《養命機關金丹真訣》

True Formula of the Golden Elixir for Nourishing Life: Chapter Three Explained

1. The Origin of Life

All things between heaven and earth emerge from primordial chaos, initially existing in an undifferentiated state of clarity and turbidity. The clear yang Qi ascends to form heaven (symbolizing life), while the turbid yin Qi descends to form earth (symbolizing innate nature). The harmonious interaction of yin and yang generates balanced Qi (zhengqi), which serves as the root of human life. The specific transformative process unfolds as follows: Prenatal Qi gives rise to blood, blood transforms into Jing (essential essence), the circulation of essence then produces the protective Ying and Wei energies, and when these energies achieve harmonious unity, one enters the true path of cultivation.

2. The Core of Life (Tuoyue)

The human body contains an egg-shaped central region (bao), connected above by the lifeline (di). This lifeline branches into two channels: the left governs generative essence, while the right governs excretory functions. Vital Qi guides essence to form bone marrow, which nourishes the flesh—its rich substance transforms into Qi and bodily fluids, while blood generates refined nutrients. At the coccyx (tailbone), there are three key apertures: the left activates refined substances, the right activates blood, and the center circulates Qi. These three interact and transform, forming the foundation of life.

3. Upper Dantian Cultivation

The brain houses the Shen (spirit). Through the practice of "peng sou" (a refining method), one transforms the saliva in the mouth. Beneath the tongue lie three apertures corresponding to those at the coccyx: the left is called the Sun Soul (Golden Pass), the right the Moon Spirit (Jade Door), and the center the Jade Spring (convergence point of myriad spirits). Keeping these apertures moist ensures smooth Qi flow; if they dry out, the body withers. The key to cultivation lies in directing the refined saliva downward to the Dantian, where it transforms into golden fluid (jinjin), subsequently generating blood and essential essence.

4. The Pathway of Energy Circulation

The energy generated through cultivation travels from the core (tuoyue) through the coccyx, gathering at the Mysterious Gate between the two kidneys. The area in front of the kidneys is called the Yellow Court (energy center). Essence, Qi, and blood circulate from the kidneys to the navel (the gathering place of myriad spirits), then first turn left to pay homage to the Sovereign of Yellow Origin (the primordial source of Wood Qi, symbolizing the energetic property of lead).

5. The Complete Celestial Cycle

Energy rotates from the Yellow Court back to the right, returning to the Mysterious Gate and entering the Central Mysterious Court to complete the cycle. In this process, energies of different natures (symbolized by lead and mercury) transform and merge at specific locations, forming the complete cultivation cycle.

This scripture explains the process of "lead and mercury" transformation (representing the human body's Jing, Qi, and Shen) in Daoist Neidan (internal alchemy) practice:

The first section states that human Jing, Qi, and Shen originate from the spleen and stomach (Earth), with the three combining into "one Qi." This resembles the hexagram of Initial Nine, where "lead" (yang within yin) emerges from darkness (kidney water). Externally black like tin yet internally white like gold, this represents metal concealed within water.

The sixth section describes how the gold within lead (primordial Qi) ascends counterflow along the Governing Vessel from the lower Dantian (energy center) called the "Dark Court." Corresponding to the North's Kan trigram (kidneys), this is termed the "Kan Male." When reaching the crown's Kunlun (Baihui point), it encounters the Golden Lock Pass (Jade Pillow Pass), requiring specific methods to unlock. After passing through, one meets the brain deity "White Origin Lord," where the gold within lead transforms into "true essence" (Hun), belonging to Wood-phase Qi. This Qi then enters the middle Dantian (Central Pool) and transforms into "mercury" upon reaching the yin position.

The seventh section explains lead's conversion into mercury within the middle Dantian (Mud Ball Palace), where the brain deity "White Origin Lord" resides. The white gold within lead (primordial Qi) is called "Vermilion Child"—grandson of Wood and son of Fire (yin within yang). The Vermilion Child generates liquid mercury (Charming Maiden), representing the moon's soul and Water-phase Qi, manifesting the two polarities of yin-yang.

