《道法會元》Vol. 72

In the practice of Thunder Magic (one of the Daoist ritual systems), there exists a meditation technique called "Silent Audience with the Inner Sovereign." The method is as follows: lightly press the tongue against the upper palate while turning the gaze inward to visualize the crown of the head.

Here’s a detailed explanation of the symbolic meanings of each body part: The tongue represents the heart, innate nature, and Shen (spirit consciousness). In the Five Phases system, it corresponds to Fire and the Vermilion Bird (one of the Four Symbols) of the South, with a crimson hue, earning it the name "Crimson Dragon." Like a spring dragon drawing water upward, it transports the saliva (the "water of the Floriate Pond") from the mouth upward. If the mouth becomes dry, the Kidney Water (kidney Jing/essence) cannot ascend, and rain-summoning rituals will prove ineffective. When the saliva bathes the Mud Ball Palace (the upper Dantian, residence of the primordial Shen), all celestial spirits will come to pay homage.

The tongue pressing against the palate acts as a golden bridge, guiding the primordial Shen to ascend to the celestial court. The profundity of this action lies in its ability to—through mindful regulation—gather emotions back to innate nature, transforming Yin energy into Yang energy. The Cantong Qi states, "When Metal returns to its original nature," referring precisely to this state of Huandan (a Neidan term denoting the condensation of Jing, Qi, and Shen).

The Mud Ball Palace is where all spirits converge. As the Fire Official, the tongue corresponds to the heart, which in turn corresponds to the Big Dipper. When visualizing southward, the Dipper’s mouth aligns with the heart. The number five corresponds to the Lianzhen Star (the fifth star of the Big Dipper), located between the eyebrows, known as the Tiangang (another name for the seventh star of the Dipper). Coordinating with the left eye (Sun) and right eye (Moon), the Three Lights (Sun, Moon, and stars) circulate and merge at the brow.

The specific practice steps are as follows: First, turn the gaze inward to illuminate the Central Palace (middle Dantian). After a prolonged period, guide the Qi back to the two kidneys. Concentrate the spirit to gather primordial Qi, visualizing the Pojun Star (the seventh star of the Dipper) pointing directly at the crown like a beam of light piercing the Mud Ball Palace. The practitioner then directs both eyes upward to the crown, drawing the light of the Sun and Moon from the kidneys up to the eyes, merging them to ascend toward the Mud Ball Palace—this is the method of "Silent Audience with the Supreme Sovereign."

Next, raise the energy through the Double Passes of the spine (key points along the Governing Vessel) before descending it to the Tiangang point between the eyebrows. Here, the Three Lights shine downward onto the Mysterious Pass (a crucial point in cultivation): the left kidney, associated with the Li Trigram (Fire), represents the Sun, while the right kidney, associated with the Kan Trigram (Water), represents the Moon. Within the Moon, the Qian Metal (primordial Yang Metal) generates white light—this golden lunar effulgence is fundamentally the Wu Earth (Yang Earth) within the Kan Trigram, also known as the Moon’s essence, which is Qian Metal itself. Qian Metal symbolizes the Yang Dragon, the body’s primordial Jing (innate vital essence), akin to an ancient dragon churning from the depths of a pool and soaring skyward—a manifestation of one’s own energy erupting forth.

The Li Sun of the left kidney belongs to Yang within Yin, containing Kun Earth (Yin Earth). Kun Earth rests beneath the Gen Mountain (symbolizing stillness), with springs welling up from the mountain’s base—symbolizing the birth of true Water from Yang. This true Water is innate nature, Shen consciousness, life, and wisdom. The wisdom-born Water manifests in the pupils.

The left kidney transforms into the Southern Dipper, the right into the Northern Dipper, and the two Dippers meet in the Celestial River (the Conception and Governing Vessels). When the eyes flicker, all divine light converges toward the Mud Ball Palace.

This passage elucidates the Daoist Neidan (internal alchemy) practice of breath retention and spirit regulation. The term "closing the door" refers to sealing the lower bodily orifice (the Earth Pivot, meaning the perineum region), allowing the Qi from both kidneys to ascend. This Earth Pivot position stores the primordial Qi (Qian metal), while the space between the kidneys harbors the energy constellation of the Southern Dipper, resonating with the South Pole Star.

The text describes how the right kidney contains the true fire of the Gate of Life (the Charming Star), while the left kidney holds true water (the □ Star), with their interaction symbolizing the generative numbers of the Hetu and Luoshu diagrams. Within the kidneys resides the primordial Qi (Heavenly One's Qi), which transforms into life force and subsequently gives rise to spiritual consciousness. During practice, the practitioner's mind should become as serene as the primordial chaos at creation's dawn, achieving a state where water and fire intermingle, and spirit and Qi congeal.

