《修真太極混元圖》

The Diagram of Supreme Ultimate and Primordial Chaos for Cultivating Perfection reveals the profound mysteries and essential techniques of the Golden Elixir (Jindan) path:

The Great Dao of the Golden Elixir represents the fundamental method secretly transmitted by ancient sages, encompassing all phenomena between heaven and earth—vast beyond boundaries yet subtle beyond form. This wondrous operating principle not only created the cosmos but also exists within the human body. It's not that sages refuse to teach it, but rather that most people lack the spiritual foundation and moral integrity to receive such supreme wisdom. Scriptures record this method is transmitted only once every forty thousand kalpas, with the crucial factor being finding a truly worthy recipient.

The author recounts how accumulated virtue from past lives allowed the rare fortune of encountering an enlightened master. After years of seeking the Dao from various teachers, his sincerity in arduous practice moved his master to transmit both the secret method of "gold-fire reversion" and the essential technique of "regulating the fire phases with jade tallies." During cultivation, practitioners may instantly experience the fierce interaction of yin and yang energies (symbolized as dragon and tiger) within their bodies—an experience comparable to the legendary Yellow Emperor shaking Mount Kunlun.

Many modern cultivators misunderstand the fundamental Dao, pursuing only empty stillness. Though they may achieve trance states and spirit projection, their shen remains yin in nature and unstable, making it impossible to refine the Three Flowers (Jing, Qi, Shen) and Five Energies (of the organs), let alone attain the pure yang state of an immortal. Such practitioners at best become "pure spirit ghost immortals."

Among the nine-cycle Golden Elixirs, the golden-fluid reverted elixir stands supreme. Completing the nine transformations yields a body of pure yang. The process involves profound mysteries: the crucible (Dantian), the mutual generation and restraint of all things, the waxing and waning of yin-yang, and the harmonization of lead and mercury (symbolizing yin and yang energies). The key lies in seizing the opportune moment for "dragon-tiger copulation" (yin-yang harmonization), capturing prenatal yang energy when kidney essence (symbolized as gui-water) stirs, thereby replenishing the yin of the heart fire (li palace). When latent yang energy rolls like a dragon, it can suddenly break through the Three Passes (coccyx, spine-jade pillow, and jade pillow), accomplishing in an instant the work of wresting creation from heaven and earth. Yet practitioners must maintain constant clarity, accurately observing subtle internal changes to act precisely at the most auspicious moments.

This scripture primarily explains the origins and essential principles of the Cultivation Diagram of Taiji and Primordial Chaos (Xiuzhen Tai Ji Hun Yuan Tu).

The text begins by warning that practicing cultivation at improper times can disrupt natural order, causing extreme heat in harsh winters or frost in midsummer. The Diagram of Taiji and Primordial Chaos, transmitted by Patriarch Shi Jianwu (also known as Perfected One Shi), clearly reveals the proper alignment of Heaven, Earth, and Humanity (the Three Powers), along with crucial alchemical secrets. Ancient masters said that just as one can forget the fishing net after catching fish or the snare after trapping rabbits, those who comprehend this truth have long understood its essence.

The author Xiao Daocun (styled Master Hunyi) recounts his fortune in encountering this classic and specially composed this preface for fellow practitioners. He emphasizes that comprehending profound mysteries requires guidance from an enlightened teacher. In Nanjing, Xiao met Perfected One Shi Jianwu (also titled Perfected One Huayang), who appeared in a blue headscarf, purple shoes, black sash, and flowing robes, radiating extraordinary vitality. Through their discourse, the Perfected One transmitted secret oral instructions on cultivation and mystical insights. Considering these teachings invaluable, Xiao compiled them into this text for destined practitioners, though cautioning against indiscriminate transmission to unworthy recipients.

