《陳先生內丹訣》

Interpretation of Master Chen's Internal Alchemy (Neidan) Formula

Master Chen Pu, styled Chongyong, lived during the turbulent transition period between the late Tang and early Five Dynasties. Amidst widespread chaos, he retreated to seclusion in Damian Mountain of Qingcheng, Sichuan, becoming a disciple of Zhongli Quan (one of the Eight Immortals) and a fellow student of Lü Dongbin. Endowed with extraordinary talent and noble virtue, Master Chen was said to have lived for several centuries through dedicated cultivation. Free-spirited by nature, he often found joy in drinking and composing songs. During Emperor Shenzong's Yuanfeng era (1078 CE), while traveling in Nanjing, the official Zhang Fangping, impressed by his wisdom and longevity, sought his advice on the "Qi-connecting techniques" for prolonging life.

Master Chen wandered marketplaces carrying a bottomless earthen jar, his true identity as a realized Daoist master unrecognized by most. A certain elderly man from Huainan, however, revered him deeply. Touched by this sincerity, Master Chen transmitted his secret Neidan formula, which was later recorded. This method directly points to the core of cultivation (the Mysterious Pass, Xuanguan), promising realization of the Dao through nine transformative cycles. Each cycle is first summarized in a short verse, then elaborated in the poetic form of "Gazing South of the River" (Wang Jiangnan) for later practitioners' comprehension.

[First Cycle of Neidan Practice: The Gestation of the Pearl]

The first cycle resembles the nurturing of a precious pearl:

The body's innate true water (Heaven's Primordial True Water) resides in the gallbladder. Through the harmonization of Yin and Yang, it condenses into a dew-like Golden Elixir (Jindan).

Theoretical Basis:

Just as the human body forms through the union of parental essence and blood, the Golden Elixir emerges from the communion of heart fire (Yang) and kidney water (Yin). During this energetic convergence, the elixir descends. At this moment, practitioners experience transcendent awareness—a profound harmony of Yin-Yang where self-awareness dissolves. One feels all existence within oneself while simultaneously transcending physical form, perceiving only an inner radiance like the sun. This marks the descent of the Golden Elixir.

Practical Method:

1. Beneath the tongue lie two apertures: the left connects to the heart, the right to the gallbladder. The body's true Qi flows through these passages, sustaining spiritual vitality. Illness manifests as dryness under the tongue, indicating Qi depletion. To begin the first cycle, press the tongue against these apertures to prevent Qi leakage while stimulating the production of "divine water" (saliva).

2. "Crimson Water" refers to saliva. During this stage, practitioners perform nine rounds of prolonged breathing (each breath divided into eight or nine subtle inhalations) over nine-day periods. This naturally generates sweet, abundant saliva that continuously wells beneath the tongue.

(Note: In Neidan practice, each "cycle" represents a complete cultivation phase, often requiring extended practice before advancing to the next stage.)

This passage explains the Neidan (internal alchemy) practice of "Central Yellow Life Qi" cultivation in Daoism, which focuses on activating the vital energy stored in the gallbladder. Here's a plain explanation:

Within the human body exists an innate energy called "Central Yellow Qi" concealed in the gallbladder - the fundamental life force. Just as plant roots have a bitter taste, all living things depend on this vital energy to grow. During practice, one must first seal the two cavities beneath the tongue (known as the Golden Fluid and Jade Liquid points) to allow the gallbladder's vital energy to ascend. When a slight bitter taste is perceived in the throat, it signals the energy's circulation, marking readiness for the next stage.

Practical method:

1. Preparation: Maintain moderate eating habits to harmonize the five organs; cultivate mental serenity and perform cleansing rituals before midnight meditation.

2. Practice steps:

• Seal the two sublingual cavities to prevent Qi leakage
• The energy from left and right cavities naturally rises - left energy enters the left temple, right energy enters the right temple
• Both energies converge at the Muddy Pellet Palace (upper Dantian) at the crown
• Descend along the Twelve-Storied Tower (trachea) to the heart, then transmit to the gallbladder
• When gallbladder energy ascends, a bitter tongue sensation confirms vital energy circulation

3. Effects: When this energy permeates the body, practitioners feel cosmic energies beneath their feet with all meridians unobstructed - the initial formation of the internal elixir. The harmonization of Yin-Yang energies occurs as naturally as a harmonious marital union.

