《自然集》

The Natural Collection employs poetic verses to expound the essential techniques for cultivating the Golden Elixir (Jindan) path:

The opening lines state that to comprehend the profound mysteries of the Dao, one must first grasp the principles of refining the heart-mind. These secrets are, in truth, embedded within the ancient scriptures of sages.

Regarding the foundation of cultivation (the root of the fetal origin), the key lies in maintaining a state of emptiness and stillness. Seek tranquility within movement; silent meditation and wordless contemplation are the true path. During group practice, speaking less forms the basis of Daoist discipline. Some arrogant masters indulge in empty talk, deceiving others with hearsay—such behavior not only obscures their own primordial spirit (Shen, the innate spiritual nature) but also disregards celestial scrutiny and the law of karmic retribution.

The Great Dao (Dao) is ultimately ineffable, yet its profound principles can penetrate the essence of heaven and earth. This requires personal realization of the mystery of "creation from nothingness"—like blending Yin and Yang within the alchemical furnace (the jade furnace), applying the fire technique (Jinhuo Gong) at the right moment, and guiding the energy (Qi) through the spinal gates (Shuangguan) up to the crown of the head (Mudan Palace), where spiritual light naturally manifests.

Refining the Golden Elixir (Jinye Huandan) is akin to descending jade steps, where pure energy (symbolized by "white snow" and "yellow sprouts," alchemical terms) is distilled. The pathways of internal Qi circulation become clear, transforming into divine nectar that fills the Dantian (Jade Pool). Practitioners must master regulation: when hungry, regard it as fullness; when full, regard it as hunger. Nourish the kidney-water with ambrosia (Tihu), seal the lower gate (Earth Door), and refine the true essence (Jing). When energies converge in the Yellow Court (Middle Dantian), it resembles the alchemical union of "Golden Husband" (symbolizing lead-mercury fusion) flushing with heat, the "infant" (embryonic form of the elixir) merging with the central earth (Wuji), and the spirit (Shen) receiving nourishment.

At advanced stages, practitioners encounter the union and separation of Yin and Yang energies (symbolized by the "maiden" and "youth"). Like mountain snow melted by the east wind, drinking the elixir (measured by the "knife-shaped spoon," Dao Gui) and finely regulating the fire phases lead to prolonged stillness, granting longevity akin to the divine tortoise. When the Golden Elixir is perfected, the chamber radiates light, and the sun and moon (symbolized by the "crow and hare") revolve at will. By reversing the positions of water and fire (Kan and Li), one nourishes the soul and cultivates the Dao's foundation.

The final verses depict the consummate state of cultivation: "white snow" symbolizes pure Qi, the harmonious fusion of Yin and Yang resembling the drinking of jade nectar. Nurtured in the Three Dantians (upper, middle, and lower), harmonizing the Four Symbols (Sixiang), and abiding in the Five Radiance Palace (Wuming Gong) at the crown to preserve the true self. Refining the six-foot body culminates in the blossoming of seven golden lotuses (illumination of the seven orifices), aligning with the Eight Trigrams (Bagua) to ascend astride a phoenix, soaring to the ninth heaven and manifesting divine powers.

This passage employs extensive alchemical metaphors to depict the cultivation process, emphasizing the importance of emptiness, stillness, and harmonizing Yin and Yang, ultimately leading to transcendence and sagehood.

This passage from the Natural Collection describes the journey of a practitioner who, after prolonged cultivation, ultimately attains immortality. Here is the plain-language interpretation:

The practitioner endured ten years of arduous training, traversing streets and alleys to make a living, ultimately cultivating eight hundred virtuous deeds (De) and refining a jade-pure immortal form. Wielding a Seven-Star Sword to subdue demons, he penetrated the profound mysteries of the Six Directions (heaven, earth, and the four cardinal directions) and followed the path of non-action (Wuwei) taught by the Five Patriarchs (revered Daoist masters). Though his cultivation skills were profound, the secrets within the surrounding walls of practice remained unknown to others. Nourishing the Three Dantian (upper, middle, and lower energy centers), he gathered the essence (Jing) of heaven and earth, aided by two celestial deities, until he finally illuminated hidden truths like the bright moon.

In the One Branch of Flowers section, the practitioner recounts leaving home and serendipitously encountering an enlightened master. For over a decade, he trained diligently day and night. His master imparted the mysteries of the Great Dao of Emptiness, teaching him to stabilize the Dantian (lower abdominal energy center) and practice Daoist arts to prolong life. By carefully regulating the "fire times" (the flow of vital energy during cultivation), he progressed steadily, achieving true "bathing" (a purification of body and mind) only upon entering meditative stillness.