The "Diagram of Three Luminaries" section explains: This represents the origin of the Great Dao (Da Dao), naturally existing beyond the Thirty-Six Heavens. Originally formless, it manifests through imagery. The uppermost realm is the Sacred Jade Pure Realm (abode of Celestial Worthy of Primordial Beginning), the middle is the Supreme Pure Realm (abode of Lord Dao the Supreme), and the lower is the Great Pure Immortal Realm (abode of Lord Lao the Supreme). Below these extend dimensions of Supreme Void (Taixu), Supreme Non-Being (Taiwu), Supreme Emptiness (Taikong), and Supreme Substance (Taizhi), culminating in the undifferentiated chaos of primordial Heaven and Earth. By cultivating the True Dao, practitioners may transcend even the Three Pure Realms (Sanqing) and escape cyclical rebirth.

The concluding "Commentary" clarifies: The Three Pures correspond to the three Dantian (energy centers) in the human body—upper (between eyebrows), middle (heart), and lower (below navel)—while the Five Primordials (Wutai) correspond to the Five Phases (Wuxing: Metal, Wood, Water, Fire, Earth) manifested as organ energies. Through refining the quintessence of the Five Phases into the Internal Elixir (Neidan) and unifying the Three Fields' authentic Qi into the Yang Spirit, practitioners achieve longevity upon perfecting the elixir and ascension upon the Yang Spirit's manifestation.

(Note: The "Three Fields" refer to the upper Dantian at the brow, middle Dantian at the heart, and lower Dantian below the navel. In Daoist internal alchemy, the "Five Phases" correlate with the Qi of the five viscera.)

The Diagram of Supreme Ultimate and Primordial Chaos in Cultivating Perfection primarily elucidates the composition of the Three Powers (Heaven, Earth, and Humanity) and the principles of Yin-Yang's ascending and descending movements.

The text opens with a citation from the Jade Splendor Scripture: "In the beginning, the undifferentiated primordial Qi divided into the two modes of Yin and Yang (Heaven and Earth). After Heaven and Earth were established, they further differentiated into the Three Powers—Heaven, Earth, and Humanity." The light and clear Qi ascended to form Heaven, while the heavy and turbid Qi descended to congeal as Earth. Heaven comprises nine celestial layers (Wind Empyrean, Cloud Empyrean, Mist Empyrean, Qi Empyrean, Rosy Empyrean, etc.), with the highest realm of pure Yang having name but no form. Earth consists of nine subterranean springs (Dust Spring, Sand Spring, Mud Spring, Stone Spring, Source Spring, etc.), with the deepest realm of pure Yin similarly having name but no form. Between them lies the human world, a realm of wind and dust.

The Western Mountain Perfected One (Xishan Zhenren) explains this through bodily analogies: "The heart corresponds to Heaven and belongs to Yang, while the kidneys correspond to Earth and belong to Yin. If one can harmonize and unite the Qi of heart and kidneys, longevity may be attained. By further refining the authentic Qi of heart and kidneys to form the Neidan (internal elixir, a Daoist technical term referring to the cultivated energy core within the body), immortality becomes possible."

The Numinous Treasure Scripture of Authentic Unity elaborates: "Heaven resembles an overturned bowl, making it difficult for Yang Qi to ascend; Earth resembles an unshakable boulder, making it difficult for Yin Qi to descend. Yet Yin and Yang mutually transform—when Yin reaches its extreme, Yang is born; when Yang reaches its peak, Yin arises. This law of reciprocal generation governs the operation of Heaven and Earth." Understanding this principle enables practitioners to refine Qi into Jing (essence, a technical term denoting the condensation of vital energy) through cultivation, and ultimately transform Qi into Shen (spirit, a technical term indicating the elevation of life's essence).

The Perfected One Liu (Liu Zhenren) offers a more concrete explanation: "The heart corresponds to Heaven, the kidneys correspond to Earth; Qi represents Yang, while bodily fluids represent Yin. The union of male and female vital essences can create life, whereas the union of a cultivator's refined essence and Qi can form a 'spirit embryo' (a technical term referring to an advanced energy body), ultimately enabling the practitioner to shed their mortal form and attain immortality."

This scripture reveals the principles of human cultivation through the cyclical movements of Heaven-Earth and Yin-Yang, emphasizing mastery over the critical processes of Yin-Yang circulation and the harmonious interaction between heart and kidneys.

