《葛仙翁太極冲𤣥至道心傳》

This passage expounds the core principles of Neidan (internal alchemy) practice. The method transmitted by Immortal Ge Xuan (a renowned Daoist master of the Three Kingdoms period) is exceptionally precious—not something ordinary practitioners can master, requiring profound virtue (De) to comprehend its profound mysteries.

The scripture begins by revealing that the true alchemical furnace and cauldron reside within our own bodies, eliminating any need for external seeking. When the mind achieves stillness, the body naturally stabilizes. In this state of perfect tranquility where body and mind unite, one may perceive the "alchemical seed" (initial sign of Neidan progress). At this stage, the Shen (spirit), hun and po (ethereal and corporeal souls), and consciousness all return to their proper alignment. Through supreme stillness, one may perceive the "Celestial Heart" (cosmic origin) and commune with divine consciousness.

The text then explains the concept of Taiji (Supreme Ultimate): Though vast and ineffable, Taiji inherently exists within every person. Taiji is our original mind, and the original mind is Taiji. When the human mind maintains sincerity and reverence, Taiji manifests; when obscured by anger and desire, Taiji withdraws. If our mind becomes upright, the heart of Heaven and Earth likewise aligns. With purified spiritual clarity, we naturally comprehend Taiji's principles. The key lies in achieving thoughtless awareness, maintaining prolonged clarity and stillness. In this state of supreme emptiness, one perceives the original heart of cosmos and unites with the Dao.

The immortal master teaches: Following Taiji's natural course leads to ordinary birth, aging, and death; reversing this process through cultivation leads to sagehood and immortality. In the womb, human form takes shape precisely through resonance with Taiji's "authentic singular thought." Our Jing (essence), Qi (vital energy), and Shen all coalesce from this singular thought—thus we must use this physical form to cultivate it. Guarding this thought stabilizes the three treasures: stabilized thought secures Jing, secured Jing anchors Qi, anchored Qi condenses Shen. Shen is thought, thought is mind, mind is Shen. Shen is fire, Qi is medicine, and mind itself becomes the Golden Elixir. Holding this singular thought to crystallize authenticity means using fire to refine medicine into elixir, employing Shen to command Qi toward Dao-realization.

This singular thought possesses supreme value—connecting Heaven above and penetrating Earth below, governing all transformations. Human primordial Qi resides in the abdominal Dantian (energy center), just as all things' Qi return to their roots. Through the wondrous function of this thought, we may mobilize primordial Qi's circulation.

This passage elucidates the core principles of Daoist Neidan (internal alchemy) practice. Within the human body lies a crucial acupoint called the "Qi cavity" (Dantian), located three and six-tenths inches below the heart and three and six-tenths inches above the kidneys—a void space measuring approximately one and two-tenths inches. Just as the intercourse of heaven and earth generates all things, this is where the human body produces its "elixir" (the cultivated energy).

The cultivation method is remarkably simple: sink one's conscious awareness into this Qi cavity. This empty point is metaphorically called the "Valley Spirit" (symbolizing its receptive, encompassing nature) or the "Mysterious Feminine" (representing the gateway of Yin-Yang union). Like how valleys produce echoes, this void space can nurture miraculous energy. The saying "the Valley Spirit never dies" refers to the eternal principle of creation from emptiness.

Here, "Mysterious" (Xuan) represents Yang Qi (symbolized by the dragon), while "Feminine" (Pin) embodies Yin Qi (symbolized by the tiger). These two forces unite at the Mysterious Pass (the crucial gateway of cultivation). This cavity is the origin of the cosmos, the foundation of a Zhenren's (perfected person) breathing, and the root of Yin-Yang's opening and closing. By persistently maintaining focused awareness here and allowing Qi to flow naturally, practitioners can establish their foundation within a hundred days, condensing golden liquid (the refined essence) to form the Returning Elixir (Neidan).

The text specifically points out a common misconception among practitioners: mistaking the heart and kidneys themselves for Kan (Water) and Li (Fire). In truth, the heart and kidneys are merely their vessels—the real key lies in the application of breathing. While the heart governs and the kidneys provide foundation in the human body, a more precise formulation would be "body-mind"—where "body" refers to the abdominal region containing the kidneys. Here, Jing (essence), Qi (vital energy), and Shen (spirit) converge and intermingle, making the kidneys' role indispensable. The essence of cultivation lies in submerging one's spiritual awareness in this cavity, allowing Jing, Qi, and Shen to naturally fuse.

The kidneys correspond to Water, while the heart corresponds to Fire. When Fire enters Water, the two elements naturally harmonize, just as the sun and moon unite during the transition between the last day (Hui) and the first day (Shuo) of the lunar month. At this moment, one's Shen (spirit) and Qi (vital energy) merge into seamless unity. When spirit becomes concentrated, Qi coalesces; when consciousness is focused, breathing naturally stabilizes. In the deepest stillness, the celestial mechanism spontaneously activates. This illustrates the Taiji (Supreme Ultimate) principle of "yang emerging from extreme stillness" — the true yang within the kidneys ascends to transform the ultimate yin in the heart, ultimately forging a diamond-like body as vigorous as the Qian hexagram. This constitutes the natural path to immortality, never achievable through artificial striving. Seekers of the Dao must follow this fundamental principle.

On rectifying erroneous cultivation methods:

All who pursue immortality and Daoist study must establish loyalty and filial piety as their foundation, prioritizing beneficence and service to others. By accumulating hidden virtue (Yin De) through aiding people, one naturally attains the Dao. Practitioners should devote themselves to studying the orthodox teachings of the Mysterious Gate, concealing their brilliance while moving through worldly affairs without becoming tainted. They must study widely, visiting accomplished adepts to investigate profound principles and comprehend the transformations of Yin-Yang. Never indulge in alchemical experiments with cinnabar and mercury, wasting precious time; never employ heterodox techniques to deceive the ignorant, for this damages merit and hinders progress, making the serene state of Wuwei (non-action) unattainable.

Contemporary deviant practices include: using female bodies as alchemical vessels, attempting to obtain "elixir ingredients" through improper sexual practices; visualizing Qi in the Dantian while falsely calling it "plum seeds"; steaming Qi at the navel while deceitfully naming it "red lead"; and various kissing and caressing techniques — how could these possibly lead to longevity? Worse still are those consuming placental tissue or umbilical cord blood while claiming to obtain prenatal Qi. In truth, such breathing and visualization methods belong to artificial postnatal practices — forced breathing exercises may induce toxic abscesses. Imitating animal postures stirs up pathological Sanjiao fire, grain abstention merely emaciates the body, and solitary mountain dwelling invites dampness ailments. Some vainly attempt elixirs by smelting metals and minerals without understanding authentic Neidan (internal alchemy) methods. Heretical paths often quote Danjing (alchemical classics) out of context — like "bamboo mends bamboo" or "abandoning wives separates Yin-Yang" — to justify themselves. They fail to realize this resembles wood fueling its own destruction: when passion stirs, Jing (essence) and Qi scatter completely. These are nothing but misguided heterodoxies.

This scripture exposes the fraudulent practices of those who exploited Daoist cultivation for personal gain. Idle individuals fabricated heretical doctrines to deceive people and extort money and provisions. Their so-called "harvesting yin to supplement yang" techniques—a distorted interpretation of Daoist sexual practices—either caused eye injuries or led to diseases like gonorrhea. Unrepentant about their own errors, they shamelessly propagated these harmful methods to others—a truly detestable act.

Authentic cultivation follows an entirely different path. Ancient Daoist immortals, though dwelling in the mundane world, transcended worldly attachments and remained undisturbed by external circumstances. Each day they emptied their minds of distractions, stabilized their Shen (spirit), cultivated fullness in the abdomen, and maintained focused awareness at the center (referring to Dantian meditation). When their practice reached its natural culmination, they attained the state where "abundant Jing (essence) eliminates lust, abundant Qi (vital energy) eliminates hunger, and abundant Shen eliminates sleepiness." At this stage, entering meditation required no forced stillness—their vital energies naturally returned to the root (the convergence of Jing-Qi-Shen in the Dantian), coalescing like millet grains in the void, ultimately achieving spiritual transformation and celestial ascension.