The Liangzhou passage describes the practitioner reaching a state of absolute tranquility, refining the Golden Elixir (Jindan) to transcend suffering and rise above the mundane. He gathered lead and mercury (symbolizing Yin and Yang energies in Neidan) to return to his original nature, aspiring to ride clouds and mists. Observing worldly people chasing wealth and lust at the expense of their lives, he lamented how immortals since ancient times were all ordinary humans who cultivated the Dao. He emphasized discerning priorities, timely gathering of essence (Jing) and vital energy (Qi), and comprehending the interplay of existence and non-existence.

Proclaiming to August Heaven depicts the culmination of cultivation: fragrant energy soaring to the heavens, the transformations of creation unfolding in an instant. Master and disciple joyfully journeyed together to the immortal isles of Penglai, having reached a state of thoughtless serenity through day-and-night practice. The Celestial Gate (crown-point acupuncture site) opened to receive clarity and emptiness, while the Earth Door (perineum) closed to regulate breath. At the moment of success, existence and non-existence merged—embracing all things yet clinging to none.

Finally, Crows Crying at Night and Coda summarize key cultivation principles: circulating Kun-fire (Yin energy) and Qian-mist (Yang energy), diligently guarding the Jade Furnace (Dantian). Refining true mercury (the spirit, Shen) into supreme treasure, cooking white snow (pure Qi) into golden pearls. Cultivating yellow sprouts (the nascent elixir), drinking the knife-point measure (immortal elixir), subduing dragon and tiger (Yin-Yang energies)—until one commands wind and rain, achieving the Great Dao.

The Natural Collection scripture describes the process and states of Daoist Neidan (internal alchemy) cultivation. Let me explain section by section:

The first passage depicts the vision of achieving immortality:

The cultivator transforms into golden light and ascends, shedding the mortal body to ride the wind. A beam of cold radiance fills the void. It mentions Neidan terms like "infant" (original spirit), "maiden" (original essence), and "yellow matron" (the mediator harmonizing spirit and Qi) - their cooperation resembles conjugal union. In an instant, the perfect harmony of Yin-Yang is achieved (the "clouds and rain" symbolize their harmonious interaction), celebrated by joyous celestial dances. Having transcended worldly desires, the practitioner never looks back, single-mindedly following masters Zhongli Quan and Lü Dongbin (two of the Eight Immortals) until reaching Penglai paradise to accompany the patriarchs and dwell among immortals. During cultivation, the Jing (essence), Qi (vital energy) and Shen (spirit) circulate among the three Dantian (three palaces), reaching the upper Dantian (purple mansion). Through continuous breath regulation, the true earth (spleen/stomach Qi) is cultivated, gathering the "yellow sprouts" (nascent elixir) and subduing the "dragon and tiger" (water-fire, spirit-Qi). Finally, one rides cranes and phoenix carriages beyond the mundane world, keeping company with clear winds and bright moon, soaring to celestial palaces to wander immortal abodes.

The New Water Prelude section explains cultivation methods:

The author recounts decades of study to comprehend the sages' profound mysteries of cultivation, mastering the secrets of Yin-Yang's ascending and descending movements. Using kun-fire (nurturing warmth) to temper the lower Dantian, one must first rein in the restless mind (the "monkey of heart and horse of will"), untethered from worldly attachments.

Listening at Horse's Stay describes breath cultivation:

Through continuous subtle respiration, the breath follows proper sequences. When the three Dantian complete their Qi transformations through the nine returns and seven reversals (complete celestial cycles), marvelous changes occur - the "river chariot" (Qi circulation) flows smoothly as mist, reaching directly to the "golden lord's" (lungs) courtyard. To strengthen the Daoist resolve, one must direct Qi like the Yellow River's reversed flow to surge against the Niwan Palace (crown point).

Graceful Steps reveals the Golden Elixir path:

The great Dao is formless yet truly present; the human body contains celestial caverns like a hidden universe within a gourd. Refining the Golden Elixir nurtures the immortal embryo (yang spirit), with continuous Qi circulation through the coccyx and spinal passes, repeatedly swallowing the celestial nectar (saliva).

Intoxicated by East Wind warns mortals:

Death comes regardless of status - neither wealth nor high rank provides escape. Daily procrastination, postponing cultivation year after year, only delays the spiritual path. How can one thereby avoid the wheel of life and death?

Wild Geese Alighting records a master's instruction:

The author received true teachings from an enlightened master - to reduce greed and desire, increase effort and virtuous deeds, remain unattached to fame and gain, study ancient texts (all containing cultivation mysteries), and carefully research with true teachers. When practice reaches perfection, transformation occurs naturally - the key lies in resolute determination.

Through poetic form, the text vividly portrays Neidan's essential techniques and spiritual states, emphasizing persistent practice and purified intention as the core attitude for cultivation.

