《上陽子金丹大要》Vol. 3

This passage primarily discusses the importance of the three treasures in the human body—Jing (essence), Qi (vital energy), and Shen (spirit)—and the crucial role of preserving essence and energy for health and longevity.

The Yellow Emperor once said that those who understand how to cultivate Jing, Qi, and Shen can become sages. The Supreme Primordial Lord (one of the highest deities in Daoism) told Laozi that the key to longevity lies in Neidan (internal alchemy, the core concept of Daoist practice), and the formation of Neidan depends on "Shen." Therefore, to cultivate Neidan, one must first rectify body and mind.

The Huangting Waijing Jing (Scripture of the Outer Radiance of the Yellow Court) mentions that practicing like watering spiritual roots (a metaphor for nourishing the source of life) with pure water can indeed lead to longevity. The Xinyin Jing (Scripture of the Heart Seal) points out that the supreme "medicine" consists of these three things: Shen, Qi, and Jing. Since ancient times, the method by which sages cultivate Neidan ultimately comes down to refining these three treasures—Jing, Qi, and Shen.

Jing, Qi, and Shen can be divided into two types: postnatal (acquired) and prenatal (innate). Here, we first explain postnatal Jing: Jing is an extremely refined substance—what is excellent is called Jing, while what is coarse is called crude. The most precious substance in the human body is Jing, but its quantity is limited. When a young man reaches full maturity at sixteen, the unspilled Jing amounts to about one sheng and six ge (ancient units of measurement), equivalent to one jin in weight. When fully accumulated, it can reach three sheng, but if excessively depleted, it may fall below one sheng.

Jing and Qi nourish each other: when Qi gathers, Jing becomes abundant; when Jing is full, Qi flourishes. The refined food we consume daily can be transformed into Jing (the original meaning of the character "Jing" combines "unripe" and "pure green"). After the age of sixteen, men begin to lose Jing through emission—each act of intercourse depletes about half a ge of Jing. Small losses can be replenished through daily nourishment, but what is restored is only Yin Jing (postnatal Jing). If Yuanjing (prenatal Jing) is lost, it cannot be replenished through postnatal means. If depletion continues without restoration, one will exhaust their Jing and weaken the body.

Unrestrained desires deplete Jing; when Jing is depleted, Qi declines; when Qi declines, illness arises; and severe illness endangers life. Jing is indeed the most precious substance in the body—how can one indulge in desires and harm themselves? Patriarch Danyang (Ma Yu, one of the Northern Seven Realized Ones of the Quanzhen tradition) said that beauty is more dangerous than tigers and wolves—it corrupts virtue, drains the spirit, and even threatens life, posing a great obstacle to Daoist cultivation. The foolish believe that lifespan is predetermined by heaven and indulge their desires, but the ancients warned: "When the oil dries, the lamp extinguishes; when the marrow is exhausted, the person perishes." Jing is truly the root of the body—just as a tree cannot endure without roots.

Xiangchuan Weng (possibly referring to a Song Dynasty Daoist) summarized that Jing is the foundation of life’s vitality. This passage repeatedly emphasizes the importance of restraining desires and preserving Jing, considering it the basis of health and longevity.

The vital essence (Jing) within the human body nourishes the spirit (Shen) and sustains overall health, forming the fundamental basis of life cultivation. Those who understand longevity preservation must first cherish their primordial essence (innate life energy). When essence is abundant, Qi and blood flourish; when Qi and blood flourish, the spirit becomes radiant; when the spirit is radiant, the body remains strong and rarely falls ill. Internally, this manifests as harmonious functioning of the five organs; externally, it appears as lustrous skin, glowing complexion, sharp hearing, and clear vision. Even in old age, such individuals maintain vigorous energy and radiant vitality. We often observe elderly people who retain their passions—this proves they practiced moderation with their essence in youth. If one can completely transcend desires in old age, their lifespan will extend even further.

