《玉清金笥青華祕文金寶內鍊丹訣》

He failed to grasp that deep and unfathomable point, so he extinguished the candle he held and withdrew with its lingering warmth. Bangshu was greatly embarrassed; he sat until the fifth watch, when he suddenly experienced a great awakening. His whole body broke into sweat. When dawn came, he presented a verse to the Master. The verse said: Moonlight shines on the Yangtze River; wind and waves are still, fish and dragons hide their traces, and water and sky are wholly calm. Within this, who is singing of that true immortal? The song fills the void, and all sounds are pure. The Master read it and asked, “Who is singing, and who is listening?” Bangshu answered in verse: Do not ask who it is, do not ask who it is; one voice is high, one voice low. Who is singing, who is listening? However one explains it throughout the great thousandfold world, it cannot be exhausted. The Master, intending to save those who had gone astray, quickly struck the Lingtai (the Numinous Terrace, the crucial point in cultivating mind-nature) and set the precious mirror in place. The mirror was bright and clear; the ten thousand dusty ties were all empty, and a million threads (the multifarious phenomena of affairs) were connected through everywhere. The Dipper turned and the stars moved; the man had fallen fast asleep. When he awoke, the red sun was exactly at its zenith. The Master took out the Golden Elixir (Jindan) diagram and transmitted it to Bangshu, and Bangshu then stayed at Mount Luofu (a famous Daoist mountain). Thirteen years later, Bangshu passed away sitting upright in meditation. Another ten years after that, the monk Shen Zhijing of Dawei on Mount Mei met him; at Mount Feng he called himself Wang Bangshu, and he now lives at Wanghai Tower (Sea-Viewing Tower) in Penglai (the immortal realm).

Memorial: I, your servant, do not fear punishment by thunderbolts and axes; I presume to speak and thereby give offense. Reflecting that in my dealings with the world I have had many troubles, whatever I undertook inevitably met with setbacks and falls. I am already past thirty, and have affinity only with the Great Dao (the Way). When I recall Heaven, its earlier preventing me from accomplishing things was precisely its protection enabling me to accomplish something today. I privately observe: who in the world lacks the capacity for cultivating the Dao? Yet people rush and toil in the dusty world, injuring the prenatal unitary Qi (vital energy), sinking lower and lower. They abandon the human body to pursue external things; while pursuing external things they wish to return to the human body, but it is impossible to return. External things cannot be cultivated; in the end they return to a different kind. How pitiable! I myself am not yet able to be liberated, and yet I pity these people—truly no different from a frog in the mud mocking a chicken on the fence. Only yesterday I received the “Jade Purity Golden Casket: Golden Treasure Inner Alchemy (Neidan) Instructions for Long Life and Salvation of the World,” transmitted by Qinghua Zhenren (a Daoist immortal). It is concise and easy to practice, detailed and complete yet not disordered. Within the body, distinguish the sovereign of Yin-Yang; within the vessel (the internal alchemical cauldron within the body), establish the pivot of the Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise). Always guard the Three Centers (Jing [essence], Qi [vital energy], and Shen [spirit], or the three Dantian [energy centers]) as the mechanism; one must never depart from this in activating its function. In action, do not cling to action; in stillness and concentration, constantly preserve it without loss. The wise and outstanding scholar will understand at a glance without doubt; therein there is naturally creation and transformation.

This Dao has already been grasped in the palm of my hand. I wished to fast and bathe, to concentrate my thoughts in refined contemplation, and to set it forth in diagrams; in exposition, not a hair’s breadth should be concealed, but the profound purport of the Ultimate Truth should be directly disclosed. To choose one fit to receive transmission and transmit it to him, so that the lamp of the mind may continue unbroken and be handed down for ten thousand generations—truly this is a wonderful thing. Yet when transmission first begins, the oath is extremely severe; I received my master’s most earnest admonition: to carelessly leak the heavenly mechanism would violate the penal statutes. Many times I wished to take up the brush, and again I hesitated and lingered—I do not know how many times. I humbly consider that Taishang (Lord Lao) takes cherishing life and saving people as most important. Therefore I prostrate myself in this dusty world, still my mind, and look up toward the higher realms, hoping that Heavenly Compassion will examine my intention. If it is not permitted, may a mysterious reproach be shown immediately; if I am graciously forgiven and permitted, and allowed to remain at peace, then perhaps I may dare to put these words into practice and again memorialize the Heavenly Throne. Prostrate in my thatched hut, I respectfully awaited heavenly punishment; when after thirty days no heavenly punishment came, only then did I dare to fast, bathe, burn incense, concentrate my thoughts, and compose. It was completed in three days and secretly stored in the Dharma casket (a box for storing Dharma texts), awaiting the worthy. I respectfully record it and submit it above, humbly hoping that Heavenly Compassion will look down and grant pardon, so that everyone may, in accordance with this, refine the Golden Treasure and transcend the dusty world, and that it may be transmitted from generation to generation without being leaked or treated with disrespect. I am overwhelmed with sincere fear and trembling; I bow my head a hundred times and report upward.

Yuqing (Jade Purity, one of the Daoist Three Pure Realms) Golden Casket (Golden Box): Qinghua Secret Text, the Neidan (internal alchemy) Method of the Golden Treasure.

Golden Elixir Diagram. Mystery upon mystery.

Treatise on the Mind as Sovereign.

The mind is the dwelling place of Shen (spirit), the ancestral source of all wonders, and the ruler of the ten thousand things. Nature (xing) is here; life (ming) is also here. Those who study the Dao must first clearly understand this one character; all the rest belongs to later stages. Therefore I have written this treatise.

Zhang Ziye, wearing a hundred-patch robe (a garment sewn from scraps), returned from Chengdu to his old mountain and built a dwelling amid green mountains and clear waters. All things before his eyes seemed empty and still, yet he was perfectly content, as though he had attained some understanding. A guest spread word in the marketplace: the banished Zhang Pingshu had returned to the mountain. Those who had followed him in study gathered one after another in the courtyard, weeping and bowing as they said: Master, are you truly safe and unharmed? Moreover, those who have rushed over mountains and rivers and crossed dangers to come here already number ten.

Someone asked: As one grows older, if one’s face does not show aging and one’s body does not appear fatigued, is there a method for this?

Master Zhang said: Alas, I will tell you. What is it that makes a person haggard and withered? It is the mind. Many affairs gather in the mind; before one thought has ceased, another follows in succession, so that throughout the whole day there is no moment of leisure. At night during sleep, the mind may gain a little peace, but Shen (spirit) can no longer be preserved and guarded. I have no other technique; I can only stabilize the mind. The reason spirits and ghosts can fathom a person is simply that my mind has thoughts. When the mind has no thoughts, even the numinous subtlety of spirits and ghosts cannot fathom it. Not only do spirits and ghosts not know my mind—I myself do not know which is the mind. This is precisely the foundation of stabilizing the mind.

A disciple said: Then, for one who cultivates the Golden Elixir (Neidan, internal alchemy), should the mind be stilled or not stilled?

The reply: If one can be still, the Golden Elixir can be obtained while seated; it is simply very difficult.

Question: When you, Master, expound the Dao (the Way) of the Golden Elixir to people, you cause thoughts to arise in their minds. The mind is the master of creation and transformation—can the mind really be still?

The reply: Why does the mind move? Silent and unmoving, yet when something is sensed it penetrates through—this is the function of my mind. The North Star (Polaris) at the pole of the Northern Dipper has never moved; what gives it the appearance of movement is simply the multitude of stars that surround it. Those stars surrounding the North Star cannot but move; their movement is simply a revolving with the North Star as their pivot. It is precisely within non-movement that there is what is called movement—this is how the alchemist (the cultivator who refines the elixir and cultivates the Dao) applies the mind. It is precisely within movement that non-movement is preserved—this is how the benevolent person (one cultivated in benevolent virtue) applies the mind. To remain forever unmoving in a state of non-movement—that belongs to the category of earth and wood.

The mind dwells in the center, and the seven orifices (eyes, ears, nose, mouth, and so on) are subordinate to it, but none of them can exhaust the wondrous function of the mind. The reason the mind can achieve wondrous function lies simply in Shen (spirit) obeying its command, Qi (vital energy) obeying its passes and apertures, and Jing (essence) following its summons. When Shen obeys the command, it is because the mind does not race outward, and so Shen returns and is stored within. When Qi obeys the passes and apertures, it is because when the mind is harmonious, Qi is harmonious; when Qi is harmonious, the body is harmonious; and when the body is harmonious, the harmony of Heaven and Earth responds. Thus, when great joy or great anger causes Qi to rebel and become disordered, it is because joy and anger arise from the mind. When Jing follows the summons—as when man and woman unite and Jing is stirred—this too is the mind causing it. When the mind is clear, thoughts are clear; when thoughts are clear, Jing becomes still.

Alas, only when the mind is still does it not race outward. Only when the mind is still is it peaceful and harmonious. Only when the mind is still is it clear and bright. To sum it up in one phrase: “stillness”—only then can Jing, Qi, and Shen (the Three Treasures as called in Neidan) be put to use.

The reason Jing (essence), Qi (vital energy), and Shen (spirit)—the Jing, Qi, and Shen emphasized in internal cultivation—can function is that when the mind is still to the utmost, “movement” arises. This is not movement in the ordinary sense, but the movement of Jing, Qi, and Shen operating internally. Jing must firmly guard Jing; Qi must firmly guard Qi; Shen can also be called the foundation of nature (benxing). Nature is simply nature—why then say that Shen is its foundation? Because when the mind is still, Shen is whole; when Shen is whole, nature manifests. To sum this up in one more phrase: it is “stillness.” There is also a reason why one can be still. It is like sailing with the current: when the water surges and swells and one wants to go to the island, one does not feel bodily fatigue; but once one longs for home, one hurriedly sets the homeward sail and seeks to return against the wind. Returning home is originally a way of seeking stillness. Yet one begins to recover only after having long turned away from stillness; one begins to seek only after having long lost stillness. If one wants stillness all at once, how can one attain it? One should contemplate the cause of returning to stillness; only then can one be still. Having awakened to yesterday’s mistake, one should seek today’s correctness; correctness is not fixed and unchanging—where, after all, is it?

