《金碧五相類參同契》

This passage comes from the Jinbi Wuxiang Lei Cantongqi (Golden-Blue Five Categories of Correspondences), with commentary by the renowned Han dynasty alchemist Yin Changsheng. It begins by explaining the origins and core concepts of this classic.

The title "Cantongqi" (Correspondence of the Three) carries special meaning: "Can" (参) represents differentiation and discernment, while "Tong" (同) signifies integration and unification. This scripture connects with other alchemical texts (Danjing), revealing the profound mechanisms of cosmic creation. "Qi" (契) indicates its dual correspondence—aligning with the secret methods of immortal cultivation above, and with the patterns of Yin-Yang transformation below.

The text elucidates fundamental principles of Yin-Yang and the Five Phases: Yang light (white) emerges from Yin darkness (black), corresponding to Water (number one) among the Five Phases, which in turn generates Metal (number three). Water belongs to the Li trigram (Fire) yet originates from the Kun trigram (Earth), representing Yin, femininity, and motherhood. Metal resides in the northwest as the Qian trigram (Heaven), embodying Yang, masculinity, and fatherhood, born from the Kan trigram (Water). This constitutes the primordial source of Yin-Yang transformation.

The key to cultivation lies in turning inward. True Dao practitioners need not seek externally—all mysteries reside within oneself. Many fail to understand this principle, obsessing over Waidan (external alchemy) techniques involving cinnabar, black tin, realgar and other minerals, unaware that the true "cinnabar" and "mercury" are not mundane substances. For instance, the "realgar" mentioned specifically refers to a unique mineral from Mount Wudu that, through special refinement, generates two types of primordial Qi (二炁).

The passage particularly emphasizes the superiority of Neidan (internal alchemy using the body as crucible) over Waidan practices. It warns that adepts who fixate on smelting the "five metals and eight minerals" (Waidan materials) deviate from authentic cultivation of the Dao.

This passage explains the method for refining the "Two Qi Elixir" (Erqi Dan) in Daoist alchemy. The process requires three essential materials: cinnabar (representing the southern fire position, associated with Bing-Ding), black tin (representing the northern water position, associated with Ren-Gui), and realgar (representing the central earth position, associated with Wu-Ji). When these three medicinal substances are placed in the alchemical cauldron and refined, they form the Two Qi Elixir.

The scripture emphasizes that the true secret of alchemy lies not in external substances but within oneself. The saying "no medicine is the true medicine, no cauldron is the true cauldron" means the human body inherently contains all necessary elements of the Four Symbols and Five Phases (Wuxing) for alchemical work. Seeking elixirs externally only leads one further from immortality.

The specific refinement process involves first using civil and martial fires (wenhuo refers to gentle heating, wuhuo to intense firing) to transform cinnabar and black tin into a "white snow" state. Realgar is then added to regulate the transformation, causing the elixir to take the form of "yellow sprouts" (huangya), the initial manifestation of the perfected elixir. Just as seeds sprout in soil, realgar as the "earth" element generates and transforms all things, ultimately unifying the Five Phases into one.

The text also mentions the "River Chariot" (Heche), referring to the internal pathways of Jing (essence) and Qi circulation. Through the process of "seven returns and nine revolutions" (qifan jiuzhuan, representing repeated refinement), one achieves the state of "water and fire in harmony" (shuihuo jiji), symbolizing the balance of Yin and Yang. During refinement, lead and mercury (representing the two Qi of Yin and Yang) combine with realgar, ultimately forming purple-gold sand (zijinsha), the highest grade of elixir. The yang aspect weighs 192 zhu (an ancient weight measure), the yin aspect likewise 192 zhu, totaling 384 zhu (equivalent to one jin in ancient measurements), symbolizing the Golden Elixir (Jindan) path of perfect Yin-Yang equilibrium.

This scripture elucidates the essential principles for recognizing the "medicinal substances" (referring to the internal elements of Jing, Qi, and Shen required for cultivation) and the methods of gathering and refining them in Daoist Neidan (internal alchemy) practice.

Practitioners must first learn to discern these "medicinal substances," just as one identifies plants by their roots and sprouts. To cultivate the body and nurture life, one must comprehend the waxing and waning of Yin-Yang and recognize the fundamental characteristics of these substances. The true roots and sprouts of these medicines possess qualities of radiance, moistness, purity, and clarity. The "bellows" (tuoyue, referring to the body's energy circulation system resembling a forge bellows) serve as the foundation for these substances—the left side is called tuo, the right yue, located below the Dantian (energy center). Within this system resides the essence of the sun and moon, circulating ceaselessly day and night, undergoing refinement through the three Dantian regions in the body. This process is crucial for consolidating the three Hun (ethereal souls, as Daoism posits humans have three Hun and seven Po) and serves as the source for forging the Golden Elixir.

The mentioned poria (black outside, white inside) and ginseng (red-yellow outside, bluish-white inside) are not ordinary herbs but symbolic codes representing the Yin-Yang energies within the body. Practitioners must recognize these authentic medicinal roots and sprouts to truly begin their journey.

Gathering these substances requires seizing the "two-eight" opportunity (referring to moments of Yin-Yang balance, such as the mao and you hours or the number sixteen). The mao hour belongs to the dragon, symbolizing blood; the you hour belongs to the tiger, symbolizing marrow. When blood and marrow merge, they produce "butter curds" (referring to the refined essence generated during practice). This essence transforms from the solar and lunar energies—obtaining it grants longevity and ultimately ascension to immortality.

During practice, attention must be paid to the application of civil and martial fires (referring to the strong and weak rhythms of breathing). Through breath retention and regulation, following a rhythm of nine inhalations per swallow, one gathers the solar, lunar, golden, and jade essences from heaven and earth. This meticulous process is called "slow pounding," requiring precise control of breath counts. The practice should also incorporate Daoyin (a form of breath-coordinated movement) to harness the creative power of Yin-Yang and gather the spiritual energy of the cosmos.

Terms like kan-li (water and fire) and qian-gong (Yin and Yang) are Neidan terminology representing opposing elements that must be harmonized during cultivation. The entire process resembles slowly simmering with civil and martial fires, ultimately blending them in the "central palace" (middle Dantian) using earth (spleen energy) to forge the great medicine of the Golden Elixir.

This scripture reveals the mysteries of Daoist Neidan (internal alchemy) practice, detailing specific methods for refining the Golden Elixir. The process involves utilizing "jade liquor" (referring to naturally produced saliva, also called celestial nectar or heavenly wine) to gradually blend and harmonize gathered medicinal substances, allowing Jing (essence) and Qi (vital energy) to fuse into cinnabar.

The cultivation method involves holding the breath and drawing energy downward, enabling the earth element (spleen Qi) to unite with the fire of respiration, thereby refining cinnabar. Successful elixir formation triggers marvelous physical transformations: radiant complexion, rejuvenated youthfulness, lightness of body, swift movement, enhanced strength, and sharpened senses. At the culmination of practice, purple mists will swirl beneath the feet while protective deities—including the three Hun and seven Po souls, viscera spirits, the Six Ding and Six Jia celestial generals, and local earth gods—form an impenetrable guard against evil entities.