The most perfect state of essence is seen in infants. Babies receive the complementary Yin-Yang energies from their parents and grow vigorously each day. The Daode Jing describes how infants have soft bones yet firm grips, and though unaware of sexual matters, exhibit natural vitality—this represents essence in its purest form. If an infant could preserve this natural, unspoiled essence and later receive harmonization methods from an enlightened master upon reaching adulthood, they would surely become true immortals. However, such cases are exceedingly rare. Here we primarily discuss the acquired essence formed in the human body.

The essence used in Golden Elixir (Neidan) cultivation is not this acquired essence. The primordial essence employed in elixir refinement belongs to the Metal phase. Daoists call it "Lord Nine-Three," with the formal name "Primordial Crystal" and the Daoist appellation "Golden Splendor Lord." It resides west of the Jade Pond (a metaphor for the Dantian), rides a White Tiger (symbolizing Metal) when traveling, bears the childhood name "Infant," and is addressed as "Golden Lord" at night. This primordial essence functions like the master of the body and most delights in union with "intertwined pears" (a Neidan term for Yin-Yang merged energy). This is the primordial essence referenced in the Daode Jing's verse: "In the dim and dark, there is essence"—the most precious treasure within the human form. Practitioners who comprehend and cultivate this essence may attain immortality, achieving the supreme Neidan accomplishment called "Golden Liquid Returned to Elixir." The Buddhist concept of the "sixteen-foot golden body" similarly refers to accumulating sixteen taels (an ancient measurement) of refined essence.

Lü Dongbin (Pure Yang Elder) taught that cultivation begins with tangible essence before merging with the formless Dao. Liu Haichan's Golden Elixir Ode states that immortals value the physical body because it serves as the vessel for refining spirit. Chen Niwan (a Song dynasty Neidan master) emphasized that the Great Medicine (Golden Elixir) requires the combined refinement of essence, Qi, and spirit. Legend tells how Emperor Yao received secret elixir methods from Wu Chengzi but, burdened by governance, passed the throne to Shun while transmitting the core teaching: "Focus solely on the essence, hold fast to the center." Shun perfected these methods before passing them to Yu the Great.

The human heart is prone to danger, while the Dao heart (the original mind seeking truth) remains subtle and difficult to perceive. Only through focused purity and maintaining one's original mind can one grasp the Middle Way. Later, Zen Master Longhu said: Ordinary people are immersed in worldly affairs, unaware of the true essence of cultivation. Throughout history, those who attained immortality or Buddhahood all relied on this primordial Jing-Qi (essence-energy).

The acquired Jing-Qi between heaven and earth belongs to Yin. If ordinary people cherish it, at best they may strengthen their bodies and prolong life. Some shallow individuals mistakenly regard turbid semen as supreme treasure, either practicing "gathering Yin to supplement Yang" or moving their own turbid essence to nourish the brain, considering these as cultivation methods—isn't this laughable? Only the primordial Yuan-Qi (original energy) belongs to Yang. The Golden Elixir (Jindan, the highest achievement in Daoist Neidan/internal alchemy) cultivated by ancient sages was precisely based on this.

Elder Immortal Yunfang (Zhongli Quan) pointed out: The seven bodily fluids—tears, saliva, semen, blood, etc.—all belong to Yin; the physical body composed of the four elements (earth, water, fire, wind) is entirely Yin. Zhao Zhongyi made it clearer: Both inside and outside the human body is Yin—don't fantasize about finding Yang essence within the flesh. Bai Yuchan (Bai Ziqing) emphasized: True Yang essence isn't the reproductive essence from sexual union, but the sweet dew from the Jade Emperor's mouth (metaphor for primordial Qi). Zen Master Yunmen used koans to reveal: Between heaven and earth exists a supreme treasure hidden within our physical form.

Confucius commented in the "Book of Changes": "When male and female essences unite, the myriad things are transformed and born"—this phrase contains profound meaning. If merely explaining ordinary reproduction, one should say "human reproduction," yet Confucius said "the myriad things are transformed and born," hinting at hidden mysteries. Those with high understanding grasp it immediately, while ordinary people without proper guidance find it difficult to comprehend.