The poem says: Descending from the golden ladder, one falls into the emerald cliff; recalling how many times flowers have bloomed in Langyuan (the immortal garden); where is the great Dao of former days? If the wild grass is not cleared, it mounds up into thorns.

The oral instruction says: Whenever a single deluded thought arises, reflect that the mind’s inability to be still in daily life is precisely because these deluded thoughts obstruct it; quickly abandon it. When this is practiced long and becomes thoroughly familiar, one will naturally become still. No deluded thoughts are greater than those of anger and joy: when anger arises, turn back and reflect, and one will not be angry; when joy arises, know how to restrain it, and one will not be overjoyed. In all kinds of situations it is like this; over time one naturally becomes still—how could this be only when sitting in meditation? In daily life, even if one commands a million strong troops, as long as one handles matters when they come and puts them down when they pass, this too can be the foundation of stillness. If one responds to affairs and meets things with such a still mind, who would say it spoils matters? In fact, it is naturally numinously clear. Therefore it is said: use affairs to refine the mind; the emotions have no other function. A mirror can reflect forms without the slightest hair’s difference; when the forms depart, the mirror remains the mirror. For when affairs come, one responds; when affairs have passed, the mind remains the original mind.

The oral instruction within the oral instruction: if the mind does not retain matters, stillness can be expected; this is the path of seeking stillness.

“The poem says” is a marker that introduces a poetic verse as a summary; it continues the preceding path of seeking stillness expressed in “when the mind does not retain matters, stillness can be expected.”

This scripture primarily discusses how to regulate the mind and spirit (Shen) during the practice of Neidan (internal alchemy), a Daoist cultivation method. It begins with a metaphor: just as one need not ask how far remains when the homeward path is found, one should simply proceed with ease and naturalness. When the clouds disperse, the sun (symbolized by the golden crow) becomes visible, and a spark of spiritual light manifests in the eyes.

The text then explains the root of mental restlessness: the heart (Xin) and spirit (Shen) mutually influence each other, generating desires and distracting thoughts. To calm the heart, one must first regulate the eyes, as they are the gateway through which the spirit wanders. By withdrawing the spirit from the eyes and returning it to the heart, both mind and spirit attain tranquility.

A verse summarizes this principle: when the eyes cease restless gazing, the spirit naturally returns to the heart—this is the foundation of entering stillness.

The discourse then elaborates on the concept of "spirit": the heart resembles a ruler governing through Wuwei (non-action), whereby the realm remains peaceful; forceful intervention brings chaos. The primordial spirit (Yuanshen) is one's innate spiritual nature, while the acquired spirit (Yushen) stems from habitual tendencies formed after birth. Humans initially receive their physical form and Qi endowment from their parents, but gradually develop desires through worldly experiences. Cultivation involves progressively eliminating these acquired tendencies to reveal the original innate nature. Ordinary people operate through conditioned habits, while practitioners must return to their primordial nature. The Qi mobilized by acquired habits is conditioned Qi, whereas only the Qi activated through primordial nature constitutes true prenatal Qi.

The human original nature is subtle and pure, but from birth onward, it becomes increasingly influenced by acquired habits, with daily actions dominated by temperamental tendencies. When one begins the practice of returning to the origin, the primordial Qi (vital energy) gradually matures, and daily conduct naturally manifests the authentic state. (The "Discourse on the Divine Chamber Diagram" elaborates on this in detail.)

Regarding the application of Qi: When primordial Qi merges with acquired Qi, the practitioner enters a meditative state of profound absorption, forgetting both food and sleep. When the primordial Shen (spirit) manifests, primordial Qi spontaneously arises. Once generated, this Qi circulates throughout the body, but must particularly be gathered from the kidney region for four reasons: First, the kidneys provide direct pathways connecting to the Qi cavity and the Yellow Court (Dantian); second, as the reservoir of Jing (essence), they allow direct extraction of vital substances; third, circulation through other regions makes it difficult to reach the essence repository; fourth, when heart-Qi penetrates the kidney region, focused intention easily facilitates collection. Thus, the true yang Qi must be gathered from the kidneys.

On the relationship between Jing and Qi: Just as there is primordial Shen and primordial Qi, there is also primordial Jing. Jing is born attached to Qi; when stored in the kidney palace, it merges with Qi and ascends to transform into "lead" (a Neidan term for primordial Jing). Without primordial Jing, primordial Qi cannot arise, and primordial yang will not manifest. Only when primordial Shen appears can primordial Qi be generated, and only with primordial Qi can primordial Jing be produced.

Regarding intention as the mediating force: Intention is indispensable throughout the entire Neidan (internal alchemy) practice. Though intention arises from the heart, the heart must not be driven by intention—otherwise one falls into inferior methods.

On the relationship between Kan and Li (Neidan terms representing water-fire/heart-kidney dynamics): The kidney palace belongs to the Kan trigram (☵), whose nature is still water yet contains true yang (⚊); the heart field belongs to the Li trigram (☲), whose nature is active fire yet contains true yin (⚋). During their interaction, the heart must remain tranquil while the kidneys activate—this embodies true yang below and true yin above. Intention descends from heart to kidneys, while kidney yang ascends to the Yellow Court (middle Dantian), illustrating the principle of "inverting Kan and Li." Without this inversion, if followed sequentially, restless heart-fire would turn the body into a pit of flames. (The "Interaction Diagram" provides visual explanation.)

The essential starting point for practice lies in regulating the heart.

To still the mind, yet desires and distracting thoughts persist unceasingly. These desires and thoughts arise from acquired habits formed in postnatal existence. Such habits disturb one's innate nature (true nature), most readily entering through the gates of eyes and ears. For those cultivating the Golden Elixir (Jindan), when the inner mind has already achieved purity and stillness, these external disturbances find no foothold.

The reason the spirit-mind (Shen) becomes disturbed is its seduction by external phenomena. During seated meditation, one must first practice breath retention techniques. What we call "breath retention" refers to the natural alternation of inhalation and exhalation—now deliberately suppressing the next breath after completing one cycle. Through gradual practice over time, the breath will naturally become tranquil. However, crucial attention must be paid: during breath retention, never allow mental activity to stir, for the moment the mind moves, it chases after the breath—before the breath has stilled, the mind is already in chaos.

A bystander laughed, saying: "This is too pedantic! To demand breath retention while forbidding mental movement is like ordering someone to carry a thousand-pound load without exerting strength—how could it be possible?" The essential point lies in maintaining focused awareness during breath retention—when the mind doesn't wander, the breath naturally stabilizes. Another asked: "Even if one achieves breath retention, can it guarantee the non-arising of desires?" The answer: "If desires arise, that is already the branching symptom. Thoughts emerge when triggered by external objects. During meditation, if the eyes perceive something, the spirit is led away by vision—swiftly withdraw the gaze inward; if the ears hear something, the spirit follows hearing—promptly turn the auditory focus inward. The same applies to all senses."

The laughing observer continued: "Hearing one point, I understand two. Though withdrawing the senses, one must maintain mental focus—thus retrieving the spirit while preserving the mind's original purity. Sustained focus nurtures one's nature—when innate nature first manifests, without focus it cannot be nourished; without nourishment, nature remains forever unseen. What we call 'spirit retrieval' is essentially an extension of mind retrieval." Through prolonged practice, one reaches the state of "looking without seeing, listening without hearing," forgetting both body and mind in unity with the Great Dao (Da Dao). Then the primordial nature (Yuanxing) reveals itself, and primordial qi (Yuanqi) arises spontaneously.

This is the method of concentrated spirit (Ningshen).

Shen (spirit) is the nature of the original source. My earlier discussion, which took “Shen as master,” has probably already said it all. Now it occurs to me that many who cultivate the elixir do not understand the method of congealing Shen. The method of congealing Shen does not lie in seeking speed. Therefore I make this explanation, draw the Diagram of the Spirit Chamber (a diagram in Neidan, internal alchemy, showing where the original Shen is placed), and append a discussion after it. What is called congealing means settling Shen firmly within Jing (essence) and Qi (vital energy). Jing and Qi originally depend on each other, and Shen also clings to them. Why then is Shen alone emphasized? Shen is the master of Jing and Qi. When elixir practitioners conjoin and gather, and go on to circulate the fire, they do nothing but use Shen to operate Jing and Qi. If one first congeals Shen within Qi, then Qi is not yet settled, and Shen will not consent to cling to Qi; instead it will damage the medicine (the Jing, Qi, and Shen being refined). Moreover, Shen is the nature of the original source; when that nature has just been found and is still wavering and unsettled, how could it congeal itself if one tries to make it congeal? What is congealed is merely the temperamental nature (the nature formed by post-heaven temperament). At first one uses the temperamental nature to seek the original nature, and then in turn uses the temperamental nature to chase after the original nature—can this work? People in the world who study the Dao are often misled by “congealing Shen.” Why? Because what they call congealing Shen is merely stopping thoughts and making Shen return to the heart. When Shen returns to the heart, the complete original substance of nature appears. Once that complete substance appears and is put to use, it is nothing other than the function of Shen; when every thought is inseparable from the Golden Elixir, then when the elixir is completed Shen naturally returns to it—what is there that could be “congealed”? Therefore, congealing Shen means Shen merging into Jing and Qi. When Jing, Qi, and Shen unite as one, the Yang Shen (the spirit of pure yang) is produced. Only then does one know that this physical body is a useless thing—who can say otherwise? I heard it from my ordination master (the teacher who received and transmitted it to me), my ordination master heard it from the earlier lineage master (an earlier transmission), and the earlier lineage master heard it from Heaven above.

On the Illusory Elixir

Among elixirs there is what is called the illusory elixir (a semblance of elixir that seems real but is not). This is because those who study the Dao do not understand the correct principle. Before the field of the heart is still and settled, they hastily gather the first yang (the newly arisen yang). Although the first yang arises, it is not true yang. The Jing is not original Jing but the Jing of overflowing sexual desire. The Qi is not original Qi but the Qi of breathing. Shen is not original Shen but the Shen of desirous thoughts. As soon as people begin to study the Dao, they want to become immortals—is that not a desirous thought? To use desirous thoughts to conjoin with the arising of yang—this is the cause of the illusory elixir. Jing originally resides in the kidney palace, but they hastily gather it and make it rise above the navel, where it has no place to settle. Therefore it follows the Qi and comes to rest on the right side of the Qi cavity (an aperture in Neidan), and once it binds with Qi, it stops there.

