Five Spiritual Texts

Sanfu Fengyunyong notes: Those who cultivate the supreme method cannot go beyond the Yin Fu.            The Supreme Wondrous Precepts, Heart Transmission of Patriarch Chongyang, Recorded by Qingxuzi The supreme path takes the Great Void as the crucible, Taiji as the furnace, purity and stillness as its wondrous function, non-action as the foundation of the elixir, nature and life as lead and mercury, samadhi and wisdom as water and fire, natural creation as the true seed, neither forgetting nor assisting as the fire timing, cleansing the mind and purifying thoughts as bathing, preserving the spirit and stabilizing the breath as consolidation, precepts, samadhi, and wisdom as the three essentials, the center of the pre-heaven as the mysterious pass, illuminating the mind as the verification, seeing the nature as the coagulation, the blending of the three nothings as the holy fetus, forging into an integrated whole as the completion of the elixir, having a body outside the body as the emergence from the fetus, and breaking through the void as the ultimate completion. This is the wondrous way of the supreme vehicle, the heart method of the shared origin of the Three Teachings. If a superior practitioner practices it without slackening, they will directly transcend to the holy realm, achieve sudden enlightenment and perfect penetration, make both body and spirit wondrous, unite with the Dao in truth, roam freely in ultimate bliss, and remain indestructible for all eternity, attaining the rank of the Great Awakened Golden Immortal. The Supreme Dao was originally not easily transmitted; emptying the subtle and investigating principles ends worldly destinies. When water descends the mountain peak, the yellow sprout grows; when it rises underground, the white snow fills. The moon of wisdom trickles, clarifying the emerald pond; the mysterious wind gently rolls the blue smoke. When the wood nature and metal emotion intertwine, this is the circle of the Void and Taiji. Preface This text is the ultimate treasure of the Golden Elixir; it must not be transmitted to the unworthy. If a person of superior roots, superior capacity, and great virtue encounters this book, it is the orthodox path to cultivating immortality. Chongyang's commentary says: There are five ranks of immortals. Ghost immortals should not be sought, human immortals need not be discussed. Earth immortals live in the world for long years. Spirit immortals emerge from the manifest and enter the unmanifest; their concealment and appearance are unfathomable, possessing a body outside the body. One who can duplicate their body is called a spirit immortal. Celestial immortals are ranked above spirit immortals. Students of the Dao should not be followers of the middle or lower paths, but should study the true method of the supreme vehicle, the wondrous way of the unsurpassed ultimate. They must thoroughly understand the heaven, earth, yin, and yang, and deeply penetrate the creation of the Five Elements. The two words Yin and Yang encompass the greatest principles. Heaven, earth, the sun, the moon, and the Five Elements are all transformed from them. Once Taiji divided, the clear qi rose to form phenomena in the heavens. The turbid qi descended to form shapes on the earth. The essence of wood and fire became the sun, and the brilliance of metal and water became the moon. Heaven, earth, the sun, and the moon were formed by the resonance and transformation of these two qi. These two qi circulate between heaven and earth, flowing ceaselessly, transforming and generating all categories of beings. However, human life is endowed with the father's essence and mother's blood, the yang qi of heaven, the yin qi of earth, the yang soul of the sun, the yin soul of the moon, the yang spirit of fire, and the yin essence of water. The creation of the human body shares the same qi as heaven and earth. Heaven and earth are the great parents of humanity. Those who awaken transcend beyond heaven, earth, yin, and yang, while those who are deluded are ensnared within the myriad phenomena of the bitter sea. To not be bound by the Five Elements or shackled by yin and yang is to be a high-grade celestial immortal. Those who do not awaken sink along with creation; how tragic! Take the Heavenly Heart as the master, and the Original Spirit as the function. Chongyang's commentary says: The Heavenly Heart is the wondrous, perfect, true heart. What Buddhists call the wondrous, bright, true heart—the heart is originally wondrous and bright, an unstained, unattached, pure entity. The slightest stain or attachment is called delusion. This heart is the root of Taiji, the entity of the Void, the ancestor of yin and yang, and the heart of heaven and earth; thus it is called the Heavenly Heart. The Original Spirit is the true spirit that is unborn and undying, imperishable and indestructible, not the mind of thoughts and delusions. The Heavenly Heart is the master of the Original Spirit, and the Original Spirit is the wondrous function of the Heavenly Heart. Therefore, take the unmoving, wondrous, perfect Heavenly Heart as the master, and the indestructible, undying, spiritual, and wondrous Original Spirit as the function. Take the Three Treasures as the foundation. If the external Three Treasures do not leak, the internal Three Treasures will naturally unite. Chongyang's commentary says: The internal Three Treasures are essence, qi, and spirit; the external Three Treasures are ears, eyes, and mouth. The ears, eyes, and mouth must be closed and not allowed to open. If the eyes look at forms, the spirit leaks through the eyes; if the ears listen to sounds, the essence leaks through the ears; if the mouth opens to speak, the qi leaks through the mouth. When seeing, hearing, and speaking