The Cultivating Perfection: Supreme Ultimate Primordial Chaos Diagram scripture primarily elucidates the correspondence between celestial movements and human cultivation:

The Supreme Hidden Scripture states that the sun and moon each span eight hundred li in diameter. The sun embodies supreme yang essence, following the operational principle of the Qian (Heaven) trigram (yang); the moon contains supreme yin essence, adhering to the Kun (Earth) trigram (yin) principle. Their eastward rise and westward descent demarcate day and night, while their north-south movement determines seasonal cold and heat. The sun becomes luminous by absorbing lunar essence (yin qi), while the moon gains radiance by assimilating solar spirit (yang qi) — this mutual interaction constitutes the fundamental dynamic of celestial energies.

Solar and lunar motion follows immutable patterns: the Golden Crow and Jade Rabbit symbolize their forms; the Mao (east) and You (west) directions mark their pathways; the alternation of day and night reflects their rhythm; yin-yang interaction manifests their functional mode. These eternal principles precisely mirror the cultivation path toward longevity. Here, the Qian trigram's "using nine" represents yang numerics, while the Kun trigram's "using six" signifies yin numerics — their sum fifteen corresponds to lunar phase cycles (crescent, full, dark, and new moons), all unfolding within the 360-day celestial cycle.

The Twelve Perfected Ones of Western Mountains proposed the cultivation perspective of "perceiving internal through external": Heaven-Earth resembles the human body, with the sun analogous to true yang (not kidney qi) and the moon equivalent to true yin (not heart qi). Authentic yin-yang manifests as the body's water-fire energies. When kidney water (yin) ascends and heart fire (yang) descends to achieve the "water-fire equilibrium" state, terrestrial immortality becomes attainable; by mastering "firing times" (cultivation timing) to complete celestial circulation, the Golden Elixir (Jindan) of transcendence can be forged.

The Western Mountains Correspondence Text further clarifies: Heaven-Earth, sun-moon, and human physiology share identical patterns. Heaven-Earth has twenty-four solar terms, the sun-moon twenty-four orbital paths, and the body twenty-four meridians; Heaven-Earth contains eight seasonal nodes (equinoxes, solstices, and quarter days), the sun-moon eight operational states, and the body eight trigram correspondences; seasonal transitions mirror lunar phases and correlate with the body's zi-wu-mao-you (four pivotal hours) of qi-blood circulation. Only human comprehension fails to recognize these correspondences.

Understanding Heaven-Earth's yin-yang ascension-descension reveals the critical timing for heart-kidney communion; comprehending solar-lunar motion unlocks precise moments for liver-lung qi transformation. Aligning heart fire with solar trajectories regulates firing times, while synchronizing kidney essence (Jing) with lunar phases governs cultivation rhythm — thus emulating celestial immortality. Cultivators following these principles may equally attain deathless transcendence.

Interpretation of the Xiuzhen Taiji Hunyuan Tu (Diagram of Cultivating Perfection through the Supreme Ultimate and Primordial Chaos)

The Qingjing Jing (Scripture of Clarity and Stillness) states: The Dao has no form, yet it gives birth to heaven and earth. The Dao has no emotions, yet it drives the movement of the sun and moon. The Dao has no name, yet it nourishes all things. Among all beings, humans are the most spiritually endowed and noble. Since humans are also born of the Dao, why can they not endure like heaven and earth or remain unshaken like the sun and moon? It is because humans are internally disturbed by the seven emotions (joy, anger, sorrow, fear, love, hatred, and desire) and externally seduced by the six sensory desires (sight, sound, smell, taste, touch, and thought). Their essence (Jing) is lost upward through the throat (the "Heavy Tower") and leaks downward through the kidney essence (the "Golden Tortoise"). When Qi arises, they do not nurture it; when Qi is abundant, they do not gather it; when Qi scatters, they do not collect it; and when Qi weakens, they do not replenish it. Eventually, this leads to disordered Qi causing illness, depleted Qi bringing aging, and exhausted Qi resulting in death.

Key Principles of Cultivation:

1. Harmonizing Qi to prevent disorder – There are methods for achieving embryonic respiration (Taixi, internal breathing).

