《金液還丹印證圖》

"Verification Diagrams of the Golden Liquor Reverted Elixir" (with Preface) Part 6

By Longmeizi

I deeply understand: the methods for eliminating death and attaining longevity are concisely recorded in Daoist texts (jade tablets); yet to seek enlightened masters and pursue the great Dao, one must wholeheartedly comprehend the true meaning of alchemical scriptures. A person's virtue or vice determines their destiny's ascent or descent. Surveying the biographies of immortals, since ancient times, over a hundred thousand have ascended to immortality, and eight thousand households have risen to heaven together. These individuals were not born with extraordinary gifts but achieved their status through diligent cultivation. Figures like the Yellow Emperor (Xuanyuan), who possessed innate divinity, are exceedingly rare—while those like Xu Xun (Jingyang), who attained the Dao through practice, prove that such achievements are indeed within human capability.

To cultivate the Dao, one must first eliminate negative karma to establish virtuous conditions. On the path of practice, some miss opportunities by clinging to obstacles, some encounter immortal masters while crossing seas, some strengthen their resolve through demonic trials, and some remain steadfast despite repeated tests. Precisely because attaining the Dao is arduous, cultivation demands single-minded sincerity. Some gather herbs and refine elixirs in bustling cities (like the grand capital), while others retreat beneath Mount Hua or Song; some, like Li Tuo and Anqi Sheng, wander the mortal world for eight hundred or three thousand years; others, like Prince Jin ascending on a phoenix or Qin Gao riding a carp, achieve daytime ascension; some become immortals through liberation from the corpse (feigned death), while others preserve their physical bodies in the world; some ascend together with their masters, and some see both ancestors and descendants attain the Dao-fruit. Some struggle in seeking the Dao but attain it easily, while others obtain methods effortlessly yet face hardships in practice—all these are recorded in the classics, beyond doubt.

From youth, I yearned for the pure and formless Dao, yet in my travels seeking masters, distinguishing truth from falsehood proved difficult. Over thirty years, I studied under more than a hundred teachers, yet none imparted the true path—only later did I realize: genuine immortal affinity is rare and cannot be attained lightly. To ride a crane and ascend, one must accumulate sufficient resources (a metaphor for cultivation provisions) like a belt laden with ten thousand coins. Ordinary people would mock such teachings, so sages do not transmit them carelessly—a hair's breadth of deviation leads to errors of a thousand miles. Revealing heavenly secrets invites divine retribution, while withholding the great Dao diminishes one's own blessings. I considered ceasing to write, yet feared the profound principles would remain too obscure—so instead, I shall clarify the essentials. Following my master's teachings, I have drawn alchemical diagrams: the outer nine chapters explain the essence of elixir refinement, while the inner nine chapters detail the stages of nurturing the elixir.

Refining the Golden Elixir (Neidan) must have its origin, so one must first understand the "primal source" (the innate Qi of the Dao); with this foundation, growth becomes possible, hence the need to comprehend "Qian and Kun" (Yin-Yang); the application of Yin-Yang in refinement requires a "cauldron and vessel" (the human body as furnace); within the cauldron, the "medicinal ingredients" (Jing, Qi, and Shen) must be prepared... (subsequent sections elaborate on the progressive relationships of alchemical elements).

This scripture elucidates the complete process of Daoist Neidan (internal alchemy) cultivation, divided into external methods (outward practices) and internal manifestations (inner cultivation states).

The external methods section details the alchemical procedures:

Lead and mercury (representing the yin and yang aspects of Qi) must be blended in precise proportions. True earth (the central Huangting region) is added to fuse the medicinal components. Standard procedures must be followed for gathering (collecting primordial Qi) and regulation (controlling the firing times). The process requires assistance from fellow practitioners.

The internal manifestations section describes post-alchemical cultivation:

After ingesting the elixir, one must undergo the warming and nourishing process (the nine cauldrons represent different stages of refinement). The firing process is adjusted through advancing and retreating the heat. Based on the reactions of the medicinal substances, one alternately increases and decreases the heat (adding and subtracting) and observes rest periods (bathing). Upon achieving the golden elixir, practitioners must embrace the origin and guard the One (maintaining the primordial Qi). The ultimate attainment is the sublime union of form and spirit, culminating in ascension to immortality.

