《上陽子金丹大要》Vol. 11

In Volume 11 of The Great Essentials of the Golden Elixir by Shangyangzi (Chen Zhixu's Daoist name), the master discusses with Tian Zhizhai (Daoist name Zhiyangzi) in the Purple Empyrean Crimson Palace (a Daoist celestial realm):

Throughout history, those who attained the Dao (the Way) came from diverse backgrounds: among rulers were Fuxi, Shennong, and the Yellow Emperor; among officials who retreated into reclusion were Laozi, Zhuangzi, and Yin Xi (the Guardian of Hangu Pass); among nobility and generals were Zhang Liang (styled Zifang) and Prince Liu An of Huainan; among mountain hermits were Zhongli Quan, Lü Dongbin, and Chen Tuan (styled Xiyi). Countless beings in heaven and earth have achieved immortality or Buddhahood, yet few are known to later generations because true heroes are rare. The reason kings and nobles respectfully seek out worthy scholars lies in their recognition of the Dao's existence. Scholars pursue endless learning precisely because they haven't yet attained the Dao. Those who truly comprehend the Dao become supreme sages and divine beings.

During my westward journey while dwelling in Siguo, Lord Tian (Tian Zhizhai) repeatedly sought instruction with sincere devotion, tirelessly pursuing the supreme Daoist teachings for years. Thus I transmitted the Great Dao to him. This Great Dao is the secret treasure guarded by those who attain it, and the essential teaching repeatedly emphasized by sacred masters. Ancient perfected beings (zhenren) could achieve what ordinary people cannot: when the mind reaches ultimate stillness, it radiates with celestial light. When this heavenly illumination manifests, one perceives one's original face.

Cultivation requires thorough preparation to perfect the physical form, and only with reverent inner devotion can one commune with celestial principles. One progresses from youwei (deliberate practice) to wuwei (natural spontaneity) — the former involves walking with humanity, the latter accompanies heaven. Walking with humanity means cultivating the primordial qi (vital energy) of pre-heaven; accompanying heaven means cultivating the natural truth of post-heaven. Humans are born endowed with the yin-yang energies of heaven and earth, growing from insignificance to vigor, then declining after reaching peak strength. Abundant qi brings vitality, while depleted qi brings weakness. Those who attain the Dao know to nourish themselves during strength and restore during weakness, preserving original qi to endure kalpas without perishing — this is the Golden Elixir (the highest achievement of neidan/internal alchemy).

Great cultivators lead the pure yang qi (symbolized by the Qian trigram's metal) into the divine chamber (dantian/energy center). Through inner contemplation of mind-nature, they attain a state of pure luminous clarity, ultimately forming the sacred embryo (internal elixir). After ten months of gestation-like refinement, they achieve the realm of unimpeded coming and going, beyond birth and death — this is the celestial immortal. What exactly is this "qi"? It is simply yin and yang energies: Kun and Qian represent yin-yang, man and woman embody yin-yang, Kan (water) and Li (fire) manifest yin-yang, as do reverse cultivation and natural progression. The Nanhua Jing (Zhuangzi) states: Ultimate yin is frigid and austere, ultimate yang is radiant and blazing. Austerity descends from heaven, while blazing energy arises from earth — their harmonious union generates all things. The crux of cultivation lies in gathering the primordial qi...

This scripture elucidates the essential principles of cultivating the Golden Elixir (Jindan). The term "postnatal existence" refers to the state after birth, where through dedicated practice, the harmonious blending of Yin and Yang Qi within the body can gestate the "infant" (a Neidan term denoting the cultivated spirit-shen), which gradually matures into a "Perfected Being" (one who has attained the Dao). Upon hearing this teaching, Master Zhiyang (a Daoist adept's religious name) experienced sudden awakening and resolved to practice diligently, subsequently adopting this new appellation.

The Great Dao (Da Dao) cannot be departed from even for an instant—it ceaselessly circulates between heaven and earth, governing the alternation of sun and moon and the cycle of four seasons. All humans inherently possess this spiritual essence of the Dao, yet ordinary people drift with the current, trapped in the cycle of birth and death, while sages practice counter-current cultivation to ultimately transcend rebirth and become immortals or buddhas. Though the sages of Confucianism, Buddhism, and Daoism express it differently—Confucians speak of cultivating virtue, Buddhists of cultivating nature, and Daoists of cultivating life—their fundamental principles ultimately converge.