Metaphors illustrate the elixir's potency: birds consuming it transform into phoenixes, while serpents become dragons. During advanced Golden Fluid refinement, miraculous signs appear—the Vermilion Bird (southern divine avian) morphs into a phoenix and snakes into dragons. Practitioners need only concentrate on refining "lead and mercury" (Neidan terminology for bodily essence-energy) to generate infinite transformations. The perfected elixir renders one invulnerable to water and fire, attaining at minimum the state of terrestrial immortality (lower-tier Daoist transcendence).

Optimal cultivation periods follow seasonal cycles: seventy-two days after each solar term—Wood phase after Spring Begins, Fire after Summer Commences, Metal after Autumn Starts, and Water after Winter Arrives. The Yin-Shen hours (3-5 AM and PM) witness the dynamic interplay of metal-wood generation and restriction, requiring 388 years for complete mastery. Using "Four Initial Days" (the first five days of each season) reduces this to 190 years, as does regular practice following "four seasonal" calculations. These numerological configurations of Yin-Yang transformations contain profound cosmic mysteries.

The text concludes with key theoretical foundations: the fourth lunar month corresponds to the pure Yang Qian hexagram, while the tenth month aligns with pure Yin Kun. When heaven-earth and Yin-Yang perfectly unite with complete six-Yin six-Yang balance, the essential conditions for cultivation are fulfilled.

This scripture expounds the principles of Yin-Yang and the Five Phases (Wuxing) in Daoist Neidan (internal alchemy) practice, along with methods for refining the elixir. During the six-month period from midnight to noon (symbolized by the Zi to Si hours), Yang energy begins to emerge, starting with the Earth-Thunder Fu hexagram (one of the Bagua, representing the initial growth of Yang). Here, the six Yang lines gradually become full. Conversely, from noon to midnight (Wu to Hai hours), Yin energy gradually increases, beginning with the Heaven-Wind Gou hexagram (symbolizing the birth of Yin), where the six Yin lines progressively fill. The formation of the Golden Elixir (Jindan), the highest achievement in Neidan cultivation, hinges on the harmonious balance of water and fire (Kan and Li). Though water and fire appear to conflict, they actually restrain and complement each other—this dynamic is fundamental to achieving the Golden Elixir.

The text mentions four directions—Jia, Geng, Ren, and Bing—and their corresponding Five Phase attributes: Jia belongs to Wood (Mu) and resides in the northeast, symbolizing the gradual dissipation of Yang energy; Geng belongs to Metal (Jin) and lies in the southwest, representing the emergence of Yin energy. Ren corresponds to Water (Shui) and embodies the solar essence (Ri Hun, the soul of the sun), while Bing corresponds to Fire (Huo) and signifies the lunar essence (Yue Po, the spirit of the moon). The lunar essence (Yue Po) is Metal energy (Jin Qi), the Yin within Yang; the solar essence (Ri Hun) is Wood energy (Mu Qi), the Yang within Yin. The key to the transformation of Yin and Yang lies in the interaction between the Kan (Water) and Li (Fire) hexagrams—they both oppose and contain each other. Ren gives rise to Jia, and Bing gives rise to Geng. When these four symbols (the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise) converge in the central palace (Dantian, the energy center), the Golden Elixir can be successfully refined.

The scripture emphasizes that the Azure Dragon belongs to Wood, the White Tiger to Metal, the Vermilion Bird to the sun, and the Black Tortoise to the moon. The convergence of these four symbols in the central palace cannot occur without the Earth phase of Wu-Ji (central Earth). The four phases of Metal, Wood, Water, and Fire all depend on Earth to function. If practitioners fail to grasp this principle and cultivate blindly, they will inevitably fail. True elixir refinement requires the harmonious union of Yin and Yang (Yang matched with Yin). The ultimate achievement of the Golden Elixir demands nine cycles of refinement (Jiu Zhuan Jindan, the ninefold cycled elixir), and only after ingesting it for a thousand days can one attain Dao and ascend to immortality.

Finally, the text clarifies that the movement of the four symbols is inseparable from Wu-Ji Earth, as Earth is the foundation of all things. All phenomena in heaven and earth rely on Earth’s nourishment—the same applies to elixir refinement. When heaven attains Earth, it becomes clear and luminous; when earth attains Earth, it becomes tranquil and stable; when medicine attains Earth, it transforms into the elixir; when humans attain Earth, they attain spiritual clarity. Earth is the key to elixir refinement—all things are born from Earth and perfected through Earth.

All things in the world perish and return to earth (the Central Palace). The four primary elements (metal, wood, water, and fire) ultimately converge in the Central Palace (the human body's center), which is represented by the crucible (the alchemical vessel). In the human body, this crucible corresponds to the marrow.

The Azure Dragon (associated with wood) and the White Tiger (associated with metal) originate from the north and south respectively. Within the crucible, they both restrain and depend on each other. The Azure Dragon arises from the Kan position (northern water phase), while the White Tiger emerges from the Li position (southern fire phase). The Azure Dragon embodies the nature of wood, its essence being lead (an alchemical term symbolizing original essence), which arises from the Ren water of the north. The White Tiger embodies the nature of metal, its essence being mercury (an alchemical term symbolizing original spirit), which is produced from the fire of Bing and Ding in the south. Mercury originates from cinnabar—red on the outside (yang) yet containing quicksilver within (yin). Lead comes from ore, black inside and out (yin), yet capable of refining into silver. This yin lead is also called "jade liquid" or "water of the Hua Pool," while mercury is referred to as "celadon" or "dharma water."

Originally, lead and mercury were one. During the Middle Primordial period, the Red Emperor (the southern fire deity) divided them into upper and lower parts: the upper lead belongs to yang, while the lower mercury belongs to yin. Only through the mediation of the Yellow Matron (the spleen-earth of the Central Palace) can yin and yang unite to refine the Great Medicine (the Golden Elixir). This is the meaning behind "the dragon and tiger moving within the crucible." The Golden Lord (another name for lead) actively seeks the Yellow Matron, just as an infant (lead) must unite with the Jade Maiden (mercury). When lead and mercury merge and enter the central crucible, this crucible is the Yellow Matron—the Dantian (the body's energy center). Earth (the Central Palace) generates and transforms the Five Phases, which then return to oneness, forming the harmonious number sixty-two, representing the union of yin and yang. This is essentially the unity of solar essence and lunar radiance, the sun's soul and the moon's spirit, silver on the outside and gold within.

In their original state, lead and mercury were one. Both are rooted in the lower Primordial Gate (the dynamic Qi between the kidneys), generated within the kidneys, which function like bellows. The left kidney governs Ren water, while the right kidney governs Gui water. When the Qi of both kidneys merges, it becomes lead and mercury. Though they appear differently—one manifesting as lead, the other as mercury—they are fundamentally the same. They soar upward and downward, residing in the north and south, corresponding to the Li Palace (heart fire) and the Kan Door (kidney water). Mercury, belonging to yang and wood, is also called the infant, the sun's soul, or solar essence. Lead, belonging to yin and metal, is called the maiden. Thus, the classics say, "the Kan man and Li woman unite as husband and wife," and the mutual nourishment of water and fire constitutes the Great Medicine. This is the true union of male and female, water and fire, lead and mercury, containing profound divine mysteries. Gold and silver represent the pure Qi of yin and yang—the two crescents of the moon (the first and third quarters of the lunar month). Though named differently, they share the same origin.