The eighth section depicts mercury (original spirit) circulating in the Mud Ball Palace like watery true Qi forming mist, ascending to the crown's "Anuttara Pool" (Purple Tenuity Palace). Here the presiding deity "Kunlun's Lord of Purple Clouds" transforms lead and mercury into left-right sun and moon, perpetually illuminating the "Grotto Chamber" (upper Dantian), corresponding to Wood's numerical five.

The ninth section describes how abundant Wood-phase true Qi (liver energy) forms "solar crystals," resonating with the Jia position (East). During the Yin hour (3-5 AM), liver energy spirals leftward into the "Mysterious Dark Grotto Chamber" (upper Dantian) one inch between the eyebrows. Here pure yang Qi manifests as azure light, forming a luminous halo crowning the head and nourishing hair—a process of essence ascending from the Coccyx Pass via leftward rotation.

The tenth section explains that abundant Water-phase true Qi (kidney energy) forms "lunar effulgence," resonating with the Geng position (West). During the Shen hour (3-5 PM), lung energy spirals rightward into the "Jade Chamber" 1.2 inches between the eyebrows, with pure yin Qi manifesting as a white canopy crowning the head.

The Essential Formula of the Golden Elixir for Nourishing Life describes the alchemical phenomena of "lead-mercury fusion" and the patterns of Qi circulation during Daoist Neidan (internal alchemy) practice:

Section 11 depicts the physical manifestation of successful cultivation—a complexion as clear and radiant as snow and ice. This occurs when the harmonized Yin-Yang Qi (central Qi) ascends from the coccyx (Weilü Pass), travels through the right meridian, and returns to the crown of the head, known as the Kunlun (Mud Ball Palace, or Niwan).

Section 12 explains that the "hun" (ethereal soul) corresponds to the righteous Qi of the Wood phase, represented by lead and the dragon, while the "po" (corporeal soul) aligns with the righteous Qi of the Water phase, symbolized by mercury and the tiger. Through the mutual generation of the Five Phases (Water nourishes Wood → Wood generates Fire → Fire produces Earth → Earth bears Metal), the Golden Elixir is ultimately refined. When lead and mercury (spirit and Qi) merge in the Jade Chamber of the Cavern (upper Dantian), they blend like melting spring snow or cycle like the sun and moon. This harmonized Qi then descends through the two nasal passages (Lumen Gates), moves down the Twelve-Storied Tower (trachea), and reaches the Jade Terrace (throat). Here, the practitioner must close the mouth and swallow the "nectar of the Jade Pool" (saliva) to assist the Golden Elixir in passing through the tower, eventually descending into the Crimson Palace (heart region).

Sections 13 to 15 detail the Qi circulation pathway: after lead and mercury converge in the Crimson Palace, they flow sequentially through the Sea of Qi, Sea of Blood, Sea of Essence, and Sea of Marrow (all representing different layers of the Dantian), ultimately arriving at the Yellow Court (middle Dantian) near the navel. Within the Yellow Court resides the "Yellow Primordial Lord" (true Earth, the genuine Qi of the spleen). Nourished by this true Earth, the lead and mercury continue downward to the "Divine Chamber" (lower Dantian), an inch below the navel, where they transform into "Flowing Pearls" (the nascent form of the Golden Elixir).

Section 16 describes how the Flowing Pearls enter the "Orchid Terrace and Purple Mansion" (the deeper region of the lower Dantian), where they are refined in the Jade Chamber's crucible (round above and square below, symbolizing heaven and earth). Through the union of the sun and moon (dragon and tiger) and the irrigation of bodily fluids, "Yellow Sprouts" (the initial manifestation of the Golden Elixir) emerge, completing the first stage of refinement. These Yellow Sprouts represent the foundation of lead-mercury fusion and the crystallization of harmonized righteous Qi.