The Natural Collection scripture describes the process and states of Neidan (internal alchemy) cultivation, using symbolic language to express the mysteries of elixir refinement. Here's a section-by-section explanation:

Elixir Refinement:

Lead and mercury (symbolizing the body's Jing and Qi) are repeatedly refined within the cauldron furnace (the Dantian), with the crucial timing determined by the lunar phases (representing the firing process). Through skillful manipulation of the Three Passes (coccyx, spine-joint, and jade pillow gateways), primordial Qi circulates through the Three Fields (upper, middle, and lower Dantian). Within the nine-cycled alchemical furnace, the dragon and tiger (heart-mind and kidney Qi), tortoise and snake (Yin-Yang energies) naturally intertwine until the Wuwei True Person (manifestation of original Shen) emerges.

Cultivation States:

Laughing while sharing rest with immortals, one needn't force meditation postures—simply maintain silent breath regulation (true respiration refers to Dantian breathing). Recognize the distinction between innate primordial Qi and postnatal breathing. Practitioners are advised to study the Pointing to the Mysteries classic while pursuing the great Dao of Wuwei (non-action). When merit and practice reach completion, ascension to celestial realms is achieved, arriving at the eternal state of neither coming nor going.

Methods of Practice:

Transcend worldly attachments, releasing even fixation on the Dao itself. Through dual cultivation of stillness and insight (samatha-vipasyana), forge the sacred embryo (inner elixir). The infant (Yang spirit) suddenly awakens, instantly traversing the Spirit Terrace (third eye region) to dance joyfully in the Yellow Court (middle Dantian). Dragon and tiger unite to refine the Three Calamities (three corpses). The Three Flowers (Jing, Qi, Shen) gather at the crown while Five Qi (organ energies) circulate the central channel, penetrating the Twelve Storied Towers (spinal vertebrae).

Practice Experience:

Harmonizing lead and mercury (Yin-Yang) enables the meeting of Kan and Li (water and fire). Deep stillness practice, combined with early guidance from enlightened teachers, liberates one from spiritual confusion. Constantly guard the Jade Furnace (Dantian), open the Eight Gates (energy portals), employ the River Chariot (microcosmic orbit) to transport refined energies, and gather them within the Three Fields.

Manifestations of Achievement:

During sitting or reclining, Yang ascends while Yin descends—when one aperture opens, all hundred follow. Completing the Nine Returns and Seven Reversions (macrocosmic cycles), these transformations occur spontaneously, ultimately realizing the realm of emptiness where all aspirations are fulfilled.

Plain Interpretation of The Natural Collection:

[Returning to Stillness to Overcome the Three Calamities]

This passage discusses the method of cultivating Neidan (internal alchemy): by regulating the breath to return to the true essence of the Dao, allowing the mouth to fill with nourishing saliva (ying sai), and gathering Jing (essence) and Qi (vital energy) in the lower Dantian (the sea of Qi).

[The Elder Bao]

This describes the realm of cultivation: refining the Shen (innate spiritual nature), visualizing a state of perfect freedom, and nurturing the immortal embryo within. When the true Qi of the three Dantian (upper, middle, and lower) circulates unimpeded, one experiences a vast openness in the chest. Refining the supreme treasure (Neidan) requires great effort—countless teachings are contained within classics like the Daodejing and Yinfujing. At higher stages of practice, one resonates with the movement of heaven and earth, gathering the spiritual medicine beyond the cosmos (referring to the primordial Qi), ultimately ascending swiftly to the immortal realms. These transformations are the result of long-term cultivation and accumulation.

[The Playful Child]

This section addresses beginners: at the start, one must hold a sincere heart devoted to the Dao and study scriptural commentaries diligently. Suddenly, one day, enlightenment dawns, revealing past days as wasted. Once convinced of the reality of the immortal path, one cultivates freely, severing worldly entanglements and cutting off all mundane ties to avoid calamity.

[First Closing Stanza]

This speaks of stillness practice: working silently, discerning truth from falsehood (daogui, an ancient measuring spoon for medicine, symbolizes discernment). Maintain a pure and tranquil mind (lingtai, the heart) and cultivate patiently. Though the path may seem slow, like nurturing a withered pine, perseverance leads swiftly to merit and ascension.

[Second Closing Stanza]

This states that cultivation need not be rigidly formal: there’s no need to rigidly study Confucian, Buddhist, or Daoist classics, nor to pursue literary elegance. Simply focus single-mindedly on practice, and eventually, one will refine an immortal body and ride the wind away. When the three thousand merits are fulfilled, the mortal shell is transcended.

[Third Closing Stanza]

This depicts the vision of immortality: riding a blue phoenix into the heavens, descending on a white crane. The sprouting of huangya (the first sign of Neidan) often goes unnoticed, as pure as a jade hare hiding in its den. Wait patiently for the fulfillment of merit, and one will ascend alone.