The moon appears in the Geng position (west) on the third day of the lunar month and in the Jia position (east) on the twenty-eighth day. The sun reaches the Li Palace (south) on the eighth and twenty-third days respectively, demonstrating the mutual transformation of Yin-Yang and the principles of natural creation. During the first half of the month, the moon waxes to fullness, while in the latter half it wanes—this forms the foundation of the Yin-Yang "two eights" numerical principle. The remaining lunar phases, like the division between midnight and noon, manifest the complete cycle of Yin-Yang interaction.

The scripture states that the sun and moon resemble the hun (ethereal soul) and po (corporeal soul), generated in the Kan (Water) and Li (Fire) positions respectively, where the Qi of Metal and Wood resonates with the energies of Water and Fire. By cultivating Neidan (internal alchemy) through this principle of Yin-Yang interaction, the elixir undergoes four transformations, producing the Four Divine Elixirs. The Qi of Yin-Yang circulates through the body's nine major passes (jiu yu), with the Kan position (kidneys) and Li position (heart) serving as crucial pivots for energy transformation.

By gathering the pure Qi of heaven and earth, condensing the essences of Jing (vital essence) and bodily fluids, and regulating the "fire times" during the four key hours of Yin (3-5 am), Shen (3-5 pm), Si (9-11 am), and Hai (9-11 pm)—which correspond to specific temporal nodes—the lead and mercury (alchemical terms representing Yin and Yang substances) can achieve stable fusion.

Within the Dantian (energy center) crucible (central palace), the medicinal substances first transform into white crystalline formations ("white horse teeth"), then develop into jade-like yellow sprout cinnabar. Through seven cycles of sublimation (qi fan), beginning at the Yin hour (corresponding to the Tai hexagram in the Bagua), when the three Yin and three Yang forces achieve balanced interaction. The Yin hour belongs to Wood and correlates with the liver, externally manifesting as the generative Qi of spring. The Shen hour corresponds to the Pi hexagram, symbolizing the critical threshold of Yin-Yang transformation, and relates to the lungs and the Metal Qi of the west. The alternation between Yin and Shen hours resembles the meeting of dragon and tiger (Water and Fire). After completing seven sublimations, the elixir undergoes further transformations, ultimately progressing through nine color changes (jiu yu) from black to white, then yellow, crimson, scarlet, green, azure, red, and purple—a process originating from the recombination of heart and kidney energies.

Practitioners particularly treasure the essences of sun and moon (sun's hun and moon's po), as they constitute the refined energies connecting the upper, middle, and lower Dantian (san tian). Though the so-called "knife measure" (minute quantities of elixir) may seem insignificant, it forms the crux of immortal cultivation. These currents of refined Qi flowing through the three palaces are precisely the genuine Yin-Yang Qi that constitutes the foundation of life.

The cultivation of the Three Dantians (Upper, Middle, and Lower Dantian) centers on circulating genuine Qi (vital energy) through these three palaces (referring to the Dantians), which naturally eliminates the Three Corpses (Daoism's three malevolent spirits residing in the human body). When cultivation reaches an advanced stage, the internal elixir (Neidan) transforms into a purple-gold hue, approximately one cubic inch in size and weighing up to one jin (catty). This is genuine gold condensed from the interaction of Yin and Yang energies, termed "True Daogui" (a Daoist alchemical term referring to the elixir). The metaphorical cauldron (representing the human body) used in this process is also called Daogui or Yellow Sprout (referring to the nascent stage of the internal elixir). This elixir emits a chrysanthemum-like fragrance, appears yellow in color, and is cherished by both realized adepts and terrestrial immortals. In this context, "Dao" (knife) symbolizes red, while "Gui" (jade tablet) represents white.

Chapter Five of the "Sun Soul and Moon Essence Treatise" states: The essence of the sun (Ri Hun) and the power of the moon (Yue Po) originate from the Kan (Water) and Li (Fire) trigrams. The sun's soul and moon's essence are crystallizations of Yin and Yang energies—the solar essence belongs to Wood Qi, ascends from the Kan position, corresponds to lead (an alchemical term for original essence), and forms the Jade Nectar (a refined substance in internal alchemy), gathering in the cavity above the Baihui point (crown of the head). The moon's essence arises from the Three Dantians, corresponds to mercury (an alchemical term for the spirit), and forms the Golden Nectar (another refined substance). These two essences cycle through the seasons, intermingling above and below, never departing from the Three Dantians. The genuine Qi ultimately returns to the Changqiang point (at the base of the spine) in the Lower Dantian, where three acupoints reside. The Qi rises through the right acupoint, transforms into Flowing Pearls (a form of the internal elixir), and enters the Muddy Pellet Palace (Upper Dantian). At this stage, the Qi penetrates deep into the marrow, turning it golden, and ultimately solidifies into Flowing Pearls. When Jia Wood (East) encounters Geng Metal (West), a wondrous transformation occurs.

The refinement of the Returned Elixir (a high-level internal elixir) requires the harmonization of Water and Fire (referring to the interaction of Kidney Water and Heart Fire), the union of Ren Water (North) and Bing Fire (South), and entry into the Xiyi state (the Daoist realm of profound emptiness and mystery). At this point, the Great Medicine within the cauldron (the human body) is fully refined. Xiyi represents the foundation of the Five Phases (Wood, Fire, Earth, Metal, Water), generated from Earth, condensed through Nine Cycles (repeated refinement), and ultimately called the Dispatched Elixir. Jia belongs to Wood, Geng to Metal—though Metal and Wood oppose each other, their interaction generates True Earth. Metal and Wood form the root of the elixir. Practitioners who comprehend this profound principle and diligently refine lead (essence) and mercury (spirit) will naturally align with the transformations of Heaven and Earth.

As for the phrase "Fu Yao Gou Ti Shi Liang Ji" (复爻遘体是两机), the original text is incomplete, making a full interpretation impossible. The general meaning refers to the interaction and transformation of Yin and Yang energies following the principles of the Fu (Return) and Gou (Encounter) hexagrams in the Yi Jing (Book of Changes), embodying two profound mechanisms of change.

This passage reveals the mysteries of "Golden Nectar and Jade Liquor" in Daoist Neidan (internal alchemy) practice. The Golden Nectar (referring to kidney Jing/essence) originates from the Palace of Kan (the water trigram position where kidneys reside), while the Jade Liquor (referring to heart fluid) emerges from the Palace of Li (the fire trigram position of the heart). When kidney essence and heart fluid unite in the Central Palace (Dantian/energy center), they refine into the Great Medicine of the Golden Elixir (Jindan) - what practitioners call the "Two Authentic Substances of Lead and Mercury" (Neidan terminology representing yin and yang essences).

Though lead and mercury share the same origin, within the body they manifest as yin and yang Qi (vital energy). Lead symbolizes bodily fluids while mercury represents essential Qi, both formed through primordial Qi (Yuanqi). Upon reaching the Palace of Li, they differentiate into upper and lower yin-yang energies. These two forms, born from the same substance, reunite through the agency of primordial Qi to forge the Golden Elixir. Consuming this elixir purges the coarse energies from grains, eliminates the Three Corpses (Daoism's three malevolent spirits residing in the human body), grants longevity, and ultimately transforms the practitioner into a celestial immortal, permanently transcending worldly existence.