This passage primarily discusses key concepts and common misconceptions in Neidan (internal alchemy) practice. It begins by pointing out that many mistakenly believe postnatal Jing (essence), Qi (vital energy), and Shen (spirit) cultivation can lead to obtaining the prenatal elixir (referring to the primordial Qi sought in Neidan practice). This approach is as futile as chasing the wind or waiting by a tree stump for rabbits. Incorrect cultivation methods not only fail to achieve longevity but may actually hasten death.

The text specifically mentions two errors: The first is "phantom elixir" - when practitioners gather Qi and blood, if these condense into tangible forms, it's actually a false elixir. The second concerns the loss of the Golden Elixir (Jindan), which doesn't literally flee but occurs when practitioners fail to guard the "gates" (referring to the body's energy portals). A true Golden Elixir contains the righteous Qi of the Five Phases (Wuxing). When the Five Phase energies within the body resonate with the "elixir furnace" (referring to the Dantian), one can perceive the elixir's presence. If Qi rises without corresponding internal resonance, it indicates the elixir's loss, requiring quiet sitting and breath regulation.

The text then explains methods for recovering the Golden Elixir: Through meditation, one should sense potential hiding places (which may be in organs like the heart, liver, spleen, or kidneys, or among the hundred energy portals). Upon locating it, practitioners must persistently guard it to prevent further movement. After some time, they should guide the elixir back to the Dantian along its original pathway using intention.

Finally, it explains the concept of "divine water and jade pond" (Shenshui Huachi): Divine water refers to liver-wood fluids (body fluids), while the jade pond indicates the energy cavity below the navel and between the kidneys (the lower Dantian region). For youths with abundant Yang Qi, this area mainly serves moisturizing functions, but for those with depleted primordial Qi, it becomes the fundamental site for elixir formation. The text particularly notes that what medical practitioners call the "essence cavity" is precisely this crucial cultivation location.

The Hua Chi (referring to either the oral cavity or lower Dantian) is a crucial cavity where primordial Jing (essence) is generated and descends to the kidneys. When a person's primordial Qi (vital energy) is abundant, their primordial Jing flourishes; when Jing is vigorous, the energy in Hua Chi becomes plentiful, flowing continuously during practice.

For those with depleted Qi, their primordial Jing naturally withers. Even with nourishment from food and drink, only faint energy is produced—like a thin trickle flowing into the kidney region. Practitioners who maintain stillness and stability will find their Qi neither increasing nor decreasing by nature, yet the "water source" of Hua Chi (i.e., primordial Jing) may still run dry. Refining the Great Medicine (Neidan, internal alchemy) requires the complete union of Jing, Qi, and Shen (spirit)—none can be lacking.

When Yang energy first arises but has not yet been gathered, one must guide it with intention from the Wei Lü (tailbone area) upward, passing through Jia Ji (the mid-spine) until reaching Ni Wan (the crown of the head, Baihui point). At this stage, primordial Jing naturally ascends with the Qi mechanism to the "Noon Palace" (the crown). Only after primordial Jing merges with the gathered Yang energy can it be truly utilized. Next, this energy is lowered to the heart region, where "true Mercury" (the energy of the heart-mind) is gathered, then descended to the Huang Ting (middle Dantian). The primordial Jing will naturally settle there, and at this point, one must lightly seal and stabilize it with intention, maintaining a subtle state of presence and absence for gentle nurturing. When Jing and "Mercury" (Shen) intermingle, the Golden Elixir (Jindan) begins to form.

Recently, lineages in western Zhejiang have adopted this method for forming the elixir, even among the young and robust. In truth, the Great Dao is near at hand, yet people often seek it afar—though each school adheres firmly to its own approach.

The human body contains eighty-four thousand pores (qi openings) and three hundred eighty-four qi cavities. These pores are distributed throughout the body, while the qi cavity at the navel serves as the sovereign ruler of all three hundred eighty-four cavities. Jing (essence) and qi flow downward to the Yang Palace (lower Dantian), the heart is the middle Dantian, and the crown of the head is the upper Dantian.

The body also possesses numerous other vital cavities: beneath the tongue lies the Mysterious Palate cavity, within the eyes resides the Silver Sea cavity, while the center of the forehead, between the eyebrows, the junction of mouth and nose, beside the ears, both sides of the throat, and the middle of the waist and ribs all contain crucial cavities. During Neidan (internal alchemy) practice, the refined elixir can enter and exit through these cavities—it is not that the human body possesses only one or two cavities. The so-called "one or two cavities" actually refer to the pivotal hubs among the multitude of cavities. The specific functions and cultivation methods of these cavities will be explained in detail later.

Regarding "caizhi" (the crucial step of gathering medicinal ingredients for alchemical refinement):

Caizhi refers to collecting the true Yang qi from the Kidney Palace (lower Dantian) and obtaining true Mercury (heart fire) from the Heart Field (middle Dantian). This must be performed at the proper moment to achieve genuine efficacy. If forced at the wrong time, it will cause the True Dragon (kidney water) to fail to descend and the True Tiger (heart fire) to refuse to ascend, resulting only in chaotic qi and blood circulation. Some practitioners mistakenly believe this turbulent movement of qi and blood constitutes "copulation" (the harmonious interaction of water and fire), when in reality the true Yang within the Kan trigram and the true Yin within the Li trigram remain completely unmoved.

If qi channels become obstructed due to excessive mental focus, the true qi will rush violently through the meridians, thereby damaging both the lead (kidney essence) and mercury (heart spirit). Superficially this may appear as qi cultivation, but in truth it depletes the primordial qi. Human primordial qi manifests only in deepest stillness—this is the qi of the pre-heaven state. The qi of pre-heaven and post-heaven states circulate continuously, yet only when the mind is calm and stable can one perceive the ascent and descent of qi. Mistakenly gathering post-heaven qi as if it were pre-heaven qi will instead cause harm—this explains why many Daoist practitioners develop strange illnesses.

Most human illnesses arise from blocked qi channels. Qi naturally regulates itself, but if forcibly driven: pushing it upward injures the spleen, stomach, liver, lungs and sensory organs; forcing it downward is like breaching a dam—the torrential outflow becomes unstoppable. How then can such precious true qi be preserved? Moved by compassion for practitioners who frequently commit these errors, I have created the "Diagram of Gathering" to directly reveal the celestial mysteries of cultivation.

“The Jade Purity (Yuqing) Golden Casket, Green Flower (Qinghua) Secret Text, and Golden Treasure: Secret Instructions on the Internal Refining of the Golden Elixir” is the secret formula for Neidan (internal alchemy), the internal refining of the Golden Elixir.

All such metaphors as daogui (a small spoon for measuring medicine, a metaphor for the ingredients of the elixir method), xuanhuang (the colors of heaven and earth, Yin-Yang), the Infant and the Maiden (ying’er and chanü; in alchemical scriptures they are metaphors for Yin-Yang, original Shen and original Jing), and the rest are entirely swept away and discarded. They enable the worthy, upon seeing them, to can tong (comprehend the same elixir principle); and even the foolish, upon seeing them, find their doubts melt away like ice. It is distinct and luminous, like a bright mirror reflecting forms, penetrating so thoroughly that even a hair’s tip is seen. One who cultivates the Golden Elixir first cultivates hidden virtue (yin de) in order to fulfill human affairs. Then, holding to the mind-method discussed above, the great medicine (dayao; the great medicine of the Golden Elixir) will arise, and its forms and scenes will manifest.

The method of harvesting (gathering the medicine) arises from the mind. The mind is the hub of the ten thousand transformations; one must forget it before one can find it. What is forgotten is the deluded mind; what is sought is the true mind. Only when, within forgetting, a single thought of seeking arises is it the true mind. Only in a state of haziness and indistinctness does one first see the true mind. Once the true mind has been seen, from this true mind a single point of true intention is born. Add to this turning the light around and illuminating within (turning the light back to contemplate within), causing all hundred apertures (the body’s passes and openings) to appear, and the original Jing (prenatal essence) to reveal its radiance. The key lies in generating being from nonbeing and nonbeing from being. When one reaches this state, even the true mind is forgotten and discarded. I wait with “nonbeing,” and true breathing (zhenxi; prenatal breathing) becomes continuous and unbroken. When true breathing is continuous and unbroken, the post-heaven Qi (vital energy) is thereby stabilized. When post-heaven Qi recedes, pre-heaven Qi appears; this is why Yang arises. What is called the arising of Yang is pre-heaven Qi flowing out from the qi cavity (qixue; the qi cavity of the Dantian energy center) and reaching the kidneys, like bubbling and spraying. For between the two kidneys a thread of Qi connects through the qi cavity; this is the place where the channels first formed after father and mother copulated. Therefore pre-heaven Qi moves here. Once this has been perceived, all the hundred vessels of the body are like the growth of spring. The spring feeling is harmonious and gradually grows. At this time the pre-heaven body first begins to be established. After the pre-heaven is established, the post-heaven retreats and hides even more. Only then may one slightly stir the intention to harvest. The so-called intention is to lower the eyes and observe the mind, then to let the mind down and send it into the Yang Palace (yang gong; the place where Yang arises, the Dantian). Slowly gather and then release; thus Yang rises. The intention to harvest arises from the mind and also from the eyes. Therefore Laozi said: “I once observed the mind and attained the Dao; it is just like this.”

When true breathing (zhenxi) becomes stable in cultivation, the inner light (neiguang) transforms into divine radiance (shenguang), and only then does the heart become the true heart. The true heart gives rise to intention, while the divine radiance shines like candlelight. The ancients often said that visual perception affects the heart-mind (shen), and the intentions born from the heart-mind are like gathering lead and mercury (referring to the cultivation terms for yin and yang qi)—if yang qi has just emerged but not yet fully integrated, and one hastily gathers it, then a single clinging thought can disrupt the practice.