This scripture describes the seven transformative stages in the formation of the Golden Elixir (Jindan) during Daoist internal alchemy (Neidan) practice, using symbolic language to depict the alchemical process:

First Stage (Second Transformation):

Like the crescent moon first appearing in the western sky (at the Geng position), the primordial Qi (Zhengqi) within kidney water (the Kan trigram) begins to sprout, resembling a budding flower. This marks the second transformation in Golden Elixir cultivation, called "Two Qi" (Yin-Yang energies).

Second Stage (Third Transformation):

The practitioner holds breath and swallows saliva, guiding the primordial Qi into the lower Dantian (the cauldron). Here the internal elixir appears white outside and yellow inside like an egg, with water and fire interacting. Resembling the fifth-day moon in the southern sky (Ding position), this generates "Ren fire" (heart fire). The elixir takes shape like thin ice, called "Divine Talisman White Snow," completing the third transformation.

Third Stage (Fourth Transformation):

The yang "infant" (lead) unites with the yin "maiden" (mercury), though not yet fully formed. The elixir in the cauldron liquefies into rolling pearls, producing thunder-like sounds during breath retention. Eventually it solidifies into a mass displaying four colors, like the eighth-day moon positioned between midnight and noon. This "Four Spirit Elixir" marks the fourth transformation.

Fourth Stage (Fifth Transformation):

True lead is refined from black lead, and true mercury extracted from cinnabar. Water corresponds to number one, fire to two, as the lower Dantian's Qi forms "white horse teeth" (elixir sprouts). The "River Chariot" (Zhou Tian circulation) circulates harmonized Qi through the Dantian, completing the fifth transformation.

Fifth Stage (Sixth Transformation):

Mercury condenses into treasure, appearing like pearl sprouts in the Dantian with spring-snow coloring. Transported via the River Chariot to the central palace (Yellow Court), the Qi returns to the lower Dantian. The elixir turns chrysanthemum-yellow; swallowing saliva now brings millet-like sweetness and citrus fragrance. Called "knife-square" or "River Chariot," this completes the sixth transformation.

Sixth Stage (Seventh Transformation):

Through visualization, breath retention, and swallowing jade fluid (saliva), harmonized Qi is guided. The saliva becomes sweet as "circular nectar" or "jade fluid," like the full moon on the fifteenth day, symbolizing the Golden Elixir's perfection.

Notes:

1. Terms like "lead," "mercury," "infant," and "maiden" represent yin-yang vital essences in alchemical terminology

2. "Transformation" denotes progressive stages of refinement, with seven completing the elixir

3. "River Chariot" refers to Qi circulation along the Governing and Conception vessels

4. Lunar phases symbolize the waxing and waning of energy during alchemical processes

The Essential Formula of the Golden Elixir for Nourishing Life describes the stages of Daoist Neidan (internal alchemy) practice and the distribution of divine beings within the body. Here's a modern interpretation:

Within the Dantian (energy center), a golden elixir forms resembling a crimson miniature mountain. A divine being named Danyang Xia perpetually guards this sacred mountain, known as "Lingsha" (Numinous Cinnabar) - representing the seventh refinement stage of the Golden Elixir.

The twenty-second type of numinous cinnabar is a treasure formed through the congealing of lead and mercury (symbolizing yin and yang energies), called the "Sevenfold Return Elixir." It stabilizes in the cauldron (referring to the lower Dantian) like a mountain anchoring the lower energy center, dispersing yin energies and refining pure yang. This golden elixir appears cockscomb-red with interlinked pearl-like formations, termed the "Eight Transformations" - the eighth refinement stage.

The twenty-third sevenfold return cinnabar manifests as an infant form transformed from authentic Qi, representing true nature. When activated, it moves at the navel region, ascends to pay homage to the Imperial Lord (the primary deity within the body), and circulates to rejuvenate the practitioner. After completing sufficient microcosmic orbit cycles (Qi circulation), it becomes the "Returned Elixir" that enters the Crimson Palace of the middle Dantian, capable of subduing the Three Corpses (three malevolent spirits within the body) and making the Three Hun and Seven Po souls regularly attend the cultivator - this constitutes the "Nine Transformations."