are active externally, the spirit and qi are consumed internally day by day, leading to gradual aging, and when exhausted, death. The so-called consolidating the Three Treasures means the eyes do not look arbitrarily, the ears do not listen arbitrarily, and the mouth does not speak arbitrarily. This is the external Three Treasures not leaking. When the eyes do not look, the spirit remains in the heart; when the ears do not listen, the essence remains in the kidneys; when the mouth does not speak, the qi remains in the elixir field. This is the internal Three Treasures naturally uniting. Only then can one achieve resonance between heaven and human, and the pre-heaven qi will naturally return. Chongyang's commentary says: Heaven is the pre-heaven qi, and human is the post-heaven form. If cultivators of immortality constantly nourish the unmoving Heavenly Heart and the wondrous, unobscured Original Spirit, and in walking, standing, sitting, and lying down, gather them within the single orifice of the mysterious pass, then naturally the eyes will not look arbitrarily, the ears will not listen arbitrarily, and the mouth will not speak arbitrarily. With internal truth and external response, the pre-heaven qi will naturally resonate and return to one's body. However, inside and outside the human body, the four elements above and below all belong to post-heaven yin and yang. Only a single point of pre-heaven ultimate yang qi is mixed within the unfathomable profound depths; it is supremely void and supremely spiritual, difficult to seek and difficult to see. Chongyang's commentary says: The human body has four limbs and a hundred bones on the outside, and five viscera and six bowels on the inside. As for mucus, saliva, fluids, essence, blood, and qi, they are all tangible objects and belong to post-heaven yin turbidity. This ultimate yang qi is the pre-heaven true unification qi, called the Taiyi containing true qi. "Trance and profound depths" refer to the place where the pre-heaven originates. To discover the pre-heaven ultimate yang qi, there is no other technique but the practice of stillness. The way of stillness practice is solely to work on eliminating delusional thoughts. Observe that the whole body is empty. In the midst of absolute stillness, suddenly a single point of true yang manifests within the trance, as if existing yet not existing, within the profound depths, difficult to fathom and difficult to peer into, neither inside nor outside, one does not know how or why it is so. Although it comes from outside, it is actually孕育ated from within. Chongyang's commentary says: All things carry yin on their backs and embrace yang. Although the human body's four elements belong to yin turbidity, they contain a single point of pre-heaven original yang. It is originally inherent, good knowledge and good ability, originally wondrous and originally bright. Because human emotions and desires attack from within, and cold, toil, heat, and labor strike from without, the original yang is scattered and exhausted without awakening, sinking into oblivion with creation. Those who know this practice retract their gaze and return their hearing, forget external objects and embrace the truth. When seeing and hearing do not leak into sights and sounds, and wondrous purity does not leak into thoughts, true essence naturally solidifies, and original yang naturally fills. With internal truth and external response, the pre-heaven unification qi comes from the void to transform the golden elixir within the body. Thus it is said: Though it comes from outside, it is actually孕育ated from within. Therefore, the mother qi conceals the child qi; spirit embraces qi, and qi embraces spirit. At this time, the elixir field is warm, the three passes rise and fall, above and below are harmonious, pure nectar pours down the crown, sweet dew sprinkles the heart, wondrous heavenly music is constantly heard in the ears, and the supreme treasure, the mysterious pearl, is constantly seen by the eyes. This is a true vision, not a metaphor. When true essence returns to the golden chamber, a bright pearl will never leave; how could this be an empty saying? If the pre-heaven did not exist, how could the post-heaven attract and gather it? If the post-heaven does not obtain the pre-heaven, how could it transform and penetrate? This is creating something from nothing, and generating nothing from something. Nothing is stimulated by something to form an image, and something is resonated by nothing to become spiritually connected. The qi of the two heavens, pre and post, are like a valley echoing a sound. Chongyang's commentary says: The pre-heaven enters the formless, while the post-heaven stagnates in the tangible. The pre-heaven is the truly pure, wondrous, and bright heart; the post-heaven is the dignified and complete form. The pre-heaven's wondrous, bright, true nature is originally pure; from beginningless time, a single thought has hung like a pearl down to this day. If it were not attracted and gathered by the complete post-heaven body, the yin spirit would be solitary and dim. If the complete post-heaven body does not obtain the pre-heaven's spiritual and wondrous Original Spirit, it cannot transform and become spiritually connected; how could it transcend the ordinary and enter the holy? Nature and life are the roots of spirit and qi. Qi is the water of Heaven One, spirit is the Taiyi containing truth, nature is the image within the void, and life is the void within the image. Life without nature is not spiritual; nature without life is not established. "Nothing" is the pre-heaven nature, and "spirit" is the true unification qi. "Something" is the post-heaven life, and "qi" is the true unification essence. This tangible yin substance is generated by a single