The text cites Emperor Wu of Han as an example: despite his devout pursuit of immortality through frequent mountain sacrifices, the Queen Mother of the West (Xiwangmu, a major Daoist goddess) pointed out his impure nature—given to lust, cruelty, and greed. Though he refrained from actual debauchery, his palace brimmed with beauties that drained his vital energies. How could such an internally depleted man, clinging to wealth and status, possibly attain immortality? In the end, he merely obtained the Five Sacred Peaks True Form Charts (Daoist talismans) and achieved a lower-grade liberation through corpse-deliverance.

Ge Hong (the Immortal Lord Ge) records his cultivation journey in the Flowing Pearl Song: after twenty-two failed attempts at Waidan (external alchemy through elixir-making), he succeeded only after shifting to Neidan (internal alchemy) at Gezao Mountain in Jiangxi. This confirms that Daoist practice requires Wuwei (non-action) and detachment from material forms. The scripture concludes with this sobering truth: people always seek shortcuts, yet fail to understand that "no immortals are obese, and no Daoists live in luxury." The path to the Dao inevitably begins with hardship before yielding sweetness—but most cling to immediate pleasures, ultimately reaping bitter consequences.

This passage elucidates the essential principles of Daoist cultivation and alchemical practice, along with guidelines for selecting suitable locations for spiritual practice:

Practitioners who remain entangled in worldly desires resemble foolish men burning precious metals and squandering wealth in pursuit of external alchemy (Waidan) – ultimately exhausting their resources with nothing but sighs of regret to show. At sixty years of age, when my cultivation still showed no progress, I was fortunate to receive my master's instruction on the mystery of primordial Qi (Yuanqi, the innate energy). This energy resides in the formless void and must be apprehended through states of profound stillness and subtle awareness. The interaction of true Yin and Yang flows as naturally as breathing: first visualize the golden crucible (Dantian), then focus on the jade furnace (the heart's fire). When the fire of Li (heart fire) is activated, the water of Kan (kidney essence) rises, and the jade nectar nourishes the chamber of enlightenment (upper Dantian), the celestial mechanism spontaneously reveals itself – a realm inaccessible to ordinary people. True adepts (Zhenren) guiding others must possess heroic resolve to achieve longevity matching heaven and earth, ultimately ascending to the immortal realms. These essential principles must be constantly remembered.

Regarding location selection for cultivation:

Immortal cultivation requires sacred mountains and blessed lands, ideally sites where ancient sages attained the Dao. The ideal location should gather wind and accumulate Qi, with flowing water encircling it, the Azure Dragon coiling on the left and the White Tiger guarding the right, receiving pure energy from the Nine Heavens above while connecting to spiritual veins leading to the Three Immortal Isles (including Penglai) below. Only thus can one obtain protection from celestial deities. Choosing wrongly allows mountain spirits and tree demons to steal spiritual energy, ensuring failure. As the immortal Wang Lingyu was reminded during his mountain practice: "Cultivation resembles farming – no crops grow in stony ground." Those with immortal destiny will naturally find blessed lands, but must first accumulate virtuous deeds as their spiritual wings. When Wang inquired where to settle, the celestial immortal directed him to the Nanyue Temple on Mount Heng, where after twelve years of practice he achieved daylight ascension.

Appended is the "Diagram of Thirty-Six Celestial Chambers of Heavenly Roots and Lunar Abodes," employing the Eight Trigrams (Bagua) to mark stellar orientations, accompanied by verses explaining optimal practice timing: Foundation-building need not rigidly follow the midnight-noon cycle – the moment when stillness generates movement (the nascent emergence of Gui-water energy) represents the ideal opportunity. The thirty-six chambers refer both to the total stroke count of the trigrams and the eight phases of Taiji generating Yin-Yang (Qian, Dui, Li, Zhen, Xun, Kan, Gen, Kun), each phase containing six chambers symbolizing Yang energy's progressive development from the Fu hexagram to the Guai hexagram.

This passage explains the "Zhou Tian Huohou" (Celestial Cycle Fire Times) method in Daoist Neidan (internal alchemy) practice, using the twelve message hexagrams from the sixty-four hexagrams of the Zhouyi (Book of Changes) to symbolize the cultivation process. It consists of two main phases: advancing the Yang fire and withdrawing the Yin talisman, corresponding to the microcosmic orbit of energy circulation in the human body.

During practice, from the Fu hexagram to the Qian hexagram (six hexagrams total), each with six lines, represents thirty-six ascents of Yang fire (advancing the Yang fire). Then from the Gou hexagram to the Kun hexagram (another six hexagrams), also with thirty-six lines, symbolizes thirty-six descents of Yin energy (withdrawing the Yin talisman). This complete cycle of seventy-two periods corresponds to the annual rhythm of seasonal climate changes.

The specific practice method involves: forming mudras (specific hand gestures) with the left hand while coordinating breath regulation. From the Zi hour (11 PM to 1 AM) to the Si hour (9 AM to 11 AM) are the six time periods of Yang energy ascent. The口诀 (oral formula) states that the Qian hexagram represents pure Yang (nine being the ultimate Yang number) while the Kun hexagram represents pure Yin (six being the ultimate Yin number). Practitioners must guide the process with focused intention until it becomes naturally mastered.

The detailed steps are: With the left hand forming the Zi position mudra (corresponding to Fu hexagram), gently inhale pure Qi through the nose, drawing it from the Mysterious Pass (upper Dantian) down to the Tail Gate (perineum point) - this constitutes one inhalation. Then exhale as the energy rises from the Tail Gate through the Spinal Handle (vertebrae) up to the Muddy Pellet (crown of the head) - this is one exhalation. One inhalation-exhalation cycle counts as one breath. Practitioners perform eighteen cycles of gentle breathing (civil fire) followed by eighteen cycles of vigorous breathing (martial fire), totaling thirty-six breaths. This generates a mouthful of Jade Dew (Neidan term for the saliva produced during practice), which is swallowed and sent to the Mysterious Palace (Dantian) to nourish the Spiritual Root (primordial Qi). Repeating this process while forming different hexagram mudras at corresponding hours (Chou position for Lin hexagram, Yin position for Tai hexagram, etc.) gradually accumulates the "medicine" (internal alchemical energy).

Special note: The "bathing" during Mao hour (5-7 AM) doesn't refer to washing the face but to calming the mind and regulating breath. Through precise breath counting, mudra variations, and intentional guidance, this complete method accomplishes the microcosmic orbit cycle, ultimately achieving the effect of gathering medicinal energy for alchemical refinement.

This passage describes the advanced Neidan (internal alchemy) practice of "advancing the Yang fire and retreating the Yin talisman" in Daoist cultivation. Practitioners guide their refined Jing-Qi (essence-energy), referred to as "jade dew," through specific acupoints using controlled breathing patterns and focused intention.

The process begins with twelve breaths to channel one portion of jade dew into the central palace (Dantian), yielding eight liang of Yang lead (purified Yang essence). This is followed by thirty-six breaths of "advancing Yang fire," divided into periods of strong martial fire (intense breathing) at the beginning and end, with gentle civil fire (soft breathing) in between. From the noon hour (Wu) to the late-night hour (Hai), corresponding to the "six Yin phases," practitioners transition to "retreating Yin talisman" practice.

The esoteric formula traces a path from the initial Yin line of the Kun (Earth) hexagram to the initial Yang line of the Qian (Heaven) hexagram, totaling 144 numerical cycles. In practice:

1. With fingers positioned at the Wu point (corresponding to Gou hexagram), perform twelve martial fire and twelve civil fire breaths (24 total), swallowing one portion of jade dew into the Mystic Palace (upper Dantian) to obtain one liang of medicinal essence.

2. Shift to the Wei position (Dun hexagram), repeating the process for two liang of essence.

3. Continue sequentially through Shen (Pi hexagram), You (Guan hexagram), Xu (Bo hexagram), and Hai (Kun hexagram) positions. Each two-hour period requires different breath counts and fire intensity ratios, with special attention during the You period (peak Metal essence) for bathing (mental relaxation) and danger prevention. The complete cycle yields half a jin of Yin mercury (refined Yin energy).

Throughout the practice, civil fire breathing remains subtle and slow, while martial fire breathing is slightly more vigorous. Sixteen portions of jade dew are swallowed in total, balancing half a jin each of lead (Yang) and mercury (Yin) to complete the full jin measurement. One full celestial cycle comprises 360 degrees of fire tempering, minus five breaths corresponding to the Five Phases. Mastery of this method allows practitioners to harness the creative forces of heaven, earth, sun and moon, ultimately achieving cosmic longevity.