The scripture emphasizes:

Complete cultivation requires one full year to absorb the righteous Qi of heaven and earth. True longevity lies in the state where self and objects are both forgotten, where form and emptiness become non-dual. One attains spontaneous harmony between movement and stillness, returning to the primordial source. The twenty chapters of essential cultivation methods require collaborative study with like-minded practitioners.

The colophon explains:

This cultivation manual was recorded during the Jiading era (1218 CE) by Long Meizi, who received it through direct transmission from his teacher Bai Yuchan (the renowned Southern Song dynasty Daoist master), with emphasis on keeping these secret methods confidential. It was compiled into book form by Wang Jingxuan during the Duanping era (1234 CE).

The concluding quatrain summarizes the principles of alchemical Dao:

The cosmic origin (primordial chaos) was originally formless and imageless; the movement and stillness of Taiji (Supreme Ultimate) generated the primordial Qi (true lead). From perfect stillness emerges movement, giving birth to the phenomenal world from the infinite. The two energies of yin and yang revolve in meditative stability, ceaselessly transforming to generate all things.

"Illustrated Verification of the Golden Liquid Returning Elixir" Explained in Plain Language

[A Cave Heaven Within the Gourd: A Warning Awakening]

Looking back at the mundane world, the cultivator sees mountains of human bones—tears enough to flood the four seas. All things in the world are destined for destruction; human life is as fleeting as the snap of a finger. Why cling to illusory pleasures? Sentient beings cycle through rebirth, shifting between male and female forms, even descending to the state of furred and horned beasts. If one fails to awaken in this very life, what truth will they perceive at death’s door?

[Qian and Kun]

Before the division of the cosmos, there was the primordial chaos of the pre-heaven state. When the clear and turbid separated, they formed the two images of Yin and Yang (Kun as Yin, Qian as Yang). Many cultivators mistakenly believe that solitary Yin or isolated Yang can achieve the Dao, unaware that the true mystery lies in the harmony of firmness and softness. In daily affairs, if one does not understand the principle of Yin-Yang transformation, only by penetrating this truth can one become a true immortal.

[The Cauldron and Furnace]

Refining the elixir must rely on the cauldron and furnace (the cauldron symbolizes the lower Dantian, the furnace represents the heart’s fire). Their structure must align with the laws of Heaven and Earth: the cauldron’s mouth measures five and three-tenths inches in circumference, while its belly spans one foot eight inches in diameter. Lead (kidney Jing) must stabilize in the central palace, and the Yang fire (heart’s fire) must rise from below. Without direct guidance from an enlightened master, how can one grasp this essential secret?

[Lead and Mercury]

Within lead lies silver (true Yang), and within mercury is cinnabar (true Yin)—this is the metaphor often used by alchemists. To mistake ordinary minerals for elixir ingredients is like sowing weeds yet expecting a harvest of grain. The kidney’s primordial Qi (the "Canal man") is the source of mercury, while the heart’s primordial Shen (the "Li maiden") is the destination of lead. To discern the genuine from the false, true lead crystallizes in the shape of horse teeth.

[Harmonization]

Yin and Yang Qi each weigh eight taels (symbolizing balance), but their harmonization is not a simple equal measure. One must seize the Zi and Wu hours (midnight and noon), establish the elixir foundation during the Si and Hai periods (9–11 AM and 9–11 PM), and gather primordial Qi at the Yin hour (3–5 AM). When the numbers of Three and Five (the Three Fields and Five Qi) unite, only then can the great Central Yellow Elixir be forged.

[True Earth]

The pre-heaven single breath is called true lead (not the metallic substance)—do not heed heretical teachings. The growth of all things depends on this spark of spiritual vitality; the movement of Shen requires this pivotal force. Formed substances are not the root; the formless transforming into form is the profound mystery. A warning to cultivators: you must recognize true lead and never mistake ordinary lead for it.

[Gathering]

At midnight, light emerges from the ocean’s depths (the lower Dantian); when the Golden Elixir nears completion, radiant hues appear. Without knowing the method of gathering, Jing and Qi will scatter. Like a crane spreading its wings, the Qi mechanism strengthens with the moon’s phases, and toad’s essence (lunar Qi) condenses with the moonlight. Through the principle of sympathetic resonance, use true intent to gather this mass of Qi and hold it in the palm (focusing the mind on the Dantian).