point of formless yang qi. This tangible form contains the formless truth within; it must be forged and clarified to reveal the image of the mysterious pearl. Once the mysterious pearl is revealed, it is gathered back into the furnace. Something and nothing blend, the two qi resonate, like a shadow following its form, like a valley echoing a sound. Naturally, the mind condenses, the form dissolves, bones and elixir all melt; body and spirit are both wondrous, uniting with the Dao in truth. The wondrous function of spirit immortals is merely to harvest the pre-heaven true yang qi to serve as the mother of the golden elixir, transforming the body's yin qi to change it into a pure yang body. Chongyang's commentary says: The golden elixir is inside, but the medicine comes from outside, though it is actually孕育ated from within, because the spirit relies on the form to be born. Since this exists, a single point of the pre-heaven is in the human body; none lack it, everyone inherently has it. Worldly people delude the truth and follow their emotions; once emotional situations mature, they wander in the sea of love, and the waves of the sea of desire grow deep. Those who truly observe and awaken, upon meeting a true master for guidance, find that this pre-heaven unification qi, the medicine coming from outside and relying on the form to be born, has a harvesting method that is merely to forget emotions and forget the form, entrust the will to the void, and not give birth to a single thought. In the ultimate stillness of quietude, suddenly heavenly light spontaneously emits. Between the internal and external, as if there is an object, sometimes bright, sometimes hidden, this is the mysterious pearl forming an image. Why does the mysterious pearl form an image? It is all because during the time of stillness, the spirit embraces the qi, and the qi condenses the essence, forming a single golden elixir pill, forever within the elixir field. The external manifests the image of the mysterious realm, like the light of a lamp indoors, shining through the brightness outside the window. The heavenly root and moon cave leisurely interact, and the thirty-six palaces are all spring; wait for that single point to return on its own, and the body transforms into the spring of the four seasons. Warmly nourishing the elixir crucible, its light shines through the curtain; this is called the external medicine of the mysterious pearl. It is the pre-heaven true origin, the true yang fire, the lead encountering the generation of Gui. At this time, one should remain in stillness before harvesting and returning it. One will feel the elixir field blazing like fire, the qi of both kidneys warming, the three passes rising and falling, a single qi rushing in harmony, pure nectar pouring down the crown, sweet dew sprinkling the heart, and infinite internal visions that are difficult to describe in writing. When the pre-heaven qi is born, it is the time of one yang moving, further generating heaven and earth, separately establishing QianKun is the time of returning to Yang and shedding the bones. When a person is formed from the essence of the parents' union, after ten months gradually reaching full term, the qi is sufficient and the form complete, and the body is born. That single point of spiritual light, the original Yang qi, is already contained within. Once possessing this body, Yin is tied to Yang; within the Five Elements, none can escape life and death, nobility and lowliness. Having obtained the precelestial true Yang and returning it within the body, using it as a furnace and crucible to copulate with the postcelestial true Yin, the two qi intertwine, forming the immortal embryo, refining the Five Elements in reverse, and reversing the workings of creation. After thirty thousand periods of work, without the slightest deviation, the fire stage is maintained without fading a bit. It requires ten months of successful practice to shed the mortal womb and ascend. The Five Elements cannot bind it, Yin and Yang cannot mold it; the turbid Yin of the entire body is completely transformed into pure Yang, leaping out of the cage, to wander freely and infinitely. However, only from refining oneself to purity can one attain the workings of precelestial creation, the Mysterious Pearl forming an image, Taiyi containing the truth, body and spirit both becoming wondrous, merging with the Dao in truth. All this is entirely natural, without the slightest forced effort. Chongyang's commentary says: Throughout the twelve periods of the day, cultivate in reverse, not following familiar realms; actively hold Daoist thoughts, eyes not following forms or environments, ears not following shapes or environments, nose not following scents or environments, body not following touches or environments of desire, mind not following emotions or familiar realms. Awaken and constantly illuminate, illuminate and constantly remain still. By not following human emotions and familiar realms like this, over time it becomes natural, and the heavenly principle becomes pure and true. Refining oneself is refining the mind. The mind is Li; Li is the earth of oneself. Refining the mind to be unmoving is cultivating stillness in the Li palace. Stillness leads to harmonious qi; harmony leads to a peaceful body; peace leads to full essence and qi; fullness leads to the condensation of lead and mercury; condensation leads to the spontaneous workings of creation. The Mysterious Pearl forms an image, Taiyi contains the truth, the Golden Liquid refines the body, bones scatter like cold jade, body and spirit are both wondrous, merging with the Dao in truth—all is natural. If one does not strictly maintain and guard this, subdue the mind and refine the body, there is no principle by which it can be