The term "locking the exchange" denotes closing the mouth with teeth together and sealing the seven orifices. The Can Tong Qi (Kinship of the Three) states that closing the upper orifices preserves the Shen (spirit), while closing the lower orifices consolidates Jing (essence). As Qi circulates internally, the left orifice rises to beneath the tongue forming "mystery" (saliva), while the right orifice ascends to form "nectar" (sweet dew). The practitioner should stir these fluids with the "Crimson Dragon" (the tongue), channeling them upward to nourish the Niwan Palace at the crown of the head. At this stage, the radiant light from both eyes directly illuminates the Mingtang point in the brain (located three inches behind the brow), akin to constructing a thunder altar atop Mount Kunlun.

Finally, when inhaling pure Qi through the nose, one must keep the "Golden Well" (the throat) unobstructed, allowing the golden fluid from the kidneys (the energy born from true water and true fire's union) to ascend through the Governing Vessel, establishing internal circulation. The entire practice emphasizes the harmonious interaction of Yin-Yang and the perfect balance of water and fire, ultimately achieving the state of spirit and Qi becoming one.

The nose serves as the window of the lungs and belongs to the Metal phase (one of the Five Phases). The Qi of the Metal phase is particularly clear and translucent. Metal generates Water (according to the Five Phases' generative cycle), and Water in turn gives rise to the crystal of Heavenly Unity (the primordial essence of Water). The Qi of Heavenly Unity belongs to the Yang within Yin—this primordial Qi is supremely pure and connects with the Mysterious Feminine (another name for the Dantian, the body's energy center). The Mysterious Feminine receives the most refined and harmonized Qi of Heaven and Earth, neither ascending nor descending, nurturing the sovereign ruler of human life.

The left side of the nose corresponds to the "Mysterious" (Xuan) and aligns with the Li trigram (one of the Eight Trigrams) of the left kidney. Its Qi, like a crimson sun, rises to the Muddy Pellet Palace (an acupoint at the crown of the head). The right side corresponds to the Kan trigram of the right kidney, and its Qi, like a black moon, also ascends to the Muddy Pellet Palace. Through the nose, the primordial clear Qi is drawn in and, combined with the divine light of the eyes, is returned to the Mysterious Pass (referring to the Dantian). The Mysterious Pass is also called the Golden Well, where the purest and clearest primordial ancestral Qi gathers, entirely free of impurities.

The right side of the nose corresponds to the "Feminine" (Pin), which belongs to Yin but contains Yang within it. This Qi ascends through the Muddy Pellet Palace and descends to the Mysterious Feminine, with the two currents circulating endlessly. When drawing talismans (Fulu), one must use the nose to draw in primordial clear Qi to stimulate the Mysterious Pass while firmly closing the upper and lower orifices. Then, golden light Qi is exhaled through the mouth and nose onto the talisman—this ensures its efficacy.

During cultivation, the Qi in the Three Palaces (lower, middle, and upper Dantian) frequently rises and descends. The kidney region is the First Palace, also called the First Pass or the Land of the Goat Cart (symbolizing the early stage of cultivation). Here, a slight exertion—widening the eyes and raising the shoulders—suffices to reach the First Pass. True practitioners base their cultivation on breathing, much like standing on the heels. By sealing the Grain Path (anus) to sever the Earthly Root, inhaling clear Qi through the nose, and contracting the Grain Path, one establishes the Earthly Axis (a cultivation term). The Tailbone (Weilü) acts like a wheel, and the Divine Horse (a metaphor for internal Qi) leaps from here, spiraling upward near the navel in unpredictable transformations. Primordial and postnatal Qi merge here in a chaotic fusion, beyond description.

Along the spine, there are two pathways where both Water (kidney Qi) and Fire (heart Qi) flow freely. Those who understand this principle can attain immortality. The method is remarkably simple—even ordinary people who master it can transcend the mundane and achieve sagehood.

The method of Gathering Lead (extracting the primordial Qi of the kidneys): When Qi rises to the Middle Pass, it enters the Second Palace, also called the Crimson Palace (middle Dantian). First, a pure jade-green hue appears, which meets with crimson Qi, glowing as vividly as cinnabar in a pouch. Amid auspicious clouds and radiant Qi, the spirit follows the Qi, and the Qi follows the spirit. With slight refinement, a brilliant light emerges—this is the Deer Cart (the intermediate stage of cultivation). The Deer Cart refers to the variegated and shifting phenomena. With continued practice over time...