Wang Shunmin (Daoist name Chuyangzi) maintained his noble character throughout thirty years of official service, never swayed by material gain. In the winter of the Yihai year, the author encountered him at Yijiang and, recognizing his extraordinary bearing and signs of immortal destiny, gradually transmitted to him the secret Golden Cauldron Fire Talisman (Jinding Huofu) methods of Neidan practice as taught by the Qingcheng lineage. First, it was necessary to dissolve his attachments and doubts; only when conditions ripened and his foundation stabilized could the complete oral instructions be imparted.

The Perfected Being Chunyang (Lü Dongbin) once said: "Even immediate practice would be too late." Those with spiritual roots diligently cultivate upon hearing the Great Dao, while ordinary people react with startled disbelief and refuse to exert effort. Spiritual practice is as swift as lightning, as fleeting as sparks struck from stone—the opportune moment passes in the blink of an eye, truly awe-inspiring indeed.

This scripture elucidates the core principles of Golden Elixir (Jindan) cultivation in Daoist practice, specifically the Neidan (internal alchemy) tradition. The so-called Golden Elixir refers to the alchemical process of "returning the golden fluid to form the elixir." The golden fluid represents the innate primordial Qi (vital energy) within the human body. When this Qi merges with physical form through cultivation, one attains the state of a perfected being (Zhenren) — this constitutes the principle of elixir refinement.

At birth, humans receive the purest essence of the Dao from heaven and earth. However, after the age of sixteen (traditionally called "two eights"), the Jing (essence) begins to dissipate, and the innate Qi loses its purity. While worldly adults inevitably marry to fulfill human relationships, those who can still cherish their vital essence in middle age achieve sagehood. Mencius maintained unwavering mental composure at forty, Zhuangzi realized his forty-nine years of errors at fifty, and Confucius comprehended the Mandate of Heaven at fifty. The author, Master Chuyang, encountered the path of Golden Elixir longevity at fifty-two — precisely the opportune time for cultivation.

Ancient perfected beings prioritized nurturing their innate nature by first treasuring their essence; to regulate life, they began by purifying their Qi. Mencius spoke of the "flood-like Qi" as supremely vast and unyielding, filling heaven and earth — this was no metaphor but a practical cultivation method. To comprehend life's true meaning, one must first cultivate innate nature; only through dual cultivation of nature and life (Xingming Shuangxiu) can immortality be attained.

The essence of "innate nature" (Xing) is "righteousness" (Yi). Mencius taught that flood-like Qi arises from sustained accumulation of righteousness, not accidental attainment. What is gained by chance belongs to the mundane realm; only persistent accumulation of righteousness constitutes the Golden Elixir path that reverses fate. Confucius' statement "preserving perfected nature continuously opens the gate of Dao and righteousness," Buddha's teaching "all phenomena accord with righteousness," and Laozi's maxim "the highest righteousness acts without acting" all demonstrate that the sages' path fundamentally involves righteousness.

In cultivation practice, "gathering lead and refining mercury" (alchemical terms for refining essence and Qi) represents accumulating righteousness; "gaining companions in the southwest" (a Zhouyi hexagram image) signifies noble righteousness; while "the dragon maiden offering pearls" (a Buddhist parable) symbolizes perfect accordance with righteousness. Thus we see righteousness holds foundational importance in spiritual cultivation.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) practice. It begins by explaining the Dao of Yin-Yang: the yin line at the center of the Li trigram (fire trigram) represents the "feminine principle," while the yang line at the center of the Kan trigram (water trigram) symbolizes the "masculine principle." The yin within Li signifies the True Mercury (referring to one's original spirit, Shen) within fire, whereas the yang within Kan represents the True Lead (referring to one's original Qi) within water. The cultivation process involves raising the yang energy of Kan to unite with the yin energy of Li—this is the alchemical method of "water and fire complementing each other" (harmonizing Yin-Yang).

The scripture emphasizes three essential cultivation elements: Shen (consciousness), Qi (vital energy), and Jing (vital essence). These three are interdependent and indispensable. If Jing and Qi are depleted, it leads to weakened primordial energy and scattered consciousness, which deviates from the foundation of Daoist practice.

The author laments how difficult it is for ordinary people to grasp these profound alchemical principles, which is why past masters used metaphors like lead and mercury, cauldrons and furnaces, or dragons and tigers to explain them. Those with superior spiritual capacity (Shangshi, "superior practitioners") who encounter enlightened teachers can immediately comprehend these teachings and diligently practice without cease, swiftly attaining elevated states of cultivation. The author particularly praises Chuyangzi (Pan Taichu) for his extraordinary innate gifts and abundant Jing-Qi, making him ideal material for Daoist cultivation.

