《祕傳正陽真人靈寶畢法》Vol. 2

This scripture elucidates the cyclical patterns of Yin-Yang movement and the courses of the sun and moon, revealing how observing these natural phenomena can cultivate longevity practices.

The rising and descending of Yin-Yang between heaven and earth resemble the yolk and white within an egg, while the sun and moon traverse the outer periphery of this "egg." The sun rises in the east and sets in the west, while the moon moves in the opposite direction, creating the alternation of day and night. The sun's shifting between the Tropic of Cancer and the Tropic of Capricorn determines the seasonal changes between cold and heat. After the winter solstice, the sun gradually moves northward, while after the summer solstice, it moves southward. Thus, the long nights of winter are, in essence, the extended daylight of summer, and vice versa.

The scripture meticulously calculates the dimensions of the sun and moon's paths: both celestial bodies measure 840 li in diameter (an ancient unit of length, where four chi make one bu, and 360 bu equal one li). Timekeeping is equally precise: a day is divided into twelve double-hours (shichen), totaling one hundred ke (one ke being equivalent to 14.4 modern minutes), while a thirty-day month consists of 3,000 ke.

The key to cultivation lies in mastering the waxing and waning of Yin and Yang: the number of Yang is nine (the numerical value of the Qian trigram), while the number of Yin is six (that of the Kun trigram). From the third day of each lunar month, the moon begins to emerge (the lunar po generates the hun). After six days and nights, half of the moon becomes visible (the first quarter moon); after another six days and nights, the moon reaches fullness (full moon). From the sixteenth day onward, the moon wanes (the hun gives rise to the po). Practitioners must align with this rhythm of Yin-Yang transformation, performing the "Flying Golden Essence Behind the Elbow" (zhouhou fei jinjing) technique at specific times.

This passage integrates astronomical calendrics with Neidan (internal alchemy) practice, demonstrating how observing natural cycles informs the timing of cultivation. It embodies the Daoist principle of "the unity of heaven and humanity" (tianren heyi) in spiritual refinement.

This scripture employs the cyclical patterns of the sun and moon to illustrate the transformations of Yin-Yang Qi dynamics within the human body. The text describes how the moon travels 420 li (Chinese miles) from new moon to last quarter (when its right side illuminates), during which the Hun (yang soul-energy) and Po (yin soul-energy) exist in equal measure. After another six days and nights covering 420 li (totaling 840 li), the Hun completely envelops the Po, yet residual moonlight remains—this occurs because the six-phase cycle hasn't completed its nine-phase progression. Three days later, the moon becomes completely dark, marking the lunar month's end (monthly obscuration). The six-day count begins after the new moon, while the nine-day count starts before month's end, with these numerical cycles repeating to form months, which accumulate into years.

Annually, the six pitch-standard tones (Lü and Lü in ancient music theory) use six as their base, with six times six yielding thirty-six—the ultimate Yin number. In seasonal terms, five days make one solar period, with seventy-two periods using nine as their base: six times nine equals fifty-four, the ultimate Yang number. Adding one-sixth and one-ninth gives fifteen, corresponding to the eight major solar terms (two equinoxes, two solstices, and four seasonal commencements) among the twenty-four solar terms, manifesting the laws of Yin-Yang ascent and descent. Calculating with four: the Yang number 216 plus the Yin number 144 precisely equals the celestial circle's 360 degrees.

The author parallels heaven-earth Yin-Yang movements with heart-kidney Qi-fluid interactions, and celestial orbits with Neidan practice where Jing-Qi ascends along the Governing Vessel (the "elbow-flying golden essence" technique). Solar-lunar conjunctions mirror fire-strengthening methods (enhancing Yang Qi) in cultivation—the rhythms of Yin-Yang升降 align perfectly with sun-moon Hun-Po movements, just as heart-kidney Qi-fluid exchanges follow solar-lunar alternations.

Post-winter solstice, the sun rises at position Yi and sets at position Geng, with forty ke (ancient time units) of daylight, gradually shifting northward. Every nine days, the sun's position changes by sixty fen until equinox brings balanced day-night. At summer solstice, sixty ke of daylight occur as the sun rises at position Jia and sets at position Xin, then gradually moves southward until autumnal equinox restores balance, completing the winter solstice cycle. Meanwhile, the moon begins generating Hun three days after new moon; after six days, Yin-Yang equilibrium occurs, and after another six days, Hun fully manifests. These celestial patterns directly correspond to the cultivation rhythms of Yin-Yang Qi dynamics within the human body.