Once post-heaven consciousness arises, it obscures the pre-heaven true nature. The key to "completing life" (liaoming) lies in the cultivation of heart-nature. All attachments to external forms are illusory; by not clinging to appearances, illusions naturally dissolve, and truth manifests. But if thoughts arise again when truth first appears, does this not fall back into illusion? Therefore, one must wait for yang qi to grow naturally before gathering it. When pre-heaven qi flourishes, post-heaven qi naturally recedes.

The rising qi during gathering differs from ordinary breath: it ascends gently like the aroma of wine, stopping naturally just above the navel. This condensed qi is called "lead" (metal nature). Metal generates water, so "mercury" (water nature) arises from the heart. This mirrors the natural patterns of clouds following dragons and wind following tigers—when qi is harmonious, the two qi of yin and yang (lead and mercury) naturally blend and generate each other. Metal generates water, water generates wood, and wood in turn generates fire, forming a cycle of mutual generation—wood loves metal, and metal longs for wood, illustrating the principle of yin-yang interaction.

Though metal normally overcomes wood, here they generate affection—this is their innate nature. Pre-heaven qi (symbolized by ○, representing wuji) transcends the Five Phases (Wood, Fire, Earth, Metal, Water), yet without understanding these generative and overcoming relationships, the principles of cultivation remain obscure. Once the method of gathering is clear, the theory of interaction becomes evident. But take special care: gathering must not be too delayed, as overly aged qi becomes useless and mixes with post-heaven qi. Refer to the theory of interaction for precise timing.

A poem describes: The gentle qi brews like spring breeze, a spark of yang emerges in the liminal state. "Non-being" gives birth to "being," "emptiness" reveals "form." Lead qi rises above the navel to manifest its nature; mercury qi flows from the heart's source to connect its principle. In stillness appears truth; within truth abides stillness—the meeting of Kan (water) and Li (fire) resembles drizzling mist.

Another verse says: Wood nature is like the dragon, metal nature resembles the tiger; yang born in the Kan palace (water) draws yin from the Li palace (fire). To comprehend the root of creation, know it all stems from true fire (kidney yang) beginning its sprouting at the zi hour (first stirring of yang).

Diagram of Conjunction (the accompanying illustration depicts the conjunction of Yin-Yang and lead-mercury). Discourse on Conjunction (discusses the principle of the conjunction of Yin-Yang and lead-mercury).

In the elusive and evanescent, there seems to be an image; in the dark and obscure, there seems to be something. The ancient sages used this to awaken students of the Dao. For elusiveness and obscurity are signs of entering concentration (ding). Only by entering concentration can one refine the elixir. If one does not enter concentration, Yang Qi will not arise. Once Yang Qi has arisen, if one does not enter concentration, the elixir cannot congeal. Therefore, as soon as one uses intention to gather lead (in Neidan, a metaphor for prenatal original Qi), one should promptly stop the intention. There is a fixed time for stopping thought, and there is a moment of fire timing (huohou) for the rising of Yang Qi. For what is first born is nothing but one Qi. When the Qi rises to the navel, it becomes lead. When the lead rises, one stops the intention. Lead naturally can attract mercury (in Neidan, a metaphor for the mind-spirit/primordial spirit). Mercury naturally can seek lead. Within the elusive and obscure, the principle of the conjunction (jiaogou) of Yin and Yang is complete.

Oral formula for gathering and conjunction.

Seek within forgetting. Forget within seeking. Appear within forgetting. Forget within appearing. Yang Qi is then generated. Gather within forgetting. Forget within gathering. Rise within forgetting. Appear within rising. Transform within appearing, and lead is refined. Initiate within concentration. Rise within intention. Use lead to guide mercury within forgetting. Lead joins with mercury within; Jing meets Shen outside. The conjunction is then completed. Lead, mercury, Jing, and Shen unite as one. Then, with a single thought, cause it to fall into the Huangting (in Neidan, the Dantian) and return to the cauldron (in Neidan, the furnace) within.

The oral formula within the oral formula.

To harmonize lead and mercury, one must use intention. In movement, gathering the Qi of one Yang requires application. Use stillness to generate concentration. Do not blame Pingshu (Zhang Boduan, courtesy name Pingshu) for repeatedly drawing people in. It is only because all who study the Dao are infatuated. Alas! Heavenly flowers fill the eyes, scattering and dancing in disorder. The sound of waves in the stream before the gate is faint. The blue steed (the image of a blue horse in the poem) carries the blue maiden (the image of a woman in the poem) away. In an instant the blue steed returns alone. Where is the blue maiden? Clouds and mist rise over Wu Gorge and the Twelve Peaks. The sound of flutes and pipes from the old palace gardens echoes in the desolation, and the road to the star bridge lies right within this desolate scene.

Xing (nature) and Ming (life) are like two places separated by green mountains: if you hope for them to meet externally, they will never meet; it is at once Xing and Ming.

Someone asked, “What is intercourse (the union of Yin-Yang two qi)?” The answer was: “As shown in the Gathering-and-Taking Diagram, the aperture below the heart is the place of meeting. It cannot be sought through form, nor taken through formlessness.” It is simply that when lead (a metaphor for prenatal qi) rises, yang qi surges upward. Then from the qi cavity it descends into the One Yang Palace. I use intent to gather it. When mercury (a metaphor for prenatal numinous qi) descends, it meets qi and descends, transforming into mercury, because mercury is produced from lead. When lead rises above the navel and is illuminated by essence-light, it is therefore called lead. Lead is like the marker and mercury like its shadow; when the marker moves, the shadow moves with it, and the descent of mercury is likewise. Rising yang lead cannot be called pure yang; because it contains essence-light and becomes lead, it also belongs to yin. Descending yin mercury cannot be called pure yin. The heart can generate mercury; the heart is the dwelling place of Shen (spirit); mercury becomes usable only after encountering spirit-light, so it also belongs to yang. Yang contains yin, and yin contains yang. The two qi of Yin-Yang resonate with each other and congeal without dispersing, thus forming the Xuanzhu (mysterious pearl, the elixir pearl), like a grain of millet.

Someone asked again, “Lead is one yang, and one yang is nothing but prenatal qi; then what is mercury made of?” The answer was: “Lead and mercury are both prenatal things. Lead is prenatal qi; mercury is prenatal numinous qi.” Qi is the mother of life; the numinous is the child of nature. They can be called lead and mercury, and they can also be called nature and life. Among the masters who have attained the Dao, who would be willing to disclose the matter so directly?

Someone asked again, “What aperture is that aperture below the heart?” The answer was: “It is the Chaotic Spirit Chamber (the spirit chamber below the heart), transformed from the qi of essential brilliance and the light of the eyes.” Its flower rises to become light and falls to become Jing (essence). Although it is Yuanjing (prenatal essence), if there were no essence of daily use, Yuanjing could not manifest. For example, when water is present, moisture gives rise to white vapor; no one has heard of white vapor rising from the ground. Water is precisely the root of this.

Jing (essence) is white Qi (vital energy); white Qi is hua—the radiance of Jing. Although Shen (spirit) is original Shen (the true spirit), only when the everyday spirit of thought and deliberation is not employed does original Shen appear. It is like a bright moon in the sky: only when the clouds scatter does its light shine down; purity and quietude are the absence of clouds, and shedding light is its illumination. Although Jing belongs to Yin, the radiance of Jing belongs to Yang; the light of the eyes belongs to Yang, yet when turned inward it also belongs to Yin. When radiance and light meet, they form a single aperture; by using Qi to resonate with Qi, the two things unite within it (the secret symbol of the alchemical diagram). When the practice is perfected, one becomes a Zhenren (True Person); the meaning of ceaseless generation resides herein, and thus one can be numinous and spiritual.

After their union, how is this pearl made to fall into the Huangting (Yellow Court), the key Dantian (energy center) location in the body, and return into the cauldron (the place where the elixir is formed)? Answer: When the two things gather, emotion and nature unite, and the Five Phases (Wood, Fire, Earth, Metal, Water) are complete. The tiger (a metaphor for Jing) returns to the mountain, the dragon (a metaphor for Shen) returns to the abyss; the light of the eyes returns and Jing and Qi are restored. This (secret symbol) falls into the Huangting and returns into the cauldron. Is there a mechanism? In the indistinct and hazy, ten thousand apertures give birth to spring (secret symbol). Secret, secret, secret.

Another question: When Yang is born above, if one urgently stops the intention, how can one ensure that it will not descend again? Answer: A good question! Below the Huangting there is the gate of the elixir chamber (the chamber where the elixir is formed); when intention arises, it goes upward, and so Yang rises; when intention stops, the first Yang (newly born yang Qi) cannot be made to descend. The furnace and cauldron are within the “One” and precisely belong to Earth; therefore (the ○ symbol) is complete with the upright Qi of the Five Phases and forms the full body of Heaven and Earth.

Someone asked about the method of the furnace and cauldron. Answer: The Huangting is within the human body; when the first Yang rises upward like a pearl falling into it (secret symbol), this is the furnace and cauldron. The Huangting likewise belongs to Earth; as for the “middle of the middle,” it belongs to Earth within Earth, and therefore it falls into it and becomes the cauldron vessel.

Each of the Five Phases strengthens its foundation. What does “strengthen its foundation” mean? The mother seeks the child and the child longs for the mother—this is the elixir method, and all of it is based on original nature. Once they return to the cauldron, each tends toward it, like a child longing for its mother. Therefore, in quiet sitting, when the light of Shen descends, it returns to the cauldron; the rising of the radiance of Jing is likewise so.

As for walking, standing, sitting, and lying down, it is like a dragon nurturing a pearl or a hen brooding on eggs; the Qi returns to the channels throughout the body, and the essential point is not to forget and not to force its growth (not to forget or lose it, and not to forcibly assist its growth). Do students of the Dao (the Way) practice thus or not? My elixir method is simply like this. A poem says: with verses I sing of the elixir method described above.

This straightforward secret of Neidan (internal alchemy) cultivation makes everything clear: Why trouble yourself searching for the "charming maiden" (referring to the original spirit, Shen) and the "infant" (referring to the original Qi)? I’ll lay out the essence of cultivation plainly for you. The human body contains its own cosmos, where the sun and moon revolve ceaselessly as if in a gourd. Understand that "one" represents the movement of Yang Qi, and grasp the principles of Qi’s circulation within. Master Zhang Ziyang (a renowned Neidan practitioner of the Song Dynasty) has already revealed the celestial secrets—why should later generations wander in search of teachers?