This scripture elucidates the core principles of Daoist Neidan (internal alchemy) cultivation, presented in two essential sections.

The first section discusses the "Four Seasonal Applications" breathing method. Authentic practitioners generate energy through specialized respiration (true breath) originating from the Dantian (Qi cavity). This energy resembles the breath of a dragon (dragon's chord Qi), termed "true fire" or "mercury" (a Neidan term symbolizing yang energy). While ordinary people produce saliva (divine water from the Jade Pool) beneath the tongue, realized adepts cultivate refined essence (jade nectar of sweet dew) that ascends from the kidney meridian, traverses the spine (Jiaji), crowns the head (Mudan), then descends to the tongue tip. This is called tiger's chord Qi, true water, or "lead" (symbolizing yin energy). Human life is sustained through this interplay of yin and yang energies. During cultivation, one must gather medicinal energies (harvesting internal vitality) at specific temporal nodes, coordinating breath with intentional circulation through the microcosmic orbit to refine the internal elixir. However, practitioners must avoid excessive practice to prevent depletion of primordial Qi.

The second section explains foundational practices for establishing the cultivation base. "Laying the foundation" involves consolidating spirit and fortifying Jing (essence) to strengthen the physical body and marrow, preparing for advanced alchemical work. "Refining the self" requires eliminating distractions to attain mental clarity. Unfortunately, worldly desires often deplete innate nature, hindering longevity. Authentic practice involves returning wandering thoughts to the Dantian (elixir chamber) where they merge with primordial Qi. Sustained practice naturally leads to tranquil stillness.

The text specifically cautions against practicing fire applications (breathing techniques) during certain periods: the 8th day of the 2nd lunar month, 23rd day of the 8th lunar month, and daily during the mao (5-7 am) and you (5-7 pm) hours. These temporal prohibitions correlate with lunar phases and yin-yang fluctuations, representing accumulated wisdom from ancient practitioners' astronomical observations.

This scripture expounds the core principle of Daoist cultivation—the foundational practice of refining the self (lianji). The key lies in maintaining a tranquil and empty state of mind, allowing the true Qi to flow naturally. If distracting thoughts persist, the foundation of practice remains unstable; if the spirit-mind (shen) lacks clarity, all cultivation efforts will prove futile.

The method for establishing this foundation involves subduing distracting thoughts, severing desires, and preserving essential vitality (jingqi). The scripture states that the human body originates from a single thought, and it is through this same thought that we refine our physical form. When both body and spirit reach the profound state of mystery, one attains immortality—this constitutes the work of self-refinement.

At birth, the union of parental essence and blood forms the embryo. After ten months of gestation, the physical form becomes complete, with the primordial Qi (zhenqi) gathering at the qi cavity below the navel. Infants naturally breathe through their noses and observe with their eyes—this innate nature hides in the Muddy Pellet Palace (upper dantian) between the eyebrows during daytime, and retreats to the alchemical crucible (lower dantian) between the kidneys at night, nourishing the five viscera and six bowels. Hence infants possess supple sinews, delicate skin, unwavering gaze, and unhurried breathing.

As one grows, by age sixteen, the body absorbs 360 zhu (an ancient weight measure) of primordial Qi from heaven and earth, combined with the 24 zhu inherited from parents—totaling 384 zhu, precisely corresponding to the celestial cycle number. At this stage, one's essence, qi and spirit reach fullness: the complexion glows, and the internal elixir (neidan, referring to primordial qi) becomes pure as a crystal pagoda. This manifests the creative Dao of heaven-earth's yin-yang interaction.

Newborns exist in the pure yin state of the Kun hexagram (☷☷). From ages one to three, they develop 64 zhu of qi, manifesting the returning Fu hexagram (☷☳) with one yang line. By five, another 64 zhu appears as the approaching Lin hexagram (☷☱) with two yang lines. At eight, further 64 zhu growth reaches the peaceful Tai hexagram (☷☰) with three yang lines. Ten brings the great strength Dazhuang hexagram (☳☰) with four yang; thirteen yields the parting Guai hexagram (☱☰) with five yang; until sixteen completes all six yang lines in the pure Qian hexagram (☰☰). Now the brain marrow fills, essential qi abounds, completing the full pound measure—naturally achieving Qian's vigorous state.

[Note: The described hexagram transformations use twelve "message hexagrams" from the Yi Jing's 64 hexagrams to illustrate the waxing and waning of bodily qi through yin-yang changes with age—a distinctive neidan (internal alchemy) hermeneutic method.]

This scripture explains the natural depletion of vital essence (Jing) and Qi (vital energy) throughout human aging, alongside Daoist cultivation methods for restoring primordial Qi.

The human body consists of the Three Treasures (Jing, Qi, and Shen) and embodies the Five Phases (Wood, Fire, Earth, Metal, Water). Those blessed with celestial affinity and proper guidance from enlightened masters can maintain childlike purity of body and mind. Through Neidan (internal alchemy) practice, they may directly awaken to the supreme Dao—this is the state of "superior De (virtue) through Wuwei (non-action)," requiring no forced striving.

However, those lacking spiritual foundation and proper guidance, indulging in worldly desires, will deplete their primordial Qi. After sexual maturity (age 16 for men, 14 for women), Yin energy gradually increases while Yang diminishes. From ages 16 to 24, unrestrained indulgence depletes 64 zhu (an ancient weight measure) of primordial Qi, corresponding to the Gou hexagram (☰☴). Continued excess—particularly sexual activity after overeating or drinking—depletes another 64 zhu by age 32, matching the Dun hexagram (☰☶).

Persisting in worldly pursuits leads to further depletion: another 64 zhu lost by age 40 (Pi hexagram ☰☷); kidney Qi exhaustion at 48 (Guan hexagram ☴☷); liver Qi decline at 56 (Bo hexagram ☶☷); and complete depletion by 64 (Kun hexagram ☷☷). By this stage, one's hair whitens, vitality dries up, and the body withers, sustained only by mundane nourishment.

Yet with a master's guidance in restoration methods, immortality remains attainable. The key practice involves seizing the "Living Zi Hour" (when external genitalia become erect): immediately sealing the perineum to prevent Jing leakage. This critical moment is called "when lead meets rising menstrual essence, harvest urgently." Practitioners must grasp this timing to perform the "Dragon-Tiger Union" (a Neidan term for harmonizing Yin-Yang energies) and consolidate vital essences.

This practice method describes the Neidan (internal alchemy) technique called "Flying the Golden Essence Behind the Elbows." During cultivation, one should contract the anus (the valley passage) like a tiger tucking its tail, while simultaneously drawing in the lower abdomen and straightening the spine, with the eyes gazing upward toward the Mud Ball Palace (upper Dantian) at the crown of the head. This causes the body's Yang energy to rise naturally, guided by the vision to circle thirty-six times at the crown, transforming true Qi into marrow essence within the brain.

The essential practice method involves performing this once daily during the two key temporal nodes: the Zi period (11 PM-1 AM) and Wu period (11 AM-1 PM), aligning with the celestial timing of the Big Dipper's movement. Practitioners should maintain silence with closed lips, cultivating Qi with the single-minded focus of a simpleton throughout the day, softening both body and mind. After one hundred days of such practice, one gains sixty-four zhu (an ancient weight measure) of primordial Qi, corresponding to the Fu hexagram (Earth over Thunder) in the Book of Changes where the first Yang line emerges, resulting in a strengthened physique.

Continuing the same method in hundred-day stages:

• The second hundred days yield another sixty-four zhu of Qi, corresponding to the Lin hexagram (Earth over Lake) with two Yang lines, eliminating all ailments
• The third hundred days correspond to the Tai hexagram (Earth over Heaven) where three Yang lines create prosperity, bringing acute hearing, clear vision, and light footsteps
• The fourth hundred days match the Dazhuang hexagram (Thunder over Heaven) with four Yang lines, making skin radiant and white hair turn black
• The fifth hundred days align with the Guai hexagram (Lake over Heaven) with five Yang lines, refining the body to contain the purity of gold and jade
• The final hundred days complete the 364 zhu of primordial Qi, seizing the essence of heaven, earth, sun and moon to fulfill the celestial cycle, restoring the pure Yang constitution of the Qian hexagram

This cultivation beginning with active methods ultimately leads to the realm of Wuwei (non-action). As the scripture states: "One perceives the essential wonder of non-action, yet knows active practice forms the foundation." Refining the Kunlun (head region) holds the secret to longevity. Only after completing these foundational practices and achieving an infant-like purity of mind can one advance to the Dao of returning the elixir.