In conclusion, the author recounts how, after attaining the Dao, he traveled across sacred mountains and rivers to accumulate merit, using accessible language to teach the Great Dao of the Golden Elixir (Jindan) to the masses. This effort culminated in the composition of his work Essentials of the Golden Elixir (Jindan Dayao). Quoting Laozi's saying that "superior practitioners hear of the Dao and diligently practice it," the author stresses the paramount importance of genuine cultivation and practical application.

(Note: Terms like lead and mercury, dragons and tigers are Neidan terminology—"lead" refers to primordial Qi, "mercury" to original Shen; "dragons and tigers" symbolize the two energies of Yin-Yang; "cauldrons and furnaces" denote the bodily loci for alchemical practice.)

Over the past three or four years, seekers of the Dao have come in an endless stream, yet I had never encountered anyone with truly great perseverance and diligent practice—until I visited Taiping Temple on Mount Lu and met its current abbot, Pan Taichu (Daoist name Yiyangzi). This meeting changed my perspective entirely.

From our first encounter, it felt like reuniting with an old friend. His bearing was extraordinary, with a complexion as radiant as peach blossoms, and his demeanor was effortlessly graceful. Despite managing the temple's complex affairs, he handled everything with remarkable ease. In interactions, he was principled yet sincere, whether dealing with high officials or humble scholars. Most remarkably, his bone structure revealed an uncommon refinement—he embodied the elegance of an immortal sage, the cultured grace of a scholar, and the majestic presence of a mountain, as if blessed by the spirits of heaven and earth.

I often lament how rarely good fortune and spiritual wisdom coincide: some enjoy wealth and status (the blessings of good karma), while others grasp profound mysteries (the fruit of wisdom). Yet Master Pan possesses both, setting him far above ordinary individuals. During our first deep conversation, when he mentioned Neidan (internal alchemy) cultivation, I initially hesitated to respond. But moved by his sincerity and his unwavering commitment to the Dao despite his heavy responsibilities, I ultimately decided to impart the true teachings.

The principles of the great Dao are reflected in the processes of creation and transformation in nature—the cycles of the sun and moon, the interplay of Yin and Yang. The human body, a microcosm, follows the same laws as the macrocosm of heaven and earth: just as heaven and earth rely on the dynamic interplay of Yin and Yang Qi (in Daoism, this is likened to the bellows mechanism), the human body centers its energy in the "mysterious feminine" (the Dantian and Mingmen, or life-gate). Heaven embodies movement (Yang), while earth embodies stillness (Yin). When Yin Qi reaches its peak, all things wither, and Yang lies dormant; when Yin recedes, the first stirrings of Yang emerge, much like plum blossoms sensing spring's arrival before other flowers. Thus, the Fu hexagram in the Yijing (Book of Changes) states, "Return reveals the heart of heaven and earth"—its imagery of five Yin lines above and one Yang line below symbolizes the revival of Yang Qi.

Human life follows the same pattern: youth is like the morning sun, prime years resemble high noon, and eventually, decline sets in. Prime years belong to Yang, while aging belongs to Yin. Ordinary people let their Yang Qi dissipate, but those who attain the Dao emulate nature's rhythms, mastering the ebb and flow of Yin and Yang ("taking Zi as the measure" refers to aligning with the natural rhythm of Yang's rebirth at the Zi hour).

This scripture primarily elucidates the core principles and methods of Daoist Neidan (internal alchemy) cultivation.

Practitioners must observe celestial patterns: using the sun's movement as temporal markers (for cultivation timing) and lunar phases as guiding standards. Here, mercury (representing yin energy) and lead (representing yang energy) serve as fundamental elements for practice. Lead (yang qi) originates from Gui Water (the yin energy represented by the northern Kan trigram), while the Kan trigram corresponds to the Zi position (true north). Heaven and earth operate in seven-day cycles, with the moon appearing in the Geng position (west) on the third day of each month. Geng belongs to metal, which corresponds to the Qian trigram (pure yang), yet the metallic energy of Qian actually resides within the Kan trigram (water).