When you reach a certain stage in cultivation, don’t grow complacent. Like an ancient sword buried deep in the mountains, it emits a radiant light piercing the heavens each night. Once the "dragon and tiger" (symbolizing the heart’s Shen and the kidney’s Qi) have battled within the three Dantian (upper, middle, and lower energy centers) and settled into stillness, there’s no need to forcibly pursue "mercury and lead" (representing Shen and Qi). Remember: don’t mistake a deer for a horse—the true "mysterious pearl" (the inner elixir) lies in the simplest foundation.

As the poem says: The Cowherd and Weaver Girl, separated by the Heavenly River, struggle to meet—just as the elusive movement of the "river chariot" (the path of internal Qi circulation) in cultivation is hard to grasp. To attain the "true message" (the essence of practice), you must rely on the "gentle wind" (the breath) to navigate the body’s intricate passes.

This direct revelation of celestial secrets lays bare the mysteries of Golden Elixir (Jindan) cultivation, even illustrating them in diagrams. It clarifies the cycles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water), the pathways of "water and fire" (the Qi of the heart and kidneys), the timing of advancing and retreating the "medicinal ingredients" (Jing, Qi, and Shen), and the cyclical principles of daily practice. This book exposes celestial secrets outright, detailing even the subtlest transformations—it’s as miraculous as turning stone to gold or transforming tiles into jade.

In practice, take note: The eyes are where Shen and Qi are depleted—when you see, your spirit scatters outward. The ears also drain Shen—when you hear, your spirit follows the sound. The nose, too, consumes Shen when distinguishing scents. If you can keep the eyes, ears, and nose as still and silent as eyebrows, Shen and Qi will naturally stabilize without forced effort. The key is this: When you close your eyes, Shen and Qi return to the Dantian—at this moment, focus inward on the Dantian, maintaining a state of "seeming presence and absence." When you refrain from listening to external sounds, Shen and Qi also return to the Dantian, preserved in a continuous, barely perceptible flow.

When cultivating the Golden Elixir (Jindan) of the Great Dao, one must listen inwardly to the flow of Qi within the body. When the awareness of the nose fades away, the spirit naturally returns to the Dantian (the lower abdominal energy center), and breathing transforms into internal respiration. Once true embryonic breathing stabilizes, the primordial Qi (Yuanqi) gathers in the "sea of Qi" (another name for Dantian). At this stage, all distracting thoughts must be released, allowing body and mind to fully merge into the Dantian.

The saying, "A hen incubating eggs maintains constant inner listening," emphasizes the need for unwavering focus. Some may ask: "When cultivating the Golden Elixir, the roles of ears, eyes, mouth, and nose are clear, but what of the internal organs—heart, liver, spleen, lungs, and kidneys?" In truth, this understanding only comes with deeper attainment. I once asked my master the same question, to which he replied with a poem:

"The scenery of the Five Lakes stretches boundlessly,

A lone egret on the sand reveals the vast cosmos.

Pointing it out now would be futile—

When you reach that state, you’ll understand naturally."

Only after genuine cultivation progress did I grasp my master’s profound meaning.

The Five Phases (Wuxing—Wood, Fire, Earth, Metal, Water) must circulate harmoniously within the body:

• The Qi of the spleen and stomach connects and returns to the heart.
• The Qi of the liver and gallbladder links with the kidneys through the intestines.
• The Qi of the lungs settles into the heart’s Qi and flows through nasal respiration.

Once the Qi of the kidneys and spleen stabilizes, the primordial Qi (Yuanqi) circulates continuously throughout the body—from east to west, south to north, without cease. The southwest direction is where Qi converges. When all Qi gathers there, it ascends along the spine, passing through the upper, middle, and lower Dantian, before descending into the space between the two kidneys.

Between the kidneys lies the "Bridge of Governing Life," as the poet Hanshanzi described:

"Above rests the cave where spirits dwell,

Across it lies the Bridge of Governing Life."

When descending Yang Qi meets ascending Yang Qi here, it forms a protective ring around the Dantian. With daily cultivation, this solidifies into a stable "Yin’e" (the embryonic form of the inner elixir). Suddenly, something transcendent emerges—neither inside nor outside the body—marking the halfway point in Golden Elixir cultivation.

This transcendent phenomenon is the "Mysterious Pass of the One Opening" (Xuanguan Yiqiao), boundless in its vastness yet infinitely subtle in its minuteness. We begin by seeking the formless opening within the tangible body, cultivating life (ming) to reveal innate nature (xing), then refining further within the formless realm.

One seeks the formed from within it; within the formed, it is through nature (xing, mind-nature) that life (ming, Jing and Qi) is seen. This is why beginning with nature is difficult, while beginning with life gives one a place to start. It is like a road that, though ten thousand li long, still provides passage; beginning with nature is like grasping the moon in water. Yet when success is attained, the result is the same. Those who have applied effort to the point of arrival naturally know that it is so; before one has seen it, there is no need to insist on holding it as existent, for fear of falling into clinging to form.

Someone asked again: Why are there many apertures in the diagrams you have drawn? The answer: This aperture is not the aperture of gathering and conjoining in Neidan (internal alchemy). Because one Yin and one Yang are called Dao, and their coming and going cannot be exhausted; when used, it fills the whole body; when not used, it returns and hides in a single point in the heart-field, entirely without form or image. What, then, is it? What the symbol points to is merely the master of intention. The left belongs to Yang, the right to Yin. Hidden and again hidden, only on reaching this point is it the place of returning to Taiji (the Supreme Ultimate, before Yin and Yang divide). It is said: To return to Taiyi (the most primordial state), one must return from Taiji; to return to Taiji, one must return from Taihe (the harmony of Yin and Yang); to attain Taihe, one must begin with Yin and Yang. Therefore, when Yin and Yang are harmonious, wind and rain are timely and fine grain grows.

The number of the Great Expansion (Dayan) is taken as fifty: Heaven one, Earth two, Heaven three, Earth four, Heaven five, Earth six, Heaven seven, Earth eight, Heaven nine, Earth ten. The numbers of Heaven are twenty-five and the numbers of Earth thirty, totaling fifty-five. Removing five to symbolize the Five Phases, the inner and outer aspects of the cauldron are then modeled on this image. From this, subtract one more to symbolize the unmoving Taiji, and its use is forty-nine; subtract yet another as Yin’e (the boundary of the furnace and cauldron in Neidan), and its use is forty-eight. When practitioners carry out the method of the furnace, cauldron, and fire, they take the four trigrams as the master and the sixty trigrams as the application; the four trigrams are Qian, Kun, Kan, and Li. If one again uses the Dayan diagram to seek its image, the principle of cyclic return becomes clear and the method of Zhou Tian (the circulation of Qi in Neidan) is revealed. If one still does not understand, look at what is said in the Treatise on the Furnace and Cauldron Diagram.

The poem accompanying the Toad Light Diagram says: A single point of toad light (a Neidan vision) shines through the Great Void; the golden toad in the water breathes in and out. Whether high or low, it remains a body of pure Yin; what is it that generates Yang and has surplus for use? Treatise on Toad Light is the title of the section discussing the image of toad light.

The Great Void (the vast emptiness) is boundless; the bright moon shines, snow-white billows surge, and the Golden Toad (the image of true Yang within the moon) emits radiance. Seeing the moon’s workings, people say, “When the Golden Essence (the essence of metal Qi) is abundant, the moon is bright.” But who knows that the very generation of metal arises from the moon? People know that metal is produced from the moon, but they do not know that the moon’s brightness originates from the sun. The moon is a metaphor for original nature (the nature of the original source), water for the Kan Palace (the Water Palace), and the Golden Toad for the pivotal aperture of a single point of true Yang. Using the moon as a metaphor for original nature refers to the function of nature. When original nature first appears, it is like a star, round and whole, shining and flickering, but this is still not enough to see the nature. Only when the nature of temperament (the nature of acquired habits) subsides slightly does original nature faintly appear, like the moon revealed when clouds part—and it remains so when clouds gather. If one constantly preserves and guards it, there is no difference between the times when it is seen and when it is not seen. Therefore, when the cultivator of the Golden Elixir sees this thing clearly, it means original Qi has been generated, and he immediately takes and uses it. It is like seeing a thief and immediately seizing him so that he cannot escape again. If this single point is gathered back into the Ding vessel (the internal alchemical furnace and cauldron, a metaphor for the Dantian in the body), then the true mechanism of this single point of original Qi will ultimately never leak out. Taking the Dantian (the essential place in the body for refining the elixir) as the sun and the original nature in the heart as the moon, sunlight naturally reflects back upon the moon; for only after sun and moon meet does the precious body generate metal. The moon receives the Qi of the sun, and so on the third day the First Yang is born (the initial generation of Yang Qi). The First Yang means that the elixir has already settled in the Ding, and one feels a point of spiritual light constantly shining from the heart, with no distinction between day and night. From the arising of the First Yang to the eighth day of the month, the Second Yang (Yang Qi gradually waxing) is produced. The Second Yang means that the elixir’s metal Qi has become slightly more abundant and original nature again appears slightly. From the arising of the Second Yang to the fifteenth day, the full moon, the Third Yang (Yang Qi at fullness) becomes pure and complete. What is called the purity of the Third Yang is simply Yang Qi reaching complete purity.

When the original nature (yuanxing) is completely manifest, this is the formless realm described earlier. When the first yang begins to arise, one feels that within oneself there is something, sometimes bright and sometimes hidden. When the second yang arises, light arises throughout the whole body. When the third yang arises, the light is neither inside nor outside; one feels as if this body is in emptiness, and there is neither body nor emptiness, neither sun nor moon. To be constantly able to be like this is meditative concentration (chanding). But if the elixir cultivator falls into attachment to “existence,” he cannot gather true emptiness or take Wuwei (non-action) as function. At this stage the Golden Elixir (jindan) is only half complete. Why? Although the primordial spirit (yuanshen) has already appeared, it has not yet returned to the elixir cauldron and merged with Jing and Qi into one; therefore it counts as only half.