For practitioners of different ages: robust individuals simply follow the prescribed timing to replenish primordial Qi, while those in decline seeking quicker results must first practice the "returning essence to nourish the brain" technique.

To cultivate the Golden Elixir (Jindan) path, one must first prepare both body and mind. Here we discuss the concrete methods of the foundational stage (zhuji - laying the groundwork): maintain daily nutritious meals, ingest specially prepared "human milk root-nourishing pills," and persist for one thousand days until essence (Jing), vital energy (Qi), and spirit (Shen) are fully replenished before advancing to subsequent practices. Only when these three treasures are abundant can one enter the meditation chamber to practice the "Jade Nectar and Golden Liquor" (the body's refined essences) and "Kan-Li Qian-Kun" (Yin-Yang harmonization) techniques, ultimately attaining the "Mysterious Pearl and Formless Image" (embryonic form of the Golden Elixir) and "Great Unity Embracing Authenticity" (condensation of primordial Qi). These oral instructions belong to the foundational work of "returning to the origin" (fanben huanyuan), whose success depends wholly on the practitioner's diligent effort.

Particular attention must be paid to eliminating the harms of the "Five Thieves": To cultivate the Golden Elixir path, one must first refine the self to purity, restrain body and mind, store away spiritual energy (Shen-Qi), and maintain a state of serene emptiness, tranquility and silence. Only when spiritual energy is abundant, the seven emotions remain unmoved, the six senses are purified, and essence-energy is stable can elixir refinement begin. Most crucial is guarding the "One" (primordial foundation) while maintaining central harmony, thoroughly eradicating the Five Thieves.

The Five Thieves manifest in three categories: eyes, ears, nose, tongue, and mind constitute the "Heavenly Five Thieves"; colors, sounds, scents, flavors, and textures are the "Worldly Five Thieves"; while craving, desire, greed, anger, and delusion form the "Internal Five Thieves." Unchecked internal thieves allow greed and delusion to run rampant; uneliminated external thieves inflame sensory desires. Specific manifestations include: the eyes as dwellings that deplete spirit - when gazing outward, Shen-Qi disperses, and beauty stirs craving that damages essence; ears as channels dispersing spiritual energy - sounds make the spirit chase after them, arousing desires that destabilize essence; the nose as a gateway consuming spirit - scents breed greed that exhausts essence; the tongue tasting flavors sparks anger that leaks essence; mental contact with external phenomena induces folly that injures essence.

Countermeasures include: "lowering the blinds to contain light" (closing the eyes for inner vision) to return Shen-Qi to the Dantian; ignoring external sounds to focus on internal listening; sealing mouth and nose breath to make respiration subtle, allowing spiritual energy to naturally return to the Qi cavity (lower Dantian). In essence, forget the Five Thieves and gather all Shen-Qi into the Dantian - thus the Golden Elixir will form spontaneously. Without eliminating these thieves, cultivation efforts prove futile.

Additional preparatory requirements: construct a dedicated meditation chamber, select auspicious dates and hours (aligned with the "Three Wonders" astrological pattern), and avoid inauspicious directions. The chamber's orientation must evade the "Six Non-Completions" (six unlucky directions), Void Loss, Desolation, Four Abandonments, Nine Emptinesses, Heavenly Chief, and Entangling Snares - all malignant influences.

When engaging in cultivation practices, one must avoid inauspicious times and select an auspicious day to enter the meditation chamber. Forty-nine days before the winter solstice, begin observing purification rituals to maintain physical and mental clarity. During this period, abstain from the five flavors (sour, sweet, bitter, spicy, and salty), sever social interactions, and maintain silent seated meditation.

The meditation chamber requires specific arrangements: Use elm wood to craft the meditation seat, place one jin of realgar (a mineral medicine) beneath the seat to ward off malevolent influences, hang a Xuanyuan Mirror (a Daoist ritual implement) above, and position a sword on each side. At the rear of the chamber, enshrine an image of the Emperor of Eastern Florescence (a revered Daoist deity), offering perpetual lamplight and incense. During meditation, avoid facing empty space or objects that may disturb the mind—it is best to face an eastern wall. The chamber's lighting should balance Yin and Yang, with equal parts light and shade. The room should not be too high (excessive Yang energy) nor too low (excessive Yin energy). Open windows on all four walls to allow the energies of sun, moon, and stars to circulate—close them during wind, open them when calm. Adjust curtains to moderate strong light or brighten excessive dimness.

Seasonal cultivation precautions: In winter, avoid heating stoves; in summer, refrain from using fans; in spring, do not gaze at flowers; in autumn, abstain from eating fruit. Seek three like-minded fellow practitioners for mutual support and prepare three years' worth of provisions in advance. One may seek charitable households as external patrons (cultivation sponsors), but must never accept personal offerings or allow others to bow in worship, lest one's cultivation degenerate. Without savings or external support, practice austerely in the marketplace, silently begging for alms while focusing on seated meditation and seeking the Dao. If distracted by worldly sustenance, one drifts further from attaining the Dao.

Key meditation principles: Keep the spine straight without leaning, gaze slightly downward toward the nose tip, align the nose with the navel, close lips gently with the tongue touching the palate, and turn the spirit inward. Avoid sitting rigidly like dead wood—maintain awareness without forceful effort, as overexertion leads to error. The mind should mirror stillness: responding to phenomena without retaining traces. In tranquility, use gentle "civil fire" (a mild cultivation state); in lethargy, apply vigorous "military fire" (an intense cultivation state)—the key lies in balanced focus.

During profound meditative absorption, one may experience suspended breath and vanished pulse: minor absorption lasts one day-night, medium absorption three days, and major absorption seven days. Do not mistake this for seated transformation (death)—it marks the critical moment when Shen (spirit) and Qi (vital energy) return to their source, initiating the nascent stage of Neidan (internal alchemy). Maintain serene vigilance until the practitioner naturally awakens, taking utmost care not to startle them.

When a practitioner has not awakened after seven days of secluded cultivation, one may gently strike a bell or chime near their ear, lightly pat the center of their back with a closed fist, and call their name to help them regain consciousness. In the cultivation space, all visitors should tread softly and speak quietly, closing doors gently without loud noises to avoid disturbing the practitioner's primordial Shen (innate consciousness). A trusted companion should be appointed to deliver meals punctually three times daily, adjusting clothing for warmth or coolness as needed, tending to them as carefully as one would an infant. Women, chickens, dogs, or fellow practitioners in an impure state are strictly prohibited from entering the meditation chamber.

When relieving oneself or bathing, never face the sun, moon, or stars directly. These acts must be done facing a wall in darkness, avoiding nakedness that offends heaven and earth—such violations eternally hinder immortality. During excretion, maintain inner vision fixed on the Dantian (lower abdominal energy center), guarding the mind's focus to avoid gazing upon impurities. Throughout the retreat period, observe dietary precepts: strictly avoid the five pungent vegetables (like garlic and onions), greasy meats, sour-salty foods, alcohol, strong tea, and fried dishes—consuming only fresh rice porridge in moderate amounts. Heavy flavors cloud the Shen and induce lethargy, while light fare naturally clarifies the spirit. As the verse says: "Moderate hunger stirs Yang Qi to refine Yin Jing; overeating injures the spirit and stifles energy. By day keep the heart-mind pure, by night reduce sleep for bodily lightness."

The crux of cultivation lies thus: overeating induces drowsiness, and excessive sleep lets dreams disturb true nature; wandering eyes unsettle the heart-mind, and clamorous ears agitate the Lingtai (seat of consciousness). To perceive one's original true nature requires the sword of wisdom to sever worldly attachments. When heart and mind are purified, the nine Yang energies arise spontaneously—true practice means transcending sleep. Another verse states: "When the spirit strays outward, recall it swiftly; as the spirit returns, primordial Qi follows." Persisting in this dawn-to-dusk practice naturally gestates the spiritual embryo (Neidan) within the Dantian.

The human body harbors threefold true fire (energies): the heart's fire is the sovereign fire, the bladder's fire is the ministerial fire, and the descending Qi of the large intestine exiting the anus is called the people's fire. Alchemy requires these three fires to steam and refine Jing-Qi collectively, enabling Shen and Qi to fuse into the elixir. If sovereign and ministerial fires waver or the people's fire gate (anus) remains unsealed, Jing-Qi leaks easily. Hence, whether walking, standing, sitting, or lying, always lift the perineum; when sensing turbid Qi sinking, immediately direct the gaze upward to the crown—thus turbidity gradually dissipates while clear Qi ascends naturally.