Human cultivation follows this same pattern. Practitioners must gather the innate True Singular Qi as "lead" (pure yang energy) during the initial emergence of Gui Water (the critical moment of yang qi activation). This is then brought into the Li trigram (heart fire) to be refined in conjunction with Li's true fire, ultimately coalescing into the Golden Elixir. The essence of Golden Elixir cultivation lies in harmonizing these two forces of true yin (Kan/water) and true yang (Li/fire).

When the first yang emerges (initial appearance of yang qi), though the body remains predominantly yin, this external yang energy paradoxically becomes dominant. The Daoist epithet "Yiyangzi" derives from this cultivation principle. Practitioners who cultivate with courageous diligence will undoubtedly attain the Great Dao of the Golden Elixir.

The subsequent passage describes the perfected state of ancient Zhenren (perfected beings): dreaming no dreams in sleep, with breath so profound it reaches the heels. This represents the natural Wuwei (non-action) state of those with superior De (virtue). The utmost yin qi manifests solemn dignity, while supreme yang qi radiates magnificent brilliance—their mutual interaction exemplifies the cultivated state achieved through active practice by those of superior virtue.

The Wuwei state belongs to the natural condition of the post-heaven realm, while intentional cultivation seeks to obtain the pre-heaven singular qi. Humans are innately endowed with a spark of true yang qi—the fundamental spiritual essence of all beings. This true qi grows daily, connecting with the primordial chaos of creation's dawn. When this qi becomes abundant, even fierce beasts cannot harm the practitioner. However, after sixteen years of age when this qi peaks, one requires transmission from accomplished masters to safeguard celestial mechanisms from external disturbances, preserve the body from exhaustion, stabilize the spirit against agitation, and deepen respiration to walk in harmony with the celestial Dao—thus attaining the state of ancient perfected beings.

Living to 1,200 years cannot be considered longevity—this is what we call the acquired path of Wuwei (non-action). But what then is the innate state? Humans dwelling between heaven and earth, in their youth, overflow with desires, drinking wine like water and mistaking illusion for normality. Indulging passions depletes Jing (essence), Qi (vital energy), and Shen (spirit), exhausting the innate Qi originally endowed by nature as swiftly as a fierce tiger charging westward.

Just as the pure Yang of the Qian hexagram initially intersects with the pure Yin of Kun, Qian’s original form ruptures to form Li, while Kun secretly seizes a single Yang line from Qian to form Kan. From then on, Qian’s body becomes empty, while Kun’s fills. The Li and Kan hexagrams are in fact continuations of Qian and Kun. Following this natural course, ordinary people exhaust their Jing and Qi, scattering their Shen. But those cultivating the Golden Elixir (Jindan) reverse this process, practicing against the flow of the Five Phases (Wuxing).

How is this reversal achieved? The Yang energy within Kan shines bright like Qian’s metal, while the Yin energy within Li is solemn like Kun’s lines. Cultivating the Golden Elixir means elevating Kan above Li, uniting the Earth of the spleen (Ji) with the Earth of the stomach (Wu). Specifically, one must subdue the White Tiger (kidney Jing) within Kan and the Azure Dragon (heart Shen) within Li, extracting the metal from Kan to restrain the wood in Li, using the water of Kan to refine the fire of Li, and drawing the Qi from Kan to replenish the Jing of Li. This restores Li’s Yin energy to fullness, ultimately recovering the pure Yang Qian body and attaining the state of a perfected being (Zhenren).

Ancient perfected beings left behind oral instructions: "Finding companionship in the southwest" (referring to the union of Yin and Yang). The Perfected Lord Bo Yang (Baiyang Zhenren) said, "The perfected one hides in the depths of the abyss." The Tiantai school taught, "When lead (kidney Jing) meets the emergence of Gui water (menstrual essence), swiftly gather it." Master Ma (Mazu) declared, "In one breath, drink the entire Western River." All these describe methods of returning the elixir (Huandan). Thus, subduing one’s own Dragon and Tiger (Shen and Jing) and gathering the body’s vital energies require both De (virtue) and Dao (the Way). Without De, gathering is impossible; without Dao, subduing cannot occur.

The crucial moment for gathering lasts only an instant—no hesitation or delay is permitted. This pivotal time arrives on the third night of the lunar month, when the moon first appears in the west (Geng direction). At this moment, kidney water is at its purest and clearest. Seize this half-hour to collect the primordial Qi, transport it across the Magpie Bridge (the palate) to the east, and condense it into a millet-sized pellet. Place this in the lower Dantian (the Golden Chamber) for refinement—this is what we call the Golden Elixir (Jindan).

