《重陽全真集》Vol. 8

This poetic work was composed by Wang Chongyang (styled Chongyangzi), the founding patriarch of the Quanzhen (Complete Perfection) school of Daoism, during his spiritual practice in the Zhongnan Mountains. Using the lyric meters "Rumengling" (Dreamlike Song) and "Xijiangyue" (Moon Over West River), it expounds the profound mysteries of Neidan (internal alchemy) practice.

The phrase "discussing wonders within the nines" refers to the practitioner's need to grasp the subtle laws of Yin-Yang transformation, as clear and transparent as moonlight reflecting on an emerald pond. The "first three threes and last three threes" secretly correspond to the interconnectedness of the body's three Dantian (energy centers: upper, middle, and lower). "Returning Yin-Yang" emphasizes the need to revert to the primordial pure Yang state through cultivation.

The nine poems progressing from the first to the ninth nine employ winter imagery to symbolize the alchemical process: the first nine describes the initial Yang energy emerging at winter solstice; the second nine speaks of the spiritual root (primordial Qi) stirring beneath white snow; the third nine compares true nature to light penetrating ice; the fourth nine uses "cold arrows shooting demons" to represent dispelling distracting thoughts; the fifth nine depicts plum blossoms heralding spring, symbolizing the manifestation of true Yang; the sixth nine describes the circulation of genuine Qi; the seventh nine explains the opening of the eight extraordinary meridians; the eighth nine speaks of illuminating the entire body; and the final ninth nine culminates in forming the Golden Elixir (Neidan term for the fruition of practice).

The conclusion reveals the author's identity: Wang Jia (Wang Chongyang's birth name), courtesy name Zhiming, Daoist name Chongyangzi, who attained the eternal abiding of the Golden Elixir. The closing "Moon Over West River" criticizes the illusory nature of the "four elements" (fire, wind, earth, water - a Buddhist term denoting the false composition of material reality) that bind humans to suffering, hinting at the need to transcend physical limitations.

These poems employ natural phenomena as metaphors for the nine stages of Neidan practice - from gathering the medicinal ingredients and sealing them securely, through the celestial cycle circulation, to finally forming the sacred embryo. Terms like "yellow sprouts," "divine turtle of the northern sea," and "celestial pool" are all Neidan terminology referring respectively to nascent Yang energy, kidney essence, and the Niwan Palace at the crown of the head.

This scripture employs eight sets of contrasts—"four occupations," "four harms," "four directions," etc.—to reveal the transcendent realm of Daoist practitioners. Wang Chongyang (founder of the Quanzhen tradition) uses the recurring phrase "only I shake my head unconcerned" to express his rejection of worldly values.

The first passage describes how people constantly boast of their professional skills—merchants, artisans, farmers, and scholars each flaunt their abilities, engaging in endless competition and clever schemes. The Daoist cultivator, however, maintains a serene and unadorned mind, like clear water and transparent ice, ultimately attaining the luminous fruition of the Dao.

Next, it critiques the four great harms of wine, lust, wealth, and anger. Ordinary people, like drunken moths drawn to flame, become deluded and lose their reason. The cultivator embraces simplicity, wearing coarse robes and eating plain food, yet nourishes the immortal embryo (referring to the perfected Neidan).

The third passage depicts people pulled by the pursuit of fame and profit in all directions, toiling restlessly in the mundane world. The cultivator remains still, preserving their true nature, gathering Jing, Qi, and Shen, and eternally safeguarding their innate essence.

Amid the cycle of seasons, flowers compete in beauty yet inevitably wither as time hastens aging. The cultivator does not drift with external phenomena but focuses inwardly on refining the five-colored Qi (blue, red, yellow, white, and black), like true gold forged in the cauldron.

The scholar’s cherished "four treasures" of brush, ink, paper, and inkstone pale before the Daoist’s record of primordial Qi (the cosmic source energy). When spiritual awakening arises, one naturally beholds their true suchness.

Though music, chess, calligraphy, and painting may delight the mind, obsession with them obstructs the cultivation of life’s fundamental nature. Those with affinity may attain perfection on the path of longevity, perceiving the luminous void.

People cling to fleeting beauties—wind, flowers, snow, and moon—unaware that the underworld already awaits. The cultivator turns inward to explore the profound, revealing their inherent spiritual radiance.