This passage explains the specific method of "Flying the Golden Crystal Behind the Elbow" (zhouhou fei jinjing) in Daoist Neidan (internal alchemy) practice, detailing the crucial timing and bodily guidance. The practice must align with the natural rhythms of Yin-Yang transformation between heaven and earth: the hour of noon (11am-1pm) on the 16th day of the summer solstice month (5th lunar month) corresponds to the Li trigram (symbolizing fire), while the early morning zi hour (11pm-1am) of the winter solstice month (11th lunar month) corresponds to the Kan trigram (symbolizing water). The circulation of Qi and fluids between the heart and kidneys, as well as the movement of the hun (ethereal soul) and po (corporeal soul) between the liver and lungs, follow this same rhythm of Yin-Yang ascent and descent.

The practice method: During the zi hour (when Yang energy first emerges in the Kan trigram), select a quiet room, dress properly and sit upright in lotus position. First contract the abdomen briefly, then straighten the upper body while leaning back slightly, simultaneously firmly closing the Jiaji point (the acupoint between the shoulder blades). At this point one should feel heat like fire at the Weilu point (tailbone), with this warmth gradually rising to the waist. The Jiaji point must not be relaxed at this stage—only when the heat becomes vigorous should it be slowly released to allow Qi flow. Next, tilt the head back to close the Yuzhen point (occipital region) until heat is felt at the Baihui point (crown of the head where the Mud Ball Palace resides), thereby strengthening physical constitution.

If no warmth is generated at the waist, sit quietly practicing inner observation (focusing on bodily sensations), repeating the exercise until heat manifests. Practice from the chou hour (1-3am) through the yin hour (3-5am)—this complete process is called "Flying the Golden Crystal Behind the Elbow," also termed "Extracting Lead" (chouqian, referring to mobilizing kidney Qi to nourish liver Qi).

The human spine has 24 segments: the lowest 3 correspond to kidney position, while the top 3 are called Celestial Pillars (tianzhu), above which lies the Yujing point. Counting 18 segments upward from the Weilu point brings one to the Shuangguan point. Persistent practice for 100 days will open these 18 spinal segments all the way to the Mud Ball Palace at the crown. The practice must begin during the zi hour (Kan trigram time) when Yang energy first emerges, followed by "collecting the medicinal substance" (gathering essential Qi) during Li trigram time and "applying the fire" (consciously guiding energy) during Qian trigram time. After 100 days of successful practice, the energy will break through the Three Passes (Weilu, Jiaji, Yuzhen) and ascend directly to the brain.

(Note: Terms like "Extracting Lead" and "Flying the Golden Crystal" are Neidan terminology referring to methods of mobilizing Jing-Qi to ascend along the Governing Vessel.)

This scripture outlines a complete Daoist Neidan (internal alchemy) cultivation method, divided into several key stages:

The practice begins with the Kan trigram (representing Water among the Eight Trigrams) and continues until reaching the Gen trigram (Mountain). During the Li trigram (Fire), the practitioner gathers the "medicinal substances" (referring to Jing-essence and Qi) within the body. At this stage, kidney Qi isn't required as liver Qi arises naturally. When both heart and kidney Qi achieve pure Yang state with Yin Qi receding, the steaming action of the lungs causes lung fluids to descend while containing genuine Qi. Daily accumulation of millet-sized energy entering the Yellow Court (middle Dantian) over one hundred days completes the foundational materials for internal alchemy.

The specific cultivation method involves: during Li trigram, medicinal gathering must coordinate with inner observation techniques; during Qian trigram (Heaven), practitioners "advance the fire and regulate the Yang pass" (a method for adjusting essence and Qi). After a hundred days of such practice, "flying golden essence behind the elbows" (a technique for Qi ascent) begins, moving from Kan to Zhen trigram (Thunder). Continuing with original medicinal gathering methods while cultivating from Kun trigram (Earth) to Qian enables formation of a solid "sacred embryo" (the nascent form of internal elixir) within three hundred days.