Now for the principle of the latter half: when the moon has already become full (wang), on the sixteenth day the first yin arises; the first yin is when nature begins to return to life. From the arising of the first yin to the twenty-third day, the second yin is produced; the second yin is the second stage of nature returning to life. From the arising of the second yin to the thirtieth day, the third yin is complete; the third yin is nature completely returning to life. When the whole of nature is manifest at the moment of “continuous and as if existing” (seemingly present yet absent and continuing), nature then returns within life. At first, life is used to gather nature; after nature is complete, nature is again used to settle life. This is the crucial mechanism of nature and life; what is called the dual cultivation of nature and life (xingming shuangxiu) refers precisely to this. At this point the Golden Elixir is complete, and only then does one begin the fire phase (huohou) of warming and nourishing; after a hundred days the “infant” (the sacred embryo of Neidan) is produced.

Moonlight is actually rooted in metal; the nature of metal actually comes forth from the moon. Metal, refined a hundred times, becomes even firmer and is indestructible through ten thousand kalpas. Metal is the color of the sun, the moon is nature, and fire is the qi of the sun; when metal enters fire and returns to the truth of original nature, it can be refined into the supreme treasure, called the “Golden Liquid Returned Elixir” (Jinye Huandan, the supreme treasure of Neidan). At the beginning, the elixir cultivator takes metal to forge metal; the principle that metal generates water and that they conjoin becomes manifest, and one relies on earth to bring it to completion. The city walls and foundations are nothing other than relying on true metal as the medicine, strengthening the embankments, and refining it into pure metal; this is why it is called the Golden Elixir. The poem appended to the Furnace and Cauldron Diagram (a schematic of the Neidan furnace and cauldron) says: The form of the cauldron and furnace is so clear; the Bagua (Eight Trigrams) are arranged vertically and horizontally, and when applied they coincide. The completion of the Five Phases through refinement depends entirely on earth, and true earth is again made to become true metal.

This passage primarily discusses two crucial concepts in Neidan (internal alchemy) practice: the "furnace and cauldron" and the "divine chamber."

Regarding the "furnace and cauldron":

The cauldron in cultivation isn't made of metal, nor is the furnace crafted from jade. Within the human body, the Yellow Court (middle Dantian) serves as the cauldron, while the Qi cavity (lower Dantian) functions as the furnace. The Yellow Court sits above the Qi cavity, with their meridians interconnected, forming the alchemical furnace and cauldron. The Yin-Yang energies act as the charcoal fire for refining the elixir. When primordial Qi first emerges and Yin-Yang intersect, the Yellow Court opens precisely to receive the elixir. At this moment, one must immediately stabilize and contain it—like filling a gourd (representing the Yellow Court) with mercury (symbolizing Jing-essence), sealing its opening and submerging it in deep waters (indicating genuine Qi). Seal the Yellow Court to conceal the elixir's foundation, placing it where true Qi converges. The more genuine Qi gathers in the cauldron, the tighter the sealing becomes, and the more potent the refinement—this is the origin of the term "furnace and cauldron." In practice, one must neither cling to emptiness nor to intentionality; the key lies in maintaining a state of seeming presence yet absence, comprehending emptiness while preserving substance, knowing illumination yet dwelling in darkness. Master the fire timing in stillness and congeal the returning elixir in meditative stability.

Concerning the "divine chamber":

The divine chamber is the dwelling place of the original spirit (Yuan Shen), akin to a fortified city. People understand the importance of building city walls but forget that a house without its master is meaningless. Though the master (original spirit) may temporarily be absent, its embryonic form already resides within the chamber. Like pregnancy, during ten months the fetus breathes with the mother's breath, though its Qi isn't yet fully formed. When Qi becomes sufficient and form complete, a spark of spiritual light enters, and suddenly birth occurs. This marks the completion of the city walls and the return of the original spirit to its rightful place—the state ancient sages described as "attaining the One and accomplishing all things."

The passage concludes with a poem (illustration omitted) that reads:

Through exhaustive effort the elixir finally forms,

Inward contemplation reveals clear visions.

Before the master's arrival, who could contain it?

Word comes—the spiritual light has descended upon Red City (upper Dantian).

This passage elucidates the core principles and concrete methods of Daoist Neidan (internal alchemy) practice. After achieving the "copulation of Yin-Yang" (referring to the harmonization of Jing, Qi, and Shen within the body), the practitioner will experience the "divine light" (inner illumination generated during cultivation) shining upon the "mysterious pearl" (the embryonic form of the internal elixir). At this stage, the ascending vital energies produce this pearl, while the Three Treasures of Jing (essence), Qi (vital energy), and Shen (spirit) have already formed their preliminary embryonic state within. When the "fire timing" (mind control during practice) is perfected and primordial Qi reaches fullness, these three elements—primordial Jing, Qi, and Shen—merge into unity, much like the birth of an infant. Yet this "infant" (the internal elixir) isn't naturally occurring; it emerges through the refinement of Yin-substance by "true fire" (the Yang energy of cultivation), allowing the elixir to transcend its embryonic form.

Ancient practitioners used symbolic diagrams (such as circles with central dots) to represent the alchemical process, where the central dot signifies the "elixir head" (the core of the internal elixir). Without understanding how to properly position this point, all cultivation efforts become futile. Ordinary people follow the patterns of "postnatal existence" (mundane life), multiplying through the sequence of "one begets two, two begets three." In contrast, Daoist cultivators reverse this process through "counterflow cultivation," forming the elixir within—this constitutes the fundamental method for achieving "longevity and enduring vision" (prolonged life).

The key to "returning to the root and restoring life's mandate" lies in "deepening roots and securing the foundation," which begins with "clarifying the heart and dispelling desires." Like Confucius' admonition to "see not, hear not, speak not, and move not what is contrary to propriety," practitioners must eliminate distracting thoughts. Initially, cultivators often confuse the "true mind" (original heart) with the "deluded mind" (discursive thoughts), requiring a return to the primordial state—generating the true mind from "non-delusion" (absence of stray thoughts), ultimately progressing from "conscious practice" to the state of Wuwei (non-action). This differs from Buddhist approaches to the "true mind"—where Buddhism emphasizes relinquishing the "six emotions" (sensory perceptions and mental activities) to achieve thoughtless stillness, allowing one's original nature to manifest spontaneously in perfect quiescence.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) cultivation and the application of firing times (huohou).

It first describes the practitioner's experience upon attaining the "Taiji" (Supreme Ultimate) state: as if undergoing complete death before being reborn anew, only then can one grasp the mysterious true mechanism of creation and become the root of neither birth nor death. This realm is by no means easily accessible.

Next, through the "Firing Times Diagram" and poetic verses, it vividly illustrates key cultivation points: during the first half of the lunar month (the "front crescent"), practice sessions should be shorter, while in the latter half (the "rear crescent"), they may be extended. Like a flame hidden in water that naturally emits light, the "Xun wind" (referring to breath regulation) blowing day and night cannot extinguish it—indeed, when the mind is focused, the light grows even brighter.

In the "Treatise on Firing Times," the 384 lines of the 64 hexagrams from the Yijing (Book of Changes) serve as metaphors for the shifting firing times in alchemical practice. Among them, the Qian (Heaven) and Kun (Earth) hexagrams symbolize the cauldron and furnace (the physical foundation of cultivation), while the Kan (Water) and Li (Fire) hexagrams represent the medicinal ingredients (the Jing, Qi, and Shen within the body). The text meticulously outlines the cultivation cycle from the first day (represented by the Zhun and Meng hexagrams) to the thirtieth day (the Jiji and Weiji hexagrams), emphasizing that firing times must be applied in continuous cycles.

Through this practice, the cultivator can "reverse creation and overturn Heaven and Earth"—in truth, this means mastering the laws of cosmic Yin-Yang transformation. Only those who comprehend the ultimate Dao of Heaven and Earth can fathom these mysteries. Finally, in a question-and-answer format, it explains: when the Kan and Li energies (water and fire, heart and kidneys) interact, it is actually the meeting of Qian and Kun (Heaven and Earth, Yin and Yang). Kan represents Qian (Heaven) merging with Kun (Earth), while Li signifies Kun (Earth) merging with Qian (Heaven). All other hexagrams derive from this fundamental pattern.

The sun-and-moon furnace-and-cauldron diagram is set out again. The Bagua (Eight Trigrams) are arranged within the cauldron as a fire-timing diagram. The five positions (the positions of the five directions) are again raised to Niwan (the Mud Pill Palace at the crown of the head). Why is a flat bridge laid out at Mao and You (east and west, a metaphor for the route by which water and fire rise and descend)? The answer: This furnace is also the cauldron; it speaks only of the principles of advancing fire and advancing water. Water and fire are nothing but one Qi (vital energy). When Qi rises, I receive it with the mind—this is fire. When Qi descends, I await it with stillness—this is water. This is the time of “continuously as if existing” (subtle and sustained), the time for applying effort at Zi and Wu (the alternation of Yin-Yang and the “live Zi hour”). It is only then that the Crescent Moon Furnace (a metaphor for the first appearance of true nature, like a half moon) is complete. When true nature manifests, Qi arises. When Qi arises, metal (prenatal metal Qi) arises. When metal arises, Qi becomes abundant. When Qi becomes abundant, the metal becomes still more flourishing. The two make use of each other. When metal Qi flourishes within, it shines through the floating clouds and reveals a hook of true nature, bright as moonlight; this is the Crescent Moon Furnace. After long preserving and nurturing it, metal Qi prevails and completely breaks through, and one sees a full round moon; this is complete nature. Having seen complete nature and then returning to metal nature, my whole body is true nature, with life as the master—this is the time to use fire. Because the two are not yet fused into one, one uses fire to refine them, refining them into pure gold. Containing nature and life, the whole body is Yang, floating and sinking freely, loving the sun and longing for the moon, fond of roaming at the top of the head; when the time arrives, the Dao (the Way) is accomplished. Stirring and breaking free, with a thunderclap, the body no longer belongs to me. Alas, everyone can succeed in this way, yet people abandon it themselves—how pitiful!