Finally, the four great rivers (Yangtze, Yellow, Huai, and Ji) symbolize the torrents of worldly delusion, while the cultivator serves as a ferryman beyond ignorance. Through eight sets of "fourfold" contrasts, the text emphasizes that all external seeking is illusion—true realization lies in inner cultivation.

This scripture primarily conveys the cultivation insights and exhortations to practice the Dao by Wang Chongyang, patriarch of the Quanzhen (Complete Perfection) tradition.

The first passage describes the realm of cultivation: The celestial path (tianqu) naturally flows, yet practitioners transcend the cycle of rebirth instead of drifting with the current. Through refining the inner elixir (Neidan) - symbolized as jade nectar and crystalline cream - circulating through the three Dantian (upper, middle, and lower energy centers), one ultimately forms the Golden Elixir (pearl), attaining the realm of the Seven Treasures Mountain (a Daoist paradise).

The "Four Sufferings" section depicts ordinary people trapped in the great afflictions of birth, aging, sickness, and death, foolishly clinging to worldly matters, unable to escape samsara. Practitioners, having seen through these illusions, dwell peacefully amid jade blossoms in immortal realms, seated upon auspicious clouds.

Subsequent verses offer cultivation guidance to fellow practitioners:

Refinement requires controlling the fire like adjusting rice and flour, balancing Yin-Yang like compounding mercury and lead. By cultivating the essence of the Three Lights (sun, moon, stars) to transform the inner elixir, one reaches a state of spiritual sweetness, free from distracting thoughts. The passage describes the elixir's formation - the "seven apertures" becoming unobstructed, the "nine gates" (bodily orifices) shining bright, with incense smoke coiling like jade peaks - these being the true signs of longevity.

Practitioners should constantly observe their inner true nature, undisturbed by external things. At the pinnacle of cultivation (the tip of a sharp pole), one perceives the manifestation of the primordial spirit (infant), resonating with clear winds and bright moon, transforming into purple-gold radiance and myriad visions.

Daily practice should resemble dietary nourishment: wine should be clear, fruits sweet, with daily "adjusting and replenishing" (regulating the fire), timely supplementing the "eight flavors" (essential cultivation elements). Even while walking through markets, maintain the cultivated state (adorned with seven treasures), keeping the inner elixir pure as the moon in its revolutions.

The text emphasizes vigorous advancement in practice, eliminating distracting thoughts. Through cultivation, the feminine energy (chanyi) and masculine energy (huangya) unite to nurture the primordial spirit (infant). While ordinary people indulge in wine and meat, only those awakened to the Dao perceive the dangers, strictly observe precepts, and avoid falling into hell.

The concluding "Xing Xiang Zi" poem depicts cultivation scenes: When drums sound during the incense-offering ritual (Daoist ceremony), one sees the auspicious spiritual turtle. Through breath regulation (complete nasal breathing), one roams freely through rivers and seas (clear waves), the body filled with true Qi (black mist filling the skin sac), maintaining harmonious equilibrium. The entire work presents a transcendent, authentic cultivation realm beyond worldly concerns.

This scripture describes the five stages of Daoist Neidan (internal alchemy) cultivation, corresponding to the cyclical movements of the Five Phases (Metal, Fire, Wood, Earth). During meditation, practitioners guide the circulation of Jing (essence) and Qi (vital energy) through specific breathing rhythms (symbolized by drumbeats):

The second watch (second drumbeat) aligns with Metal De (Virtue). Here, the practitioner's vital energy resembles an infant sitting upright, wielding weapons to dispel distracting thoughts. The southwest direction signifies auspiciousness, and cultivation at this time yields virtuous fruits.

The third watch (third drumbeat) corresponds to Fire De. The heart-fire (ruler of the mind) becomes clear as the moon, balancing energies in the three Dantian (energy centers) to reveal innate wisdom. Celestial auspices appear in the sky, while holding jade ritual objects (like gui tablets and rings) symbolizes alchemical accomplishment.

The fourth watch (fourth drumbeat) embodies Wood De. Vital energy manifests as a red-robed woman (representing liver-wood Qi) exhaling crimson mists and drinking celestial nectar. Yin-Yang harmonize here, bursting through the Mao-Jia acupoints (liver meridian) to radiate brilliant light.