During practice, one must maintain a state of "dim and indistinct reverie" (a meditative state between wakefulness and sleep). In this condition, substantial reality emerges from emptiness - the true Qi obtained through cultivation spontaneously generates the Great Dao. What arises naturally is primordial Qi, which transforms into bodily fluids, then into blood, nourishing essential Qi that becomes Shen (spirit/life force). Simply preserving primordial Qi naturally sustains spirit and nurtures energy. As scriptures state: "Pure yin cannot complete the Dao, pure yang cannot form the elixir" - only through yin-yang harmony can one achieve authentic cultivation.

Primordial Qi belongs to yang while essential Qi belongs to yin; their interaction generates upright Qi. This upright Qi constitutes human foundation - when concentrated, it clarifies spiritual awareness and facilitates longevity. Spirit and Qi form life's root, like metal and wood mutually generating, thereby transforming the physical body to rejuvenate appearance and reverse aging. Following this method leads to authentic immortal attainment.

This scripture primarily explains the principle of "Seven Returns and Nine Reversions" (Qifan Jiuhuan) in Daoist Neidan (internal alchemy) cultivation, along with the essential techniques of "Divine Water and Celestial Azure" (Shenshui Zengqing).

Regarding the "Seven Returns": The period from the Tiger hour (3-5 AM) to the Monkey hour (3-5 PM) constitutes the Seven Returns, encompassing three yang and three yin two-hour periods that symbolize a half-year cycle. Conversely, the cycle from Monkey hour back to Tiger hour also consists of three yin and three yang periods, representing another half-year, together completing the full yin-yang cycle. During cultivation, when Qi ascends from the Jiaji acupoint to the brain before descending as Jade Nectar (saliva) in the mouth, this process is called the Seven Returns.

The "Nine Reversions" refers to the cyclical movement of yang Qi through six transformations and yin Qi through three. In practice, primordial Qi enters through the tailbone, ascends along the Governing Vessel to the Muddy Pellet Palace (upper Dantian) at the crown of the head, then descends through the Twelve-Storied Throat Tower before returning to the lower Dantian. This complete celestial cycle generates nine-colored light known as the Nine-Turn Reverted Elixir. The perfected inner elixir has four names: Divine Elixir, Precious Tortoise, Crimson Golden Elixir, and Samadhi True Fire.

Chapter Eight reveals the mysteries of "Divine Water and Celestial Azure." Divine Water (also called Jade Nectar) refers to oral fluids originating from the left kidney, which flow upward against the current through the Heart Palace (Li Palace) to form. Celestial Azure (primordial Jing) stems from the right kidney, similarly moving inversely through the Heart Palace before descending as Jade Nectar. Though sharing the same source, their pathways differ—understanding this principle unlocks the key to combining lead and mercury (essence, Qi and spirit) and achieving the union of dragon and tiger (yin-yang).

Divine Water belongs to fire (Bing-Ding), born in the southern Si-Wu directions, containing yin within yang. Celestial Azure belongs to water (Ren-Gui), born in the northern Hai-Zi directions, containing yang within yin. Divine Water has six alternate names: Jade Nectar, Lead, Dragon, Infant, Golden Duke, and Solar Cream. This passage reveals the fundamental principles of water-fire balance and yin-yang interaction in internal alchemy cultivation.

This scripture elucidates key concepts and cultivation methods in Daoist alchemy. The mineral known as "celestine" (zengqing) carries multiple names in alchemical texts: Golden Elixir (Jinye), Mercury, the Tiger, the Maiden, Jade Purity, and Ritual Water—all representing different manifestations of the Water Phase (Ren-Gui) within Yin-Yang transformations, which adepts must thoroughly comprehend.

Those who genuinely grasp the profound meaning of immortal scriptures naturally attain the Great Medicine of Reverted Elixir (Huandan). Practitioners who penetrate the principles of the Cantongqi (The Seal of the Unity of the Three) will swiftly achieve the Golden Elixir (Jindan). The scripture references the Five Phases (Wuxing)—Wood, Fire, Earth, Metal, and Water—among which the Dragon and Tiger (representing lead and mercury) are crucial for preserving life. Adepts must understand: Wood governs Qi, Metal governs the Tiger (lead), the physical body belongs to Earth, blood corresponds to Water, and the path to longevity lies in mastering the Fire of the Heart (Li Palace). True comprehension of the generative cycles of the Five Phases leads to the refinement of the Mercury Pearl (Golden Elixir), with Jade Purity (the purified spirit/Shen) naturally following.

In cultivation, one must locate the central palace—the Dantian (energy center)—as the "cauldron vessel," aligning with the operational patterns of the Eight Trigrams (Bagua) and Eight Gates (rest, life, harm, obstruction, vista, death, alarm, and opening) to structure practice. Through the skill of "water and fire complementing" (the harmonious interaction of heart and kidneys), one's name becomes inscribed in the immortal registers of the Southern Palace (celestial realm). Here, water and fire refer to bodily fluids, essential Qi (Jingqi), and breath—when properly coordinated through prolonged cultivation, they lead to immortality.

Chapter Nine discusses the application of solar and lunar essences: the Solar Essence (Wood Qi, Yang energy) must unite with the Lunar Radiance (Metal Qi, Yin energy) to refine cinnabar. Understanding the principle of "guarding Yin within Yang" constitutes mastery of the "River Chariot" (Zhoutian circulation). Yin is black, Yang is white—extracting true Yang (silver) from black lead embodies the esoteric meaning of "knowing the white yet keeping to the black." Water's number is one, Metal's is two; their mutual generation forms the Solar Essence and Lunar Radiance, termed the River Chariot's revolution. As scriptures state: the upright Qi of the North is called River Chariot, while the Wood of the East (Jia-Yi) gives birth to golden blossoms.

This scripture explains the methods and effects of Daoist Neidan (internal alchemy) practice. During cultivation, practitioners must circulate the solar essence (represented by lead, symbolizing Yang qi) and lunar radiance (represented by mercury, symbolizing Yin qi) through breath regulation to the central palace (Dantian, the lower abdominal energy center). This process resembles refining elixirs in a cauldron. When the dual forces of Yin and Yang unite in the Dantian, they generate "yellow sprouts"—the embryonic form of the internal elixir.

Through techniques like breath retention and Shen (spirit) concentration to nurture qi, practitioners gradually eliminate the turbid energies derived from ordinary food consumption. Upon reaching a certain stage, one no longer experiences hunger or thirst but instead enjoys abundant vitality, a light and agile body, and swift movements. The saliva (called "jade nectar") becomes sweet and fragrant—a sign of absorbing heaven and earth's essential energies.

Within the human body reside the "Three Corpse Worms" (Peng Ju, Peng Zhi, and Peng Jiao, representing upper, middle, and lower turbid energies respectively) that obstruct spiritual progress. Through persistent practice: the upper worm can be eliminated in thirty days, the middle worm in sixty days, and the lower worm in ninety days. After eradicating all three, one's complexion rejuvenates with youthful radiance, eventually attaining the state of an "earthly immortal" capable of cloud-riding and mist-traversing.

At advanced stages, after a hundred days of foundational practice, the Golden Elixir can be perfected. Continued cultivation to its ultimate degree enables "shedding the mortal form and renewing the bones"—forging an indestructible "golden skeleton and jade-like flesh" impervious to water and fire, achieving the realm of a "perfected being" (Zhenren) who freely roams between heaven and earth. This requires unwavering dedication to circulate the Three Yang True Qi (Jing-essence, Qi-energy, and Shen-spirit) throughout the body.