Key points:

• Gallbladder energy serves as crucial "alchemical material" for Neidan
• The bitter taste indicates effective practice
• The entire process requires balanced body-mind harmony and Yin-Yang equilibrium

(Note: "Twelve-Storied Tower" refers to the trachea, while "Muddy Pellet Palace" indicates the upper Dantian - both are vital acupoints in Daoist cultivation.)

"The Inner Alchemy Formula of Master Chen" Explained in Plain Language:

Sit cross-legged, close your eyes, and focus your spirit (Shen). Regulate your breathing until it becomes even. Curl your tongue backward to touch the root of your palate (this is called "building the magpie bridge" to connect the Conception and Governing vessels). Gently close both nostrils (the two apertures). Gradually you'll feel two Qi channels emerging from the roots of your molars, passing through your temples, ascending to the crown of your head (the Heavenly Gate), and reaching the Muddy Pellet Palace (upper Dantian). This completes one cycle. Then open your eyes to rest briefly before repeating the process. Practice this three times each evening.

After persisting for several nights or half a month, you'll feel Qi flowing from the Muddy Pellet Palace into your brain, descending through the Twelve-Storied Tower (trachea), passing the Spinal Ridge (a crucial spinal passage), reaching the Coccyx Pass, then rising upward to penetrate the heart and gallbladder. At this stage, you'll experience warm comfort in your chest—this indicates the true Qi has begun circulating. Continuing practice, the Qi will gradually reach behind your heart, producing a warm sensation. Subsequently, the Qi ascends from the heart through the Twelve-Storied Tower to beneath the tongue, leaving a slightly bitter taste—this shows the harmonization of the Central Yellow Qi (gallbladder essence) with Yin-Yang, signaling the imminent formation of the inner elixir (Neidan).

During the critical phase, arrange for someone to guard outside your door to prevent disturbances from people or animals. Place a low table before you while practicing. When you feel your body expanding and your spirit becoming entranced—as if heaven and earth all exist within you—immediately support yourself on the table with your hands and close your eyes. You'll then perceive a luminous sphere like the sun suddenly descending in your heart—this is the "elixir descent" (the condensation of inner alchemy). After the elixir descends, don't open your eyes immediately. Gradually conclude the practice, waiting until sensation returns to your limbs (which may feel slightly numb). Drink ginseng soup and rest. The next day, eat light meals and rest for one or two days to complete the foundation-building stage.

The second transformation phase resembles two months of pregnancy, where the inner elixir takes preliminary form. Pay special attention when encountering the number "nine" (an important cyclical number in Daoism). After the elixir forms, all illnesses will vanish, bringing physical and mental well-being.

(Note: "Second transformation" refers to the second stage of inner alchemy practice, akin to the second refinement in alchemical processes; "encountering nine" refers to key junctures like the ninth day of the lunar month or every ninth practice session.)

This passage elucidates the concrete methods of "Three Transformations and Six Nourishments" in Daoist Neidan (internal alchemy) practice, focusing on the alchemical process of harmonizing the heart and kidneys to achieve the union of water and fire.

The "Three Transformations for Nourishing Yang" are first explained: The heart belongs to fire (with Ding fire representing its yin aspect) while the kidneys belong to water (with Ren water representing its yang aspect). The first transformation involves guiding the heart fire (the light of Shen/spirit) to descend; the third transformation facilitates the ascent of kidney water (the Jing/essence within the kidneys). When true water (kidney essence) and true fire (heart spirit) unite through this vertical communion—like the proper pairing of Ding fire and Ren water—they gestate the true Golden Elixir (Neidan), accomplishing the work of cosmic creation.

The text then details the specific signs of elixir formation:

1. Initial descent phase: The inner elixir first develops within the heart's meridian network (the Central Palace), nourished by true fire. After successful first transformation, it suddenly flows from the heart's network into the Dantian (lower abdominal energy center), nourished by kidney water—this marks the second transformation's achievement.

2. Meditative phenomena: During seated meditation in stillness, practitioners may experience sudden bursts of divine light in their vision, perceiving golden radiance resembling pure gold—manifestations of the elixir's light.