The fifth watch (fifth drumbeat) represents Earth De, integrating the previous four phases (Metal, Wood, Fire, Water) to complete the Five Phases cycle (color symbolism shows their mutual generation). Practitioners attain the realm of emptiness, receiving revelations from the Celestial Sovereign (a Daoist deity) to achieve eternal purity.

The concluding passage presents Wang Chongyang's (Wang the Third) personal insights: abandoning worldly honors, neglecting farming, yet finding supreme freedom in sleeping anywhere. The Penglai paradise (Daoist ideal realm) lies beneath one's feet when comprehending profound mysteries. He admonishes disciples to relinquish mundane affairs, devote themselves to Neidan practice, and await the Golden Elixir's completion to journey together to the Three Isles and Ten Continents (Daoist paradises). True cultivation requires compassionate resolve and supreme wisdom for ultimate realization.

This scripture primarily describes the process and states of Neidan (internal alchemy) cultivation in Daoism, using symbolic language to express the practitioner's transformation from worldly existence to attaining the Dao.

The first section explains how practitioners cultivate body and mind with the devotion of filial piety, purifying themselves by drinking "jade nectar and ambrosia" (a metaphor for refining the inner elixir). They build "golden gardens and jade chambers" (symbolizing cultivation achievements) while maintaining constant incense burning in the heart (indicating unwavering devotion). When body and mind are purified, they reach a state of cool tranquility and effortless freedom. During cultivation, they harmonize the saliva in the mouth (the "divine water of the Hua Pool") and circulate it within the body, mirroring the orderly movement of the sun, moon, and stars. Ultimately, they transcend the mundane world, dwelling beyond material concerns, and attain the state of Dao-realization.

The second section describes how those who attain the Dao naturally reside in secluded grotto-heavens and blessed lands, mastering the "jade instructions and spiritual talismans" (cultivation methods). The Golden Elixir (the fruit of cultivation) within them surpasses fine robes in value. Unlike worldly people who crave gold and silver, the true treasures lie in the harmonious functioning of the Three Dantian (upper, middle, and lower energy centers) and the stabilization of their innate nature.

The following sections outline the cultivation process month by month: In the first month, Yang Qi begins to stir, and the vital essence (Jing) starts flowing within the body. In the second month, water and Qi harmonize, filling the body with abundant fluids. In the third month, during the Qingming season, Yin and Yang achieve balance. In the fourth month, the mind becomes clear, and the Five Phases (Wood, Fire, Earth, Metal, Water) circulate smoothly. In the fifth month, as Yang Qi peaks, the practitioner must cultivate in stillness. Each phase is illustrated with natural imagery—such as the "Charming Maiden" (Yin) and the "Infant" (Yang) symbolizing the harmony of Yin and Yang, or the Vermilion Bird and Azure Dragon representing the movement of internal Qi.

Overall, the text presents the complete Quanzhen (Complete Perfection) Neidan cultivation process, from foundational training to Dao-realization, emphasizing the essential principles of clarity and stillness, Wuwei (non-action), the harmony of Yin-Yang, and the dual cultivation of nature and life (Xingming Shuangxiu).

This cultivation poem uses the seasonal transitions of twelve months as metaphors for different stages of Neidan (internal alchemy) practice. At high noon (Zhuowu), the practitioner prevents the Yin energy of the moon (Jade Rabbit) from interfering, while the sun's (Golden Crow) radiance reveals the nascent Yang energy (Yellow Sprout). When the sixth month's pure Yang energy fills the body, all Yin-based demonic obstructions are dispelled. The Water of Northern Ren-Gui nourishes kidney essence, while the Fire of Southern Bing-Ding ignites the incense of true vitality, causing malevolent forces to flee in panic.

During the seventh month's flourishing Metal energy, one must regulate the Shen (spirit) like the moon's harmonious orbit. Cultivation resembles cooking rice—requiring precise fire control—or tailoring clothes that follow needlework principles, ultimately forging the body of Wuwei (non-action) known as the Seven-Treasure Form. In the eighth month's White Dew season, adepts maintain pristine purity, transcending emotional fluctuations to attain carefree liberation. The crisp autumn air of the ninth month finds practitioners swirling like red dragons churning oceans or wooden horses galloping with windborne ease, frequently partaking of immortal herbs (Jade Mushroom Sprouts).