This passage elucidates the crucial concept of "Three Passes and Nine Apertures" in Neidan (internal alchemy) practice, the Daoist method of cultivating Jing (essence), Qi (vital energy), and Shen (spirit). The so-called "Lulu Pass" functions like the axle of a waterwheel, symbolizing the pivotal hub for the circulation of vital energies within the body. In cultivation, even forcefully navigating this pass (like a great oxcart) represents superior skill.

The Three Passes (key energy gateways in the body) connect with the Three Palaces (upper, middle, and lower Dantian, or energy centers). Only upon reaching this stage can practitioners break through critical obstructions. When vital energy ascends to the Mingtang (Hall of Illumination, located three inches within the brain where the upper Dantian resides), it resembles myriad spirits paying homage to the Celestial Emperor in his grand hall. After the union of Yin and Yang culminates in the Qian Palace (the head), a spark of true Yang descends into the Huangting (middle Dantian)—a description of profound subtlety.

High-ranking Daoist priests (those presiding over Keyi, or liturgical rituals) invariably adhere to this principle when submitting memorials to the heavens. The essence of Neidan practice lies precisely here—how could one not approach it with utmost care? The operations of heaven are silent and imperceptible, their mysteries concealed in the Purple Tenuity Upper Palace (the highest celestial realm). According to Xuanmen (Mysterious Gate) liturgy, these secrets are transmitted only once every forty thousand kalpas (an immeasurably long time). Those who receive this authentic transmission must never treat it lightly or divulge it indiscriminately, lest they face the "wind-blade trial" (a celestial punishment in Daoist cosmology) and be condemned to the lower realms as ghosts for eternity—a consequence beyond mere words.

The "bright pearl" metaphorically represents the body's most precious primordial Qi, inherently complete even before one's parents conceived them, neither increasing nor decreasing after birth. This principle is utterly pure and unified, perfectly aligned with celestial order, hence the Doctrine of the Mean states: "What heaven endows is called nature." This "nature" is robust, centered, and impartial, wholly consonant with cosmic principles. From nature arises fire (heart-fire), from fire arises Shen (original spirit), and from Shen arises primordial Jing (essential vitality). Primordial Jing is like a yang dragon, capable of soaring transformations beyond comprehension.

The cultivation process mirrors the hexagram Qian in the Book of Changes:

• At the initial "Hidden Dragon, Do Not Act" stage, yang energy lies dormant beneath the Kun earth (lower Dantian).
• At midnight (the Zi hour), the first stirring of yang gradually rises to the "Dragon Seen in the Field" phase, where ascending yang brings springlike vitality and bodily ease.
• During "All Day Vigilant," one maintains alertness like a ruler facing south (upright in body and mind), ensuring all energies naturally align in reverence.
• At the next stage, thunder rolls and clouds move as vital energy circulates through the body.
• Finally, at "Flying Dragon in Heaven," myriad spirits gather in homage. Here, one enters deep meditation to behold the Supreme Deity (the highest state), observing through inner reflection as golden light illuminates all.

"Unfastening the golden lock" refers to opening critical energy apertures. Closing the "mouth" (lips) and "gate" (anal sphincter), the upper closure causes energy to descend while the lower closure prompts its ascent. Practitioners employ heel breathing (deep abdominal respiration), inhaling pure Qi through the nose while sealing key passages to circulate genuine energy.

This scripture elucidates the essential techniques of "opening and closing the nine orifices" and "the alchemical fusion of lead and mercury" in Daoist Neidan (internal alchemy) practice. The nine orifices (referring to the body's nine major energy portals) must be opened to allow the flow of primordial Qi (vital energy), particularly establishing pathways through the Xuanying (throat region) and between the two kidneys. When this pure Yang energy passes through the navel, it forms specific energetic trajectories within the body.

As the genuine Yang Qi from the kidneys ascends, it rises like steam through the key passes (important acupoints). Here, "Qian" (Heaven) represents pure Yang (like refined gold), while "Kun" (Earth) symbolizes pure Yin (like quicksilver). The quicksilver metaphor represents human innate nature—its essence being Yang Qi, which is also the original Shen (spirit). Gold generates lead (referring to kidney Jing/essence), and when this lead transforms into nourishing fluids, it can coalesce into the elixir. The internal elixir contains primordial true fire, resembling a latent dragon. The crux of cultivation lies in mental focus—when consciousness stirs, the true fluids reverse their flow to penetrate the three barriers (the coccyx, Jiaji point, and Jade Pillow at the skull base).

The "three-eight golden lock" denotes the twenty-four vertebrae (3×8), flanked by channels where water and fire energies circulate. When genuine Qi flows countercurrent to nourish the crown, it resembles drawing water upward until the vertex (the "Yellow River" representing the Baihui point) becomes full, inducing a sensation of bodily heaviness. At this stage, primordial Yang flows unimpeded as Yin and Yang energies harmonize—joints awaken throughout the body, spirit becomes radiant, eyes shine like lightning, and the crown feels weighted with immense pressure.