[Final Closing Stanza]

This summarizes the essentials of practice: stillness and stability, freedom from attachments, the resolution of worldly debts, and liberation from disputes and vexations.

[Zhenggong Mode]

The conclusion expresses an attitude toward life: cast aside contention and strife, rein in the restless mind (monkey of the heart). Wearing loose robes, watch the sun and moon turn; begging from a hundred households brings no shame—tattered clothes conceal a being surpassing mortal kings.

The Natural Collection presents in plain language the Daoist attitude of going with the flow and living in spontaneous freedom, urging people to see through worldly entanglements. Let me explain it section by section:

The opening depicts the image of a carefree Daoist priest: leisurely singing Daoist ballads (moral songs of Daoism), drunkenly performing the qishou salute (traditional Daoist greeting), wandering about with his beggar's staff, gourd, and alms bowl. He declares he only seeks "to drink today when there's wine, and worry about tomorrow's poverty when it comes," living an unfettered life.

Using contrast to admonish the world: Some hoard books for their descendants who may never read them; others leave gold and silver that their heirs may not keep. It advises against slaving for future generations. Like shifting mountain mists or vanishing frost marks on water, time fleets as swiftly as a darting bird or hare.

Depicting time's relentless passage: Lanterns barely put away after the Lantern Festival, and already willow branches are planted for Qingming; the Shangsi Festival's winding water wine cups just finished, when Dragon Boat drums sound; Double Seventh barely passed before the Double Ninth arrives. How many joyous gatherings does life offer? All squandered in worries as seasons turn. Worldly affairs churn like flowing water—before you know it, hair turns white.

Satirizing worldly hustle: Some exhaust themselves building gardens with polished bricks, others erect pavilions with carved beams—only to see them change hands when barely completed. Like Zhang's estate becoming Li's mansion, as changeable as flipping a palm.

Vividly portraying gardens' rise and fall: Thorns cleared for ponds, weeds replaced by willows and flowers, four seasons like brocade. But how often does the owner visit? Soon pavilions crumble, plants wither, thorns return. Yesterday's exotic blooms become today's wild grasses, as naturally as fallen leaves returning to roots.

The conclusion reveals the core message: Don't debate Emperor Yao's virtue versus Tyrant Jie's cruelty—better learn from Daoist masters like Hao Datong and Wang Chongyang (Quanzhen School patriarchs); don't envy official Zhang Boduan (Southern School founder) or courtesan Liu Xingzhou—better follow Quanzhen's Wang Chongyang in spiritual practice. Better emulate Ma Yu (Daoist name Danyangzi) in turning back to the Dao.

Throughout, sharp contrasts and vivid seasonal imagery persuade readers to see through worldly riches, embracing the Daoist way of spontaneous harmony and returning to original simplicity.

This passage from the Natural Anthology recounts the stories of the Eight Immortals while conveying Daoist philosophy of transcending worldly concerns. Let's examine it line by line:

Han Zhongli was originally a military commander, while Lan Caihe performed as a street entertainer. Xuanhuzi (referring to Iron-Crutch Li) never needed to buy wine, though his physical body was once destroyed by fire. He Xiangu introduced Cao Guojiu to the Dao, and Han Xiangzi mastered the art of instantly fermenting wine. Lü Dongbin drank himself into ecstasy three times at Yueyang Tower, awakening the spiritual consciousness of a green willow tree.

Don't ask when your cultivation merits will bear fruit—once you comprehend the Mysterious Pass (the critical threshold in Daoist practice), you'll leap free from the bitter sea of mortal existence. Why exhaust yourself in futile worldly struggles? The sea of suffering has no shore—turn back before it's too late! The Four Great Immortals (likely referring to select figures among the Eight Immortals) roam freely across the Three Isles and Ten Continents (mythical abodes of transcendents). They've concealed their identities, seeking only present-moment liberation.

The second section speaks more bluntly:

I practice the Dao of self-transcendence, while you engage in schemes that harm others to benefit yourself. You call me mad? You're the true fools! Here I've seen through the shackles of fame and gain, while your petty calculations amount to mere dust before Heaven's Dao. I've perceived the emptiness of the名利 arena, yet you slave for children and chase ill-gotten wealth, hoarding useless possessions—when death comes, where will you hide? Rebirth as oxen or horses awaits! The broad path to immortality lies open, yet you charge headlong toward hell's gate, only to meet wretched suffering.

Using the Eight Immortals as metaphors, the core message declares: While transcendents choose reclusive cultivation and simplicity, ordinary men obsess over名利. When life's final moment arrives, neither gold nor silver can be taken—only karmic debts remain. Better to practice the Dao early and attain liberation.