When the tenth month's frost descends, the Yellow Matron (spleen Earth) harmonizes Yin-Yang, refining the body's quicksilver (essential Jing) to crystalline purity. The eleventh month's bitter winds witness the perfected inner elixir (Triple-Three Treasure) taking form, clad in celestial robes (Six-Six-Six Thread Garment), preparing for ascension. At the twelfth month's culmination, Water and Fire achieve perfect balance within—the Dragon-Tiger-Turtle-Snake (Four Symbols) synchronize breath, all meridians flow unimpeded, and the luminous pearl (inner elixir) is finally forged, eradicating the Three Poisons.

Upon reaching the "Numinous Talisman" state, all worldly attachments dissolve and karmic debts vanish, leaving only the awaited draught of ambrosia (Jade Nectar) to consummate the Great Dao. Through natural imagery, the poem encodes alchemical principles, emphasizing the crucial techniques of Yin-Yang harmonization and Water-Fire equilibrium in cultivation.

This scripture blends the metaphors of Neidan (internal alchemy) practice with descriptions of Daoist ritual, using the imagery of nightwatch drumbeats to depict the cultivation process. At the first watch, the drum sounds like an awakening call, reminding practitioners to tame the "monkey mind and horse thoughts" (scattered mental activity) and capture distracting thoughts. At this stage, the myriad manifestations of life energy (wanxiang senluo) reveal divine radiance within the empty brightness, illuminating the Dantian (energy center, here called the "Palace of Precious Vase") and awakening the primordial true Yin and Yang (symbolized as the "maiden and infant").

When the second watch drum beats evenly, it signifies the harmonization phase of cultivation. Here, the practitioner facilitates the meeting of dragon and tiger (the union of original spirit and vital essence), guiding Jing (essence), Qi (vital energy), and Shen (spirit) to their proper positions. As the energy penetrates the body's key passages ("multi-storied tower"), the jade nectar and qiong-juice (refined vital essences) circulate and nourish, giving rise to the "yellow sprout" (early sign of the Golden Elixir formation).

The clear tones of the third watch drum mark the practitioner's communion with the Dao. The spiritual root (primordial nature) manifests, and through specialized breathing techniques (symbolized by the "silver arrow"), precise activation of vital points ("red center") leads to states of pure clarity.

By the fourth watch, the drum's vibrations conjure visions of celestial blossoms descending—a sign of perceiving the true self (original spirit). Observing the Big Dipper's alignment, the practitioner experiences internal energies blooming like jade flowers, revealing auspicious omens.

At the fifth watch's conclusion, the "inverted golden plate" (energy reversal technique) reveals the divine pearl (Golden Elixir) radiating iridescent light. Having reached this stage, the original spirit roams freely among the Ten Isles and Three Penglai (Daoist paradises).

The concluding "Yulin Bell" section employs seasonal metaphors for cultivation timing: The Wood phase (east, Jia-Yi) generates energy like green sprouts emerging; the Fire phase (south, Bing-Ding) intensifies the alchemical process; the Metal phase (west, Geng-Xin) brings cooling refinement; while the Water phase (north, Ren-Gui) consolidates energies like forming ice—embodying the Neidan principles of Yin-Yang equilibrium and seasonal attunement.

This passage explains the essentials of Daoist Neidan (internal alchemy) practice. The first priority is to protect the five viscera (liver, heart, lungs, spleen, kidneys), maintaining them in a balanced state. When cultivation reaches a certain level, the body's "four gates" (referring to sensory organs like eyes, ears, nose, and mouth) will naturally open, allowing the Jing (essence), Qi (vital energy), and Shen (spirit) to merge into one.

The key to cultivating the Golden Elixir (a Neidan term referring to the energy body formed through internal practice) lies in maintaining a state of empty clarity. When the Golden Elixir is achieved, it radiates five-colored lights (representing the five elemental energies of Wood-green, Fire-red, Earth-yellow, Metal-white, and Water-black) that shoot straight up to the celestial realm.

Those who attain this state achieve true carefree liberation, with perpetual inner peace. This condition isn't attained through forced pursuit, but emerges naturally through Wuwei (non-action, a core Daoist concept of effortless alignment with nature). At this stage, life energy flows continuously in an unbroken stream (mianmian), reaching perfect completion.