The rest is seen in the general chapter. When the nine revolutions (nine cycles) have been completed and bathing (warming and nourishing) is finished, the force of fire stops, but still one star is not extinguished; therefore one stirs the Xun wind (gentle wind) to blow it. The Xun wind is simply a wisp of fine thread (subtle breath) beneath the cauldron. Closed, it is Qian (the trigram, Yang closed); opened, it is Xun (the trigram, wind entering). Closed, it is exhaling (xu); opened, it is inhaling. Why can it open and close? It is nothing but a single intention making it so. Someone says, “Xun is the position of the west, yet you say Xun is the central palace—is this not contradictory?” The answer: The west is Xun’s function; the central palace is Xun’s substance. When one intention arises from the mind and descends to the Xun position, its image then opens; this is actually speaking of substance and function together. Then one uses Qian; Qian is metal and also fire. Thereupon, when metal essence meets blazing fire and becomes expansive, one must use Kan (water) to restrain it. If restraining it cannot stop it, there is the danger of it rebounding downward. Therefore one uses Gen (stopping) to stop it, and also uses Xun to exhale. The attribution of the topmost line of the Xun trigram is explained in terms of substance and function.

This passage explains the methods of fire regulation in Daoist Neidan (internal alchemy) practice. Yang fire (referring to the yang qi generated during cultivation) must rely on yang energy to circulate. It begins to stir slightly when reaching the Zhen trigram (representing east and spring), intensifies at the Li trigram (south and summer), but ceases at the Kun trigram (southwest and earth phase) because Kun belongs to water.

Fire arises from water. When encountering the Dui trigram (western trigram), it gradually ascends from the coccyx area at the base of the spine, eventually reaching the Mud Ball Palace (upper Dantian) at the crown of the head—the Celestial Gate corresponding to high noon (associated with fire), when the fire's power peaks. The heart fire (fire of the spirit) then takes over as a more refined spiritual flame. During the Mao (east) and You (west) hours, direct descent becomes dangerous because this is when the crucial interaction of Xing-De (the yin and yang energies) occurs at the gate.

Each breathing cycle in cultivation divides into two phases: the current Mao-You hours correspond to the earlier Kun-Gen positions. After the fire qi descends and rises again, it ultimately returns to the kidney palace (lower Dantian), transforming into true water (primordial Jing). Gentle fire has a mild nature but resists transformation—when encountering Mao wood, it restricts spleen earth, requiring fire to restrain wood and protect the spleen from restriction. Intense fire has a strong nature that facilitates transformation, descending from the You position (associated with metal), where metal generates water, returning to the alchemical cauldron (Dantian).

What distinguishes gentle from intense fire? Gentle fire ascends through the three passes (coccyx, spine, and jade pillow) to the crown, while intense fire combines with heart fire at noon. The entire fire regulation process is perilous, requiring practitioners to succeed in a single attempt. During regular microcosmic orbit practice (internal qi circulation), one must neither rigidly adhere to methods nor practice too casually.

The subsequent poem depicts the vision of cultivation achievement: auspicious clouds part to reveal the primordial chaos, as if beholding the ancestral masters' divine forms; after winds cease, the Big Dipper still reflects upon water, its lingering resonance drifting through space.

Finally, it describes Master Zhang's (likely Zhang Boduan) meditative experience: forgetting physical form in stillness, he suddenly hears wind in both ears—first resembling autumn cicadas, then transforming into celestial music from the nine heavens, while vaguely perceiving a presence beside him. This portrays the extraordinary phenomena manifesting when yin qi dissipates completely and pure yang emerges.

This passage depicts a metaphorical dialogue rich with Neidan (internal alchemy) symbolism from Daoist cultivation. A voice reproaches "Master Zhang" (likely representing the practitioner), saying: "Since the dawn of the cosmos (Taiyi), I've toiled tirelessly for you—what fault have I committed?" Hearing this, Master Zhang chuckles silently before responding after a pause: "You speak truly, but tell me—is it you who makes me suffer, or I who makes you suffer?"

The voice continues lamenting: "Originally I dwelt in peaceful stillness, but since accompanying you, I've known neither day nor night of tranquility. You've cast me into desert winds, buffeted east and west through endless trials. Only recently have you provided me shelter (a chamber), nourishing me with breath regulation. Though conditions have improved, this respite comes far too late." Master Zhang explains: "The fault lies not with me, but with the bandit of Six Desires (sensory cravings). You remain subtle and unseen, while desires manifest glaringly—like a blind man riding a boat who knows it travels a thousand miles yet never sees the boatman's labor. Should the boat cease moving, the boatman naturally finds rest."

Hearing this, the voice attains sudden realization: "I nearly missed the true meaning! I possess a sword tempered a hundredfold—sharp enough to sever the roots of Six Desires." The two agree to enter the cultivation framework (the "regulating center") together, awaiting the proper moment for action until ultimately reaching the Golden Portal (celestial realm). Suddenly, golden light radiates in all directions amidst dazzling colors, as bystanders hear this counsel: "In confronting the bandit of desire, haste leads to being controlled by it. Follow natural rhythms, maintain inner serenity—practice and rest in cycles. Through seeming Wuwei (non-action), one may conquer the Three Pure Ones (Jade, Upper, and Grand Purity heavens) in a single stroke, dissolving ten thousand demonic obstructions."

The accompanying verse further elucidates: The first poem observes how worldly people vainly struggle in the red dust, like those ignorant of cosmic cycles still brandishing weapons. The second employs alchemical metaphor—describing how true gold (the Golden Elixir), forged through the fire of ignorance, ultimately illuminates heaven and earth. The "Round Lively Seed" (another name for the elixir), awakened like thunder, soars directly to the Jade Emperor's court.

The concluding "Treatise on Yang Purity" depicts an immortal child bearing an imperial decree, summarizing the essence of elixir refinement: through refining Jing (essence), Qi (vital energy), and Shen (spirit) while eliminating desires, one ultimately attains the state of pure yang. Through personified dialogue and vivid allegory, the entire chapter dynamically portrays the Neidan process of subduing mental afflictions and forging the golden elixir.

The human body is like a miniature cosmos, capable of containing all things, endlessly transforming yet elusive to grasp, with a spirituality that reaches profound mysteries. Ordinary people use this body every day without understanding its secrets, which is why those who truly comprehend the path of the Golden Elixir (Jindan) are few.

The key to Golden Elixir cultivation lies in three core elements: essence (Jing), vital energy (Qi), and spirit (Shen). Here, the spirit (original spirit, Yuanshen) must first utilize the refined essence-energy, while the vital energy (original Qi, Yuanqi) must draw upon the primordial prenatal Qi. Without the nourishment of Qi, essence cannot be replenished; without the support of Qi, the spirit cannot flourish. Essence relies on Qi to flow and merge, while Qi depends on essence to manifest its function; Qi becomes visible through the spirit, and the spirit operates by relying on Qi.

Practitioners should grasp the pivotal concept of "the center" (Zhong), for only then can the path of cultivation remain unobstructed. Humans are originally born endowed with the harmonizing Qi of heaven and earth—this is what we call "life" (Ming). Since we take the body as a small cosmos, we must hold fast to this "center," making it the hub of creation.

There are three crucial locations for this "center": the intention in the heart, the cauldron (lower Dantian) at the navel, and the furnace (Gate of Life, Mingmen) in the kidneys. The most important is the intention in the heart, followed by the cauldron at the navel, and then the furnace in the kidneys. These three "centers" must never deviate throughout the entire process of Golden Elixir cultivation.

If practitioners fail to understand this fundamental principle and only seek superficial manifestations among the Five Phases (Wuxing), they will stray from the true path. Know that when Yin and Yang intersect, one enters a state of trance-like obscurity—this is when the pores itch, revealing the essential nature of metal (lungs); when the body feels comfortable and harmonious, with limbs relaxed—this is the essential disposition of wood (liver). Lead (kidney essence) is fundamentally of fire nature yet manifests metal's emotion, while mercury (heart spirit) is fundamentally of water nature yet exhibits wood's character. In truth, water and fire are the substance of lead and mercury, while metal and wood are their functional expressions. When lead and mercury condense and their radiance converges, intention (belonging to earth) is needed to harmonize them. Thus, the Five Phases gather completely within the cauldron vessel, while the Qi of the Five Phases arranges itself outside the vessel—inner and outer resonating with each other—and the Golden Elixir begins to take form.

At this stage, the Golden Elixir appears the size of a millet grain, neither green nor yellow, neither black nor white—indescribable in words. When this state is achieved, maintain a continuous, barely perceptible presence, remaining serene and practicing non-action (Wuwei), and all wondrous phenomena will naturally manifest. Kidney water merges with original essence, and the fluid descending from the Mysterious Palate (Xuanying, throat) is called the Divine Water of the Hua Pool. In a state of emptiness and stillness, white snow (lung Qi) emerges and yellow sprouts (spleen-earth Qi) grow. These continuous, barely perceptible essences ultimately all return to the cauldron vessel. Thus, it is said that the great medicine (Golden Elixir) cannot exist without the three treasures of essence, Qi, and spirit—the key lies in recognizing their original modes of operation.

This scripture primarily discusses the application of Jing (essence), Qi (vital energy), and Shen (spirit)—the three fundamental life elements in human beings—within Neidan (internal alchemy) practice, with particular emphasis on the importance of Shen (spirit). The text explains:

The "medicinal ingredients" (basic elements for alchemical refinement) are produced from Jing, Qi, and Shen, yet these three are not directly used as such. Among them, Shen holds supreme importance—it is another name for one's innate nature (the primordial Yuanshen, or original spirit). When Yuanqi (primordial energy) is about to manifest, Shen also approaches emergence. At this critical moment, one must immediately stabilize the heart-mind and wait attentively; otherwise, Shen will scatter without taking form. Those who boast of freely commanding Shen to come and go at will do not truly comprehend the Dao (the Way).

Shen possesses marvelous functions—unconstrained by space yet operating within definite limits. When approached with correct methods, one may indeed guide Shen's movements, but must never indulge it. The practitioner should gather and retain Shen internally rather than letting it roam externally. When Shen ventures outward, it may attach to objects like trees to assume form, revealing that Yin energy hasn't been fully eliminated. Different manifestations occur when Shen exits through various orifices: dazzling light when departing through the eyes, sensations of inhalation through the nose, and clear tones through the ears. Only the mouth must never serve as Shen's passage, being the convergence point of the Five Organs' Qi.