After another hundred days when the Muddy Pellet Palace (upper Dantian) becomes fully energized, practitioners achieve rejuvenation. The internal elixir then resembles a vermilion tangerine, eternally anchored in the Dantian, realizing the state of "land immortals." After three hundred days, medicinal gathering and Yang pass regulation cease, and advanced "jade liquid return elixir" practice begins.

The scripture emphasizes starting cultivation at winter solstice, following the principles of Five Phases inversion and triple field circulation. Several preparatory stages must precede formal practice: harmonizing Yin-Yang to generate mutual Qi-fluid production, regulating water-fire to stabilize foundations, and refining medicinal preparations through dragon-tiger coupling (heart-kidney interaction). These foundational practices must yield tangible results before advancing.

This represents the minor vehicle cultivation method for longevity. Specific timing must be observed: annually at winter solstice, monthly on Jiazi days, and daily during Kan, Li, and Qian trigram hours (Zi, Wu, Xu periods etc.). The first hundred days progress from Kan to Gen, the second from Dui to Qian, then restarting from Kan after two hundred days.

When practicing cultivation, one should choose a quiet and secluded room, far from women and noise, where even the sounds of chickens and dogs or foul odors cannot reach. Regulate your diet by avoiding strongly flavored foods, restrain the seven emotions and six desires, maintain regular daily routines, and remain vigilant even in dreams, lest negligence hinder your practice. Persist in this manner for three hundred days, and you will witness the fruits of cultivation.

The phrase "the sun and moon moving together in the Fu hexagram" refers to the Zi hour (11 PM to 1 AM), when Yang Qi first emerges—much like the winter solstice in the annual cycle—marking the optimal time to begin cultivation. The "squatting and ascending" technique mentioned earlier, when practiced consistently for several days, can unblock the body’s key passages in about a hundred days. "Greedily gathering at Yangzhou" symbolizes the interaction between heart fire (Li hexagram) and kidney water (Kan hexagram), where true Yin and true Yang merge—this is the so-called "herb-gathering" practice. When Qi fills the Dantian (the "golden field"), it represents the perfected state symbolized by the Qian hexagram.

"Meeting mountains on the Zhongnan road" alludes to obstacles encountered in cultivation (the Gen hexagram, representing mountains), which must be overcome using the "flying golden crystal" technique. By the two-hundredth day of practice, one must frequently circulate Qi through the three passes. "The maiden scorching the heavens" employs the maiden as a metaphor for the Dui hexagram, signifying persistent cultivation until reaching the perfected state of the Qian hexagram.

"Traveling from Yanzhou to Xuzhou" uses Yanzhou to represent the Gen hexagram and Xuzhou the Xun hexagram, describing the progression from Gen to Xun in cultivation. "Damaging oxen and carts" metaphorically depicts Yin and Yang Qi ascending straight through the spine to the Niwan (crown of the head). "The joyous gathering of the nine provinces" refers to the harmonious coordination of the body’s vital regions, with the southwest symbolizing fire Qi returning to Yongzhou (the Dantian).

(Note: Place names like Yangzhou, Yanzhou, and Xuzhou are metaphors for the movement of Qi within the body; hexagrams like Fu, Li, and Qian from the Yijing describe stages of cultivation; terms like "flying golden crystal" and "restraining the Yang pass" are Neidan (internal alchemy) techniques referring to specific Qi circulation methods.)

This passage describes the progressive stages and verification criteria in Daoist Neidan (internal alchemy) practice. During the "herb-gathering" phase (referring to collecting the body's Jing (essence) and Qi (vital energy)), practitioners must follow specific temporal and spatial alignments: the midday hour corresponds to the heart, the southwest direction to the Kun trigram (symbolizing earth), and the northwest Yongzhou region to the Qian trigram (symbolizing heaven). The cultivation process from Kun to Qian positions requires three hundred days to complete.

The text outlines three daily practice levels: First is "flying the golden essence into the brain," elevating Jing-Qi from the lower Dantian (energy center) to the upper Dantian. Next comes the post-herb-gathering return from the middle Dantian back to the lower Dantian. Finally, "refining herbs with advancing fire" refers to transforming Jing-Qi in the middle Dantian. Completing these three stages leads to the Earth Immortal realm, marked by verification signs: frequent startling sensations during sleep yet spontaneous healing of ailments; observing umbrella-like halos enveloping the body when closing eyes; secure essence retention (the "golden pass and jade lock" metaphor); occasional thunder-like sounds of meridians opening; and dreams featuring infants (symbolizing pure Yang energy) or weightless flight.

