Taoist Practice: The Method of Contemplating the Red Infant in the Inner Chamber

The Master said: My Dao arises from the indistinct and formless; it cannot be seen with the eyes, heard with the ears, followed to see its rear, or welcomed to see its front. It encompasses the boundaries of heaven and earth, yet enters into the finest hairs. Divided, it becomes the sun, moon, yin, and yang. Containing it forms husband and wife; spreading it arranges the Eight Trigrams. Qian and Kun are the head and first. The embryo turns and generates mutually. Changes have their order of before and after. The gestation period is ten months. The spirit is settled and prepared. The void holds the registration. The Director of Life goes to bestow longevity. Yang essence serves as the residence, enclosing the form and standing in mutual expectation. Yin and Yang interact and nourish each other. Opening and closing hide within. Clarity turns upward to become the head. Essence condenses into the child. The Xuanji and Yuheng (stars) are present. The nose serves as the beam and ridgepole. Observing the eight extremes, the two halves become friends. Essence combines at Zi and Wu hours. The form is hidden at Mao and You hours. The Bright Hall opens at the four mid-months. The Cave Chamber lies behind. The Dantian is established in the rear palace. From the mouth, one bows to the parents. At Bing Wu, one bows to the True Person. At Ding Si, one submerges the life and receives it. At Wu Yin, one holds the Red Record. Where the light shines, there is the stopping place. Essence and brightness combine and separate. They exit the circle and return to the square. Junming illuminates behind the spirit. Coming and going have their counterparts. The Imperial System has its steps. Naturally like clouds and rain, Yang emerges and the True Person is Yin. Learning from it makes one the teacher. Dwelling has a fixed place, precisely in the Cave Chamber. The numbers three, five, and eight move in reversal, yet are the same. Jia and Gui invite Chen and Si. Zi and Wu all gather. My Dao seeks the son, inviting him from the Southern Pole. The True Person informs the son himself, settling him to examine carefully. Withered wood needs no disturbance. Yi and Ren are at Yin and Mao. Wu and Shen also require each other. Bing and Xin are at Hai and You. Wei and Xu invite the central field. My Dao has already been seen. Suddenly, there is nothing. Ding and Geng are at Zi and Wu. Wu and Ji are at Mao and You. Losing the timing, they do not see each other. My Dao goes ten thousand miles, circling between heaven and earth. Injuring life harms the son. Observe my Yin and Yang. Interacting essence nurses each other. This is called nurturing the Red Infant. Do not miss the time. Note: The Method of Contemplating the Red Infant is one of the inner secret practices of Taoism. Although the mantra here is relatively simple and the practice is public, many people do not understand it or pay little attention to it. In Taoist cultivation, it is particularly important to mention three special locations within the body: one is the residence of the True Person, one is the residence of the Infant, and one is the residence of the Red Infant. Many who read alchemical classics are confused by the alternating mentions of True Person, Infant, and Red Infant. Here is a brief explanation. First, let us discuss the concept of the Red Infant. Many explanations state that the Red Infant refers to a newborn baby because newborns are red, thus called "Red Infant," citing the *Tao Te Ching*: "He whose virtue is profound is compared to a Red Infant. Poisonous insects do not sting him, fierce beasts do not attack him, birds of prey do not strike him. His bones are weak, his tendons soft, yet his grip is firm. He does not yet know the union of male and female, yet his organ is erect, indicating the utmost essence. He cries all day without becoming hoarse, indicating the utmost harmony." If the Red Infant is simply a baby, why not call it a baby directly? The reason is that it originally does not look like a baby, but rather snake-like or dragon-like. "When the Red Infant first desires to ascend, its form resembles a red snake, its light illuminates people. Suddenly it arrives at a person's face, like the sound of torch fire. This is the arrival of the Red Infant." In the *Three Origins True One Classic*: "Qi condenses into Essence, Essence interacts into Spirit, Spirit transforms into Infant, Infant ascends to True Person, True Person ascends to Red Infant. This is the True One." That is to say, Qi condenses to form Essence, Essence interacts to form Spirit, Spirit transforms to form the Infant, above the Infant is the True Person, and above the True Person is the Red Infant. n So where are they located? In terms of the human body, there are three important areas: one is the Niwan (Elixir Field in the head), one is the Jianggong (Crimson Palace in the chest), and one is the Dantian (below the navel by one inch and three fen). Note that within the Niwan, there is also a position for the Dantian. Between the two eyes is called the Bright Hall. One inch behind the Bright Hall is called the Cave Chamber. One inch further back is also called the Dantian. The Infant is in the Dantian, the True Person in the Crimson Palace, and the Red Infant in the Niwan. Thus, the three locations mentioned in the *Three Origins True One Classic* refer to these meanings. The main requirement of this practice is still the timing: Jia and Gui invite Chen and Si. Zi and Wu all gather. On Jia or Gui days, the four hours of Zi, Wu, Chen, and Si. Yi and Ren are at Yin and Mao. Wu and Shen also require each other. On Yi or Ren days, the four hours of Yin, Mao, Wu, and Shen. Bing and Xin are at Hai and You. Wei and Xu invite the central field. On Bing or Xin days, the four hours of Hai, You, Wei, and Xu. Ding and Geng are at Zi and Wu. On Ding or Geng days, the Zi or Wu hours. Wu and Ji are at Mao and You. On Wu or Ji days, the Mao or You hours. Table of Hours for the Method of Contemplating the Red Infant in the Inner Chamber: Zi Hour: Jia Day, Ding Day, Geng Day, Gui Day. Chou Hour: None. Yin Hour: Yi Day, Ren Day. Mao Hour: Yi Day, Wu Day, Ji Day, Ren Day. Chen Hour: Jia Day, Gui Day. Si Hour: Jia Day, Gui Day. Wu Hour: Jia Day, Yi Day, Ding Day, Geng Day, Ren Day, Gui Day. Wei Hour: Bing Day, Xin Day. Shen Hour: Yi Day, Ren Day. You Hour: Bing Day, Wu Day, Ji Day, Xin Day. Xu Hour: Bing Day, Xin Day. Hai Hour: Bing Day, Xin Day.