Once Shen leaves the body, Jing and Qi lose their foundation, making external excursions of Shen harmful rather than beneficial. Practitioners must reverse ordinary natural processes to employ Jing and Qi, cultivating true Yang through the nine cyclical transformations of fire phases (energy circulation during practice). The human body is fundamentally Yin in nature, containing only a spark of true Yang. By continuously circulating this Yang spark, one gradually overcomes the multitude of Yin forces. As the Yijing (Book of Changes) describes "dragons battling in the wilderness," when Yin energy exhausts and Yang becomes pure, the Golden Elixir (Jindan) ascends to the Muddy Pellet Palace (Niwan, a crucial acupoint at the crown), revealing the realm of authentic immortality.

During initial Golden Elixir formation, the convergence still requires assistance from both Yin and Yang energies. Subsequently, pure Yang fire refines it into a body of undiluted Yang, operating ceaselessly like the movements of celestial Dao. Once perfected, concentrated Shen coalesces to form the immortal body.

When cultivation first succeeds, one must rely on the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) so that each exerts its respective function; thereafter one gradually nourishes with the Qi of true Metal, developing a body of pure Metal, so that golden radiance shines through the whole body. After Metal transforms, it takes on a solar hue; thus its light and color are like gold, its image is taken from the sun, and its nature is hard and firm. It is called the “Golden Elixir” (Jindan), and also the “Golden Immortal” (Jinxian).

Although the physical body is a composite and illusory thing, the elixir cultivator must borrow it to cultivate the foundation of the elixir. It is like a city with solid walls, so that external evils cannot enter. Therefore, in a state of unbroken continuity that seems to exist and yet not exist, the spleen and stomach combine into one channel, encircling the left side of the elixir cavity; the lungs and liver combine into one channel, encircling the right side of the elixir cavity. When true Qi circulates with full penetration, it then encircles within the channels, so the Qi near the elixir cavity can also be used to transform into the supreme treasure—from one instance the other may be inferred. Yet all of this begins from Wuwei (non-action) and naturalness. What is called Wuwei is not any kind of deliberate doing. The one Qi in the human body moves when drawn by thought. It is like clenching a fist: once the thought arises to open it, the five fingers naturally extend without obstruction. When students understand this principle, then at the time of gathering the pre-heaven one Qi (xiantian yiqi), they issue one true thought, gather one stream of true Qi, follow the chart and observe the image, and let the Qi settle in the Yellow Court (Huangting, the Dantian region); the principle is the same.

In deep winter the myriad things wither and fall away; only after Yin-Yang have interacted harmoniously do the myriad phenomena arise. Students who understand this principle should know that after Yin and Yang meet, one need not deliberately expect the medicine to be generated; it will naturally be produced. Metal in water has a dazzling radiance, but Earth can conceal it; this is because Metal is generated in a dark place yet concealed in a bright one. The elixir dwells in the cauldron like a ruler on the throne: the officials each fulfill their duties, and the state is naturally stable. The fire phases (huohou) and the medicine each have their own appropriateness.

The first turn: the medicine is generated in the East and descends to the West; with the Heart as the Dipper handle—the handle of the Northern Dipper, a metaphor for the pivot of revolution—one grasps the mechanism of turning. Circulating twenty degrees, the Po becomes full; circulating another twenty degrees, the Hun becomes full. Thus the Hun of Fire and the Po of Water are established, and the function of Shen (spirit) becomes vast. The other turns are likewise. I set out the essentials and hand them to the student.

The poem says: The pole of the Northern Dipper establishes the four seasons, and the eight solar terms all proceed smoothly; the pole itself remains peacefully still, while Kui and Shao—the bowl and handle of the Northern Dipper—naturally move. So long as the two eyes are bright and upper and lower are used in alternation, one must practice in stillness; do not send it into busy confusion.

The sequential secret instructions: Sit quietly, dispel the thought of stubborn emptiness, restrain the breath, guard the moment when one’s life was first born, let the life-Qi (mingqi) be harmonious and balanced, and wait for the Qi mechanism to stir; only then may one practice according to the method below.

Visualize and return Shen and Qi to [○○]. Then direct them upward through the two upper orifices straight to the Five Stars (the Qi of the Five Stars used in Neidan). Wait until light is seen, then let go and enter quietude. Then observe one's own mind and let go. After some time, when light is seen again, one-yang true Qi is generated. Gather it and unite (the union of Yin and Yang Qi). Guard it closely and continuously, as if it exists and as if it does not. When small light shines through, operate the mechanism to go out and in once, opening the path once. Only then circulate the Ziwu (midnight-noon circuit). When great light shines through, operate the mechanism to go out and in once, breaking through the crown of the head once. This is the path of rising in the back and descending in the front. After this, all is connected with the Weilu (Weilu Pass) and the Five Stars; within thirty days the sign of the mechanism going out and in appears. When the upper string (first-quarter moon) is fulfilled on the fifteenth day, the mechanism can be seen. Generally, after three encounters with the full moon, about seventy days, the mechanism can be seen. When the days of the lower string (last-quarter moon) are fulfilled, only the light descends. When the inside of the cauldron is dark, use the mechanism, again facing the heavenly path (the ascent path spoken of in Neidan). Return to Taiji (Supreme Ultimate) through Great Harmony (the Qi of harmony). From Taiji return to Wuji (Limitless). The Pi hexagram (Qian above Kun, symbolizing non-communication). The Tai hexagram (Kun above Qian, symbolizing communication and peace). The key to movement and stillness. When Qi is abundant, use stillness to restrain it. When Qi is weak, use intention to assist it. The secret of Huohou (the timing of advancing and withdrawing fire). The elixir is in the cauldron; water is above and fire below. When the mind moves, it belongs to fire; when the mind is still, it belongs to water; this is the water cauldron. Stillness belongs to water, movement belongs to fire; this is the fire cauldron. When yang Qi is below the cauldron, it is called the water cauldron; when it rises above the cauldron, it is the fire cauldron. Yang fire is the outer furnace; the fire of the outer furnace is kept in the Qi cavity (the opening where Qi gathers). The Huangting (Yellow Court, an essential Neidan opening) is directly above the Qi cavity. The Qi cavity is the inner furnace. In the inner furnace there is fire close to the cauldron, continuously cooking and refining; this is "continuously as if present." When fire is pushed downward for a long time, one must not sit still. At the two times of Ziwu, at noon advance fire, at midnight advance water. When yang Qi is generated, do not disturb it with the mind; rather receive it. Use intention to circulate it: turn it to the right, descend it to the left, and store it in [○○○]. In the opposite case, advance fire. Someone asked about the nine-revolution work; the answer: three months of Huohou is the nine revolutions (nine stages).

First Revolution (first stage). At first, visualize from the left and right sides of the ribs as the fire path. Starting from the Yang Palace (a Neidan cavity), go from the right side to the shoulder, cross the center horizontally, and hold it there. Then send it down from the left side, and so it is continuously as if present. It is suitable to be still, not active; suitable to be slow, not urgent. It is said that fanning the fire too urgently harms the elixir. This is the work at midnight each day.

Second Revolution (second stage). Advance one inch and two fen from the sides of the ribs, using the previous method. This is the work at the Chou hour (1–3 a.m.).

Third Revolution (third stage).

This passage discusses the specific operating method of “fire timing” (huohou, the regulation of intention and breath during cultivation) in Daoist Neidan (internal alchemy) cultivation, arranging the cultivation steps according to the twelve double-hours (the ancient Chinese system of timekeeping).

The cultivation method for the Yin hour (3–5 a.m.) is to advance inward from the side of the ribs by five fen (about 1.5 cm), using the method described earlier.

The Mao hour (5–7 a.m.) is the time of “fire bathing” (regulating the fire timing to settle the mind and spirit). At this time the fire timing rises, and one takes the elixir at four cun (about 12 cm). Two meridians serve as fire channels (energy channels), leading directly to the Ding (cauldron, referring to the lower Dantian, the energy center). At this point one does not look with the eyes or deliberately think; one simply guides with intention. Rotate to the right, take a transverse position, and align with the cauldron; then enter a deeply quiet state. At this time the fire timing transforms into water (referring to the Yin-Yang transformation) and returns into the cauldron, and the Neidan begins bathing (the stage of warming and nourishing). This process should be natural and spontaneous; the heavenly mechanism (the secret of cultivation) within it must be strictly kept secret.

The Chen hour (7–9 a.m.) is the fourth turn: advance one cun (about 3 cm), with the same method as before.

The Si hour (9–11 a.m.) is the fifth turn: advance five fen, with the same method as before.

The Wu hour (11 a.m.–1 p.m.) is the sixth turn, “drawing out and adding” (chou tian, a term for regulating the fire timing). At this time the fire timing rises from below, and both the heart fire (the sensation of heat in the heart region) at the Wu hour and the crown fire (the sensation of heat at the top of the head) are very strong. When yang qi arises, it must be slightly suppressed (this is “drawing out”); when it arises again, the fire timing becomes weaker. Then the fire timing goes straight up and shifts horizontally to the left, exactly meeting the heart fire, and together they descend to the right side.

If the fire timing below is not “drawn out,” when it meets the heart fire it will…

The Wei hour (1–3 p.m.) is the seventh turn: advance five fen, with the same method as before.

The Shen hour (3–5 p.m.) is the eighth turn. At this time the fire timing descends to the left and turns to the right, taking the elixir about one cun. The fire channels of the Wei and Shen hours are both channels of utmost Yin (Yin-energy channels); once the fire timing passes, it weakens. Above the heart is the Yang channel, and below it is the Yin channel; in these two double-hours the fire timing passes through the Yin channels. By the You hour (5–7 p.m.), Metal Qi (the energy corresponding to the lungs) begins to flourish, so one should wait quietly. At this time the fire timing transforms into golden liquid (the essence produced in cultivation) and returns into the cauldron, and the Neidan bathes again. Bathing at the Mao hour benefits Mercury (referring to the heart-mind/Shen); bathing at the You hour benefits Lead (referring to kidney Jing).

In the ninth turn, one need only take five fen of Golden Elixir; it will quickly be completed and stabilized.

In the tenth turn, one uses “Xun wind” (referring to the Qi of breath) to start the fire; for the specific method, consult the fire-timing diagram.