After achieving these signs, practitioners must intensify their efforts for another three hundred days to perfect the "embryonic immortal" (nascent form of the internal elixir). Only then can they proceed to the advanced "jade nectar elixir return" practice.

The text further explains the Yin-Yang generative principle: the sun and moon in heaven represent Yang containing Yin (true Yang harbors Shen/spirit), while earthly gold and jade represent Yin containing Yang (true Yin embodies form). When Yang ascends to the celestial pole, it generates Yin essence; when Yin descends to the earthly pole, it produces Yang splendor. Their interaction makes gold and jade absorb heaven-earth essences, manifesting as auspicious signs—transforming into propitious clouds in the sky or becoming sweet springs and lingzhi mushrooms underground. Humans imbued with this numinous energy become outstanding talents, while animals transform into spiritual creatures.

A key insight reveals that gold and jade's preciousness stems precisely from condensing this heaven-earth communion energy. By emulating this cosmic interaction within their bodies to achieve Yin-Yang fusion, practitioners can forge the Golden Elixir.

This passage explains the formation principle of the "golden-jade quality" and specific cultivation methods in Daoist Neidan (internal alchemy) practice.

Although gold and jade form in environments where Yin Qi accumulates, they inherently contain pure Yang Qi. Just as the radiance of sun and moon descends, the interaction of Yin and Yang energies coalesces to form treasures. Similarly in cultivation, though the physical body belongs to Yin, through accumulating the "medicinal substances" (referring to the essential Jing, Qi, and Shen required for Neidan practice) and nurturing true Qi, one can ultimately form the internal elixir (embryonic immortality).

When golden-jade Qi permeates the earth, it transforms into sweet springs and lingzhi mushrooms—this corresponds to the Jade Nectar (saliva) returning to the Dantian (energy center) during practice. When condensed in the air, it forms auspicious clouds and propitious vapors, equivalent to refining the physical form with true Qi.

Cultivation must follow the natural rhythms of Yin-Yang's ascent and descent: golden-jade Qi rises with Yang Qi and descends with Yin Qi, following seasonal patterns like the four seasons' rotation. Practitioners must accordingly adjust their methods according to these temporal cycles.

The specific technique involves: selecting auspicious hours within favorable years, months, days, and times for practice. After one hundred days, the medicinal substances (Jing-Qi) become abundant; after two hundred days, the internal elixir stabilizes; after three hundred days, true Qi generates and the elixir reaches completion. Only then can one advance to higher-level practices like returning the elixir to refine the form.

Key practice notes: Use the Gen (Mountain) trigram method to circulate golden essence (cultivation-produced quintessence) upward to the brain, stopping at the Xun (Wind) trigram phase. Cease gathering medicinal substances during the Li (Fire) trigram stage, restrain Yang Qi during the Kun (Earth) phase, and begin constraining Yang Qi from the Dui (Lake) trigram until reaching the Qian (Heaven) trigram.

The saliva-swallowing technique serves as crucial supplementary practice: First stir the tongue against the palate and cheeks, swallowing turbid saliva first, then fill the mouth with tongue-tip stimulation. In spring when liver Qi dominates, use the Li trigram swallowing method; in summer when heart Qi prevails, apply the Xun method; in autumn with flourishing lung Qi, employ the Gen technique; in winter during kidney Qi's ascendancy, practice the Zhen (Thunder) method. The spleen requires special regulation during seasonal transitions. These swallowing techniques can be practiced simultaneously with the Flying Golden Essence method.

This scripture elucidates two essential cultivation methods: the Jade Elixir Return to the Elixir Method (Yuye Huandan) and the Golden Elixir Return to the Elixir Method (Jinye Huandan). Practitioners must observe the seasonal transformations of kidney Qi (the fundamental life energy) within the body, paying particular attention to the final eighteen days of each season for proper nourishment.

The Jade Elixir method involves first stirring the tongue around the oral cavity, then closing the mouth and drawing in the cheeks to simulate swallowing. If natural saliva doesn't emerge, simply swallow the breath, as Qi also contains moisture. During the first year, practice this 36 to 49 times daily, increasing to 81 or 180 repetitions in the second year. Three years of consistent practice nourishes the Dantian (lower abdominal energy center), causing the true Qi to flourish progressively. Without this method, three hundred days would be required to cultivate the internal elixir.

