《九還七返龍虎金丹析理真訣》

"True Principles of the Dragon-Tiger Golden Elixir's Nine Returns and Seven Reversions" - A Modern Interpretation

This scripture was composed by Cheng Zhao (courtesy name Shiming) of Wuchang. The author describes his deep devotion to Daoist cultivation, having extensively studied various alchemical texts including the Records of the Cavernous Mystery, Primordial Chaos Formula, Golden Azure Scripture, Jade Pot's Dragon Embryo and Phoenix Wings, and Great Unity's Mutual Correspondence. Yet he found each school's explanations of alchemical firing times (the crucial timing and methods in cultivation) perplexingly complex—particularly the "Nine Returns and Seven Reversions" (referring to the ninefold restoration and sevenfold cyclical transformation of Jing, Qi, and Shen in Neidan practice) and the methods for refining the Golden Fluid Returned Elixir (advanced internal alchemy).

The author laments: though tens of thousands study the Dao, genuine achievers are vanishingly rare. The core problem lies in practitioners failing to distinguish True Lead (primordial Jing) from False Mercury (postnatal turbid essence), unable to recognize the Yellow Sprout (the nascent state of primordial Qi). It wasn't until the spring of the Renshen year during the Northern Song Dynasty that the author encountered a recluse from Siming Mountain. After repeated earnest requests, the Daoist finally unveiled these essential truths:

Common Pitfalls: Many mistakenly identify golden sand as the Yellow Sprout or confuse mineral ores with True Lead—such misguided practices inevitably lead to failure.

Essential Revelations:

• The Yellow Sprout is fundamentally the quintessence of the Five Phases (Wood, Fire, Earth, Metal, Water)
• True Lead represents the authentic essence of the Great Unity (cosmic origin), born before the division of primordial chaos
• This prenatal energy constitutes the foundational creative force of all existence

Origins of the Golden Elixir:

• Emerges from the cosmic states of Grand Inception (Taichu) and Grand Commencement (Taishi)
• Evolutionary sequence: Chaos → Yin-Yang duality → Heaven-Earth-Human triad → Eight Trigrams → Nine Palaces (the energetic map of Neidan practice)
• The ultimate goal of alchemy is returning to the source of Great Unity

Crucial Substances:

• True Lead's nature is the "essence of Water" (primordial kidney Jing)
• While Water represents Yin, it is precisely at Yin's extreme that Yang emerges to generate transformative power
• This mysterious Yin-Yang conversion eludes ordinary perception, echoing the Daode Jing: "Dim and dark, within it lies the essence"

(Note: Technical terms like "Nine Returns and Seven Reversions," "Yellow Sprout," and "True Lead" are preserved as core Neidan concepts, with brief explanations provided at first occurrence.)

The Fu hexagram (Earth over Thunder) in the Zhouyi symbolizes the nascent sun at the midnight hour (the eleventh month). As heaven and earth begin their creative work of shaping all things, preparing for flowers to bloom, they gather yang energy precisely when yin is at its peak, using the power of Great Yin (utmost yin) to nurture the faint yang qi. This embodies the true meaning of "Great Beginning" (the primordial state of the universe).

Most people fail to understand that the Golden Elixir (Jindan, the foundation of Neidan practice) originates from the principle of Great Beginning. They blindly ingest mineral drugs seeking transformation, akin to splashing pigment on the ground expecting floral patterns to emerge. Someone once asked: "The Great Beginning gives birth to Chaos (the undifferentiated primal state)—what exactly is Chaos?" The Daoist master replied: "Chaos resembles an unbroken egg—white outside and yellow within. Though yin and yang have united, their essences (Jing) have not yet intermingled, hence it's called Chaos."

Another question followed: "What corresponds to Chaos in alchemical practice?" This touches upon the essential teaching in Master Cui's Dragon Embryo Scripture: When lead and mercury (alchemical terms representing yin and yang) first combine, when dragon and tiger (heart-mind and kidney essence) begin their intimacy, when sun and moon intersect and yin-yang resonate—then the Golden Elixir is born within Chaos. The moon displays its radiance while the sun emits its brilliance; the dragon absorbs essential energy as the tiger releases its power. Like deities embracing in slumber within golden palaces, awakening yet remaining entwined—this is the state where the dragon releases energy and the tiger exhales spirit, where Shen (spirit) and Qi unite inseparably.