achieved spontaneously. However, this work requires a fierce and resolute heart, a will that risks death and forgets life, only then can it be mastered. Only when the mind dies can the spirit live; this is what is meant. Jade Liquid Chapter One Spirit does not leave qi, qi does not leave spirit; breathing in and out returns to a single source. It cannot be attached to the body, nor forcibly manipulated. Entrust the will to the void, silently and constantly illuminating. Body and mind remain non-active, while spirit and qi naturally act, just as heaven and earth are non-active and all things are naturally transformed and nurtured. Chongyang's commentary says: The precelestial One Qi comes from the void; when the two qi intersect, spirit naturally embraces qi, and qi embraces spirit. The qi of precelestial and postcelestial intersect and harmonize, feeling completely like a drunken dream, entirely natural, without the slightest forced effort. Inhaling is qi, exhaling is spirit; spirit exhales, qi inhales, moving up and down, returning to the original source. Refining and condensing into an elixir becomes the embryo; body and mind are greatly still and non-active, while spirit and qi naturally act. Entrust the will to the void, do not use visualization. Just like the stillness of heaven and earth, Yang naturally rises and Yin naturally descends, the sun goes and the moon comes, thus creating all things. After long practice, stillness generates samadhi; spirit enters into qi, and qi merges with spirit. The Five Elements and Four Symbols naturally gather; essence condenses and qi binds—this is the copulation of Kan and Li. In the initial work of stillness, under pure Yin, one must use Yang to forge it, only then can true qi arise and divine clarity come naturally. Chongyang's commentary says: When refining reaches purity, and one is still for a long time, spirit and qi naturally intersect. Spirit belongs to the South and Fire; Fire in the trigrams is Li. Essence belongs to the North and Water; Water in the trigrams is Kan. The soul belongs to the East and Wood; Wood in the trigrams is Zhen. The po (corporeal soul) belongs to the West and Metal; Metal in the trigrams is Dui. Intent belongs to the Center and Earth; Earth in the trigrams is Kun, named the Central Palace Yellow Courtyard. The precelestial Mysterious Pass is Qian. Once spirit merges with qi, and spirit enters qi, the Five Elements and Four Symbols naturally gather; this is the work of the copulation of Kan and Li. Using fire under pure Yin means concentrating the spirit to illuminate the Kun palace below; in the deep and obscure, true qi arises, and divine clarity comes naturally, meaning one Yang is born, which is the hexagram Fu. Producing the Medicine Chapter Two The spirit guards the Kun palace, and true fire comes naturally. The Kun palace is the source of producing medicine, the place where Yin and Yang copulate. Chongyang's commentary says: The Kun palace is the Yellow Courtyard within the human body, which is below the heart and above the kidneys, east of the liver and west of the lungs, in front of the inner kidneys and behind the navel; it is the empty orifice, the place where true qi arises. From the parents' womb, the essence of the whole body is linked like a ring, white like silk. First the Three Primes are born, then the two kidneys; once the two kidneys are born, the two eyes gradually form. Later the two outer kidneys are born; once the Three Treasures are complete, the five viscera and six bowels, four limbs and hundred bones gradually form. This orifice is the palace of ancestral qi, hence called the Kun palace. Kun means carrying and nurturing all things. It is truly the source of producing medicine, the place where Yin and Yang copulate. The spirit guards the Kun palace; day and night, moment by moment, it must not leave. The original spirit shines downward, returning the light to stillness, reversing the workings of creation, turning the heavenly pivot. The great medicine is born from this, and the golden elixir is formed here. If it is not forged by true fire, then metal and water will mix and melt. If one is not single-minded and focused, then the Yang fire will scatter. The great medicine will ultimately not be born; how can the precelestial be obtained? After forging for a long time, when water meets fire, it naturally transforms into a single qi, steaming and rising, circulating endlessly. True essence is born from this, and the embryo of original qi forms here. Breathing embraces each other, pulse stops and qi halts; stillness generates samadhi. In great stillness, the precelestial One Qi comes from the void. Thus, the precelestial mother qi conceals the postcelestial child qi. Follow what is natural; do not seek speed; the precelestial arises spontaneously. Chongyang's commentary says: The fire of the Kun palace is called the fire of the True Man. Constantly use the spirit to illuminate the Kun palace and forge Yin and Yang, transforming essence into qi. Be single-minded and focused; between walking, standing, sitting, and lying down, you can guard it at will, but do not let it scatter. Those who do not see results after a long time do so because their minds are chaotic. If forged for a long time, essence meets fire and naturally transforms into a single qi. After a long time, there are three sounds, vibrating up to the Niwan palace, transforming into sweet dew, descending the heavy tower, condensing into essence fluid, and returning to the Kun position. The embryonic original qi gradually grows strong; spirit exhales and qi inhales, naturally containing and nurturing, circulating endlessly. When qi and pulse stop and enter stillness and samadhi, in the midst of great stillness, there is a sudden movement; this is the generation of