2. Consolidating primordial Qi to prevent depletion – There are techniques for gathering and storing Qi.

3. Refining Qi into Shen (spirit) – There are methods for refining the spirit.

4. Eliminating desires – There are techniques for "gathering Yin to supplement Yang" (methods involving the feminine principle).

5. Overcoming cultivation fatigue – External alchemy (Waidan, elixirs) may be used as an aid.

Records from the Fudi Ji (Chronicle of Blessed Lands):

Blessed lands are not found deep in the mountains but exist within the human world:

• 12 superior blessed lands – Associated with wealth, longevity, and flourishing descendants.
• 36 inferior blessed lands – Associated with poverty, short lifespans, and frequent illness.
• 24 intermediate blessed lands – Marked by unpredictable fortune and misfortune—some may have short lives but descendants, others may be unattractive or sickly, with fluctuating fates.

Accumulating virtue through good deeds can elevate one to a higher blessed land, while wrongdoing leads to demotion. Only through cultivating the Great Dao can one transcend the cycle of rebirth. Without cultivation, even those with the potential for immortality will miss their chance and fall into suffering.

Correspondences in Cultivation:

• Superior blessed lands correspond to the upper Dantian (refining Shen for ascension).
• Intermediate blessed lands correspond to the middle Dantian (refining Qi to reverse aging).
• Inferior blessed lands correspond to the lower Dantian (refining Jing to prolong life).

(Through external phenomena, one may perceive internal truths.)

Records from the Shizhou Ji (Chronicle of the Ten Continents):

Beyond the seas lie four oceans, within which are three immortal mountains, each divided into ten continents:

• Upper islands: Fangzhang, Penglai, and Yingzhou.
• Middle islands: Furong, Langyuan, and Yaochi.
• Lower islands: *

Interpretation of the "Chart of the Supreme Ultimate Primordial Chaos in Cultivating Perfection"

Between the Mysterious Pass (a crucial point in cultivation) of Mount Chicheng (a sacred Daoist mountain) and the Peach Blossom Paradise lies a place called the Purple Mansion. This is the residence of the Taiwei Zhenjun (True Lord of the Grand Tenuity), who oversees the merits and cultivation of immortals. If a practitioner can refine Qi into the Yang Spirit, shed their mortal form, and ascend to immortality, they must first pass through the Taiwei Zhenjun's review of their origins and verification of their cultivation achievements. Initially, they will reside in the lower immortal isles before gradually ascending to higher realms.

The mortal world is like a person's abdomen, where blessings and sins resemble the vicissitudes of life. Cultivation through the Five Phases (Wood, Fire, Earth, Metal, Water) can at best bring health and longevity. The Three Immortal Isles (Penglai, Fangzhang, and Yingzhou) are akin to the Three Passes (Jade Pillow, Jiaji, and Weilu) behind the elbows in the human body. To shed the mortal body and attain immortality, one must practice the "Flying Golden Essence" method: first nourish the Mud Ball Palace (a point at the crown of the head) to strengthen the brain and bones. When the divine water (saliva) descends and golden light manifests, one may then choose an auspicious day to shed the mortal form.

The Chart of the Cavern of Emptiness records: If a practitioner can steadfastly uphold the Great Dao, refine Jing into Qi to form the inner elixir (Neidan), they may attain longevity. By refining Qi into Shen (spirit), they can transcend the mortal world and ascend, first dwelling in the Three Immortal Isles. If they grow weary of immortal life, they may return to the human world to teach and deliver others. Once their merits are fulfilled and they receive a celestial edict, they may ascend from the Three Isles to the higher Cavern Heavens and Blessed Realms (located in the void, the abode of celestial immortals). If they tire of the Cavern Heavens, they may serve as celestial officials (Heavenly Officials, Earthly Officials, or Water Officials). Those who make significant contributions to heaven, earth, and the ages may be promoted to Zhenjun (True Lords) and dwell eternally in the celestial realms.