During cultivation practice, one must maintain the body's primordial Qi (qi) through anal contraction exercises (the "grain path"), ensuring that waste becomes as compact as pellets and naturally odorless. First, understand the three internal key points: the first is preserving one's innate nature unchanged by desires, the second is safeguarding emotions from dissipating vital essence (jing), and the third is unifying essence, qi, and spirit (shen) into one. This way, yang energy won't leak, primordial qi won't scatter, and spirit won't wander outward—remaining always within. This is the cultivation of the "internal three passes." Simultaneously, guard the "external three passes" by ensuring ears don't listen indiscriminately, eyes don't gaze carelessly, and the mouth doesn't speak recklessly. These oral instructions are recorded in detail in the texts. Those who receive this true transmission must not treat it as ordinary knowledge—it is the closely guarded essential method of cultivation through the ages, to be treasured and revered.

During practice, ensure the upper and lower body resonate harmoniously, with qi ascending and descending in continuous cycles. Follow the "Morning Zhun and Evening Meng" diagram (referring to specific times for dawn and dusk practice) with precision, leaving no room for error—only then can the Golden Elixir (jindan) be achieved. The method involves closing the three upper orifices (ears, eyes, and mouth), controlling the lower excretory functions, and maintaining inner emptiness and stillness—this is the essence of the "Morning Zhun and Evening Meng" practice. When reaching a state of utmost stillness, yang qi will spontaneously arise within—this is the manifestation of "trust" (the appearance of primordial qi). In this trance-like state, one can perceive the genuine presence of innate essence and qi, which is supremely pure and contains the patterns of heaven and earth's movement. True cultivation lies neither in worldly toil nor in mountain seclusion—the key is entering that profound, indistinct realm where the heart of heaven and earth can be realized.

Regarding the diagram and instructions for gathering the medicinal essence (caiyao) and forming the elixir: practice must be performed during the Xu hour (7-9 PM) each month, attentively observing the movement of the Pojun star (symbolizing primordial qi). If one can seize the timing of the Yin-Jia direction (the eastern Azure Dragon position), the roar of dragons and tigers (the signs of yin-yang qi interaction within the body) may be heard. Gathering the medicinal essence requires moving to the southwest (Kun position), while circulating the fire (cultivating yang qi) must return to the northeast (Gen position). Penetrating these mysteries allows one to behold the Great Clarity (Taiqing) celestial realm after achieving the Golden Elixir.

Another oral instruction states: when qi movement reaches the southwest, it obtains the Zhen-Jia (the generative qi of the east), but when the talismanic fire (fuhuo, representing cultivation heat) travels northeast, it loses its companion (indicating the separation of yin and yang). Master Zhang Ziyang (the renowned Northern Song internal alchemist) said: "Heaven and earth follow the patterns of waxing and waning—only by carefully observing these changes can one grasp the timing of cultivation. Since ancient times, the Yin-Jia hours (3-7 AM) have been pivotal moments for practice."

This passage elucidates the core principles of Daoist Neidan (internal alchemy) practice. The twelve earthly branches (representing the double-hours of the day) correspond to the Twelve Thunder Gates in heaven. While celestial Dao operates through the rotation of the Big Dipper, the human body regulates Qi circulation through the Mysterious Pass (Dantian). These patterns govern the creation of heaven and earth, the movement of sun and moon, and the cyclical transformations of Yin-Yang and cosmic orbits.

The earthly branches exhibit dynamic relationships of conflict and harmony: for instance, the midnight (Zi) and noon (Wu) hours oppose each other, while midnight (Zi) and the following hour (Chou) harmonize. These correspondences manifest the movement and stillness of Primordial Qi (the cosmic source energy). Golden Elixir cultivation requires mastery of three essentials: the crucible (the body as alchemical vessel), the medicinal substances (Jing-Essence, Qi, and Shen-Spirit), and firing times (optimal practice periods). Attempting transcendence without understanding these is like shooting arrows in complete darkness.

The text particularly emphasizes the operation of Tiangang (the handle of the Big Dipper): celestial Tiangang completes its heavenly circuit daily, mirroring the circulation through the twelve meridians in the human body. The Twelve Thunder Gates shift according to Tiangang's orientation—when Tiangang points to the Chou position, practitioners should align with the Wei position, as Tiangang's direction represents vitality (auspicious), while its current location signifies danger. The Chen (dragon) and Xu (dog) hours hold special significance: Chen marks Tiangang's generative phase, while Xu signifies Hekui's (another Dipper star) destructive phase.

The firing schedule follows these principles: Yang fire emerges during Yin hour (3-5am), returns to storage during Xu hour (7-9pm), terminates at Hai hour (9-11pm), and regenerates at Zi hour (11pm-1am). This mirrors the Yi Jing's Gen hexagram symbolizing rebirth after stillness. The medicinal substances (vital essences) manifest during Shen hour (3-5pm), return to their resting phase at Chen hour (7-9am), terminate at Si hour (9-11am), and regenerate during Wu-Wei hours (11am-3pm), corresponding to the Kun hexagram's cyclical renewal. The southwest (Kun/Shen-Si) represents gathering, while the northeast (Gen/Yin-Xu) represents dispersion. As stated in the Mirror for Compounding the Medicine: "Exhaust Wu-Ji, stabilize Geng-Shen"—this refers to mastering the Yin-Yang transformations during these critical temporal nodes.

(Note: The text contains specialized Neidan terminology: "Mysterious Pass" denotes the Dantian, "Primordial Qi" indicates cosmic source energy, "crucible" symbolizes the human body, "firing times" represent practice periods, while "Tiangang" and "Hekui" are astrological references—all carrying specific allegorical meanings in alchemical practice.)

This passage explains the principles of selecting the "Geng-Shen" time period in Daoist Neidan (internal alchemy) practice. The original text indicates that during cultivation, one should primarily focus on the celestial stems (Geng-Shen) rather than overly emphasizing the earthly branches (Yin-Jia), as the branches are already encompassed within the stem system.

Ancient scriptures state that to locate the source where the elixir (Jing-Qi in internal alchemy) is generated, the key lies in the southwest direction (the "native land"). This oral formula must be applied in conjunction with the proper timing. This is crucial for beginners to subdue the mind’s demons—if neglected, these disturbances will disrupt cultivation, making it difficult to attain the state of Wuwei (non-action).

A specific example of the practice: During the first lunar month (when the earthly branch is Yin), counting from the Yin hour, follow a specific sequence corresponding to the branches (Yin corresponds to Xu, Mao to Hai, etc.) until the Chen hour, when the Tian-Gang (Big Dipper) direction appears. At this moment, primordial Qi arises, marking the optimal time for gathering the medicinal essence. Here, one must sink the spirit (Shen) into the Dantian (where the Taiji soul resides) and maintain focused awareness (embracing the One and guarding the origin) to prevent the dissipation of Yang Qi. This method is called "Morning Tun Coagulation."

When true lead (a Neidan term referring to innate primordial Qi) fills the entire body, attention must be paid to the movement of the Governing Vessel (the central meridian located five inches below the navel). By the You hour, the Qi ascends to the Niwan Palace (a point at the crown of the head). Here, the spirit must guard the Niwan while allowing the Po (the Yin spirit) to descend, maintaining a state of emptiness to prevent Qi from scattering and transforming it into true lead. This is called "Evening Meng."

In the second lunar month (when the earthly branch is Mao), counting from Mao and following the corresponding branches, the Shen hour yields the Mao position, and the Chen hour yields the You position. At this time, Wood Qi is vigorous, and forcefully regulating the "fire times" (breath and intent) is inadvisable. Instead, one should remain silent and await the "bathing" state (a Neidan term referring to mental and physical purification). The newly generated Qi is still delicate and must not be disturbed—distracting thoughts must be cleared, and the Qi must be stored in hibernation. When the mind is unmoved, the spirit naturally becomes clear; when the nature is undisturbed, emotions naturally settle. With abundant spirit and Qi, the essence condenses, and the breath harmonizes—this is the state of "bathing."