3. Practice rhythm: Every nine-day cycle, practitioners perform nine breath-holdings as one set, totaling eighty-one respirations (the double nine number). Upon completion, the true elixir's yang energy becomes abundant, flowing from below the heart into the Dantian's water palace (North Sea) to nourish yin.

4. Heart-kidney interaction: The initial descent employs heart fire to nurture the elixir, the second transformation uses kidney water, ultimately achieving yin-yang harmony.

The "Six Nourishments for Meeting Yin" method follows: At every six-count interval, practitioners perform six breath-holdings per set, totaling thirty-six respirations to nourish yin energy.

Finally, the text describes the elixir's circulation phenomena:

• When the true elixir's yang energy becomes abundant in the Dantian (Ocean Gate), daily at noon (Wu hour) warm energy surges upward from the Dantian to the heart (the Imperial Throne).
• Kidney water (the Lotus Marsh) assists heart fire (Master Ding, representing Ding fire), creating the perfected state of "water and fire in mutual aid."

(Note: Terms like "Mysterious Pearl" and "Divine Pearl" both denote the inner elixir; "North Sea" and "Ocean Gate" refer to the Dantian; "Imperial Throne" metaphorically indicates the heart; "Master Ding" signifies heart fire.)

Interpretation of Master Chen's Internal Alchemy Formula

This passage describes the three crucial stages of Neidan (internal alchemy) cultivation:

First Transformation (Foundation-Building Stage):

During practice, press the tongue against the upper palate (known as the "Flower Pool"), allowing the saliva produced to moisten the heart meridian and nourish the Danqi (elixir energy). When the internal elixir becomes abundant, a divine radiance will appear on the face. During midnight meditation, one can clearly observe the internal organs through inner vision and perceive the Xuanzhu (embryonic form of the internal elixir) developing in the Dantian (energy center).

Specific Practice Method:

On the ninth, nineteenth, and twenty-ninth days of each lunar month at noon, sit cross-legged in a quiet chamber with eyes closed. Knock the teeth nine times to calm the mind. Then practice breath retention: hold the breath for eight or nine inhalations per round. Beginners should perform one or two rounds, while advanced practitioners can do up to nine. When the internal "fire timing" feels sufficient, a sudden warmth will arise in the heart area during the ninth round of breath retention, sending a stream of heat into the Dantian—this signals the initial formation of the internal elixir.

Second Transformation (Elixir-Nurturing Stage):

Once the elixir is stored in the Dantian, it must be nourished with true Yin energy on the sixth, sixteenth, and twenty-sixth days of the month (associated with Yin). When Yin energy becomes abundant, the elixir will suddenly flow into the left rib area. At this point, the entire body sweats, expelling "corpse qi" (impure energies), completing the second transformation. This stage eliminates the "Three Corpses" (Daoist concept of three parasitic entities that harm the body).

Third Transformation (Elixir-Completion Stage):

At this stage, the elixir (spiritual pearl) appears bright red, brimming with Yang energy, and excretions may take on a pinkish hue. Inner vision reveals a pearl-like luminous mass resembling flames beneath the left ribs. At the end of each lunar month, massage the crown of the head with the left hand while coordinating with breathwork to activate the "elixir fire," generating heat in the five organs—this is called "nurturing the fire." Subsequently, the Dantian gradually forms a distinct shape, marking the entry into higher realms of internal alchemy.

Note: The numbers "six" and "nine" refer to specific lunar dates. Daoism holds that these days carry unique Yin-Yang energies from heaven and earth, making them especially conducive to cultivation.

This passage from Master Chen's Internal Alchemy Formula describes the physical transformations and cultivation methods during the "third revolution" stage of Neidan (internal alchemy) practice. Here's the plain interpretation:

When the Golden Elixir (the concentrated energy within the practitioner's body) circulates with the breath, it produces resonances called "manifested forms." At this stage, celestial music known as "heavenly tones" becomes audible. Ordinary people cannot hear these sounds, but after reaching the third revolution, the nine orifices (the body's major openings) become highly sensitive, allowing practitioners to perceive these heavenly melodies day and night.

Significant bodily changes occur at this phase: hair begins to fall out as abundant Yang Qi (vital energy) disperses Yin substances. The elixir gradually turns reddish, and the genital area contracts. With vigorous Yang energy, the digestive system also shrinks—bowel movements reduce to fewer than ten times per month, achieving the "Earth Immortal" state of non-leakage.