the precelestial One Qi. Coming from the Kun palace, like a mother doting on her child, it naturally resonates and embraces; the transformations of the spirit are unfathomable. Let it be natural; do not seek speed. When the time comes, qi transforms, and the effects will naturally be seen. Heavenly light is divine light. With long practice in stillness, divine light shines; in stillness, the spirit is divine, transparent inside and out. When it manifests outward, forms and images cannot obstruct it, desires cannot block it; naturally one can see objects through walls and know past lives. At the beginning of chaos, heaven and earth were not yet divided, the dark and yellow were mixed. When the time comes, qi transforms; within stillness, movement arises. Only at this point of movement can one know the workings of creation. If there is a thing, either bright or hidden, neither inside nor outside, this is the first sprout of the great medicine, and it cannot be hastily harvested. If a single thought arises, the heavenly truth is lost. Chongyang's commentary says: The light and clear of heaven is above, its color dark; the heavy and turbid of earth is below, its color yellow. Before heaven and earth were divided, it was a chaotic single qi, dark and yellow not yet divided, clear and turbid not yet fixed, mixed into one. When the time comes, qi transforms; clear qi rises to become heaven, and turbid qi descends and congeals to become earth. Earth qi rises, heaven qi descends; the two qi intertwine, transforming and generating all things. The work of purity and stillness is also like this. Precelestial true Yang and postcelestial true Yin, Yin and Yang mixed into one, are like heaven and earth, dark and yellow mixed together. Suddenly, within stillness, movement arises, and creation manifests itself, just as heaven and earth divided, establishing Qian and Kun. If there is a thing, either bright or hidden, it is the Mysterious Pearl forming an image. This Mysterious Pearl seems to be outside; closing the eyes, it is very clear. It seems to be inside; opening the eyes, it is clear and white with form. Others cannot see it; without form, one alone sees it clearly. Hence it is called the formless Mysterious Pearl. It is the first sprout of the great medicine; the medicine is still tender, so it cannot be harvested. If there are delusional thoughts, harvesting it will surely lose the Mysterious Pearl, discarding the precious treasure of heavenly truth, instead turning into demonic madness, with breath running wild and beyond rescue. The precious treasure of life cannot be lightly tampered with; this is what is meant. Harvesting the Medicine Chapter Three The spirit guards the Kun palace, and true qi naturally returns. The Kun palace is the source of creation; when the body first receives qi, knowing how to cultivate it is called being a sage. Chongyang's commentary says: The Kun palace belongs to earth and is Yin, corresponding to the postcelestial mortal form with an end. The Qian palace belongs to heaven, corresponding to the precelestial spirit without a beginning. The Qian palace is the single orifice of the void and the Mysterious Pass, truly the source of creation. From non-existence to existence is called creation; from existence to non-existence is called transformation; it goes from creation to transformation. In the beginning, it receives qi from the single orifice of the void and is born; in the end, it scatters its essence to illusions and the six thieves and dies. The cycle of creation and transformation has gone on for countless eons. In the beginning, concentrate the spirit in Kun, forging the Yin essence, transforming it into Yang qi, steaming and rising, transported by the river chariot, circulating endlessly. Next, concentrate the spirit in Qian, gradually refining and condensing, gradually gathering and binding, forming a Mysterious Pearl, as large as a grain of millet, constantly right before the eyes; once obtained, it is eternally obtained. The precelestial void true qi naturally returns to it. Wait until its lead light flashes like the image of the moon, and its mercury qi flies like the image of the sun. From time to time, the sun and moon unite in one place, a single point of spiritual light, perfectly round and brilliantly shining, illuminating above and below, true inside and responding outside. The precelestial qi comes from the void; thus, the mother qi conceals the child qi, naturally resonating with the wondrous workings of creation. The medicine comes from outside, not through forced visualization. Chongyang's commentary says: Humans are born endowed with the two qi of heaven and earth, Yin and Yang. The true Yang qi in the body is lead, is essence, is Kan; the true Yin qi in the heart is mercury, is spirit, is Li. The image says that humans share the same body as the qi of heaven and earth. When a cultivator of truth has obtained the first sprout of the great medicine, and the Mysterious Pearl forms an image, the spirit and essence become robust and vigorous. At this time, the essence within the spirit descends to intersect with Kan, and the spirit within the essence ascends to intersect with Li. Inside, spirit and essence intersect within; outside, Yin and Yang intersect without. Inside and outside are bright and clear, illuminating above and below, transforming into a bright pearl, perfectly round and brilliantly shining. The three passes rise and fall, rotating up and down like a wheel, circulating endlessly. Such a scene is the internalWhen spirit and harmony unite, Metal and Wood merge, and Water and Fire stimulate each other, this is the moment. Because there is inner truth, it reflects outwardly in these scenes. If one does not personally reach this true state, how could this be possible? The