This passage elucidates the principles of temporal regulation (huohou) and elixir formation in Daoist Neidan (internal alchemy) practice. Practitioners must carefully select optimal time periods for cultivation. The hours between Zi (11 PM-1 AM) and Wu (11 AM-1 PM) are considered periods of vibrant "generative Qi" (shengqi), ideal for practice, whereas the hours from Wu to Zi contain "decaying Qi" (siqi) and should be avoided. During Mao (5-7 AM) and You (5-7 PM) periods, one should suspend practice for "bathing" (muyu) – a state of quiet respiration and restoration – while gradually adjusting the "firing process" (huohou, referring to breath rhythm) during other periods.

The numerical progression from one to ten thousand metaphorically represents the gradual advancement required in alchemical practice. Breathing must remain slow and even throughout the prolonged gestation period, likened to ten lunar months of pregnancy, until the Golden Elixir (Jindan) finally matures. The elixir's formation mirrors the union of Yin-Yang energies – its egg-like form contains lead (symbolizing Yang) enveloping mercury (symbolizing Yin), constituting the embryonic "spirit chamber" (shenshi).

This alchemical process unfolds within the "central palace" (zhonggong, the Dantian) as the crucible, regulated through the dynamic transformations represented by the Bagua (Eight Trigrams). The elixir manifests in three colors – azure, yellow, and white – embodying the quintessence of life. The entire practice demands strict adherence to temporal rhythms and breathing techniques, mirroring the precise modulation of firing phases according to trigram changes.

This scripture primarily discusses the application of Yin-Yang and Five Phases theory within Daoist cultivation, along with temporal rhythms.

The interaction of Yin and Yang requires balance like the counterweights on a scale, while the hexagrams and line numbers represent the union of Yin essence and Yang essence. The energy of the Qian hexagram (symbolizing Heaven, associated with Metal) originates from the Kan hexagram (symbolizing Water), referred to as "Metal essence" (Jinjing). The Kan hexagram is located in the northwest, and on the fifteenth day of each lunar month, it resonates with the direction of Geng (the west). At this time, the green energy of Water and Wood merges.

The Kan hexagram gives rise to the Gen hexagram (symbolizing Mountain), called "mountain stone." Though Kan belongs to Water, it contains Yang energy. After the fifteenth day of the month, white vital essence (Jingqi) emerges from the black moon, forming "mountain stone" at the Gen hexagram's position in the northeast. Twenty-eight days later, when the moon wanes into its last quarter, the energies of Wood, Water, and mountain stone generate the Zhen hexagram (symbolizing Thunder, associated with Wood), corresponding to the Mao hour (5–7 AM).

In terms of temporal calculation, the year is divided into six months of Yang and six months of Yin: Yang months run from the eleventh to the fourth month (Zi to Si), while Yin months span the fifth to the tenth month (Wu to Hai). Practitioners must grasp the transitional moments of the four seasons, particularly the key solar terms—the beginnings of spring (Lichun), summer (Lixia), autumn (Liqiu), and winter (Lidong)—as well as the first month of each season (e.g., Mengchun, the first month of spring).

Cultivation follows the principle of "seven returns and nine reversions" (Qifan Jiuhuan): the energies of the four phases—Yin (Wood), Si (Fire), Shen (Metal), and Hai (Water)—must return to the central palace (Earth) to complete the Five Phases cycle. The scripture states, "True Water is concealed in the Li palace, True Metal is hidden in the Kan household," referring to the perfected state of Water and Fire harmonization in cultivation.

Finally, the "six harmonies" (Liuhe) denote the harmonious pairings among the earthly branches: Zi-Chou, Yin-Hai, Si-Shen, Wu-Wei, Xu-Mao, and You-Chen. These combinations hold special significance in cultivation practices.

This scripture elucidates the principles of timing and Yin-Yang transformations in Daoist Neidan (internal alchemy) practice. The twelve earthly branches—particularly Zi, Wu, Mao, You, Si, Hai, Yin, Shen, Chen, and Xu—correspond to the cyclical patterns of Yin-Yang opposition and harmony. Practitioners must seize these pivotal moments to engage in Gongfu (cultivation), where the interplay of Shenji (internal alchemical mechanisms) facilitates the formation of the Golden Elixir (the supreme achievement of Neidan).

In terms of cultivation periods, the grand cycle spans nine years (symbolically representing three nine-year cycles totaling twenty-seven years), while the minor cycle requires only one hundred days. Remarkably, the hundred-day practice of Bixi (breath regulation) can sometimes yield the Golden Elixir more readily than prolonged cultivation. Emphasis is placed on the significance of the Yin-Shen, Si-Hai, and Zi-Wu timeframes for circulating Jinjing (vital essence).

The specific method involves Daoyin (a practice akin to Qigong), guiding Qi from the Wei Lü point (base of the spine) upward to the Niwan Palace (crown of the head) before reversing its flow back to the Dantian (lower abdomen). During this process, Jinjing gradually transmutes into the Golden Elixir. The text employs celestial imagery—such as the moon and sun facing each other and Yin-Yang harmonizing—to symbolize the fusion of Yin and Yang energies in cultivation.

The Bagua (Eight Trigrams) further explain the alchemical principles: Xun (Wind), associated with spring, catalyzes the growth of all things; Li (Fire), concealed within Earth, resembles cinnabar containing mercury, requiring sixty days to form Zijing (an advanced energetic state); Dui (Lake) emerges from Kun (Earth), taking ninety days to crystallize as Zijinsha (the nascent form of the Golden Elixir). Finally, at Zi hour (midnight), Yang energy is born anew, while Yin-Shen marks the equilibrium of Yin and Yang. Through Qifan (seven cycles of essence circulation), spiritual efficacy is achieved.

This passage explains the theory of using the hexagrams from the Book of Changes (Yijing) to symbolize the waxing and waning of Yin-Yang and the firing times in Daoist Neidan (internal alchemy) practice.

The eleventh month corresponds to the Zi hour (11 PM to 1 AM), when Yang energy first emerges. This is represented by the Fu hexagram (地雷复) - with one Yang line appearing beneath five Yin lines, called "seeing the dragon in the field." During the Yin hour (3-5 AM), the balanced interaction of Yin and Yang forms the Tai hexagram (地天泰), with three Yin and three Yang lines intermingling. The Shen hour (3-5 PM) manifests as the Pi hexagram (天地否), another state of Yin-Yang equilibrium called the "seven returns," referring to the mutual transformation between the Pi and Tai hexagrams.

The Wu hour (11 AM-1 PM) in the fifth month marks the initial emergence of Yin energy, symbolized by the Gou hexagram (天风姤) - one Yin line beneath five Yang lines, termed "treading on frost in early sixth month." The Si hour (9-11 AM) in the fourth month represents pure Yang as the Qian hexagram, when Yang energy reaches its zenith. The Hai hour (9-11 PM) in the tenth month manifests as pure Yin in the Kun hexagram, when Yin energy peaks. Each of these energies weighs 192 zhu (an ancient weight unit), combining to form 384 zhu - equivalent to one jin (16 liang) in weight. This symbolizes the nine-colored elixir formed after the Golden Elixir (Jindan) completes nine cycles of refinement (nine-return elixir).

The Gen hexagram (一阳二阴) from the northeast combines with the Kun hexagram (三阴) from the southwest to form the Bo hexagram (山地剥), corresponding to the ninth month. Here Yang energy gradually exhausts as Yin prevails, ultimately returning to the pure Yin state of Kun hexagram called "true earth."

