《女丹合編》Vol. 6

The "Kun Jue" section authored by the immortal Sun Bu'er in Compiled Works on Female Alchemy primarily elucidates the methods and principles of Neidan (internal alchemy) practice for women. A woman's inherent nature aligns with Kun (the receptive, yin principle), yet within this true yin lies hidden true yang—making cultivation potentially more accessible for women than for men. The crux lies in mastering the transformation between "being" and "non-being": beginning cultivation from the tangible form to ultimately attain the formless realm, which is the essential key to obtaining true yang. While this section emphasizes the cultivation of life (physical refinement), it inherently encompasses the principle of dual cultivation of nature and life (Xingming Shuangxiu), serving as the foremost pivotal point for female practitioners.

The concrete practice method involves understanding the relationship between "Geng" and "Jia": Geng represents metal (the tiger, associated with yin), while Jia represents wood (the dragon, associated with yang). The foundation of cultivation lies in subduing the tiger of Geng-metal. Although the dragon of Jia-wood is naturally restrained by Geng-metal, this very restraint contains the seed of vitality. The art of alchemy particularly emphasizes seeking life within death; thus, once the tiger nature is tamed, the dragon nature will spontaneously arise. Within this interplay of subduing and ascending lies the profound mystery of reversing life and destruction. One must seize the opportune moment to "behead the dragon's head and grasp the tiger's tail," ensuring the dragon does not stir clouds nor the tiger summon winds, thereby achieving a state of tranquility where temperaments harmonize. At this stage, the "millet-sized pearl" (the nascent form of the inner elixir) can coalesce in the Dantian (energy center). Throughout this process, timing is crucial: the tiger must be subdued before winds arise, and the dragon must be beheaded as rains approach.

Cultivation must be grounded in the principles of the Book of Changes. Although the Kun hexagram belongs to old yin, at the extreme of yin, yang is born. By aligning with the Dao of heaven, one can transform and generate all things; by aligning with one's own cultivation, one can attain the true Dao. Delving deeply into where true yang emerges reveals the source of one's own true Qi (vital energy). This "One" is the supreme treasure of life, sought only inwardly, never outwardly. Therefore, cultivation requires penetrating the principles of the Book of Changes while thoroughly awakening to the nature of mind, ultimately reaching the state of dual cultivation of nature and life, where yin and yang harmonize.

The foundation of women's Neidan (internal alchemy) practice lies in beginning with "Xing Gong" (mind-nature cultivation). Without thorough comprehension of the essence of one's innate nature, the primordial energy within (this treasure) cannot be stabilized. Maintain mental purity like the autumn moon reflecting on a deep pool, completely free from distracting thoughts. When practitioners penetrate the most primordial source of life (the beginning before beginning) and realize the seemingly empty yet truly existent state (non-empty emptiness), they attain genuine freedom of body and mind—this constitutes authentic dual cultivation of nature and life (Xingming Shuangxiu) and the harmonious balance of Yin-Yang.

Practitioners must clearly discern the profound mystery between "being" and "non-being," never squandering this vital life energy (hot blood). The essence of Yin-Yang lies precisely in the transformation between existence and emptiness, which should be contemplated with focused awareness during meditation. After three days of dedicated practice, one can perceive the emergence of true Yang Qi and the circulation of true Yin Qi. At this stage, these two energies must be regulated like severing a dragon's head while retaining a tiger's tail. Only when the two Qi (Yin and Yang energies) harmoniously intermingle can the foundation for cultivation be established. Otherwise, one merely expends effort fruitlessly without achieving genuine progress.

The crux of practice lies in seizing the present moment: the upper energy gathers at the Heavenly Valley point (Baihui at the crown), while the lower energy arises from the Bubbling Spring point (Yongquan at the soles). These two acupoints must be precisely located without the slightest deviation. The specific method involves first guiding intention with the eyes, then directing internal Qi with intention, subsequently coalescing the spirit (Shen) with Qi, and finally refining true Qi with the spirit. This process connects heaven and earth, reaching everywhere without obstruction. If the Heavenly Valley point remains cold, it indicates Qi failing to ascend; if the Bubbling Spring stays unheated, it shows Qi not descending. In such cases, one must use focused intention and visual guidance, persistently practicing during the Zi period (11 PM–1 AM) and Wu period (11 AM–1 PM). Only after achieving proficiency can deeper refinement proceed.

At the corresponding stage, the phenomena of "Yellow Sprouts" (nascent Yang Qi) and "White Snow" (pure Yin essence) will naturally manifest. Female practitioners (Kun Dao) must fully grasp this theoretical framework and verify it within their hearts before formal cultivation: subduing the heart's fire (capturing the dragon), restraining the kidney's water (taming the tiger), allowing Yellow Sprouts to sprout in the Dantian (earthen cauldron), and White Snow to crystallize in the Qi sea (jade palace). When the Great Returning Elixir (the highest achievement) is accomplished, one reaches the state of forgetting both self and objects, unifying body and mind with the heavenly Dao. Ultimately, one may behold the Queen Mother of the West (supreme female immortal) and ascend to the celestial courts amid divine music and ceremonial banners, shedding the mortal body's turbid substance.

(Note: The term "霹𩆝" in the text is a variant form of "霹雳" [thunderclap], describing the thunderous sound during ascension; "胎州" metaphorically refers to the physical body.)