The body now brims with Yang energy, resembling the pure Yang state of the Qian trigram (the all-Yang hexagram in the Bagua). Practitioners must nurture the central Dantian (energy center) with their inner fire (intrinsic energy). Through head massage and breath regulation, they cultivate the True Fire (primordial energy).

Though not fully matured, the formed elixir can move like a three-to-four-inch tall miniature human, albeit somewhat sluggishly. This "sacred embryo" (personified elixir) manifests on the practitioner's face during meditation, moving within a square-inch space. With abundant Yang but underdeveloped Yin, the embryo possesses Hun (ethereal soul) without Po (corporeal soul), hence its limited mobility.

The seven orifices become extraordinarily sensitive—celestial music is heard morning and evening. Sweet nectar ("jade pot liquid") frequently wells up in the mouth and should be swallowed regularly.

The specific practice formula: When the elixir enters the left rib area, on every sixth day of the lunar month (6th, 16th, 26th) at midnight (Zi hour), cleanse yourself and sit cross-legged in meditation. Knock teeth nine times, focus the spirit, close the eyes, and regulate breathing. Each session consists of six breath-holds as one cycle—open the eyes to rest between cycles. Complete six cycles per session, maintaining this routine throughout the month.

This scripture illustrates the physical and mental transformations during intermediate Neidan practice, embodying the Daoist principle of "dual cultivation of nature and life" (Xingming Shuangxiu).

This passage describes the essential methods and experiential states of the "Fourth Transformation" stage in Daoist Neidan (internal alchemy) practice:

Practitioners should select the period between the 26th day of the lunar month and month's end to sit in meditation at midnight (23:00-1:00) within a quiet chamber. Assume the cross-legged posture with eyes closed, first massaging the crown of the head (the "Heavenly Gate") with the left hand while simultaneously massaging the coccyx (the "Tail Gate") with the right hand. Perform 49 circular motions with each hand following the sun's path. Maintain suspended breathing during the massage, pausing briefly after each cycle to regulate Qi before repeating, completing three full sequences. At this stage, one will experience the convergence of heart and kidney Qi in the thoracic-abdominal region, activating the internal elixir energy. The Five Viscera will grow warm as if heated by fire—this constitutes the "Nurturing the Fire" cultivation state.

Upon reaching a certain proficiency, during the 3rd, 6th, or final days of the lunar month, practitioners will perceive vibrational movements of elixir energy within the left rib region accompanied by faint sounds. A stream of heated Qi will traverse horizontally through the Dantian (energy center) to vibrate intensely beneath the right ribs like burning flames—this signals successful completion of the Fourth Transformation. Having attained this stage, the practitioner no longer needs to repeat the sixfold practice cycles.

The Fourth Transformation method guides elixir energy into the yin-aligned right side (left being yang, right yin) to achieve yin-yang equilibrium within the body. At this phase, the "Sacred Embryo" (incipient form of the internal elixir) attains complete hun and po souls, with the essence of the Five Viscera perfectly unified with external form—marking readiness for "spirit liberation" (Shen exiting the physical form).

When cultivating to the Fourth Transformation realm, practitioners will notice divine light emerging from the crown during meditation, enveloping the body like radiant moonlight. The primordial spirit (Yuanshen) gains freedom to exit and reenter the physical form at will, enabling perception of auspicious or ominous events a thousand miles away during seated stillness. The spirit now roams freely between heaven and earth, coming and going as desired.

Supplementary notes:

1. "Third and sixth nights" refer to lunar calendar dates containing the numbers 3 or 6

2. "Sacred Embryo" metaphorically describes the golden elixir developing like a fetus within the body

3. "Spirit liberation" represents an advanced stage where the spirit can exist independently of the physical form

4. The yin-yang division between left and right reflects fundamental Neidan theory regarding Qi circulation in the human body

The Inner Alchemy Formula of Master Chen describes concrete methods of Daoist Neidan (internal alchemy) practice. In modern terms:

When Yang Qi (vital energy) sinks inward to fill the five organs, this represents the process of Yang nourishing Yin. Like the spring water at the Jade Pass (Dantian) connecting Ding and Ren (symbolizing the fusion of Water and Fire), holding the breath causes the saliva in the mouth (the water of Hua Pool) to overflow and descend, moistening the heart meridian. This facilitates the harmonious interaction between the heart's fire and the kidneys' water within the body. As heart Qi descends and kidney Qi ascends, the mutual nourishment of water and fire cultivates the "sacred embryo" (rudimentary form of the internal elixir).