Pre-Heaven Qi is the mother Qi, and the Post-Heaven Qi is the child Qi. They naturally resonate and unite, returning to the marvel of this creation, thus the medicine is obtained from without. The mother Qi is the Qi of Heaven, and the child Qi is the Qi of Man. If man can remain constantly pure and tranquil, Heaven and Earth will entirely return to him. Placing Kun before Qian is also called shifting the crucible and changing the furnace; this is the true aperture and marvel of the Golden Elixir, the secret formula of the Pre-Heaven Fire Phase. When first refining the elixir, if one seeks it directly in the water, one will ultimately fall into dead emptiness and fail after all. One must use one's own true Qi to resonate with the utmost essence of Heaven and Earth. One should deduce and understand this naturally through the principle of resonance between water and fire, using a burning mirror and a water mirror. Chongyang's annotation says: When first refining the elixir, one must first let the spirit illuminate the Kun palace, use fire to refine the medicine, and use the spirit to control the Qi. Wait until the true Qi arises, then guard the Qian palace. Inside the suspended womb crucible, condense the mysterious pearl, refine the great medicine, swallow it into the abdomen, transmute one's own Yin Qi, and transform it into a Qian Yang body. This is the wondrous function within this emptiness. People today do not awaken to the wondrous function of true emptiness; without meeting a perfected being for transmission, they rely on hearsay, practice blindly, and seek directly in the water. Water refers to the state of profound darkness. Forgetting thoughts and forgetting the body within profound darkness, how could one not fall into dead emptiness? There is ultimately no principle for forming the elixir. One should deduce and understand this naturally through the principle of resonance between water and fire, using a burning mirror and a water mirror. The burning mirror is a fire bead; facing the exact position of the sun, one uses the fire bead to catch the sun's fire. The water mirror is a water bead; facing the exact position of the moon, one uses the water bead to catch the moon's water. Though Heaven and Earth are separated by vast distances, in a single moment, water and fire are naturally obtained. Those objects, receiving biased Qi, can still resonate with the sun and moon, obtaining water and fire in an instant. How much more so for man, the spiritual being of all things! In stillness and concentration, how could he not resonate with the wondrous transformations within his own body and condense the Golden Elixir? When the sun and moon interweave their light, and the Pre-Heaven Qi arrives, wind arises in the Niwan, and the waves of the sea of desire calm. This body feels as if it is in a vast ocean ten thousand fathoms deep, unaware of water, unaware of fire, unaware of heaven, earth, others, or self, entirely intoxicated as if in a dream. This is exactly when the dragon and tiger meet, Metal and Wood devour each other, and Water and Fire stimulate each other; the scenes manifest, swift as lightning. Quickly gather it. The marvel of gathering is like firing a crossbow of a thousand *jun*, utilizing only a single inch of mechanism. Seeming to gather yet not gathering, not gathering yet actually gathering—this is true gathering. Chongyang's annotation says: Being unaware as if intoxicated is the scene of obtaining the medicine. When the mysterious pearl forms an image and the sun and moon interweave their light, this is the time to gather the medicine, the moment the Pre-Heaven Qi arrives. At this moment, one naturally feels wind arising in the Niwan, blowing down from heaven, pouring into the mysterious pass and the two eyes, flowing directly through the whole body. All passes and apertures open simultaneously; bones and joints feel as if broken, sore and soft as cotton; the heart is cold as ice; the elixir field is hot as fire; body and mind feel unwell. Do not be fearful; this is exactly when water and fire cook and steam, stimulating each other, and when dragon, tiger, metal, and wood meet. In a short while, the Qi of the three palaces will be full, the two Qis will harmonize, worldly passions will be entirely extinguished, and spirit and Qi will be peaceful and settled. One feels as if intoxicated or dreaming, as if ten thousand waters and ten thousand woods are mutually resonating, unaware of heaven, earth, others, or self. One only hears a thousand bells of thunder and sees ten thousand rays of rosy light; the spiritual illumination is inside and out, gems fill the air, thunder roars and lightning strikes, shaking heaven and earth. Returning from gathering the medicine, this wondrous function is like a half-inch mechanism firing a thousand-*jun* crossbow, or a single swirl of water turning a ship of ten thousand *hu*. The Classic says, "When man unleashes the mechanism of killing, heaven and earth overturn"—this is the true wondrous function. It also says, "When the moon reaches the center of heaven, and the wind comes upon the water's surface." And, "The willow wind blows upon the face, the parasol tree moon shines in the embrace." Phrases like "the wind is clear in the Niwan, the moon is bright in the Crimson Palace," "the tender wind is clear in the forest," and "a chorus of heavenly sounds descends" all describe the Pre-Heaven One Qi coming from without. Chapter Four: Obtaining the Medicine The spirit guards the Mysterious Palace, the intent welcomes the Pinellia Palace; spirit and intent unite, and the Pre-Heaven is naturally obtained. In a trance, in profound darkness, a speck of red light flashes into the lower origin. One's own true Qi gathers together in harmony; Yin embraces Yang, Yang