The twenty-fourth ninefold returned elixir enables eternal preservation of true nature, daily passing through the Three Passes (critical cultivation points) while circulating through the Nine Palaces. The human body contains three fields (upper, middle, and lower Dantian), each with three palaces totaling nine. Each palace hosts presiding deities managing various spirits and attendants - only by maintaining their presence can one achieve longevity, such practitioners being called "Perfected Persons."

The upper Dantian resides in the head, with the Niwan Palace at the rear governed by Lord Baiyuan, who oversees six brain deities and seven attendants. These brain deities are also called Celestial Father/Mother or Dao Father/Mother. The central crown area contains the Purple Tenuity Palace (also called Kunlun Palace), where an Imperial Lord commands seventy-two deities and twenty-four attendants. The frontal area houses the Dark Mysterious Palace administering eighty-one deities and thirty-six attendants. When the golden elixir ascends to pay homage to these deities, it's termed "Sevenfold Return Between Humanity and Heaven."

The middle Dantian contains the Lotus Palace one inch above the heart, governed by Master and Mistress. This passage primarily explains the internal divine system and progressive stages of golden elixir cultivation - the sublimation process moving from lower to middle then upper Dantian.

The Essential Formula of the Golden Elixir for Nourishing Life Explained in Plain Terms:

Within the human body exist three vital palaces:

1. The Crimson Palace (heart region) is governed by the Red Emperor, attended by 360 crimson-robed youths. Its presiding deity partakes of "Golden Nectar" (a cultivation term referring to essence refined by heart fire). One inch below the heart lies the Barrier Origin Palace, ruled by the Dragon Emperor with 340 divine beings and 49 multicolored-robed youths. Here the main deity consumes "Cloud Teeth of the Five Elders" (the condensed vital essences of the Five Phases).

2. The Lower Dantian (three inches below the navel) comprises three chambers:

• The Mysterious Origin Palace (one inch below the navel) is overseen by Duke Wei Ting, housing 402 divine beings and 120 azure-robed youths. Its deity drinks "Immortal Wine from Central Mountain" (the essence of kidney water). Through cultivation here, the "Six Spirits" (deities of the six bowels) can be awakened to guard the body, transforming like the golden elixir becoming a phoenix or the spiritual serpent turning into a dragon.

3. The method for attaining authentic immortality:

Practitioners must accumulate primordial Qi (black vital energy), maintaining the "Three Unities" (Jing, Qi, and Shen united as one) by day and circulating the Five Phases by night. Specific techniques include:

• Swallowing saliva with tongue curled and mouth closed
• Abstaining from coarse grains
• Keeping the body's passages unobstructed while warming the internal elixir
• Visualizing divine beings to guide Qi circulation
• Through "bathing" (an internal alchemy term for Qi circulating through the microcosmic orbit), transforming blood into white creamy essence
• Completing the "Nine Returns" (stages of elixir refinement) to achieve the "Great Returned Elixir"

The text concludes with cultivation mantras:

When the Dragon-Tiger Golden Elixir (Yin-Yang energies) circulates to specific palaces, it manifests purple-blue radiance. Concentrated essence forms the Seven Treasures (seven cultivation achievements), while dispersed it becomes pearls and jade. Its movement corresponds to the twenty-four solar terms—when aggregated as the Seven Treasures, it divides into six Yin and six Yang, symbolizing Heaven-Earth and Qian-Kun. Qian represents heaven, father, Yang, and metal; Kun signifies earth... Note: The "youths" refer to visualized divine manifestations during internal cultivation. Terms like "drinking ghee" and "cloud teeth" are metaphors for refined essences produced during practice.

This scripture elucidates the essential techniques of Daoist Neidan (internal alchemy) practice, detailing the celestial chambers and divine spirits within the human body, along with cultivation methods and incantations.