The Golden Elixir method requires secluded practice in a quiet chamber while sitting cross-legged. First guide Qi from the coccyx up the spine to the crown (the Niwan Palace), then visualize golden-water energy descending from the crown through the throat back to the central abdomen (Huangting) - a process called "flying the golden essence" (Fei Jinjing). When warmth is felt in the neck, lower the head and press the tongue against the palate, whereupon a sweet, cooling liquid emerges to nourish all meridians. This practice isn't season-specific but must follow the "flying golden essence" stage.

The text concludes by noting these methods strengthen the body and prolong life, yet don't transcend the cycle of life and death. Cultivation must follow proper sequence: from the Gen hexagram (representing cessation) to the Xun hexagram (representing entry) during daytime, then from the Dui hexagram (harvest) to the Qian hexagram (fulfillment) at night.

This passage explains the cultivation method and verification criteria for "Jade Nectar Returning to the Elixir" (Yuye Huandan) in Daoist Neidan (internal alchemy) practice. First, one must understand the fundamental principles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water), adjusting cultivation methods according to seasonal changes. The "nectar and jade liquor" refers to the saliva produced during practice, the "Moon Palace" metaphorically represents the lower Dantian (three inches below the navel), and "intoxication" describes the state of abundant saliva.

During practice, in the Gen hexagram period (3-5 AM before sunrise), practitioners circulate energy through the microcosmic orbit using the "Flying Golden Essence" (ascending Jing-Qi) and "Jade Nectar Returning to the Elixir" (descending saliva) methods. Like galloping on horseback, they swiftly mobilize true Qi to fill their limbs with energy. This process begins at the Zhen hexagram (east, corresponding to spring) and concludes at the Li hexagram (south, corresponding to summer).

After three hundred days of "herb gathering" (collecting bodily essences), when the Golden Elixir takes form, practitioners should reduce cultivation time by one hexagram period. At this stage, they must adjust saliva-swallowing techniques according to seasonal changes. This body-refining method has no fixed duration—success is verified by these signs: radiant skin, vibrant Shen (spirit), natural aversion to meat, reduced appetite yet abundant energy, increased alcohol tolerance, light and strong bones, swift walking, bright eyes, hair regaining black color, smoothed wrinkles, youthful complexion restored, sharp vision, disappearance of old scars, cessation of drooling and tears, constant fresh breath in the mouth, healing saliva, and skin becoming uniformly smooth like white jade.

These are all verification marks of successful body refinement through Jade Nectar Returning to the Elixir. Upon achieving these effects, practitioners should continue diligent cultivation, proceeding to the next stage of "Golden Nectar Returning to the Elixir" according to seasonal rhythms.

The Golden Edict states: When Yang energy accumulates to its zenith, it forms the original spirit, within which images emerge. These images originate from the sun, and the sun itself is born from...

The moon accumulates yin energy to form its substance, its form containing divine spirit. Gold is born from jade, appearing and disappearing with the fluctuations of yin and yang—these are the radiances of the sun and moon. Such transformations stem from the numerical patterns of heaven and earth (referring to the laws of yin-yang change), while the qi of gold and jade circulates with the rising and falling of yin and yang. The timing of this flow originates from the rhythms of celestial movement.

The fundamental principle is this: the movements of the sun and moon follow the numbers six and nine (six representing yin, nine representing yang), which are the foundational patterns of Qian (Heaven) and Kun (Earth). The qi of gold and jade rises in spring and summer and descends in autumn and winter, synchronizing with the four seasons of heaven and earth. Gold is born from earth, earth from stone, and stone from jade—these minerals take form beneath the ground. Just as the Golden Crow (the solar deity bird) resides in the sun and the Jade Rabbit (the lunar immortal hare) dwells in the moon, the sun and moon reflect each other's brilliance, manifesting the divine spirits in the celestial realm.

