtuous deeds completes the Golden Elixir. Success yields an indestructible vajra body - the highest achievement becoming a celestial immortal, while intermediate and lower attainments allow liberation through corpse-deliverance (soul ascension).

On Yin-Yang medicinal substances:

Yang's true cinnabar (refined Yang essence) condenses from Yin-Jing (essential Yin) in the lower energy field (lower Dantian). Yin's true mercury (refined Yin energy) is gathered from the upper energy field during specific celestial hours, though its fundamental nature remains Yang.

(Note: Concepts like "borrowing Qi" and "corpse-deliverance" represent distinctive Daoist cultivation terminology, describing specialized methods for achieving longevity or ascension.)

This commentary on the "Song of Yin Zhenjun's Reverted Elixir" expounds the core principles of Daoist Neidan (internal alchemy) practice:

When the primordial Qi (vital energy) condensed in the upper Dantian (energy center, located in the head) merges with the ascending Qi from the lower Dantian (below the navel) at the Muddy Pellet Palace (in the brain), it forms a luminous pearl capable of illuminating the three thousand worlds—symbolizing the achievement of internal elixir cultivation. However, modern practitioners mistakenly attempt to create the Great Reverted Elixir by haphazardly smelting metals and minerals or burning herbs in Waidan (external alchemy) practices—such efforts are pure delusion.

The authentic Reverted Elixir manifests through "generating substance from non-substance"—materializing form from emptiness. The cultivation process requires harmonizing the interaction of Yin-Yang energies (referring to the circulation of primordial Qi within the body). The supreme elixir fundamentally requires no external ingredients, relying solely on the Five Phases' (Wood, Fire, Earth, Metal, Water) authentic Qi within the human body. Common materials like cinnabar and mercury (used in external alchemy) prove utterly useless—those who seek the Dao through such means are doomed to fail.

Understanding this essential formula requires maintaining meditative stillness during cultivation, preserving unwavering initial resolve, and mastering both the "refining" (cultivating Qi mechanisms) and "ingesting" (absorbing primordial Qi) techniques—only then can one attain the realm of true immortality. Those who encounter this sacred song should cease all misguided efforts and devote themselves to genuine practice.

(Note: "Reverted Elixir" refers to restoring Jing (essence), Qi, and Shen (spirit) to their primordial state through cultivation; "Five Phases' authentic Qi" denotes the five fundamental energetic configurations within the human body)