(Note: This text involves Neidan terminology—lead, mercury, cauldron, and furnace are all metaphors for bodily energies, not literal chemical substances.)

Interpretation of the "Illustrated Guide to the Golden Liquor Reverted Elixir"

[Altar Setup]

The alchemical altar must be constructed in three tiers, symbolizing the Three Realms of heaven, earth, and humanity. It should be arranged according to the Nine Palaces and Eight Trigrams (Bagua) formations. Hang mirrors above to ward off malevolent spirits, and place swords around the perimeter to suppress ghostly influences. When ascending the altar with Yu Steps (a Daoist ritual pacing technique mimicking the Great Yu's footsteps), the Three Realms will fall into solemn stillness. As the Dipper Stars (Ursa Major) align with specific directions, all demonic forces will retreat. Strict adherence to temporal cycles is essential—even a momentary lapse can undermine the eternal vitality sought through this practice.

[Supporting Personnel]

Three like-minded assistants are required for harmonious collaboration in the alchemical work. The Kui-Gang Star Lords preside at the center, overseeing the regulation of the cauldron and furnace. Other assistants have distinct roles: some monitor the alchemical vessels, while others adjust the movements of the Dragon and Tiger (symbolizing Yin and Yang Qi). Seamless coordination between stages depends entirely on the assistants' meticulous attention.

[Ingesting the Golden Elixir]

When Yellow Sprouts (the nascent form of the Golden Elixir) manifest, they must be consumed without hesitation. The body's Yin-Mercury (representing lunar energy) will dissipate like mist, while Yang-Lead (solar energy) is captured like a bird returning to its cage. This evokes the reunion of mother and child, the harmonious union of Yin and Yang. With diligent refinement of the firing process, the Golden Elixir will mature after ten lunar months (a complete cycle), granting longevity.

[Ninefold Cycled Golden Elixir]

The arcane art of the Golden Elixir transcends ordinary understanding. Six hundred scripture chapters expound the path of ninefold refinement, tracing its origins from Yu the Great's casting of nine cauldrons to the perfected Dao of the Yellow Emperor (Xuanyuan). Choosing astrologically potent timing is critical, and post-completion purity must be maintained. As solar terms cycle, the perfected Elixir will arrive like a dragon answering its summon.

[Advancing the Fire]

Begin advancing the fire at the Zi hour (11 PM–1 AM), then conceal it by the Gui hour (~3–5 AM)—this is the dawn fire-advancement technique. Work silently in accord with Yin-Yang dynamics, maintaining continuous breath regulation. Through 216 hexagram transformations (corresponding to Fu, Lin, Tai, Guai, and Qian hexagrams), precise timing will forge crimson lotuses (the Elixir) within the crucible's flames.

[Retreating the Fire]

The Wu hour (11 AM–1 PM) aligns with 144 celestial signs, marking the Yin-tally fire-retreat sequence. Gradually cool the heat as if forming unyielding ice, culminating in the Kun hexagram (pure Yin). Mastery lies in modulating the fire's intensity while observing the waxing and waning of both energies (Yin-Yang). During retreat, preserve cosmic stillness, allowing the Tun and Meng hexagrams (symbolizing primordial Yin-Yang interaction) to emerge naturally.

[Extraction and Replenishment]

After each fire-advancement phase, temper it appropriately to let Dragon-Tiger Qi spiral and merge. The Yin soul (lunar essence) and lead will gradually diminish, while the Yang spirit (solar essence) and mercury intensify. Focused precision prevents mishaps and averts peril. Medicinal adjustments rely solely on fire regulation—no other methods exist.

[Purification Bath]

The full alchemical process requires one year, including two months of suspended firing (called "purification bathing")...

Interpretation of the Golden Elixir Returned to the Dantian Illustrated Scripture

This passage delineates key stages in Daoist Neidan (internal alchemy) practice:

1. Golden Elixir Returned to the Dantian Stage:

The text depicts the alchemical process through imagery of the furnace fire ("golden cauldron flame") and the circulation of Jing (essence) and Qi (vital energy), likened to the "River Chariot's rotation." When the Golden Elixir (Jindan) is perfected, it becomes as lustrous and round as a sparrow's egg or pearl. Upon ingesting this elixir, the practitioner undergoes a radical transformation, shedding the mortal form to attain the state of an "earthly immortal."