The Embracing Primordial Scripture states: "By containing primordial Qi and receiving prenatal Qi (Xiantian zhi Qi), all things obtain nourishment; by obtaining the vital mechanism and inheriting original essence (Yuanjing), all things achieve complete form." Nothing in this world can embrace the primordial without containing spiritual awareness, nor achieve physical form without relinquishing original essence. People ignorant of dragon-tiger (heart-kidney) as the foundation of cultivation, unaware of yin-yang's transformative nature, recklessly use mineral drugs attempting to refine the returned elixir—this is truly reversing the natural order. As Perfected Lord Wei remarked: "Seeking chickens and hares in water, hunting fish and dragons on mountains"—how profoundly apt! The Cantong Qi, pitying later seekers of the Dao, clarifies that one must follow ancient traditions as sons inherit fathers' work and grandsons continue ancestors' legacy—this is the principle of "containing the primordial and receiving qi." Just as eggs hatch chickens and seeds grow grain, swallows don't birth phoenixes nor foxes produce steeds. Those unaware of "embracing the primordial and nurturing the embryo" (internal cultivation of essence and qi) vainly pursue external drugs and mineral refining. Had one truly could forge the Golden Elixir from five metals and eight minerals, Perfected Wei wouldn't have composed the Cantong Qi, nor would Perfected Cui need to expound the Diagram of Supreme Unity.

This scripture expounds the core principles and essential elements of alchemical practice:

All things between heaven and earth are formed through the interaction of Yin and Yang energies (the two qi intermingling), with the Eight Trigrams (Bagua) cycling in perpetual motion, as seasons alternate between cold and heat, and Yin-Yang opens and closes. When these two energies lose balance (the qi becoming disordered), all beings struggle to grow; when the Five Phases (Wuxing) transgress their norms, living creatures lose their natural order. How could the true Golden Elixir (Jindan) ever be forged through adulterated means?

Consider how the Supreme Unity (Taiyi, the cosmic origin) moves through the nine palaces yet avoids the central position—because the center belongs to Earth, which overcomes Water (Earth being Water's "demon"). When refining the elixir, if the medicinal substance (the Dan) circulates through the Eight Trigrams before entering the central palace, it transforms into a golden elixir. Here, Taiyi symbolizes mercury, while other medicinal substances represent metallic minerals (jinshi), illustrating that genuine elixirs require no added minerals.

Alchemy must follow specific temporal nodes: during the Zi and Wu hours, Yin and Yang exchange (qi transforms); at Mao and You hours, their connection severs (qi ceases)—all critical junctures for the work.

Regarding the "Two Forms" (Yin-Yang): After heaven and earth divided, each took its position—the sun in the east, the moon in the west; Li trigram in the south, Kan trigram in the north. Within the elixir, these manifest as the separation of lead and mercury. Once established, the Two Forms appear cosmically as sun, moon, and stars, while in the medicine they become the "Three-Five-One" (three elements unified as one).

"Three-Five-One" signifies: One is Water, Two is Fire, combining to make Three—yet containing all Five Phases. This is also called Water, Fire, and Earth; alternatively Lead, Mercury, and the Cauldron (the vessel), or "Three Substances as One." The true Great Elixir requires only three components: Metal, Water, and Earth.

The "Metal" mentioned here refers to True Lead (lead being genuine gold)—not ordinary lead, but the Supreme Unity's authentic essence (Taiyi zhenjing) originating from the cosmic void (Taixu). It is the Yang energy within Kan trigram (the single daylight in Kan's center). As Laozi stated: "Heaven attains unity to be clear; Earth attains unity to be tranquil; humans attain unity to be enlightened." The ancient secret of achieving immortality lay in mastering this purified lead (lead's singular purity).

This scripture passage primarily discusses the complementary relationship between lead and mercury in alchemical practice, as well as how to discern true lead and true mercury. I'll interpret it in several sections:

First, it describes the relationship between lead and mercury as being like family members who must work in harmony. The text uses a metaphor: just as a sage ruler governs a nation through shared virtue and unity, lead and mercury naturally combine. The genuine union of lead and mercury produces miraculous transformations—these cannot be achieved by casually substituting ordinary metals like gold, silver, lead or tin. Here the "Dragon's Nest Scripture" (Longchao Jing) is referenced as an important alchemical classic.