At an advanced stage, the internal elixir moves like a turtle freely floating and diving in water, ascending and descending with the breath near the right flank. Practitioners may then attain the state of "mind-reading" — perceiving others' thoughts without leaving home, as their Shen (spirit) becomes interconnected with others'.

When the sacred embryo matures, it wanders between the eyes and face like an infant, manifesting miraculous transformations. At this stage, the elixir's radiance envelops the body like moonlight, making one impervious to heat or cold.

The practice method: After the elixir enters the right flank, during the Zi period (11pm-1am) on the 6th, 16th and 26th days of each lunar month, wash and sit quietly with closed eyes. Knock the teeth 36 times to concentrate the spirit, then completely suspend breathing (not ordinary breath-holding — the nostrils should show no movement). When genuine Qi fills the body and elixir energy connects under the tongue, slowly swallow the accumulated saliva. This induces heat in the five organs and sweating throughout the body. Perform this three times on each of these three monthly dates — called "the divine water and fire bathing the sacred embryo."

At the fifth transformation, the elixir suddenly descends from the right flank into the Dantian (lower abdomen) with thunderous force, while fiery light seems to shoot from the nostrils. This signals completion of the fifth elixir transformation, after which breath suspension is no longer necessary.

This scripture discusses the achievement states and key cultivation points of the "Five Transformations" in Daoist Neidan (internal alchemy) practice:

1. Cultivation Stages:

• During the Third Transformation, practitioners nurture inner Yang Qi (internal Yang energy)
• The Fourth Transformation focuses on developing inner Yin Qi (internal Yin energy)
• Upon reaching the Fifth Transformation, both internal and external Yin-Yang energies become abundant, completing the work of creation to form the "Sacred Embryo" (the crystallized achievement of concentrated Shen/spirit)

2. Fifth Transformation Attainments:

• A "spiritual infant" (personified form of the internal elixir) about a foot in size takes shape within the body
• Practitioners can gather solar essence to nourish external Yang energy
• Consciousness remains lucid—spirit travels freely by day while resting securely within the body at night
• During sleep, practitioners maintain awareness undisturbed by external pathogenic influences (known as the "True Person Dreams Not" state)

3. Practice Phenomena:

• At the completion of Fourth Transformation, practitioners witness the Mysterious Pearl (internal elixir) flying from the right flank into the Dantian (lower abdominal energy center)
• This is accompanied by thunderous sounds and fiery light at the nasal bridge
• On every 3rd and 9th day of the lunar month, solar essence must be gathered

4. Cultivation Effects:

• Transcends the ordinary human state of "scattered spirit unable to dwell securely"
• Prevents postmortem consciousness from drifting according to karmic currents
• Achieves mastery over life and death, with freedom to come and go at will

Note: The phrase "seizing creation from Heaven and Earth" refers to obtaining natural energies through cultivation; "spirit excursion" indicates the advanced practice state of Yang spirit leaving the body. The entire process emphasizes gradual progression from internal to external development.

In Neidan (internal alchemy) practice, one must gather solar essence on specific days to nourish the sacred embryo (the nascent Shen-spirit formed through cultivation). This process embodies the principle of Yin-Yang harmonization: fire (Yang) emerges from water (Yin), achieving a state of water-fire fusion and Yin-Yang balance through the method of "drawing fire with water" and "stimulating Yang with Yin."

When reaching the fifth refinement stage, the Yin Qi within the body (symbolized as demon-haunted mountains) is purified by true fire, transforming the entire constitution into pure Yang. At this stage, the "spectral mountains" formed by Yin Qi are completely incinerated, allowing the establishment of the Yang Shen's (celestial spirit's) palace—a vision resembling majestic halls wreathed in purple auroras.