The following months (third to eighth) follow similar cultivation methods: In the third month (Chen), counting from the Chen hour, guard the lower Dantian (lower pole) during the Yin hour and the Niwan Palace during the Shen hour; in the fourth month (Si), counting from the Si hour, guard the lower Dantian during the Chou hour and the Niwan Palace during the Wei hour... Each month has its corresponding hours and focal points. Throughout cultivation, one must vigilantly guard against distracting thoughts and never be negligent.

This scripture primarily elucidates the essential techniques of Qi-blood circulation and meridian cultivation in Daoist Neidan (internal alchemy) practice.

Regarding the selection of practice timings, the text indicates that during the You hour (5-7 PM), when Metal Qi is at its peak, the kidney water (congenital Jing-essence) becomes most clear and pure, and should not be disturbed. The Mao hour (5-7 AM) and You hour are considered the most optimal periods for "muyu" (a Neidan term referring to breath regulation and seated meditation). It then details the pathways of Zhenqi (true Qi) circulation through various acupoints during different practice hours from September to December: for instance, when practicing from the Xu hour (7-9 PM) in September, Zhenqi will reach the lower pole (perineum point) by the Yin hour (3-5 AM), while during the Shen hour (3-5 PM) one should focus intention on the Niwan Palace (Baihui point at the crown of the head).

The text further explains that after practicing this method for one or two years, the body's true Jing will spontaneously "return to the origin" (gather in the Dantian), primordial Qi will naturally accumulate, the Gushan (original spirit) will manifest, the Three Corpses (three malevolent spirits believed to reside in the human body according to Daoism) will depart automatically, and the Nine Worms (internal parasites) will be eliminated. At this stage, obtaining the elixir becomes significantly easier. Another transmission method is mentioned: guarding the Jiangong (middle Dantian) during the Kun-Shen hours (3-5 PM) and focusing on the lower pole (lower Dantian) during the Gen-Yin hours (3-5 AM).

The "Song of the Twelve Inner Celestial Stem Meridians" describes the daily cyclical circulation of Zhenqi through the twelve meridians: during the Yin hour (3-5 AM) it flows in the lung meridian, Mao hour (5-7 AM) in the large intestine meridian, Chen hour (7-9 AM) in the stomach meridian, Si hour (9-11 AM) in the spleen meridian, Wu hour (11 AM-1 PM) in the heart meridian, Wei hour (1-3 PM) in the small intestine meridian, Shen hour (3-5 PM) in the bladder meridian, You hour (5-7 PM) in the kidney meridian, Xu hour (7-9 PM) in the pericardium meridian, Hai hour (9-11 PM) in the triple burner meridian, Zi hour (11 PM-1 AM) in the gallbladder meridian, and Chou hour (1-3 AM) in the liver meridian, completing this continuous cycle.

Finally, it explains the pathways of the Ren and Du vessels: The Ren vessel originates at the perineum point, ascends along the midline of the abdomen through the Guanyuan point to the throat, then continues upward into the brain, terminating at the lower gums—it's considered the sea of Yin meridians. The Du vessel begins at the coccyx, ascends along the spine through the Fengfu point into the brain, then continues along the forehead to the bridge of the nose. When Zhenqi penetrates this pathway and descends to the throat, it stops at the upper gums. When the upper and lower teeth meet and the tongue touches the palate, the Ren and Du vessels connect. The Ren vessel governs reproduction (women rely on it for pregnancy and fetal nourishment), while the Du vessel governs the Yang energy of the entire body.

Ancient immortals taught that deer achieve longevity by moving their tails to open the Du Mai (the governing vessel along the spine's central meridian), thus living for millennia without perishing. Turtles attain extended life by breathing through their noses to activate the Ren Mai (the conception vessel along the torso's central meridian). If humans can fully open these two primary meridians, all energy channels in their bodies will flow unimpeded.

The Huangting Jing (Yellow Court Scripture) reveals that the path to longevity lies in circulating the "Celestial Meridian" (referring to the interconnected Ren-Du circuit) within one's heart-mind. Through continuous day-and-night visualization of this system, immortality can be attained. This so-called Celestial Meridian corresponds to the inner "Yellow Path" (a Neidan term denoting the body's golden energy circulation route), where the breath travels back and forth along the Ren and Du channels.

(The original text included diagrams of 28 Du Mai acupoints and 24 Ren Mai acupoints, with specific names omitted here)

Regarding the five grades of immortal cultivation:

Human beings are composed of Yin-Yang energies forming the four elemental constituents (earth, water, fire, and wind), yet each possesses unique innate endowments. Those who disregard their foundational capacities and immediate comprehension, grasping at fragmented teachings without substantive cultivation, merely deceive themselves. True immortality manifests in five distinct tiers: Celestial Immortal, Earthly Immortal, Divine Immortal, Human Immortal, and Ghostly Immortal - differentiated by achievement timelines and cultivation methods.

Celestial Immortals cultivate across multiple lifetimes, born with spiritual wisdom into virtuous families. Receiving supreme teachings from masters during childhood, they use heaven and earth as their alchemical furnace, the sun and moon as their water and fire. Through serene practice of both Waidan (external alchemy) and Neidan (internal alchemy), they ultimately transcend the Three Realms - representing the highest attainment.

Earthly Immortals demonstrate unwavering determination, beginning cultivation in their prime. Understanding cosmic mysteries and life-nourishing principles, they achieve ageless wandering through the world by ingesting elixirs - the immortal path rooted in earthly cultivation.

Divine Immortals possess innate immortal temperament, combining perfect loyalty and filial piety with accumulated virtue. Drawn to the Dao in youth, they retreat to sacred mountains for cultivation. Progressing from refining Jing (essence) into Qi, then Qi into Shen (spirit), and finally returning Shen to emptiness, they advance from the "Jade Nectar" (basic Neidan) to the Golden Elixir, attaining pure Yang embodiment capable of miraculous transformations.

Human Immortals renounce worldly fame and fortune in middle age, maintaining health through breathing techniques, Daoyin exercises, and massage. Their longevity represents the immortal fruit cultivated through ordinary human existence.

Ghostly Immortals, limited by mediocre aptitude, grasp only partial methods without comprehending the Dao's essence. Though attaining minor spiritual powers, they remain within inferior attainment.

In walking, standing, sitting, and reclining, one must maintain focused awareness of the spirit. A single moment of distraction means missing the true essence of cultivation. The key to Daoist practice lies in upholding the state of "reverent attention" (jing) - this is the essential principle that runs through all profound cultivation methods. One must guide internal Qi to return to the Dantian (energy center) through conscious intention, never allowing even a moment's slackening. Guard vigilantly against the interference of drowsiness, maintaining constant wakeful awareness. Should the mind wander and cause the Shen (spirit) to leave the body, the formation of internal elixir (Neidan) will be impossible.

When walking, proceed with steady steps rather than rushing. One must move slowly with measured pace while keeping awareness inwardly focused. Hasty movement damages the sinews and meridians, adversely affecting elixir refinement. While standing, concentrate intention in the space of emptiness, avoiding a scattered "monkey mind." Use inner vision to focus the spirit at the Niwan Palace (celestial valley in the crown of the head). The emergence of random thoughts causes separation of spirit and Qi, while prolonged standing harms the bones - both detrimental to elixir formation.

In seated meditation, maintain long, soft breathing. Sit with upright posture in stillness, taking silence as your foundation and gentleness as your method. Achieve the state where great wisdom appears simple, speech is guarded, and supreme skill seems clumsy - ultimately reaching the realm where self and objects are both forgotten. Focus on holding the center, turning the gaze inward; avoid unnecessary physical movement lest essential essence (Jing) and Qi dissipate. The spirit must be particularly stable, otherwise Qi scatters and consciousness wanders. Gradually progress until even the concept of "forgetting" is forgotten, attaining complete physical and mental tranquility and perfect wisdom, ultimately uniting with the Dao.

For breath regulation techniques, beginners may use conscious guidance, but with prolonged practice a natural, unhurried rhythm will emerge. Avoid coarse or forced breathing, as this causes the elixir (essential Qi) to disperse. The body's primordial Qi communicates with heaven and earth - with each inhalation celestial Qi descends, with each exhalation earthly Qi rises, harmonizing with the Yin-Yang energies of the cosmos through respiration.