The Dui hexagram (泽) from the west and Qian hexagram (天) from the northwest both belong to the Metal phase. In the third month, the Dui hexagram (一阴五阳) forms the Guai hexagram (泽天夬), where Yin energy nears depletion. By the fourth month when the Qian hexagram fully manifests, completing the nine-cycle refinement, the Golden Elixir is perfected - known as "purple gold sand."

These hexagram transformations describe the patterns of Yin-Yang energy fluctuations during alchemical practice and the various stages of Golden Elixir formation.

This scripture uses lunar phases to illustrate the principles of Yin-Yang harmonization in alchemical practice. The first quarter moon (visible on the 7th-8th lunar days) appears in the western Geng position (one of the celestial stems), when the crescent moon first emerges. This symbolizes the initial stirring of metal Jing-Qi (metal-element energy), with Yin energy accumulating to twelve zhu (an ancient weight unit), referred to as the "moon soul" (yuepo).

The last quarter moon (visible on the 22nd-23rd lunar days) appears in the eastern Jia position, as the moon gradually wanes. This represents the emergence of wood Jing-Qi (wood-element energy), with Yang energy accumulating to twelve zhu, called the "sun spirit" (rihun). When lunar and solar energies unite, the combined Yin and Yang Qi weighs one liang (twenty-four zhu), representing the fundamental measure of Yin-Yang balance. Lead (symbolizing Yin) is born from wood (Yang), while mercury (symbolizing Yang) is born from metal (Yin). Their interaction resembles the harmonious cooperation of husband and wife, forming the four emblematic states of metal, wood, water, and fire.

During the full moon on the 15th lunar day, when sun and moon stand opposite each other, Yin and Yang energies each accumulate to 192 zhu, totaling one jin (384 zhu). The first quarter moon represents eight liang of gold, while the last quarter moon represents eight liang of silver—silver symbolizing external appearance and gold representing inner essence.

Particular significance is given to the 8th and 23rd lunar days, when the moon's rising and setting both occur due south in the Li palace (the fire trigram in the Bagua). Though Li belongs to fire, it contains true water (Kan trigram attributes), which mutually generates and completes the metal Qi represented by the moon. The pairing of gold (Yin) and silver (Yang) mirrors the alchemical union of mercury (Yang) and lead (Yin), ultimately coalescing into the Golden Elixir (Jindan).

The essential practice is revealed: simply maintain mental stillness while regulating the breath (shenxi, the union of spirit and respiration), and the Golden Elixir will be perfected. Here "spirit-breath" refers to the harmonized state of concentrated awareness and rhythmic breathing during cultivation.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) practice. The term "preserving Shen (spirit)" refers to conserving Jing (essence), while breath regulation governs the circulation of blood and Qi (vital energy). Essence flows like water, just as blood circulates fluidly. Breathing follows five rhythmic phases (corresponding to the Five Phases of Wood, Fire, Earth, Metal, and Water), with the Water phase governing blood.

Blood nourishes bone marrow, which transforms into primordial Jing. This primordial Jing can further transmute into primordial Shen. When practitioners preserve their primordial Jing, it generates vital fluids (the body's refined essence). The harmonious interaction between these fluids and primordial Jing, following the generative cycles of the Five Phases, nurtures both one's innate nature and life force, leading to longevity. When the Dantian (lower abdominal energy center) accumulates prenatal true Qi (the fundamental life energy), the cultivator becomes a Zhenren (perfected being).

Upon reaching the "ninefold refinement" (nine cycles of sublimation), the practitioner undergoes physical transformation, eliminating the "Three Corpses" (three parasitic entities harming health) to rejuvenate the body. This ninefold process represents the natural fusion of primordial Jing and vital fluids, akin to the alchemical union of lead and mercury (symbolizing yin and yang energies in Neidan terminology). Externally white but internally black like lead, and externally red yet internally white like mercury, through refinement lead turns crimson, then golden yellow, ultimately combining with azure to form the purple Golden Elixir—the most precious "Great Medicine of Golden Sand."

When energy circulates through the central palace (heart region), completing nine cycles of unification, the Golden Elixir is forged. After abstaining from grains for one hundred days, the three worms (Three Corpses) naturally perish. The body radiates golden light, bones become crystalline, hair turns jet black, and the countenance rejuvenates to childlike purity, attaining the immortal state. Such perfected beings remain unaffected by extreme temperatures and transcend mundane nourishment.

When practitioners truly master the alchemical union of lead and mercury, stabilizing the Golden Elixir within the three Dantians (upper, middle, and lower energy centers), their true Qi circulates spontaneously (with the Bagua representing the body's energy channels and "six periods" denoting daily cycles). The celestial gate (Baihui point) ceases leakage, the earthly portal (perineum) becomes sealed, achieving a leak-proof body. Upon completing eight hundred virtuous deeds, with blessings extending across three thousand realms, the celestial officials of the Three Pure Ones (highest Daoist heavens) inscribe the practitioner's name in the immortal registers. Crimson-robed attendants will descend to guide the ascension.

This passage from the middle scroll of "The Gold-Blue Five Phases Correlative Unity Manual" comprehensively details the complete Neidan cultivation process from foundation-building to immortal ascension.

The Golden Jade Five Phases Corresponding to the Inner Classic describes the crucial process of refining Neidan (internal alchemy), the Daoist method of cultivating internal energies. As noted by Yin Changsheng (a renowned Daoist alchemist) in his commentary on the "Seven Treasures Chapter," the seven essential energies within the human body all originate from primordial Qi (vital energy).

During cultivation, particular attention must be paid to the dynamic interaction between Metal (representing the lungs) and Wood (representing the liver). This cycle begins during the Yin hour (3–5 a.m.) and completes by the Shen hour (3–5 p.m.). Jia Wood (Yang Wood) symbolizes the essence of the sun, while Geng Metal (Yang Metal) embodies the radiance of the moon. When these Metal and Wood energies converge within the body, they generate a pure energy called "Divine Talisman White Snow"—crystalline like mica or frost—which serves as the foundational material for refining the highest-grade Golden Elixir.

Similarly, Fire (heart) and Water (kidneys) must harmonize: though Bing Fire (heart fire) and Ren Water (kidney water) are inherently opposing, through cultivation they achieve equilibrium. This process mirrors the alchemical fusion of lead and mercury, ultimately producing cinnabar (symbolizing the union of Yin and Yang). These energies, nurtured in the Dantian (lower abdominal energy center), coalesce into a pure substance resembling tender bamboo shoots, known as "White Horse Teeth."

A critical aspect of cultivation lies in mastering the transformations of the Five Phases (Wood, Fire, Earth, Metal, Water). The energies of Metal (essence), Wood (fluids), Water, and Fire are harmonized and directed into the Central Palace (the spleen-stomach region). This blending process is akin to placing medicinal ingredients into the "Male Cauldron" of alchemy. After seven transformations (seven cycles), ordinary cinnabar is refined into the precious "Jade Liquid Cinnabar."

Timing is essential: special attention must be given to regulating the "fire times" (breath and mental focus during cultivation) during the Wood-governed Yin hour and the Metal-governed Shen hour. By observing the shifts between the black and white energies (Yin and Yang forces), the practitioner ultimately returns the Golden Essence (vital life force) to its primordial source. This requires persistent effort—symbolically completing a 72-day cycle representing 72 years of cultivation.