The blessed lands of the mortal world resemble the circulation of the Five Phases in the human body, centered between the heart and kidneys. The Three Isles beyond the seas are like the movement of Qi through the Three Passes in the body. The Cavern of Emptiness resembles the Yang Spirit ascending to the crown, on the verge of flight. Thus, cultivation through the Five Phases begins with the Three Dantian (upper, middle, and lower elixir fields), and its success enables one to transcend the constraints of the Three Passes.

Regarding life, death, righteousness, and evil: There is no inherent fault in pursuing fame and wealth, but one must understand that each has its destined measure. Managing family ties is also proper, but one must see through the nature of karmic bonds. Ordinary people fail to grasp this truth, believing that amassing wealth ensures eternal prosperity and that doting on descendants guarantees perpetual unity. They do not realize that when illness strikes, mountains of gold are useless, and when fate ends, no descendant can take their place.

The Diagram of Supreme Ultimate Primordial Chaos in Cultivating Perfection reveals the essential methods for nurturing life and cultivating the Dao:

When humans dwell in prolonged sorrow, illness arises; when illness persists, aging accelerates; and when aging reaches its limit, death follows. To break this cycle, one must first turn the heart-mind back to devotion to the Great Dao. The cultivation process unfolds in three stages: First, nourish Qi (vital energy) until the body naturally becomes robust. Second, refine Shen (spirit) until mental clarity naturally extends lifespan. Finally, form the Neidan (internal elixir) to generate pure Yang Qi—when true Qi is refined, the primordial spirit will manifest. Only through this can one transcend ordinary existence and avoid the cycle of rebirth.

The scripture particularly emphasizes: Learning the Dao itself isn't difficult—the challenge lies in finding an enlightened teacher. Finding a teacher isn't hard—the true difficulty is discerning authentic methods. Many today blindly follow masters based on superficial signs: some are deceived by outward appearances of immortal bearing, others by eloquent speech, still others by empty reputations—resulting in lifetimes spent without attaining genuine knowledge. Some falsely equate the liver and lungs to the Dragon-Tiger union, misinterpret the Li-Kan (Fire-Water) trigrams as mercury-lead alchemy, mistake swallowing saliva for ingesting elixirs, or confuse Qi-gathering with elixir formation—these are mere empty theories without practical value. Such practitioners fail to comprehend the fundamental principles of the Three Powers (Heaven-Earth-Humanity) or the Five Phases (Metal-Wood-Water-Fire-Earth), wasting their time only to fall back into rebirth—then wrongly blaming Daoist teachings as fraudulent. This stems from their own confusion, not from any lack of effort by the ancient masters.

The subsequent Diagram of the Correct Path of Three Fields and Five Phases explains: The human body mirrors the cosmos, with primordial Qi distributed among three Dantian (energy centers)—Upper (between eyebrows), Middle (chest), and Lower (below navel)—corresponding to Heaven, Humanity, and Earth. The five organs align with the Five Phases (Kidneys-Water, Liver-Wood, Heart-Fire, Lungs-Metal, Spleen-Earth). Just as an infant must fully develop in the womb before birth, cultivation requires refining Jing (essence) in the Lower Dantian, Qi in the Middle Dantian, and Shen in the Upper Dantian. When these Three Treasures merge, one attains the Dao—this unchanging truth leads ultimately to transcendence. The authentic Great Dao remains eternal and indestructible throughout all ages.

The Diagram of Supreme Ultimate Primordial Chaos in Cultivating Perfection reveals the profound mysteries of cultivating Jing (essence), Qi (vital energy), and Shen (spirit) within the human body. The scripture states:

Within the most profound principles lie even deeper mysteries—our bodies contain innate Jing (the foundational energy of life), circulating Qi (the animating force of life), and governing Shen (the conscious energy), all of which follow the natural Dao (the Way). It is essential to understand that cultivation practices involving the Five Phases (Wood, Fire, Earth, Metal, Water) and the Three Dantian (upper, middle, and lower energy centers) will be futile if they do not align with these principles.