Two inches below the navel lies the Yellow Court Inner Palace, inhabited by the Yellow Primordial Lord who governs 484 divine spirits and 108 attendants. These deities all wear yellow robes and headscarves. The Yellow Primordial Lord regularly absorbs the essence of the solar soul (rihun), using its nourishing fluids to sustain the spiritual root.

Three inches below the navel is the Dantian (energy center), also called the Orchid Terrace Palace, where the Golden Lord resides, commanding 720 divine spirits and 204 attendants. These spirits wear red garments trimmed with gold. They remain in serene stillness, daily absorbing the primordial Qi of heaven and earth while drinking the sweet dew from the Jade Pool, ultimately refining the Purple Golden Elixir.

The scripture provides two cultivation mantras:

The first summons the spirits of the five viscera - the liver spirit, kidney spirit, three Hun souls (Taiguang, Shuangling, Youjing) and seven Po souls (Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, Choufei).

The second teaches practitioners to safeguard their Jing (essence) and Qi (vital energy), having the Jade Maidens (a Neidan term referring to yin spirits within the body) guard the vital passages to calm the Hun and Po for undisturbed cultivation.

Key cultivation principles include:

1. Abstaining from grains and rich flavors to nourish the fetal Qi (primordial energy).

2. Maintaining purity of the heart (ruler of the five viscera). Reciting the incantations for forty-nine days summons protective spirits. Successful practitioners will sense the elixir manifesting above the crown at dawn and at the navel by dusk.

3. The kidneys (water element, representing north and symbolic lead) and heart (fire element, representing south and symbolic mercury) must achieve harmonious interaction. Through nine cyclical transformations, the returned elixir crystallizes. This embodies the principle of "true water concealed in the Li palace, true gold contained in the Kan chamber" - the perfect union of authentic lead and mercury.

4. The azure wood Qi of the east during the mao hour (5-7am), called the solar soul essence, represents a crucial cultivation window.

These teachings employ specialized Neidan terminology describing the process of refining the golden elixir within the body through breath regulation, focused intention, and dietary discipline.

This passage from The True Formula of the Golden Elixir for Nourishing Life elucidates the essential principles of Daoist Neidan (internal alchemy) practice, divided into three key sections:

The first segment explains the foundational theory: Within the human body, the "dragon" (heart fire from the Li palace) and "tiger" (kidney water from the Kan palace) — representing Yin and Yang energies — converge at the middle Dantian (Yellow Court). When harmonized with the primordial Qi of the central spleen-earth, they forge the Purple Golden Elixir (Neidan). This Golden Elixir extends longevity and elevates practitioners to the realm of perfected beings (zhenren).

The second section details cultivation methods: Practitioners must daily gather the quintessential energies of sun and moon (the five luminous essences), nurturing them like cultivating a white jade tree. Through breath regulation techniques (holding breath for a thousand cycles), they unblock all meridians to achieve bodily transformation. Maintaining this practice during all activities — walking, standing, sitting, or lying — is termed "daily refinement of form to generate spirit," the crucial process for transcending ordinary existence.

The third portion emphasizes ethical precepts: Cultivators must guard the Dantian (the abode of primordial Yang) while adopting turtle-like respiration to balance Qi. They must abstain from coarse grains and cultivate virtuous conduct — rescuing those in peril, aiding the distressed, and even facing personal misfortune without evasion (thereby dissolving calamities). Transmission of these methods requires strict moral evaluation: Recipients must demonstrate filial piety, loyalty to the nation, gratitude, virtuous deeds, and willingness to relinquish material wealth. Those obsessed with riches or clinging to life are categorically forbidden from receiving transmission, lest both teacher and disciple incur misfortune.

The conclusion underscores the text's sacred nature: These esoteric techniques demand rigorous scrutiny of disciples' character before transmission. The treatise concludes with the emphatic admonition "Guard this secret, guard this secret," highlighting the imperative of judicious dissemination.