To use a metaphor: the sun and moon resemble the qi within the human body—kidney qi is like the moon, heart qi like the sun. Gold and jade resemble the bodily fluids—kidney fluid is like gold, heart fluid like jade. The so-called "jade fluid" refers to kidney qi ascending to merge with heart qi, the two energies converging at the "Heavy Tower" (the throat region). When the mouth is closed without exhaling, it fills with saliva; swallowing it is called "Jade Fluid Returning to the Elixir," while circulating and ascending it is called "Jade Fluid Refining the Form." Though this fluid originates from the kidneys, it is transformed by heart qi—just as stone is born from earth and jade from stone.

The so-called "golden fluid" occurs when kidney qi and heart qi merge but do not ascend; instead, they steam the lungs. The lungs, like a canopy (resembling an imperial parasol), envelop these two qi. At this point, lung fluid is gathered, rising from the lower Dantian (three inches below the navel) through the Weilu point (at the tailbone), a process called "Flying Golden Essence into the Brain," which nourishes the Muddy Pellet Palace (Baihui point at the crown of the head). Once replenished, it descends back to the lower Dantian, termed "Golden Fluid Returning to the Elixir." After returning, it ascends again to fill the entire body, cycling upward repeatedly—this is called "Golden Fluid Refining the Form," aligning with the principle that gold is born from earth.

When practicing the "Refining Form and Flying Golden Essence" method, one must do so in a purified and quiet chamber, strictly avoiding wind and direct sunlight. Incense should be burned while offering a reverent prayer: "O Supreme Three Pure Ones (the highest Daoist deities), this disciple seeks to prolong life in this world, to spread the Great Dao, and to enlighten humanity. First, I must refine my own form to withstand heat and cold, abstain from the Five Grains, and transcend the constraints of yin and yang." Only after this prayer may the saliva be swallowed.

The crucial technique lies in these points: the Weilu point at the base of the spine is called the "Lower Pass," the Jiaji point (mid-spine) the "Middle Pass," and the Muddy Pellet Palace at the crown the "Upper Pass." These Three Passes are vital pathways for the movement of essence and qi during cultivation.

This scripture elucidates the Daoist Neidan (internal alchemy) practices of "Golden Liquor Returning to the Elixir" (Jinye Huandan) and "Jade Liquor Refining the Form" (Yuye Lianxing). Practitioners should observe the following key points:

The text first describes the "Flying Golden Essence" technique (a method for refining vital energies), which must pass through the Three Barriers (tailbone, spinal ridge, and jade pillow gateways). Here, the kidney's Jing (essence) is likened to the earth, while the heart's fire corresponds to the heavens. When the essence ascends to the crown, one must use "Jade Liquor" (saliva) to refine the physical form. This process continues for three hundred days until forming the "Embryonic Immortal" (the nascent stage of the internal elixir), spontaneously generating genuine Qi.

The practice divides into two phases: the earlier stage follows the "Jade Liquor Refining the Form" method, while the later employs the "Flying Golden Essence" technique. In practice, one begins at the Kan trigram (kidney position). As essence ascends to the crown, slightly close the ears, engage in Neiguan (inner observation), and gently swallow the saliva. Press the tongue against the palate, seal the "Jade Pool" (oral cavity), and wait for saliva to flow from the upper palate before swallowing.

Seasonal variations affect practice frequency: during spring and autumn, swallow once every two ascents; in summer and winter, swallow once every five ascents. Limit swallows to fifty per session in summer and a hundred in spring/autumn. After swallowing, circulate Qi through the head, face, and limbs until fully energized.

The advanced phase—"Golden Liquor Returning to the Elixir"—contrasts with the preliminary "Golden Liquor Refining the Form." The refining phase spans from the Gen trigram (spleen/stomach) to the Li trigram (heart), while the Yang-consolidating phase extends from the Dui trigram (lungs) to the Qian trigram (head). In the advanced phase, Qi descends from the crown as "Returning to the Elixir," whereas the preliminary phase involves upward movement as "Refining the Form." Successful practice may manifest inner visions like "Jade Trees with Golden Blossoms."

Critical caution: If the Golden Liquor fails to reach the lower Dantian while both ascending and descending energies activate simultaneously—termed "Fire Igniting the Body"—one must immediately complete the corresponding fire purification practice. These methods demand strict adherence to protocols and diligent effort, with progress measured by tangible experiential results.