Upon mastering the fifth refinement, practitioners synchronize their rhythm with heaven and earth, moving as freely as a whale traversing the ocean, shining like the sun and moon while advancing with the four seasons. One may then journey spiritually across the cosmos at will, entering meditative states as stable as a whale resting on sandbanks.

Practical instructions:

At high noon on the 9th, 19th, and 29th days of each lunar month, sit facing south with closed eyes toward the sun. Regulate breathing until it becomes subtle and continuous, allowing internal and external true fire to merge until the whole body glows crimson. After stillness, a cool Qi rises from the Dantian (energy center) to the heart, crystallizing into a luminous orb. Open the eyes and inhale solar essence through the nose 81 times. When solar Jing (essence) interacts with the heart's true water, the inner elixir will leap like fish within the Dantian—this signifies successful Yin-Yang union. After three years of such practice, one may transition to gathering lunar essence.

Sixth refinement realm:

At the sixth stage, the celestial spirit becomes complete and the sacred embryo matures. During full moons, practitioners harvest lunar essence (called "playing with moonflowers"). By this stage, the Hun and Po (ethereal and corporeal souls) have fully transformed, capable of appearing and vanishing like shadows—present yet elusive.

(Note: "Refinement stages" denote progressive levels in Neidan cultivation, analogous to repeated purification processes in alchemical transformation.)

This passage describes the process of "fetal transformation" (huan tai) in Daoist Neidan (internal alchemy) practice, where an ordinary human body is transformed into an immortal form. The process unfolds through five distinct stages:

The first stage, called the Five Transformations, involves gathering solar essence (ri jing) from the sun and storing it in the Dantian (energy center) to form "yang cinnabar." After a year of cultivation, this yang cinnabar permeates the bones, gradually replacing mortal bones with immortal ones. Practitioners may notice white sweat at night, signifying the dissolution of their mortal skeletal structure.

Next comes the Six Transformations stage, where lunar essence (yue hua) is collected to form "yin powder." Over another year, this yin powder integrates with the flesh, transforming mortal tissue into immortal substance. The process manifests through the expulsion of purple waste, akin to removing impurities from jade to reveal its pure essence.

At advanced levels, the hun (ethereal soul) and po (corporeal soul) fully transform into pure yang qi (vital energy) and pure yin jing (essence). The body reaches a formless, shadowless state invisible even to spirits. During full moons, practitioners guide the kidney water (northern aspect) to unite with heart fire (southern aspect), creating an internal alchemical union like the mythical turtle (symbolizing kidney essence) drinking celestial nectar.

The ultimate goal transcends both form and soul beyond mortal limitations, achieving the immortal state where "form and soul know no stagnation." This entire cultivation process mirrors cosmic creation, using yin-yang transformations to nurture the "sacred embryo" (sheng tai) - the immortal body.

This passage from Master Chen's Internal Alchemy Formula outlines key stages and methods of Neidan (internal alchemy) practice, explained in contemporary terms:

On the state of "casting no shadow at noon":

The crimson Yang sand (yang essence) and faint bluish Yin powder (yin essence) form the core of cultivation. The red represents solar essence (sunlight's quintessence), while the blue symbolizes lunar essence (moonlight's quintessence). These refined substances gradually replace ordinary flesh and bones. When mortal form fully transforms into sacred embryo, the soul becomes Shen (spirit) and the body dissolves into Qi (vital energy), achieving the supreme state of form-spirit unity and merging with the Dao. At this stage, ascension occurs with meteor-like swiftness.

Practical formula (Sixth Transformation stage):

During the sixth transformation of Neidan practice, practitioners must gather lunar essence at midnight (11pm-1am) on the full moon (15th lunar day). The method: After cleansing, sit cross-legged facing the moon, close the eyes to regulate breath, and seal mouth/nose respiration to prevent Qi leakage. The kidney's authentic Yin (primordial Jing-essence) then resonates with lunar energy, making the body feel crystalline. After approximately fifteen minutes, kidney water activates heart fire, sending warm Qi sinking into the Dantian (lower energy center) like a fire wheel placed on a glass plate. Gradually open the eyes and inhale moonlight through the nose sixty-four times. Midway, lunar essence ignites Dantian's true fire, creating water-fire fusion sensations—full-body perspiration and meridian clearing. Two years of consistent practice advances practitioners to the seventh transformation.