My teacher Yuanduzi (Zhao Youqin) once asked: What is the root of one's nature and life? The most precious treasures in the human body are none other than the Three Treasures: Jing (essence), Qi (energy), and Shen (spirit)—yet few in the world understand this. The "Yellow Court Scripture" (Huangting Jing) teaches to strictly guard the "essence chamber" (lower Dantian) and cherish Yuan-Qi to attain longevity. Guangchengzi's secret teaching to the Yellow Emperor was: "Don't exhaust your form, don't dissipate your original essence." Following this practice, the Yellow Emperor eventually ascended to heaven astride a dragon at Dinghu Lake. Later generations simplistically called this cultivation method "the arts of Huang-Lao"—greatly underestimating the profound mystery of the Golden Elixir path.

(Note: The terms "Yang essence" and "primordial Jing-Qi" here refer to the primordial energy connecting humans with the cosmos, distinct from reproductive essence; the "Golden Elixir" is the crystallized life energy formed through the alchemical refinement of Jing, Qi, and Shen in Neidan practice.)

This scripture elucidates the fundamental role of Qi (vital energy) in spiritual cultivation. It asserts that attaining immortality through practice is life's most significant pursuit, accessible to all beings. The cosmos and all phenomena are constituted by Qi—this energy envelops the universe beyond heaven and earth, while internally propelling celestial movements, weather phenomena, seasonal transitions, and the cycles of life and decay. The human body perfectly encapsulates this primordial Yin-Yang creative energy of heaven and earth.

Within the body, Qi manifests in two forms: congenital Qi (Yuanqi, the innate vital force) and acquired Qi (derived through nourishment and respiration). Acquired Qi originates from the essence of grains, accumulating in the stomach. The Yellow Emperor's Inner Canon states that the Qi of all five viscera converges here, making it the source of vitality. In the womb, humans breathe through the umbilical cord; after birth when severed, the congenital Yuanqi gathers at the lower Dantian (energy center) below the navel. All sensory perception and life activities depend on this energy—without Qi, one cannot perceive colors, sounds, scents, or other external stimuli.

During respiration, exhalation connects to the heavenly root (Baihui point at the crown), while inhalation links to the earthly root (Yongquan point on the soles). The body's meridian system spans precisely 810 zhang (an ancient measurement), with Qi flowing alongside these channels—its abundance directly determines health. Those who conserve Jing (essence) develop doubly robust meridians, while the intemperate retain less than half. Preserving Jing nourishes Qi; abundant Qi in turn replenishes Jing. Around age twenty, human Qi peaks—moderating desires and reducing strain prolongs vitality, whereas excesses shorten the breath. Weak Qi leads to bodily deficiency, illness, and ultimately endangers life.

Common observation reveals how intimacy disrupts breath rhythm. Ordinary people indulge passions, depleting Jing-Qi daily, oblivious to its mortal consequences. Most only recognize abstinence as health preservation, unaware that even a single distracting thought disperses Qi and leaks essence. True practitioners maintain mental emptiness—a Wuwei (non-action) state as serene as Taixu (primordial cosmic void).

The primordial Qi (Xiantian zhi Qi, or pre-heaven energy) that unifies inner and outer realms is the most precious treasure—how could one not cherish it? Foolish people exhaust themselves by day with toil and by night with indulgent desires that deplete their essence (Jing), leading to the exhaustion of primordial Qi. Know that Qi is like the root of a flower—without roots, how could the blossom not wither?

Those who understand life cultivation first nourish their primordial Qi, and the key to replenishing Qi lies in reducing desires. When emotions and desires do not stir, essence and Qi naturally regenerate each other. Those abundant in primordial Qi rarely fall ill: internally, they manifest firm willpower and strong bones; externally, they display robust sinews, graceful posture, white teeth, and ruddy lips. Even in old age, they do not weaken, and their steps remain light.