The key to Neidan (internal alchemy) practice lies in harmonizing breath and consciousness. During exhalation, the earthly Qi (Kun's primordial energy) rises from the lower Dantian (energy center); during inhalation, the celestial Qi (Qian's primordial energy) descends from the upper Dantian. This rhythmic breathing creates a complete Qi circulation—like a dragon's chant summoning clouds or a tiger's roar stirring winds. Each breath cycle constitutes a microcosmic orbit. When breathing becomes smooth and prolonged, the innate true nature (original Shen/spirit) merges with the vital energy. As breath gradually becomes so subtle it seems nonexistent, the golden fluid (primordial Jing/essence) within condenses into a millet-sized "dan pearl" (embryonic elixir).

Caution is required: mechanical sitting with scattered thoughts or dissipated Shen-Qi will deplete the physical body rather than form the elixir. As scriptures state: "Three years of arduous cultivation may yield ten thousand years of spiritual freedom."

During sleep, settle consciousness into the "hidden valley" (lower Dantian). While daytime awareness resides in the head, nighttime requires its return to the abdomen—focus particularly on the inner light behind both eyes. Sleep facing east, avoiding supine postures with stretched legs. Curl the body like a hibernating dragon, ideally with one hand pillowing the head and the other lightly holding an ankle in side-lying position. Close the eyes to internally observe the Dantian's energy cavity. Maintain alert awareness while sinking consciousness into the lower Dantian, as attentively as a hen brooding eggs. Sleeping supine with parted legs or open-mouthed breathing disperses Shen-Qi, and prolonged lying weakens Qi—both hinder elixir formation.

Maintain this awareness constantly—whether walking, standing, sitting, or lying—as unwavering consistency determines success. The slightest deviation forfeits accumulated progress. The Zhouyi Cantongqi (Triple Unity) states: "When the three portals (eyes, ears, mouth) close, true breath flows naturally, and the true person (original Shen) dwells peacefully in the Dantian's yellow courtyard."

Herein lies the direct revelation of the golden elixir's secret: the core practice is "forgetting words to guard the One"—silence preserves original Qi from dissipation, while guarding the "One" prevents Shen from wandering. This "One" is Taiji (Supreme Ultimate), spatially corresponding to the southwest (Kun position). The crucial mechanism involves the Yin-Yang alternation between Kun hexagram (pure Yin) and Fu hexagram (Yang's initial rebirth) in endless cycles. When consciousness immerses in Kun's stillness (utmost quiescence), one spontaneously comprehends the mystery of "knowing whiteness yet guarding blackness" (movement arising from stillness). Kun's six Yin lines represent six days of pure Yin; at stillness' climax, Yang emerges from Yin—on the seventh day appears Fu's initial Yang line (symbolizing the living midnight hour). Both lead (original Shen) and mercury (original Qi) originate from the "One," which initiates the Five Phases. Like the Great Expansion number fifty-five: subtracting five (Phases) and one (Taiji) leaves forty-nine—corresponding to hexagram transformations. Sages recognized the "One" as alchemy's foundation; through single-minded cultivation, Yang Qi fully recovers in forty-nine days.

This scripture elucidates the Neidan (internal alchemy) practice of cultivating "Primordial Qi" (Xiantian Yiqi), the most fundamental life energy. When the yin energy within the human body reaches its extreme, yang energy begins to stir—just as the first yang emerges during the winter solstice. Practitioners must eliminate distracting thoughts and enter a state of tranquil emptiness, for Primordial Qi precisely arises from this state of void.

The concrete practice involves: closing the eyes (lowering the eyelids), sealing the mouth (closing the orifice), regulating the breath, pressing the tongue against the upper palate, shutting out external sounds with the ears, and tightening the anus—thereby bringing the senses of sight, hearing, smell, taste, touch, and thought to complete stillness. Through this, acquired consciousness gradually transforms into Primordial Shen (the most authentic awareness). Sustained practice begins with minor stillness for one hundred days, progressing to intermediate stillness for two hundred days, and ultimately reaching great stillness for three hundred days.

At advanced stages, practitioners may experience the following phenomena: a moonlike radiance appears between the eyebrows, while warm Qi rises within the body. At this point, one should guide this heated energy with intention—ascending from the coccyx up the spine to the crown of the head, then descending through the oral cavity to return to the Dantian (energy center). Initially, this feels like warm water flowing; later, one may taste a nectar-like sweetness with full-body euphoria. This marks the initial stage of "Kan-Li intercourse" (the harmonious merging of heart and kidney energies), where the profound joy of meditation becomes palpable. One must persevere diligently until entering even deeper realms of emptiness.

The scripture particularly emphasizes how ordinary people remain trapped by worldly desires. Only through such rigorous cultivation can one transcend acquired cravings and return to primordial authenticity. Throughout this process, maintaining awareness and single-pointed concentration is absolutely essential.

This passage describes the subtle experiences and visionary transformations during Neidan (internal alchemy) practice. When the practitioner enters deep meditative absorption, a series of unique physiological reactions and energetic movements occur within the body:

At the height of concentration, one perceives the sun and moon standing still within (metaphor for balanced breath), entering the primordial state of undifferentiated darkness. Suddenly, the Dantian (Kun Palace) trembles like thunder, the bladder region grows warm, and both kidneys bubble like boiling water. The practitioner must sink their Shen (spirit-consciousness) into the perineum ("ocean floor"), gently guiding Qi to break through the three spinal gates (the crucial points of Weilu, Jiaji, and Yuzhen). At this stage, the true Qi (primordial energy) moves with the swiftness of lightning and intensity of fire.

Subsequently, the energy naturally ascends to the Niwan Palace (upper Dantian) at the crown. A circular glow appears between the eyebrows, while the mouth fills with cool, sweet Jade Nectar (a refined saliva produced during practice), refreshing as mint. This nectar descends along the Conception Vessel to settle in the middle Dantian (the "earthen cauldron"). This marks the "second phase of medicinal harvest" (a Neidan term for the optimal moment to gather energies), during which one silently circulates the Microcosmic Orbit.

In specific practice:

• During the Yang Fire phase (216 breath cycles, where inhalation-exhalation counts as one cycle), one obtains eight ounces of "lead" (symbolizing primordial Jing/essence)
• During the Yin Talisman phase (144 breath cycles), half a pound of "mercury" (symbolizing postnatal Shen/spirit) becomes refined

When the Microcosmic Orbit completes perfectly, more sublime states emerge. The spirit and vitality embrace like lovers reunited, while the ethereal and corporeal souls bond like mother and child—this is called "emotions returning to original nature," representing the initial achievement of "returned elixir" through the intercourse of Water and Fire (Kan and Li).

The cyclical movement of Jade Nectar and returned elixir continues endlessly. Today's nectar returns to the cauldron (Dantian), only to regenerate naturally tomorrow in perpetual circulation. This wondrous state transcends description, following purely the principles of the Dao. At this stage, the nine orifices (key bodily openings) seal naturally, the six senses (eyes, ears, nose, tongue, body, and mind) become perfectly tranquil, and one may even transcend the cyclical patterns of cosmic kalpas.

During the great stillness of the "seven-day return" (a practice cycle), practitioners witness the moon waxing from the western direction (Geng position) until full, suspended at the celestial zenith. Suddenly, crimson solar light rises to meet it, creating the luminous vision of "sun-moon conjoined jade"—symbolizing the perfect fusion of true lead (primordial essence) and true mercury (primordial spirit). The practitioner inhales this crimson light (a medicinal harvesting method), stores consciousness at the Xuwei point (Dantian region), mobilizes breath (Xun wind), and facilitates the intercourse of Yin-Yang energies along the Celestial Pathway (Conception and Governing Vessels), uniting the three treasures of Jing, Qi, and Shen in the Dantian.

Ultimately, Metal (lung Qi) and Wood (liver Qi) merge spontaneously, while the Dragon (spirit) and Tiger (essence) submit naturally. The cosmos clears as a single millet-sized pearl (the nascent elixir) manifests in the Dantian (the "compass center"), suspended in the "northern sea" (lower Dantian) with radiant brilliance. When the alchemical fire timing completes perfectly, golden nectar flows like molten butter. As this pearl ascends to the Niwan Palace, a single drop suddenly falls into the middle Dantian—this mystical vision signifies the achievement of Golden Elixir through the cosmic intercourse of Qian and Kun.

This passage describes the cultivation process and physical manifestations of the "Golden Fluid Returned Elixir" (Jinye Huandan), an advanced stage in Neidan (internal alchemy) practice within Daoism.