Seventh Transformation manifestation:

At this stage, the body becomes weightless, enabling spontaneous levitation. With the Golden Elixir fully formed, the physical form serves as its protective fortress. Practitioners must regulate breath for "a thousand days" (prolonged period) to harmonize yin-yang. After grain abstinence, sacred fire (primordial true fire) emerges within.

In essence, this text details the concrete alchemical process of transmuting mortal flesh into immortal form through solar-lunar essence absorption and internal yin-yang balancing, particularly emphasizing full-moon energy gathering techniques and distinctive manifestations at each cultivation stage.

This scripture describes the marvelous state and cultivation methods after attaining the "Seventh Transformation" in Daoist Neidan (internal alchemy) practice:

After undergoing seven cycles of elixir transformation (the seven stages of internal alchemy cultivation), the practitioner achieves harmony between Yin and Yang through prolonged breath retention. After a thousand days, the Five Viscera are completely renewed, radiating purity both internally and externally like translucent moonlight, with the True Fire (cultivation energy) illuminating the organs. At this stage, the intestines and stomach become filled with vital energy, no longer requiring mundane food—when hungry, one partakes of celestial fruits; when thirsty, one drinks jade nectar.

Within the practitioner's body forms a symbolic "Kun Gate" (representing the feminine reproductive organ). Whenever the internal elixir fire becomes excessive, on the special cultivation days of the third and ninth lunar months, the practitioner immerses in water, allowing the inner elixir to emerge from the Kun Gate and play freely in the water for one or two hours to regulate the fire phase.

Upon reaching the Seventh Transformation, the practitioner's form and spirit attain wondrous refinement—the body becomes translucent like red jade, capable of flying through sunlight. At this stage, one must retreat into mountain caves for a hundred days of seated meditation, suspending external breathing to condense the Shen (spirit) and Qi (vital energy). With the Five Viscera fully nourished, all need for earthly food ceases, and one attains the state of carefree wandering.

Prolonged breath retention generates "Spirit Fire" (cultivation energy) that purges bodily impurities, returning to the original state of purity. When this internal fire becomes excessive, the practitioner bathes in water on days containing the number nine (auspicious cultivation timing), allowing the luminous True Elixir to emerge from the "Earth Gate" (another term for Kun Gate) for regulation.

The text employs the metaphor of "drawing fire from the moon, seeking ice from the sun": though the moon belongs to Yin, one extracts Yang-natured Spirit Fire from the feminine Kun Gate; while the sun belongs to Yang, one draws Yin-natured Divine Water from the masculine tongue orifice—manifesting the cultivation principle of harmonizing Yin and Yang.

This scripture describes the advanced stages of Daoist Neidan (internal alchemy) practice, focusing on the transition from the "seventh revolution" to the "eighth revolution":

Seventh Revolution Stage:

When practitioners reach the seventh revolution, they must retreat to deep mountains, far from worldly distractions. Through breath retention and concentrated Shen (spirit), they facilitate the fusion of true Yin and Yang Qi within the abdominal region, absorbing cosmic energies. After a thousand days of such practice, the Five Phases organs undergo complete renewal. An orifice opens at the crown of the head to expel turbid Qi (manifested as crimson-black vapor), and its subsequent closure marks the completion of the seventh revolution. At this stage, the organs become so robust that practitioners can transcend ordinary food consumption.

Special Phenomenon:

When excessive inner alchemical fire arises in the organs—manifested as flames emitting from the nose—practitioners must immerse themselves in water while holding their breath. The inner elixir then emerges from the lower Yin region, floating on the water's surface like a buffalo wallowing in mud. When divine nectar (spiritual water) wells up beneath the tongue, the fiery energy naturally subsides, allowing the elixir to be reabsorbed.

Eighth Revolution Stage:

Upon attaining the eighth revolution, practitioners develop a "vital cord" resembling an umbilical connection at the navel. Through this cord, they perform fetal breathing (a form of respiration independent of mouth and nose), mirroring the natural state of an unborn child. At this stage, the inner elixir becomes free of fiery toxicity, eliminating the need for water immersion to regulate temperature.