The ancients used the metaphor of the Nine Provinces and the Bagua (Eight Trigrams) to symbolize the organs of the body: the kidneys correspond to Jizhou and the Kan trigram (Water), the bladder to Xuzhou and the Gen trigram (Mountain), the liver to Qingzhou and the Zhen trigram (Thunder), the gallbladder to Chongzhou and the Xun trigram (Wind), the heart to Yangzhou and the Li trigram (Fire), the small intestine to Jingzhou and the Kun trigram (Earth), the lungs to Liangzhou and the Dui trigram (Lake), and the large intestine to Yongzhou and the Qian trigram (Heaven). These are all symbolic representations.

Even more profound is the naming of these energies: the Qi of the kidneys is called the "Infant," the fluid of the heart is called the "Maiden," the residual fluid of the spleen is called the "Yellow Matron," and the residual Qi of the lungs is called the "Golden Elder." Within the kidney Qi lies the "True One Water" (Yin energy), referred to as the "Yin Tiger," while the heart fluid contains the "True Yang Qi" (Yang energy), called the "Yang Dragon." The union of the Dragon and Tiger (the merging of Yin and Yang energies) forms the Neidan (internal alchemical elixir). The descent of fluids from the crown of the head is called "Divine Water," while the ascent of true Qi from the elixir is called "True Fire."

The Scripture of the Dragon-Tiger Inner Elixir states: Though the kidneys belong to Water, they generate Fire; though the heart belongs to Fire, it generates Water; though the liver belongs to Wood, it flourishes in the West (the domain of Metal); and though the lungs belong to Metal, they originate in the East (the domain of Wood). This is the profound mystery of the inversion of the Five Phases. Understanding this principle allows one to harmonize primordial Qi without dissipation, replenish energy without depletion, and achieve the effects of prolonging life and nurturing longevity.

The Fire born from kidney Water contains the True One Water (Yin Tiger), while the Water born from heart Fire holds the True Yang Qi (Yang Dragon). Comprehending this principle leads to immortality. Through the reversal of Qi from the lower Dantian (below the navel) to the upper Dantian (between the eyebrows) and the infusion of upper Dantian energy into the middle Dantian (the heart region), not only are the Five Phases inverted, but the energies of the Three Dantian also circulate endlessly. Cultivating this to its ultimate perfection allows one to shed the mortal body and attain immortality. Thus, the口诀 (oral instructions) of the ancient sages say: Without the inversion of the Five Phases, the union of Dragon and Tiger, and the circulation of the Three Dantian, one cannot reach the realm of immortality.

This scripture discusses the relationship between the body's vital Qi (life energy) and the cyclical patterns of the Five Phases (Metal, Wood, Water, Fire, Earth) in nature, along with methods for cultivating Neidan (internal alchemy).

The text states: Just as the Five Celestial Emperors govern the transmission of primordial Qi in the cosmos to maintain cosmic order, the five organs regulate Qi circulation to sustain life processes. Human Qi flows in harmony with celestial rhythms: spring energy resides in the liver, summer in the heart, autumn in the lungs, and winter in the kidneys. The precise temporal sequence is:

• Zi hour (11pm-1am): Kidney Qi initiates its ascent
• Between Chou and Yin hours (~2-3am): Transmits through the bladder to the liver
• Mao hour (5-7am): Liver Qi reaches peak activity
• Between Chen and Si hours (~8-9am): Transfers via the gallbladder to the heart
• Wu hour (11am-1pm): Heart fluids generate
• Between Wei and Shen hours (~2-3pm): Flows through the small intestine to the lungs
• You hour (5-7pm): Lung fluids become abundant
• Between Xu and Hai hours (~8-9pm): Circulates through the large intestine back to the kidneys

This perpetual cycle continues without cessation. Adepts who understand cultivation can harmonize the Five Phases' energies (called "returning the elixir") and gather Yin-Yang energies (termed "internal alchemy"). When the internal elixir is perfected, practitioners achieve longevity beyond mortal constraints, ultimately transcending physical form to become immortals.

The referenced "Diagram of Embryonic Breathing for Yin-Yang Alignment" describes cultivation techniques using breath regulation (embryonic respiration) to balance opposing forces. The entire text outlines the path to immortality through aligning the body's energetic cycles with cosmic patterns.