"Xiyi" refers to the formless primordial Qi (the fundamental energy preceding physical birth)—so refined it defies description. "Brewing the cream of enlightenment" describes how through accumulating essence, practitioners internalize Shen and Qi, becoming suffused with De (virtue/power) and spiritual joy. During "herb gathering" (collecting bodily essences), one must close the mouth and eyes, clench fists, and bow the chest—this allows the primordial "medicinal substances" (essences) to ascend naturally while joints become unobstructed. The Jiaji point then grows heavy like a turning wheel, with internal sensations alternating between sudden storms and post-bath freshness.

"Refining essence and distilling fluids" employs true fire to temper vital substances. When true fluids rise to the brow (the "jeweled terrace") to unite with Yang energy, golden nectar (refined essence) flows spontaneously, gradually filling the mouth before descending to the Crimson Palace (heart center). This "drawing from Kan to replenish Li" (taking kidney water to nourish heart fire) requires pure Yang fire to purge the heart's Yin blood (distractions), forging a body of undiluted Yang. Without true fire refinement, Yin energies would grow increasingly dominant.

This passage elucidates the essential techniques and states of attainment in Daoist Neidan (internal alchemy) practice. When practitioners deplete their Jing (essence) and Qi (vital energy) excessively during cultivation, they experience excessive sleepiness at midnight—a manifestation of overwhelming Yin energy. The human throat's twelve-layered structure corresponds to the celestial phenomena of the twelve lunar months.

When the "Golden Liquid" (refined essence produced through cultivation) ascends to the throat during practice, practitioners witness the wondrous vision of golden blossoms and emerald bamboo. The so-called "Jade Hall" refers to the twelve segments of the trachea between the heart and throat. Upon reaching the state of "True Faith" in cultivation, these passages become unobstructed, flowing smoothly like water into the "Jade Pass" (the Dantian). The Dantian is divided into upper and lower regions: the upper resembles a furnace while the lower resembles a cauldron, their round-above-and-square-below form symbolizing heaven's roundness and earth's squareness.

The crux of cultivation lies in mastering the "fire times" (regulation of breath and intention), requiring three hundred days of continuous practice to achieve the ceaseless circulation of "water rising and fire descending" (Yin-Yang harmonization). Each lunar month alternates between periods dominated by Yang energy with lesser Yin, and vice versa.

The scripture emphasizes that practitioners must accumulate Yin De (virtuous deeds), cultivate their innate nature daily, and transcend worldly attachments to attain the "Golden Immortal" state of carefree liberation. Successful cultivation summons celestial scriptures to welcome the adept, though outcomes vary by individual capacity: superior practitioners achieve immortality, middling ones prolong life, while lesser ones may only become underworld officials.

The text particularly highlights the essential method for cultivating the "Millet-Sized Pearl" (internal elixir): neither forced pursuit nor complete neglect. True practice requires silent perseverance, allowing the Shen (spirit) to dwell naturally within while maintaining uninterrupted breath circulation, ultimately achieving the "Golden Embryo" (Golden Elixir) and returning to one's original nature. The author reflects on the difficulty of the immortal path—how sages of the Three Teachings all follow this principle—while expressing concern that revealing these celestial secrets might incur heaven's retribution.

This passage recounts the story of Confucius beginning his study of the I Ching (Book of Changes) at the age of fifty. The I Ching is a classic that explores the essence of life and the laws of the cosmos, revealing the principles of Yin-Yang transformation through its hexagrams (symbols and images). Confucius once sought advice from Laozi (Lao Dan) on the true meaning of "ritual" (li). Here, "ritual" subtly refers to the critical technique of "fire regulation" (huohou) in Neidan (internal alchemy) practice—the skillful control of intention and Qi (vital energy). In essence, the discussion revolves around the path of cultivation that leads one back to the origin, returning to the fundamental source of life.

Even a sage like Confucius maintained a humble and reverent attitude when seeking guidance from masters in his pursuit of longevity through cultivation. The scripture emphasizes that only those who have attained a high level of moral cultivation can comprehend such profound truths. These methods of practice are extremely precious, and if treated carelessly or revealed to ordinary people lacking the proper foundation, it would inevitably incur punishment from heaven.

The text specifically points out that truly profound Daoist methods (referring to secret transmissions like Neidan practice) require practitioners to possess corresponding moral virtue and cultivation to receive them. Therefore, they must be approached with caution and guarded with strict secrecy. This solemn attitude toward the transmission of Daoist teachings reflects the important principle in Daoism: "The Dao is not lightly transmitted" (Dao bu qing chuan).