This passage reveals the true essence of cultivating the Golden Elixir (Jindan) and exposes common misconceptions among contemporary practitioners.

The Primordial Dao (referring to the cosmic source of all existence) actually resides within every individual. Only those who truly understand that the Golden Elixir is the "true gold within the Qian trigram" (primordial Qi) of their own essence can become enlightened adepts who grasp the profound mysteries. The author mentions Master Che Langu of Biyangzi from Mount Jiugong, who for over forty years stood as a pillar of Daoism, his cultivation and achievements widely recognized. This sage possessed discerning wisdom in recognizing true seekers, unlike those who envy talent and virtue.

The author humbly describes himself as unrefined in appearance, wholly devoted to the Dao like a simple-minded merchant. When he first met Che Langu, the master immediately recognized his sincere dedication to the path and fully transmitted the essential teachings of the Golden Elixir—both the Primordial (innate Qi) and the Acquired (cultivated energy)—handed down by their lineage patriarchs. Here, the practice of refining the Golden Elixir is divided into these two levels.

The text then critiques the strange tendencies among modern practitioners: many enter the Daoist path wearing lofty hats yet stray from Laozi’s true teachings. The Dao of Laozi emphasizes nurturing essence (Jing) and Qi, returning to the origin, embracing clarity and emptiness, restraining desires, eating simply, withdrawing from worldly entanglements, practicing boundless compassion, accumulating hidden virtue (Yinde), and through continuous reduction of desires, ultimately attaining Wuwei (non-action). Yet today, some reside in lavish temples clad in crane-feathered robes (ceremonial Daoist garb), even feeling ashamed to inquire about the Dao, mocking those who sincerely cultivate. As the Daodejing states, "When the inferior scholar hears of the Dao, he laughs heartily at it." Such people are like parasites within the tradition—wearing Daoist robes while slandering Daoism, akin to donning the robes of the sage-king Yao while speaking against him.

The author laments that even those with extraordinary talent, if they willingly degrade themselves, will be labeled heretics by the world. Yet if one can abandon arrogance, restrain desires, and practice seated meditation, even without encountering an enlightened master, they cannot be called sinners of the Dao. True immortals embody compassion, unafraid of slander, wishing only to guide others toward realization. Finally, the passage recalls how the Yellow Emperor, when seeking the Dao from Guangchengzi, crawled forward on his knees—illustrating the humility required in the pursuit of the Way.

Modern people have strayed far from the ancient path of sages, mistaking cunning for sincerity and wild fantasies for true nature. Those who have never heard of the Dao (the Way) don't believe cultivation methods exist; those with superficial knowledge presume they've grasped it all. Some initially doubt their masters' perfection when first hearing the teachings, yet upon learning scraps of knowledge, imagine they've always known these truths. Were they actually exposed to the core mysteries of cultivation, they'd merely feel lucky to have obtained the Dao, rejoicing while fearing any reciprocal effort their master might require—how could such people ever attain the highest realms of cultivation?

Consider Biyangzi (an honorific for adepts)—he inquires about two points upon hearing one, and explores three after understanding two. Never relying on his own cleverness, he progresses further the higher he cultivates. Among mountain hermits, such extraordinary individuals occasionally emerge—those who take the great matter of life and death with utmost seriousness. Like Biyangzi, who delves into subtle principles, comprehends profound methods, refines the Golden Elixir (Neidan term for the spiritual elixir formed through Jing-Qi-Shen cultivation), and nurtures the embryonic form in the Dantian (energy center; terms like "Kanhu" and "Huangfang" refer to key internal alchemy locations), even if they don't ascend in broad daylight, they at least reach immortal realms. How much more so for those who cultivate with even greater vigor? As the saying goes: "When one attains the Dao, even his chickens and dogs ascend to heaven"—this describes such cases.

Though Biyangzi now handles many worldly affairs, he tirelessly pursues the Great Dao, practicing with grounded sincerity, never resorting to deception—utterly unlike those who muddle through life half-asleep. The Nanhua Jing (Southern Florescence Scripture) states: Bu Liangyi possessed a sage's potential but lacked the methods; I shall impart the sage's path to him, and perhaps truly forge a sage. Today, Biyangzi has long heard the sage's teachings, cultivating both worldly virtue (De) and transcendent Wuwei (non-action), fulfilling the prophecy of the "Eight Hundred at Longsha" (a Daoist prediction of sages emerging after eight centuries). Eminent figures will surely come seeking your guidance—persevere diligently!