The text concludes by clarifying technical details: "Sealing the ears all night after initiation" refers to closing the ears immediately after the "Elbow's Flying Golden Essence" passes the Three Barriers (preventing kidney Qi leakage, as ears connect to kidney energy). "Timely drinking golden waves" denotes nodding, bending the neck, and retracting the tongue upon sensing Qi entering the brain—precise physical alignments crucial to the practice.

This passage explains the "Golden Liquid Body Refinement" method in Daoist Neidan (internal alchemy) practice. During cultivation, when the tongue touches the upper palate, a sweet honey-like fluid is produced in the mouth—this is a sign of effective practice.

The specific method is as follows: Begin "flying the Golden Essence" (a technique for circulating internal Qi) during the Gen trigram (representing the northeast, corresponding to the Chou and Yin hours), then swallow the fluid continuously until the Zhen trigram (due east, Mao hour) when the practice stops. "Qingzhou" here refers to the direction of the Zhen trigram. At sunset in the Dui trigram (due west, You hour), listen for the "Song of Yang" (the sound of Yang Qi circulating within the body), and from the Dui trigram, tighten the perineum ("locking the Yang Pass") until the Qian trigram (northwest, Xu and Hai hours). During the day, when practicing the Li trigram (due south, Wu hour) method, there is no need to "gather medicine" (collect external vital essence).

Throughout the night, maintain the movement of the True Fire within the body—first raising the front of the body, then circulating the back. This full-body exercise is called "body incineration." The practice need not strictly follow specific timings, as the natural cycle of a day already contains the transformations of Yin and Yang (inherently encompassing Qian and Kun).

The commentary explains that this is the secret to refining the body with Golden Liquid. "Drinking throughout the night as the fire rises" refers to the method of refining the body by igniting the fire during the Gen trigram, following the Golden Liquid Returned Elixir technique. The difference from Jade Liquid body refinement is that Golden Liquid refinement involves directly refining the body after "flying the Golden Essence" to the crown of the head, with both front and back refinement occurring simultaneously—hence "body incineration." Adjust the method according to the seasons, with the key being focused stillness. The phrase "within the day lies its own Qian and Kun" means: refining Qian (the back) before noon, and refining Kun (the abdomen) after noon. The belly belongs to Kun, while the back belongs to Qian.

Before practicing this method, one must first complete the verification stage of Jade Liquid Returned Elixir body refinement. Only then can one proceed. Burn incense, cultivate stillness, and follow the steps carefully. Typically, it takes over a year of practice to reach the "body incineration" stage. Before the Kan trigram (due north, Zi hour), refinement is also clearly divided: Qian in the morning, Kun in the afternoon. In actual practice, refining Qian involves moving upward from below, working on both front and back simultaneously. During winter and summer, take care to regulate the practice, and every three to five days perform the "Ji Ji" method (balancing water and fire) to prevent excess. When the Golden Elixir reaches a certain stage of refinement, spontaneous internal swallowing (Zhong Yan) will occur—a sign of successful verification. The ultimate goal is to achieve a state of clear spirit, settled hun and po (ethereal and corporeal souls), perfected Yang Spirit, and a stabilized heart-mind.

When cultivation reaches a certain level, one becomes impervious to seasonal extremes of heat and cold, while one's appearance and bearing naturally transcend the ordinary. Even when facing wealthy or noble individuals, the adept can detect the turbid Qi emanating from them, for ordinary people remain bound by their coarse physical forms. Upon completing one's cultivation merits, one secretly receives the Sanqing Zhenlu (the highest-level Daoist talismans of the Three Pure Ones), gaining the ability to foresee celestial mechanisms such as Yin-Yang transformations and human fortunes or misfortunes.

The practitioner's vision penetrates worldly illusions, while their mind transcends all phenomena. Filled with pure Yang Qi within, they can completely abstain from food and drink. Their body emits a distinctive aura, with skin taking on a golden hue as translucent as fine jade. Wherever they travel, local deities voluntarily appear before them, ready to be dispatched at will. The intensity of their internal pure Yang Qi becomes so potent it can evaporate external moisture. These are all verifiable signs of having attained the Golden Elixir Return (advanced Neidan practice) and undergone Golden Fluid Body Refinement (physical transformation through elixir energy).

These principles constitute the essential methods for achieving immortality. This content belongs to the Middle Vehicle's Three Gates cultivation system, corresponding to the realm of Earth Immortals (lower-tier Daoist transcendents).