In the practice of refining the Golden Elixir (Jindan), focusing cultivation efforts during the three key time periods of Shen (3-5 PM), Si (9-11 AM), and Hai (9-11 PM) is called "tempering." Diligent practice with precise fire regulation (breath control during cultivation) nourishes the body's golden essence (innate primordial Qi), achieving life-extending effects.

Here, a single day mirrors a full year, with the four periods of Yin, Shen, Si, and Hai corresponding to the four seasons: Yin (3-5 AM) symbolizes early spring, Hai early winter, Shen early autumn, and Si early summer. The cyclical transformations of the Bagua (Eight Trigrams)—Qian, Kun, Li, Kan, Pi, Tai, Fu, and Wei—reflect the stages of cultivation. After 120 days of practice, the Great Medicine of the Golden Elixir takes form, equivalent to the practitioner gaining 1,200 years of Dao attainment. At this stage, the Three Corpses (harmful spirits residing in the body) naturally perish, the turbid energies of the Five Grains dissipate, and the true Qi (pure life force) of the Five Organs spontaneously arises. From then on, one no longer requires food or drink, never feels thirst, reverses aging, becomes light as a feather, sharpens hearing and vision, moves swiftly like wind and rain, gains multiplied strength, and ultimately achieves immortality.

Regarding the mystery of the Ninefold Spiritual Elixir (the highest-grade Golden Elixir): This so-called "Golden Immortal" elixir is profound and difficult to comprehend. To recognize the true "Great Medicine" within the human body, one must rely on the union of Yin and Yang Qi (the two fundamental forms of life energy). Known as Purple Gold Cinnabar Sand (the highest manifestation of the Golden Elixir), though many Daoist scriptures discuss lead and mercury (symbolizing Yin and Yang Qi), most practitioners misunderstand their true meaning, mistakenly believing they must physically refine black tin and mercury in a cauldron. Those who truly comprehend realize that the Great Medicine naturally exists within the body—this is the Purple Gold Elixir. Consuming just one pellet extends life by a thousand years, commanding reverence even from spirits and ghosts.

A genuine cultivator must grasp the true meaning of lead and mercury, recognize the root of Yin and Yang, and refine the Golden Elixir through practice. This leads to prolonged life, eradication of all ailments, annihilation of the Three Corpses, and awe from divine and demonic beings. When dispersed, the Golden Elixir scatters like countless luminous pearls (the essence of cultivation); when gathered, it forms the perfected state of a True Person. The pearls refined from lead and mercury are also called relics (crystallized attainments), referred to by immortals as "flowing pearls"—the quintessence of the Seven Treasures. When Yin and Yang Qi unite into a single Golden Elixir, this inch-sized pellet of true gold, though small, weighs a full jin (traditional 16-ounce measure), with Yin contributing 192 zhu and Yang 192 zhu. Mercury symbolizes metal, lead symbolizes wood; mercury represents the tiger, lead the dragon—when dragon and tiger unite (Yin and Yang harmonize), the Great Medicine naturally forms. True lead refers to genuine Qi, also called the "infant" (pure Yang embodiment), which inherently guards the body's inner treasure.

When Yin and Yang lines (the fundamental symbols of change) harmoniously converge, the profound mechanism of creation naturally aligns with the primordial spirit (Shen).

This scripture primarily discusses the "Three Corpses" (San Shi Chong) within the human body and methods for their elimination, along with related cultivation principles.

The Three Corpses (also called the Three Hun Souls) are three harmful spiritual entities believed in Daoism to reside within the body: The Upper Corpse named Peng Ju dwells in the Upper Dantian (head); the Middle Corpse named Peng Zhi resides in the Middle Dantian (chest); and the Lower Corpse named Peng Jiao inhabits the Lower Dantian (abdomen). They respectively crave wine and meat, wealth and conflict, and sensual pleasures. On every Gengshen Day (the 57th day in the 60-day cycle), they ascend to heaven to report a person's misdeeds, hoping for early death so they may feed on flesh and blood. To achieve Dao through cultivation, one must first eliminate these Three Corpses.

The method for removing the Three Corpses involves staying awake all night on Gengshen Days while practicing breath retention. Specifically, one must hold the breath for one hundred twenty cycles (one inhalation-exhalation counts as one cycle) while gradually reducing grain consumption. After thirty days, the Upper Corpse dies; after sixty days, the Middle Corpse perishes; and after ninety days, the Lower Corpse vanishes. Once all Three Corpses are eradicated, a person gains longevity and ceases to experience hunger or thirst.

The scripture also emphasizes the importance of "Golden Essence" (Jin Jing, referring to the body's vital essence). When one abstains from grains and curbs sensual desires, the Golden Essence becomes stable and unspilled—this forms the foundation for refining the "Great Medicine" (Neidan, internal alchemy). The merging of "Lead and Mercury" (Neidan terminology: Lead representing kidney essence, Mercury representing heart-mind) can forge the Golden Elixir (Jin Dan), granting rebirth. Golden Essence belongs to Yin (Metal), while the Royal Fluid (Wang Ye) belongs to Yang (Wood). When Yin and Yang unite, the Great Medicine can be refined. Life and death are fundamentally interconnected, yet few understand this principle. Only those who master the mutual generation and restraint of the Five Phases (Wu Xing) and comprehend the profound essentials can truly eliminate the Three Corpses and attain the Great Dao.

The yellow earth in the field (referring to the lower Dantian in the human body), when harmonized with azure and white energies, constitutes the primary ingredients for refining the Golden Elixir (Jindan). When these energies gather in the "square-inch space" (the heart region), they form the Purple Gold Elixir; when dispersed, they transform into flowing pearl-like energy (Liuzhu), known as the inner treasure of the body.

Through daily cultivation of Qi in the three Dantian (upper, middle, and lower energy centers) for ninety days, the Three Corpses (Sanshi, the three parasitic hindrances to Daoist practice) will naturally perish. At this stage, one can abstain from grains, hold the breath for a thousand cycles (prolonged breath retention), and even walk underwater without being submerged. Within the three Dantian, light akin to the sun and moon naturally arises. By refining the body until it becomes translucent and radiant, free from worldly attachments, the cultivation of true essence (Zhenjing) is accomplished.

The mystery of the "Nine Domains" requires mastery of specific oral formulas to transform Shen-Qi (innate vital energy) and replenish the marrow and essence-blood. The Nine Domains are both pathways for the circulation of nine types of energy and gateways to the Ninefold Refined Golden Elixir (Jiuzhuan Jindan). They are: Valley Spirit (Gushen), Heavenly Pass (Qian Guan), Hua Chi Gate (Huachi Hu), Flying Gate (Fei Men), Soul Window (Hun Chuang), Celestial Gate (Tian Hu), Sea Leak (Hai Lou), Subtle Gate (Xiyi Men), and Sun Domain (Ri Yu). Practitioners must receive the true transmission of oral formulas to nourish primordial Qi through breath-control techniques (Bixi Fa).

When breath retention reaches full-body penetration, Qi and blood mutually propel each other into the bones, gradually transforming into marrow. Once the marrow is fully replenished, longevity and immortality can be attained. Through this method, essence is replenished, and sinews and bones are strengthened. During nighttime cultivation, the entire body secretes white nectar (a refined substance produced through practice). Primordial Qi transforms into blood, blood transforms into essence, and if essence is not dissipated, it reverses to replenish marrow, eventually ascending to the Muddy Pellet Palace (Niwan Gong, the crown acupoint) to form brain marrow.