2. Embracing the Origin and Guarding the One:

Even after achieving a refined physical form through the elixir, the practitioner must further cultivate wisdom through deep meditation. Continuous mindfulness is required to eliminate distractions. The text references Bodhidharma's nine-year wall-gazing as an analogy, emphasizing the necessity of persistent dedication in spiritual practice.

3. Homage to the Primordial and Union with the Dao:

When both body and Shen (spirit) reach perfection, complete unity with the Dao is realized. This stage is marked by auspicious signs—celestial officials arriving on cranes, jade texts borne by dragon chariots—symbolizing divine affirmation. The passage underscores the importance of accumulating virtuous deeds (De) and warns against hesitation in spiritual commitment.

4. Returning to the Root and Restoring the Origin:

Here, dualistic distinctions—north/south, sage/fool—are dissolved, revealing their fundamental non-difference. The text critiques attachment to conceptual labels (e.g., insisting "red" be called "vermillion") as habitual delusions, urging practitioners to realize the truth of "wondrous existence within absolute emptiness."

5. Practical Alchemical Methods:

Detailed instructions for elixir refinement include:

• Taking the kidneys (Water, Kan trigram) and heart (Fire, Li trigram) as foundational elements;
• Initiating practice during the eighth lunar month's full moon;
• Gathering the primordial Qi (Xiantian Yiqi) at the Zi hour (midnight);
• Adopting specific postures ("sitting aligned with the celestial axis") and ritual protocols (three-tiered altar procedures);
• Precise regulation of fire phases (Yang fire and Yin tally);
• Vigilance during critical periods ("bathing to avert peril");
• A ten-month gestation-like cultivation cycle;
• Final absorption of the elixir, culminating in physical and spiritual transcendence.

The entire process highlights meticulous control of fire phases, timing, and risk management, embodying the Neidan axiom: "Following the mundane leads to mortality; reversing the process leads to immortality."

This scripture primarily addresses the misconceptions and proper paths of Daoist cultivation and elixir refinement.

For practitioners seeking genuine attainment in cultivation, one must avoid deviant and unorthodox methods. Approaches such as consuming celestial radiance, practicing qigong (Qi cultivation), sitting in meditation, smelting minerals, commanding spirits, ingesting autumn stones (a type of elixir), employing incantations and prohibitive arts, harvesting yin to supplement yang, fasting and abstaining from food, or withdrawing from worldly affairs—all these are misguided paths that stray from the true Dao. Though these methods may appear refined, they ultimately lead to delusion, fostering the vain hope that such minor techniques alone can grant immortality or ascension to the celestial realms. More often than not, practitioners meet an untimely demise before even reaching old age.

Authentic Daoist cultivation must follow the orthodox methods transmitted by ancient immortals. Unfortunately, the secret oral teachings of these sages have rarely been openly shared, and encountering a true master is exceedingly difficult. As a result, many earnest seekers mistakenly tread the wrong path. The author composed this passage precisely to verify the correct path and guide those with the destined affinity. Cultivation fundamentally requires accumulating virtue (De) and performing good deeds while maintaining sincere devotion to the Dao. Only in this way can one attract a genuine master and comprehend the celestial mysteries. Upon achieving success, ascension to the immortal realms and inclusion among the ranks of the immortals will naturally follow.

The text concludes by detailing the author’s lineage: His master, Ruoyi Zi, once studied under the venerable Mr. Wuming Zi, who in turn was a disciple of the Perfected Liu Guangyi Shunli Zi. Perfected Liu initially pursued the imperial examinations but, failing to succeed, turned to Daoist cultivation due to his celestial affinity. Later, during the Shaoxing era of Emperor Gaozong of the Song dynasty, he encountered the immortal Wuzhen Xianweng and received his authentic transmission. Observing that his fellow student, a certain Sun, lacked the karmic conditions for attaining the Dao, Perfected Liu published Peng Zhenren’s annotated commentary on the Cantong Qi (Triple Concordance), then withdrew into secular life to better guide fellow seekers.

This passage recounts the spiritual cultivation journey and realizations of a Daoist practitioner at the foot of Tiger Hill Mountain.