Next, it critiques common contemporary mistakes: many practitioners falsely used gold, silver, lead-tin alloys, silver sprouts, golden butterflies, or golden ants as substitutes for true lead in their elixirs. The author clarifies these are all lifeless substances incapable of producing the miraculous effects of physical transcendence. Quoting the Can Tong Qi (a foundational alchemical text), it states: "A fox cannot nurse a horse, nor can a sparrow give birth to a phoenix," emphasizing that only substances of the same kind can produce results. Just as eggs require proper incubation time, pregnancy needs full gestation, and crops must grow from proper seeds.

The text then lists twelve types of inferior lead: black lead, yellow dan lead, Jiazhou lead, raw lead, grass-node lead, Longtuo lead, white tin-lead, silver-lead, gold-shimmer lead, etc., explaining these are all rigid, lifeless materials that would simply pass through the intestines if ingested, utterly incapable of conferring immortality.

Someone asks: "If worldly lead is unusable, where does true lead come from?" The Daoist master replies: "True lead emerges from nothingness, taking form through the Qi of heaven and earth, relying on the essence of sun and moon while remaining formless. It requires the ruler and minister (lead and mercury) to unite, father and mother (Yin and Yang) to generate life—accumulating gradually from minute beginnings until forming a complete spiritual substance. When its bones and flesh are fully formed and its blood vessels abundant, the mercury will immediately submit upon encountering it." Quoting the alchemist Qingxiazi: "When affinities align, no other medicine is needed; when energies harmonize, no words are required."

Another question follows: "There are also many types of mercury—which kind can be used?" The master responds that mercury indeed comes in several varieties—natural mercury, white sand mercury, cinnabar mercury, etc.—but for alchemy only cinnabar mercury can be used. Cinnabar itself has many categories...

This passage primarily discusses the essential materials and principles of alchemical practice. It first categorizes various types of "sands" (alchemical materials): Celestial Throne Sand (Tianzuo Sha), Divine Throne Sand (Shenzuo Sha), and Purple Numinous Sand (Ziling Sha) belong to the naturally formed "Reverted Elixir" (Huandan, a supreme alchemical product) that can directly confer immortality when ingested; while Bright Light Sand (Guangming Sha) and Merchant Sand (Shang Sha) can be refined into great medicines; common earth sands are only suitable for ordinary techniques.

Regarding the crucial "earth" (foundational alchemical substance), it specifically clarifies that this is not ordinary soil, nor minerals like sulfur or realgar. The true earth is formless and shapeless, emerging with Qi and taking form according to circumstances. It is born at the beginning of each season (the first month of spring/summer/autumn/winter), flourishes at season's end (the last month), ceases in mid-season (the second month), and resides in the central palace (the directional center), connecting with both fire (Bing-Ding) and water. This earth represents the quintessence of the Five Phases (Wuxing) and requires union with Shen (spirit) and Qi to become effective—it constitutes the fundamental basis of alchemy.

Concerning alchemical timing, it cites the Zhouyi Cantongqi (The Seal of the Unity of the Three): From the seventh to the thirtieth day [of the lunar month], harmonious blending is required, while a full year (360 days) completes the process—this constitutes one complete "Great One Cosmic Cycle" (Taiyi Zhoutian). The Perfected Master Wei (Wei Boyang) held that cosmic cycles could be large or small, from a full year down to a single day, with temporal units being mutually convertible. Qingxiazi (the Azure Mist Master) stated that the true crucible's form lies not in external appearance but in the principle that "Li (fire) arises beneath Kan (water), while mercury resides within earth"—as long as the seal is perfectly tight, transformation occurs in the blink of an eye.

Finally, it quotes the ancient maxim "know the white but keep the black" (understanding yang energy while preserving yin energy), which encapsulates the core secret of alchemy, referring to the cultivation principle of harmonizing yin-yang and uniting fire and water. The entire passage reveals key aspects of Neidan (internal alchemy) practice: material selection, temporal precision, and yin-yang equilibrium.