Practice Method:

When inner alchemical fire manifests, practitioners hold the "vital cord" in their mouth while suspending breath for nine days. On the ninth day, abundant divine nectar (true water) surges from the Dantian (energy center), within which the inner elixir (called the "crimson tortoise") swims freely, resembling a turtle playing in water.

Notes:

1. The "crimson tortoise" refers to the perfected inner elixir, named for its red hue and tortoise-like mobility.

2. The "vital cord" is an energetic channel formed at the navel during the eighth revolution, functionally analogous to an umbilical cord.

3. "Fetal breathing" denotes the advanced Daoist respiration technique that emulates prenatal breathing patterns.

The "Inner Alchemy Formula of Master Chen" describes the advanced stages of Neidan (internal alchemy) practice:

When cultivation reaches the eighth transformation, fundamental changes occur both internally and externally. The physical form and internal organs are completely renewed, returning to a state of purity akin to an infant—this is called "returning to the origin and restoring the primordial."

At this stage, an "energy belt" appears around the navel, connecting the lower Dantian (the "Water Gate" of the kidneys) with the oral cavity (the "Heavenly Gate of the Jade Pool"). Practitioners regulate the flow of Qi through fetal breathing, a respiration method resembling that of an unborn child.

The body's Yang Qi becomes completely pure, free from any trace of Yin, forming a state of "perfect unity." During exhalation, the nose emits divine fire energy appearing as intertwined black and red strands.

When the inner elixir's fire becomes too intense, it must be balanced with "divine water" (the body's vital fluids). The elixir in the heart cavity moves playfully like a monkey bathing in this divine water. Simultaneously, the elixir in the divine water resembles a red turtle drinking—expanding and contracting rhythmically.

Key practice instructions:

During the eighth transformation, if internal heat arises, close your eyes and sit quietly. Use intention to connect the navel's energy belt with the oral cavity, guiding Qi circulation. After maintaining this for nine days, divine water will rise to nourish the entire body, with the elixir soaking in this water to neutralize fire toxins. At midnight on the ninth day, guide the divine water from the crown point (Niwan, the "Muddy Pellet" at the Baihui acupoint) down the spine back to the Dantian, completing the practice.

The concluding "Song of Nine Transformations" states: Completing the nine transformations leads to the liberated state of Dao-realization.

(Note: "Eight/nine transformations" refer to stages in Neidan practice; "Water Gate" indicates the kidney-area Dantian; "Jade Pool" denotes the oral cavity; "Muddy Pellet" refers to the Baihui acupoint at the crown.)

This scripture describes the process and stages of cultivating immortality through Daoist practice. It primarily explains several key points:

The path to immortality requires both internal and external cultivation. Internally, one must complete the "Ninefold Revolving Golden Elixir" (Jiuzhuan Jindan), referring to the nine stages of Neidan (internal alchemy) practice. Externally, one must accumulate three thousand virtuous deeds, as exemplified by Xu Xun (also known as Xu Jingyang) who slew flood dragons to protect the people, and Sun Simiao who cured countless illnesses—both achieved ascension only after completing these three thousand merits.

Upon perfecting these virtues, celestial guidance will appear. The Jade Emperor will issue an edict bestowing the Golden Elixir (Jindan, the highest accomplishment of Daoist cultivation), which upon ingestion transforms the mortal body. As the elixir enters the abdomen, the constraints of earthly immortality naturally dissolve, allowing flight to the celestial realms and enrollment in the register of immortals.

The ascent is described as riding cranes and cloud chariots toward sacred grotto-heavens. When internal alchemy reaches the "ninefold revolving" stage, one attains longevity matching heaven and earth, returning to the primordial state of "Taichu" (the cosmic origin), with the physical form merging with the Dao (the Way).

The state of immortality is characterized by internal and external harmony with Wuwei (non-action) and natural spontaneity, preserving one's pure innate nature. With accumulated virtues towering like mountains, celestial gifts are bestowed: the jade tablet (proof of immortal rank) and golden ring (badge of celestial status). After ingesting the Golden Elixir, clouds form beneath the feet, allowing flight on divine birds to celestial palaces. Amidst heavenly music, one passes through the celestial gates to join the ranks of immortals.

(Note: The term "daogui" refers to an ancient spoon for measuring elixirs, here symbolizing the Golden Elixir; "yujia" denotes divine birds like cranes as mounts.)