He describes encountering a Zhenren (Perfected Being) during the Shaoxing era (Southern Song dynasty) at Kuapu Bridge in Zhejiang, yet being unable to complete his cultivation due to financial constraints. For over thirty-six years, he carried this regret day and night. On a Mid-Autumn night, moved by profound emotion, he composed poetry expressing his devotion to the Dao: "Thirty-six years grasping heaven's mysteries/Each Mid-Autumn brings renewed melancholy/The wondrous Dao requires three cultivators united/The divine elixir demands meticulous refinement/True practice needs blessed land's support/Like riding cranes to Yangzhou's celestial court/Who might extend a helping hand/To soar with me to Ten Isles' wonderland?" These verses reveal his unwavering commitment to spiritual cultivation.

In the Gengxu year of Chunxi era (1190 CE), he began elixir refinement but hadn't fully mastered the essential techniques. Only when meeting Registrar Lu in Suzhou during the Gengshen year (1200 CE) did he receive the complete transmission from Zhenren Liu. After thirty years of cultivation, he finally obtained the complete fire-phasing (huohou) methods from an immortal master at Tiger Hill in the Gengzi year of Jiading era (1220 CE).

Concerned about worldly distractions hindering his spiritual progress, the author created the "Illustrated Verification of the Golden Fluid Cyclic Elixir" (Jinye Huandan Yinzheng Tu) to exchange insights with fellow practitioners. He references the prophecy of Xu Zhenjun (Xu Xun) of Western Mountain, who foretold that from the Yongjia era of Eastern Jin (307-313 CE) to the Chunxi era of Southern Song (1174-1189 CE), eight hundred individuals would attain immortality—a prediction that had indeed manifested. The author maintains that even in his time, those with immortal destiny still exist, hence his composition.

The text concludes with his discovery of Long Meizi's "Verification Diagram," which clearly outlines the cultivation stages—from gathering medicinal ingredients and elixir refinement to nurturing the embryonic sanctity (yangtai) for achieving immortality—perfectly aligning with classical records. While the diagram's instructions were immediately comprehensible, the identities of Long Meizi and several unnamed disciples mentioned therein remain unclear.

(Note: "Golden Fluid Cyclic Elixir" [Jinye Huandan] refers to the Neidan (internal alchemy) process transforming Jing (essence), Qi (vital energy), and Shen (spirit) into the Golden Elixir; "fire-phasing" [huohou] denotes temperature control and timing in alchemical processes; "nurturing the embryo" [yangtai] metaphorically describes cultivating the internal golden elixir.)

This passage recounts the transmission lineage and insights of Daoist Neidan (internal alchemy) practice. Many alchemical scriptures employ metaphorical titles, such as the Fire Record (Huoji) and Dragon-Tiger Classic (Longhu Jing).

The author traces this lineage to the school of Perfected Purple Yang (Zhang Boduan). After Perfected Purple Yang's ascension in the fifth year of Yuanfeng era (1082 CE), his disciple Shunli Zi (Perfected Liu, also known as the White Dragon Cavern Daoist) encountered his master's manifested spirit at Mount Wangwu seven years later. The master encouraged him with poetic verses including the line "I hear you've known the medicine for years." Though Shunli Zi had received the true transmission early, he didn't achieve complete realization until the Wuwu year of Shaoxing era (1138 CE), by which time he was already over a hundred years old.

The text mentions Golden Toad Master (Wang Qidao), a disciple of Bai Yuchan who revered Dragon-Brow Master as his patriarch. While historical records about Dragon-Brow Master are scarce, his spiritual attainment speaks for itself. The author reflects on the arduous path of cultivation: "Those who study the Dao are as numerous as ox hairs, while those who attain it are as rare as unicorn horns." Yet with unwavering determination, ultimate success remains possible.

The colophon records that this was solemnly composed by Yuan Yangzi at age thirty-five in the Celestial Grotto of Supreme Mystery Canopy (a Daoist sacred site), after ritual purification with incense and bathing. The writing coincided with the Jiyou year, symbolizing the "golden essence filling the cauldron" moment of perfected alchemical elixir. The author expresses hope that after completing his cultivation, he may ascend to join the immortals before returning to continue writing this celestial chronicle.