After a hundred days of such cultivation, the practitioner's skin will become lustrous like white jade, and their physical strength will surpass that of ordinary people ten thousandfold. When Qi fully permeates the body and blood transforms into white nectar, one may be listed among the immortals as an Earthly Immortal (Dixian, a long-lived transcendent). With the Three Corpses eradicated, the Daoist body naturally flourishes, and Qi circulates endlessly. When the five viscera are filled with Qi, breath naturally stabilizes, allowing breath retention for ten thousand cycles (extreme breath-holding), entering water without getting wet or fire without burning—this is the realm of an immortal.

The so-called "Heavenly Pass locked, Earthly Gate closed" refers to sealing the upper and lower orifices, cutting off the Qi of grains. The Central Palace (Dantian) acts like a cauldron for alchemy, where lead and mercury (Yin and Yang energies) circulate. The "infant" (original spirit, Yuanshen) within the Dantian plays with the sun and moon, symbolizing the harmony of Yin and Yang.

The Jinbi Wuxianglei Cantongqi passage describes the process of combining the "infant and maiden" (Neidan terminology representing lead and mercury qi) to form the elixir in internal alchemy practice.

The "infant" refers to the body's innate primordial yang qi (also called lead qi or the righteous qi of Wood), while the "maiden" represents the primordial yin qi (known as mercury qi or the essential qi of Metal). During cultivation, these yin-yang energies must be harmonized by the "yellow matchmaker" (the spleen-earth qi of the central palace) to merge within the dantian (the three energy centers: upper dantian between the eyebrows, middle dantian at the heart, and lower dantian below the navel).

The specific practice involves continuous visualization day and night of the sun and moon illuminating the dantian (the sun representing yang soul, the moon representing yin po), causing the Metal and Wood qi to mutually regulate each other. When the lead and mercury qi fully fuse within the central cauldron (referring to the dantian), they form the "great medicine" (the embryonic form of the internal elixir), accompanied by visions of "yellow sprouts and white snow" (signs of the elixir's initial formation).

Persistent practice for one hundred days (where "hundred years" in ancient timekeeping actually means one hundred days) refines the Golden Elixir. At this stage, the cultivator manifests "rosy qi" (multicolored auspicious energy resembling clouds), with their name recorded in the immortal registers and recognized by the Jade Emperor. This leads to the state of "embryonic liberation" — physical rejuvenation resembling rebirth from an immortal womb.

The text mentions the "three corpses" (three malevolent spirits within the body), whose elimination Daoism considers essential for immortality. Terms like "bright hall" and "nuptial chamber" are alternative names for the upper dantian, crucial locations for spirit concentration and qi refinement.

The cultivation of the Golden Elixir (Jindan, referring to the refined essence formed within the body through internal alchemy practices) requires ten months and three hundred days to complete. This corresponds to the cyclical movement of the thirty-four seasonal nodes (including the twenty-four solar terms plus ten special nodes). Particular attention must be paid to the "bathing periods" (muyu, phases of regulated breathing and spiritual nourishment) during the second and eighth lunar months (Mao and You months), when practice should be temporarily suspended. Thus the actual cultivation period spans ten months. The formation of the Great Medicine manifests twenty-four transformations, perfectly aligning with the twenty-four solar terms.

When the practitioner, through breath regulation and spiritual refinement, concentrates pure primordial Qi in the Dantian (the lower abdominal energy center) and finally forges the Golden Elixir, the authentic Yin and Yang energies within the body will perfectly harmonize. By applying the method of inner vision (cunxiang, a contemplative practice), one may perceive a stream of genuine Qi emerging from the Baihui point (crown of the head). This state is called the "infant" or "perfected being," symbolizing the manifestation of pure Yang energy.

The crux of cultivation lies in maintaining internal spiritual containment without leakage. If vital essence (Jing) dissipates outward, one's life force drains away; conversely, by consolidating essence and nourishing Qi—blending the golden essence and jade liquor (saliva) with primordial energy—one can activate spiritual potential. Upon reaching this state, the body gradually transcends worldly limitations: all ailments and scars vanish, one's name is erased from the underworld's registers of life and death, and celestial records enroll the practitioner among the immortals.

In breath cultivation methods, when one achieves "thousand-breath" (qianxi, an extremely deep and prolonged respiratory state) through sustained, subtle breathing, the authentic Qi of the five viscera manifests at the crown. Simultaneously, by single-mindedly contemplating the "True One" (Zhenyi, the fundamental Daoist truth) to eliminate mental distractions, a jade-hued aura appears between the eyebrows. The specific method involves: daily gathering Qi through three hundred and sixty deep breaths, divided into twenty sets with brief rests between, maintained unbroken through all four seasons.

If practitioners can subdue the "Three Corpses" (sanshi, three malevolent spirits believed to reside within the human body), they may attain the state of immortality. This requires continuously nurturing the Dantian with genuine Qi until primordial energy becomes abundant, ultimately enabling the transformation of one's bodily form.

This scripture elucidates the Daoist cultivation methods of "ingesting Qi" (Fuqi) and the signs of immortal ascension. Practitioners must perform specific Qi-absorption rituals facing five directions during midnight and cockcrow hours:

When facing east, visualize ingesting the green-essence Qi of youthful vitality and the quintessence of morning dew, swallowing in three portions. To the south, ingest the cinnabar-red Qi and waters from the crimson pool. At the center, gaze upon Mount Tai (foremost of the Five Sacred Peaks) while absorbing primordial Qi and sweet springs. The western direction calls for imbibing bright-stone Qi and numinous liquor, while the north requires taking in mysterious nourishing Qi and jade nectar. After ten consecutive days of such practice, the "Three Corpse Worms" (Daoist concept of three disease-causing parasites within the body) perish and vanish, allowing one's Shen (spirit) and Qi to stabilize naturally.

Persistent cultivation manifests miraculous signs: a white luminous Qi called "jade radiance" appears between the eyebrows, encircling the entire body; nine halos emerge behind the back, enabling flight upon purple mists; the Three Pure Ones (Sanqing - Jade Pure, Upper Pure, and Supreme Pure, the highest Daoist deities) descend to bestow sacred Fulu (talismans and registers). At the pinnacle of cultivation, the body undergoes transfiguration: bones turn golden, blood transforms into white nectar, the body becomes translucent and radiant, auspicious clouds and purple vapors manifest beneath the feet, celestial talismans descend from heaven, and dragon-tiger banners guard one's passage—thoughts instantly manifesting as reality.

Upon achieving perfection, the genuine Yin-Yang energies within the Dantian (energy center) coalesce into the Purple Golden Elixir (the supreme accomplishment of Neidan/internal alchemy), crystallizing the essence of sun and moon. At this stage, phoenixes, white cranes, and immortal youths bearing celestial edicts arrive to guide the ascension—riding these divine creatures amidst celestial music, one returns to the Purple Mansion (celestial abode) as a true immortal.

A solemn warning concludes the text: These treasured secret scriptures must never be transmitted to those disrespectful of the Dao. Reckless disclosure of celestial secrets or profanation of immortal texts brings calamity upon nine generations of kin, with ancestral spirits suffering for seven generations. Authentic oral instructions require direct master-disciple transmission—essential formulas remain unwritten in scriptures to safeguard these mysteries from improper dissemination.