stimulates Yin, the utmost essence manifests, and the sea surges with waves. It rises from the Great Mysterious Pass into the Niwan, transforms into golden liquid, and is swallowed into the abdomen. It is sweet, fragrant, refreshing, and cool; ten thousand pores sprout spring, and the whole body radiates light. Reaching this point is the intercourse of Qian and Kun. The marvel of obtaining once and forever relies entirely on guarding against danger and peril; one must immediately seal and lock it tightly, not allowing any leakage, so as to gently nourish it. Chongyang's annotation says: The Mysterious Palace is the Mysterious Pass, the place for refining the millet grain. It is also called the Suspended Womb Crucible, the Cinnabar Crucible, and the Qian Kun Crucible—all are different names. The previous mention of Qian and Kun refers to the initial refining of the elixir, using Qian and Kun as the crucible and vessel. First, condense the spirit and gather it in the Kun position; stillness gives rise to movement, gathering the Yang within the Yin, which is called Rabbit Marrow. The true Qi ascends, rising up to the Qian palace; moving and then resting, it merges with the Yin within the Yang, which is called Crow Liver. The two substances fuse, refined into a wish-fulfilling pearl. This is the so-called intercourse of Kan and Li, the discovery of the Gui flower, the first appearance of true lead, the first manifestation of the Pre-Heaven, the moment when the First Yang stirs. It is like the image of the moon appearing in the Geng direction on the third day, exactly what is called the Living Zi Hour. One hour is divided into six phases; two phases are for obtaining the medicine, and four phases have other wondrous uses. This moment is the first phase of obtaining the medicine. Having obtained the medicine of the first phase, one should enter a quiet room deeply, operate the natural fire, until the half-moon of Dui Ding appears again; at this time, there is the sound of a dragon's roar and a tiger's howl. Lead and mercury entirely depend on washing the mind and cleansing thoughts, bathing and taking precautions. Gradually passing the thirteenth day, the Qian Jia is born, which is the fifteenth day; this is the time when Qian and Kun are full and complete. The boundaries are formed, the mysterious female is established, the golden flower has appeared, and the three Yangs are fully prepared. The moon is full in the Jia direction, corresponding to the image of Qian. Fearing that the metal will encounter the full phase, this is exactly when the sun and moon are doubly bright, the moment of obtaining the medicine again—the second phase of obtaining the medicine. The four phases have other wondrous methods of application, representing the image of the first half of the month. Within the half-moon, there is the sound of a dragon's roar and a tiger's howl, which requires the wondrous application of guarding against peril and danger. After the immortal fetus is formed, on the eighteenth day when the moon reaches the first Yin, the Xun direction guards the city—this is the wondrous application of field battle. Next, refining the second Yin, on the twenty-third day of the lower string, is the wondrous application of washing the mind and bathing in the Gen earth. Refining all three Yins, the Yang spirit appears—this is the wondrous application of precaution and consolidation. This is called the first three threes and the last three threes, the wondrous application of the four phases, and the principle of obtaining the medicine in two phases. "The spirit guards the Mysterious Palace, the intent welcomes the Pinellia Palace"—these two lines are the oral formula for gathering the medicine. When the utmost essence manifests within the Mysterious Palace, the Qi of true lead reveals the image of a bright moon, and the water of true mercury reveals the image of a red sun. Within the sun and moon, each blooms two golden flowers, shaped like a cinnabar mountain, golden-red in color. At this time, it is neither old nor tender; gather it quickly. How to gather it? The formula says: "Simply let the intent welcome the Pinellia Palace; spirit and intent unite, and the Pre-Heaven is naturally obtained." In a trance, in profound darkness, a speck of red light flashes into the lower origin, meeting the true Yin. Yin gathers in harmony, Yin embraces Yang, Yang stimulates Yin, Yin and Yang stimulate each other, the sea waves surge. From the Great Mysterious Pass to the Tailbone and Spine, past the Jade Pillow, it transforms into golden liquid and jade nectar, swallowed into the abdomen. It is sweet, fragrant, refreshing, and cool; the ears hear drum sounds and ten thousand peals of thunder. The wondrous medicine of heaven is not a zither, not a se, not a flute, not a pipe, but a distinct wondrous sound. It is like cold spring water washing jade, like a golden chime ringing in the air, like autumn cicadas drawing threads, like wind blowing through green pines—extraordinarily unusual. Gems ring out, with the sound of a flock of crows cawing together and the rhythm of countless birds singing. The mouth holds it, the eyes are startled, the heart cherishes it, the intent rejoices; it is truly a land of ultimate bliss, a wondrous realm of the heavenly palace. Worldly guests are like the blind and deaf. Body and mind are pure and clear, a hundred passes are harmonious and smooth, ten thousand pores sprout spring, and the whole body emits ten thousand rays of rosy light. A round light appears, containing the image of an infant—this is the emergence of the Yang spirit. It relies entirely on guarding against danger and peril, and one must not stray far. The method of gentle nourishment is annotated below. Chapter Five: Gentle Nourishment The spirit guards the Yellow