Speaking of the most perfect state of primordial Qi, nothing surpasses that of an infant. Infants inherit the Yin-Yang Qi of their parents, growing daily without losing their primordial Qi. Nourished by breast milk, their bodies grow ever stronger. Laozi said: "An infant cries all day yet never becomes hoarse—this is the ultimate harmony." Chen Jingyuan, the Daoist master Bixuzi, commented: This is the fullest manifestation of natural harmonious Qi. Thus, the breath of a realized Daoist reaches down to the heels, and their throat never grows hoarse. If one could preserve the innate primordial Qi like an infant, nurturing it together with essence (Jing) without leakage, and then encounter a master in adulthood to teach the way of longevity, they too could become a true immortal of Wuwei (non-action).

Ancestor Danyang (Ma Yu) said: A light diet nourishes Qi, and eliminating anger nurtures one's nature. He also taught that the essence of preserving Qi lies in safeguarding essence (Jing), especially guarding against loss during sleep. The Huangting Jing (Yellow Court Scripture) states: Primordial Qi corresponds to celestial constellations, transforming into purple mist and triple-layered clouds that irrigate the five viscera and nurture the spiritual roots. Confucius said: In the vigor of youth, guard against contentiousness.

When walking, hurried breathing leads to hoarseness; when sleeping, coarse breath harms the nose. Only in seated stillness does breathing become gentle and slow. Qi belongs to the fire phase, and the spleen relies on Qi for transformation. If the spleen is damaged during sleep, it results in a sallow complexion—cold food has the same effect. Engaging in intercourse immediately after meals makes one crafty and yellow-faced. Why? Because food obstructs Qi circulation, increasing greed, while excessive sleep damages the spleen.

All this refers to the acquired Qi (Houtian zhi Qi) of the human body. Some misguided schools mislead people into swallowing saliva or absorbing acquired Qi as cultivation methods—this is as absurd as trying to cook rice with sand. Master Ziyang (Zhang Boduan) said: Swallowing saliva and absorbing acquired Qi are practices for ordinary people. True Dao cultivation requires the presence of the "true medicine" (primordial Qi) within to achieve realization.

Without the true "seed" (referring to primordial qi) in the alchemical furnace, it would be as futile as heating an empty pot. Only the authentic primordial qi (the pure energy believed by Daoism to exist at the universe's inception) can refine the Golden Elixir (Jindan), which originates from the realm of emptiness.

This qi is personified with vivid descriptions: it bears the surname Bai, is called Taiyi Lang, with the original name Yuanqi (the primordial energy of the cosmos), titled the Ruler of the Universe, also known as the Plain-Robed Lord. It dwells in the Western River (symbolizing the metallic qi of the west), rides a white horse when coming and going, and is nicknamed the "True Seed." In old age, it is called the "White-Headed Elder," and when visiting neighbors, it is referred to as the "Father and Mother." It delights in consuming turtles (symbolizing the essence of the northern Water trigram, Kan) and has a lively temperament. This is the true qi that predates heaven and earth, the most precious treasure within the human body.

The Scripture of the Hidden Talisman (Yinfu Jing) states: "The mystery of the Dao of Heaven operates with perfect impartiality; the key lies in mastering this qi." Laozi also said: "All things carry yin and embrace yang, blending these two qi to achieve harmony." He further described qi in its various states: sometimes gentle as a "slow exhale" (xu), sometimes urgent as a "quick exhale" (chui), at times vigorous, at others weak. True practitioners must first thoroughly comprehend this qi. Those who attain it call it the "Purple-Gold Flower" or the "Mani Pearl" (both alternative names for the Golden Elixir).

The True Lord of Maoshan (Mao Ying, patriarch of the Shangqing tradition) chanted in his meditation chamber: "Qi is the medicine for prolonging life, the heart is the spirit that governs qi. If one understands qi's sovereign role, they may become an immortal of the Dao."