This scripture primarily elucidates the principles and key points of refining the Golden Elixir (Jindan), a core practice of internal alchemy (Neidan) in Daoist cultivation.

The Daoist master expounded: White represents the essence of Metal, while black signifies the foundation of Water—these two are the most precious treasures between Heaven and Earth, akin to the essence of the sun and moon. Their relationship mirrors that of ruler and subject, father and child, or husband and wife. When asked about the stages of Golden Elixir cultivation, the master replied: Refining the Golden Elixir requires embracing and preserving one’s vital energy (Qi), much like a plant undergoes the natural processes of forming buds, blossoming, bearing fruit, and ultimately returning to its origin.

Master Yanluozi (a renowned practitioner) said: Only with deep roots can one attain longevity. Just as a tree with strong roots flourishes with abundant flowers and leaves, a noble person must focus on the foundation. Once the root is established, the Dao will naturally manifest. When the inner self aligns with the Dao, the Golden Elixir forms spontaneously, as inseparable as shadow follows form or an echo responds to sound.

The master elaborated on the alchemical process: It begins with cinnabar, which transforms successively into mercury, gold, and liquid, finally condensing into the elixir—a stage called the "Golden Liquid Returned to Elixir" (Jinye Huandan). The Golden Elixir appears crimson, symbolizing the return to the primordial source. Master Yuanyangzi (another adept) remarked: A true Golden Elixir remains indestructible even after a hundred refinements. When placed in water, it disperses like oil; when exposed to fire, it solidifies into gold; when tasted, it melts instantly with a sweet flavor—far surpassing ordinary metals, stones, or herbs.

When asked about "containing the primordial embryo and nurturing blossoms to bear fruit" (the stages of elixir formation), the master explained that this refers to condensing the Dragon’s embryo (yang energy) and refining the Tiger’s essence (yin energy), using the divine water (internal vital essence) to cultivate the Yellow Sprout (the nascent elixir). Since the era of the Three Sovereigns, such esoteric methods have been transmitted orally, never recorded in writing, lest celestial secrets be divulged. Those who recklessly disclose them invite calamity.

Finally, the master emphasized three indispensable conditions for successful alchemy: blessings, virtue (De), and unwavering resolve. Those lacking blessings will witness inauspicious omens, such as skeletal apparitions, in their elixir. Those without virtue, like the cautionary tale of Zhao Yuanbo, will meet misfortune even if they obtain the formula. And those without steadfast determination will never succeed. All three conditions must be met—none can be omitted.

This passage discusses the precautions and taboos in cultivating the Golden Elixir (Jindan, the Daoist internal alchemy practice).

Without diligent study, even a minor mistake can lead to profound regret, like the two Xues in the river (possibly referencing some cautionary parable). There was once a practitioner who, after failing in his alchemical practice, burned all his Daoist scriptures and alchemical equipment at home. When encountering Daoist priests on the road, he would even draw his sword to chase them, denouncing them as frauds. This man soon fell from his horse and died—such is the fate of those lacking steadfast determination.

The text points out: Though you may have firm resolve, your accumulated Virtue (De, the merit gained through practice) remains incomplete. You should seek companions of great Virtue for joint cultivation. Someone asked: "Earlier it was said those who teach recklessly will suffer three kalpas (referring to immense periods of tribulation), yet now you advise finding cultivation partners—isn't this contradicting divine warnings?" The Daoist master replied: "The principle of three hearts united as one has existed since ancient times (hinting at the generative relationship between the Three Talents: metal, water, and earth), but exceeding three becomes reckless transmission."

Authentic cultivation methods should be properly recorded in sequence, allowing destined individuals to encounter them naturally. As for the most crucial oral instructions, these must be transmitted face-to-face from master to disciple (referring to the esoteric mind-to-mind transmission beyond written words), never violating divine injunctions. Finally, this Daoist master bid farewell at dawn and disappeared, while the author conscientiously recorded what he had learned to transmit to future generations of sincere Daoist practitioners.

(Note: "Nine returns and seven reversions" refers to the firing times in alchemical practice; "dragon and tiger" symbolize the body's Yin and Yang energies; "Golden Elixir" denotes the longevity medicine formed within through cultivation.)