Chamber, and the golden fetus naturally forms. The Yellow Chamber is below Qian and above Kun. During the twelve hours, keep the mind on this; conceal the light and hide the radiance. In walking, standing, sitting, and lying down, it is continuous as if it exists, like a hen hatching an egg, like a dragon nurturing a pearl. Embrace the origin and guard the One; the Pre-Heaven original spirit and original Qi unite moment by moment, gradually transforming into each other. Simply rest the spirit and breath; without operating the fire, the fire operates on its own. After a hundred days, the practice becomes efficacious; after ten months, the fetus is round and complete; the Yin soul transforms on its own, and the Yang spirit emerges. After a thousand days, the gentle nourishment and fire are sufficient, stripping away all Yin, the body transforms into pure Yang, the infant manifests, and there is a body outside the body. Its form is like mist and rosy clouds; its spirit is identical to the Great Void. When hidden, its form is identical to the spirit; when manifest, the spirit is identical to the Qi. It walks on the sun and moon without a shadow, and penetrates metal and stone without hindrance. After three years of gentle nourishment, the infant becomes mature; one must not stray far. Only after nine years, sharing the same body as the Great Void, are form and spirit both wondrous, merging with the Dao in truth. Heaven, earth, mountains, and rivers may sometimes collapse and be destroyed, but my Dao body will endure through vast kalpas. Hidden among the human realm, accumulating merit and establishing virtue, lifting up heaven and earth, and grasping Yin and Yang—therefore, Yin and Yang cannot cast or mold it. The path of the Heavenly Immortal is thus completed. Chongyang's annotation says: The Yellow Chamber is the Yellow Court Palace, thus it is below Qian and above Kun, right in the center of the compass. The golden fetus is the immortal fetus. Gold is a firm, unyielding, and indestructible object; this represents man's original spirit. This original spirit is imperishable and incorruptible; its pure and wondrous functional body is as firm as gold, as sharp as a weapon, as pure as lapis lazuli, and as bright as a full moon. It exists without losing its brightness, but due to a single deluded thought, it became bound to illusory transformations. Now, having cultivated the oral formulas of these five chapters and obtained the Dao of returning to the origin, one must refine the existent to merge with the nonexistent, cast the black to condense the red, and form the immortal fetus, returning to the original true constancy and merging with the wondrous function of the primordial beginning. The golden fetus naturally forms; the marvel within the compass is guarded by the spirit. Within the Yellow Chamber, a single intent remains undispersed. During the twelve hours, keep the mind on this; conceal the light and hide the radiance, restrain the gaze and withdraw the hearing, continuous as if it exists, not leaving for even an instant. Like a hen hatching an egg, like a dragon nurturing a pearl. The dragon nurtures the pearl under its neck; the mind and intent do not forget it,Spiritual transformation, its pearl possesses light. Having generated light for a long time, the pearl becomes a small dragon, soaring through the great void. Sometimes withdrawing, sometimes releasing, people of the time see it; this is the Dragon Image, the spirit of the dragon. With a complete spirit, it transforms, raises clouds and brings rain, sheds its bones and soars; this is called the Divine Dragon. Therefore, it can be large or small, can hide or reveal itself. When in motion, it splits Mount Tai and sends forth raging waves, raising clouds and generating mist, striking with lightning and roaring with thunder. When still, it hides in deep springs; it is a creature of Yang spirit. The path of the Golden Elixir, for those who study to become Heavenly Immortals, follows this exact principle. Initially, one embraces the Origin and guards the One, nourishing the innate grain of millet, the wondrous pearl of the Primordial Spirit. The Scripture of Salvation says: The Primordial Heavenly Venerable suspended a precious pearl, five *zhang* above the ground, in the midst of the empty void. Ten thousand sages and a thousand true beings emerged from the mouth of the pearl, surging forth, and then entered back into the mouth of the pearl. Through long preservation and nourishment, naturally the Primordial Spirit's grain of millet meets kalpa after kalpa, gradually transforming. Like the crescent moon of an eyebrow, then the half-wheel of the first quarter, gradually reaching the fullness of a full moon. Naturally, golden light will manifest, the sun and moon will align, lead and mercury will unite, forming the immortal fetus. Nourished for three years, the infant matures; continuing until nine years, the merit is fulfilled and practice is complete. All yin dregs are completely eliminated. One spirit can transform into a hundred spirits, ten thousand spirits; form and spirit are both wondrous, emerging into existence and entering into non-existence. Refining the spirit to share the same body as the Great Void, returning to the true path of the Limitless, merging with the wondrous realm of the Primordial Beginning. Viewing Heaven and Earth within the profound mystery is like a single grain of millet in a great granary, like a single cloud in the Great Void. What bondage of the Five Elements can restrain it? What transformations of Yin and Yang can bind it? In this realm, Heaven and Earth are upheld by me; Yin and Yang are grasped by me. Eternally without beginning or end, surviving through vast kalpas, merging with the Dao in truth. How divine, how divine!