The key to cultivation lies in grasping the mysterious moment of Yin-Yang union (referring to the harmonization of Jing, Qi, and Shen within the body). Just as a single millet grain (symbolizing the "elixir seed," the initial energy of cultivation) can give rise to infinite worlds, practitioners must stabilize their Shen (spirit) to transform this "millet pearl" from formless to substantial. The specific method involves:

Guiding the "golden sand" (condensed vital essence) into the five viscera, allowing it to diffuse like mist throughout the body, nourishing the limbs and producing a radiant complexion. During the ten-month "fire regulation" phase (referring to controlled breathing and mental focus), maintain concentration like a brooding hen or a dragon nurturing its pearl. Neither distraction nor excessive force should be applied—overly intense focus causes "excessive fire" (over-cultivation), while scattered attention leads to "insufficient fire" (under-cultivation). Practice six hundred cycles daily following the "morning Zhun and evening Meng" method (specific breathing rhythms for dawn and dusk).

Various physical responses manifest during cultivation:

• When the Dantian (energy center) grows warm, visualize a black sphere between the eyebrows drawing "true water" (kidney essence) into the lower Dantian.
• After ten months, the "infant" (formed inner elixir) appears.
• Subsequent stages involve "shifting the spirit to different crucibles" (changing focal points) and "releasing the spirit from its shell" (liberating the primordial spirit from the physical body).

The text details verification phenomena:

• Unusual fragrances
• Sweet saliva production
• Visions of celestial phenomena
• Red light above the head
• Flashes in the eyes
• Hearing immortal music
• Perceiving dragon-tiger congress (Yin-Yang harmony)
• Sun-moon union (Qi-blood integration)
• Transparent internal organs
• Golden light enveloping the body
• Descending cold currents and ascending kidney Qi (essence circulation)
• Thunder-like internal sounds
• Bone-crushing pain
• Even days of unconsciousness

The supreme achievement is "spirit liberation" (Shen leaving the body): a sudden sensation of consciousness exiting the physical form, accompanied by revulsion toward bodily impurities. At this stage, immediately recall the spirit and continue practicing for a thousand days to attain supernatural abilities. These phenomena are normal markers of progressive cultivation stages, all to be faced with equanimity.

This passage explains the Daoist cultivation method and precautions for "yang spirit excursion" (the supreme state where the primordial spirit leaves the physical body).

At advanced stages of cultivation, practitioners may attain states where they neither feel full after a hundred meals nor hungry after a hundred days without eating, remain sober despite drinking alcohol, and become impervious to cold or heat. After achieving these verifications, one must intensify practice to directly transcend to the supreme state.

The secret of yang spirit excursion: Since ancient times, immortals and sages have achieved spirit liberation through no other method than transforming the primordial spirit with the Golden Fluid (the great medicine of the Golden Elixir). After ten months of "warm nurturing" (a Neidan term referring to prolonged cultivation), when primordial Qi becomes abundant and spiritual consciousness complete, the practitioner naturally undergoes rebirth, attaining the state of "a body beyond the body." At this stage, the primordial spirit can emit light illuminating the nine heavens, condensing to form a body or dispersing as Qi. The yin spirit (impure primordial spirit) cannot divide or transform, while the yang spirit can manifest countless emanations, appearing and disappearing unpredictably with infinite transformations.

The yang spirit can tread upon the sun and moon without casting shadows, penetrate metal and stone without obstruction, traverse thousands of miles in an instant, and know all past and future events—this is the so-called "divine and unfathomable" mystical state. When the celestial gate (Baihui point) first opens at the crown, one may feel as if struck by a great axe—remain calm during this experience. Choose an auspicious day with clear, cloudless weather, facing one of the three favorable directions: opening, resting, or growth.

During initial excursions, spiral left and right while looking back at the spirit chamber (upper Dantian). Repeat this eighty-one times, then transform the Qi of the five viscera (their essential energies) into five-colored auspicious clouds, allowing the primordial spirit to ascend into them. At this stage, celestial demons and external paths may tempt with various illusions—succumbing leads to demonic paths and physical death. Focus on maintaining the yang spirit's golden light until illusions dissipate, then withdraw the spirit to merge in the central palace (middle Dantian). Verify that the excursion spirit's appearance matches your own before subsequent outings.

Crucially, never look back with attachment at your original fleshly body, which has become as repulsive as dung. Practice diligently: venture one step out then return to the spirit chamber, repeating eighty-one times; then two steps, gradually increasing to a hundred steps, then thousands of miles. After one to five years of such practice, you may enter cavern retreats to cultivate "refining spirit into emptiness" (returning the spirit to the void).

The final "refining spirit into emptiness" stage: After three years of perfected practice, withdraw the yang spirit into the Niwan Palace (upper Dantian) to attain the supreme state beyond hunger, thirst, heat, or cold.

This scripture primarily discusses two aspects: the ultimate state achieved through Daoist cultivation, and the demonic trials one may encounter during the practice.

When practitioners transcend the Three Realms and break free from the constraints of the Five Phases (Wuxing), they enter a state of self-forgetfulness and unity with the Dao. At this stage, the Yang Spirit (the purified primordial spirit developed through cultivation) merges with the formless void, manifesting only as radiant light. The accomplished practitioner's spirit becomes one with the Supreme Void (the cosmic origin), illuminating all things like the sun and moon. The myriad phenomena of the universe seem to respond to their will, allowing them to transform reality at whim. Their Qi permeates heaven and earth, omnipresent yet capable of traversing ten thousand miles in an instant—mountains, rivers, and the entire earth becoming visible in a single glance. This realm resembles clouds wandering the vast sky or boats sailing the four seas—a complete transcendence of material limitations where countless divine beings and energies return to oneness. Concentrated, they take form; dispersed, they become Qi, ultimately achieving the indestructible Golden Body. Just as the moon reflects in countless rivers while the clear sky remains singular, the true Dao-body resides hidden within the Supreme Void.

The text then describes various demonic trials practitioners may face during meditation in their quiet chamber: visions of red serpents appearing, the Queen Mother of the West (Xiwangmu) descending, or immortal jade maidens playing celestial music; sightings of heavenly scriptures with jeweled canopies, dragon chariots and phoenix carriages coming to welcome them; even celestial demons disguising as family members to test them, or evil spirits transforming into bizarre forms to tempt them. These illusions manifest in countless ways—the crucial instruction is to remain undisturbed, maintaining meditative focus until the visions naturally dissipate.

Sometimes practitioners may suddenly begin dancing wildly, uttering mad speech, discussing profound mysteries, or fluctuating between extreme grief and joy—all disturbances caused by the Three Corpse Worms (the three malevolent spirits believed to reside within the human body according to Daoist tradition). Without proper restraint, all previous cultivation efforts will be undone. Other visions might include an old man arriving on a deer, or two women approaching to converse.

Physical transformations also occur during cultivation: exhaustion, chest tightness, or vomiting blood indicate the expulsion of latent illnesses; stabbing pains in the ribs or visceral tearing sensations, along with discharging foul waste, represent the cleansing of congenital toxins and turbid Yin energies; eyes may secrete toxic matter making them difficult to open—treatable with human milk or a maiden's saliva. These reactions mark the process of casting off the mortal body and forging an immortal form. Once all Yin turbidity is purged, the body will emit extraordinary fragrance, gradually transforming into an immortal physique.

During cultivation practice, if you experience excruciating pain in all joints as if they were shattered, with sweat pouring like rain, do not be alarmed—these are true signs of transcendence. At times when the lower Dantian (three inches below the navel), middle Dantian (solar plexus), and upper Dantian (between the eyebrows) become filled with vital essence (Jing) and energy (Qi), causing unrelenting erection of the external kidneys (male genitalia), immediately press the Yin Qiao point (perineum) with the middle finger of your left hand while grasping the penis and external kidneys with your right hand, lifting them upward to the Guanyuan point (three inches below the navel).

Then firmly contract the anus, straighten the spine, and guide the vital essence upward to the Niwan Palace (Baihui point at the crown of the head). Fix your gaze upward toward the crown while rotating the eyeballs thirty-six times, continuing until the yang essence ceases its outward flow. This constitutes the most profound cultivation method—an immortal path unchanged through ten thousand generations. Practitioners must diligently train accordingly!

(Note: This passage describes the "herbal gathering" technique in Daoist Neidan (internal alchemy) practice, using specific movements to direct the flow of vital essence and prevent its dissipation. Key points like Yin Qiao, Guanyuan, and Niwan Palace are crucial in internal alchemy. Such practice requires professional guidance—never attempt it without proper instruction.)