Inner Alchemy - Step by Step

Wang Mu FOUNDATIONS OF INTERNAL ALCHEMY The Taoist Practice of Neidan

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Part 1 Introduction

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Part 1: Introduction — The Basis: Essence and Spirit

Introduction • The Awakening to Reality (Wuzhen pian) was written by Zhang Boduan around 1075 ‣ Contains the orthodox transmission of Taoist Neidan ‣ Has been valued within all the Three Teachings (Taoism, Confucianism, and Buddhism) • Other works by (or attributed to) Zhang Boduan focus on the initial stage of the Neidan practice 1. Secret Text of Green Florescence (Qinghua biwen) 2. Four Hundred Words on the Golden Elixir (Jindan sibai zi) 3. Book of the Eight Vessels (Bamai jing)

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Part 1: Introduction — The Basis: Essence and Spirit

Nature (Xing) and Life (Ming) • In general, the cultivation of Ming (Life) should precede the cultivation of Xing (Nature) ‣ Therefore “doing” (youwei) should precede “non-doing” (wuwei) • However, the priority of Xing or Ming depends on the stage of the practice 1. First stage (“Laying the foundations”): Dual cultivation of Xing and Ming 2. Second stage (“Refining Essence to transmute it into Breath”): Emphasis on Ming 3. Third stage (“Refining Breath to transmute it into Spirit”): Emphasis on Xing 4. Fourth stage (“Refining Spirit to return to Emptiness”): One works only on Xing

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Part 1: Introduction — The Basis: Essence and Spirit

Imagery and Language • The Awakening to Reality cannot be studied on the basis of the superficial meanings of its words • The large variety of terms used in the alchemical texts serves to intentionally conceal the true teachings • The most important points are not committed to writing ‣ They are handed down in person from master to disciple • Despite their obscure language, the Neidan texts simply take Essence, Breath, and Spirit as the foundation ‣ Essence, Breath, and Spirit are transmuted by means of the practice ‣ They coagulate in the Cinnabar Field, and form the Elixir

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Part 2 Stages of the Alchemical Practice in Awakening to Reality

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The Four Stages

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Part 2: Stages — The Four Stages

The Four Stages The alchemical practice is generally divided into 4 stages: 1. “Laying the foundations”

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Replenishes Original Essence, Original Breath, and Original Spirit within the body

2. “Refining Essence to transmute it into Breath”

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Generates a Breath made of the union of Original Essence and Breath

3. “Refining Breath to transmute it into Spirit”

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Generates a Spirit made of the union of Original Essence, Breath, and Spirit

4. “Refining Spirit to return to Emptiness”

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By refining Spirit one attains Emptiness and Non-Being

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1: “Laying the Foundations”

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Part 2: Stages — 1: “Laying the Foundations”

Introduction • At the beginning of the Neidan practice, one should replenish the basic constituents of the body ‣ The basic constituents are Original Essence, Original Breath, and Original Spirit ‣ These are the Three Treasures (sanbao 三寶) ‣ When the Neidan texts speak of refining the Elixir, they mean refining the Three Treasures • Two main tasks at this stage 1. Preserving the state of Essence and Breath 2. Replenishing their shortage

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Part 2: Stages — 1: “Laying the Foundations”

“Superior Virtue” and “Inferior Virtue” • “Superior virtue” (shangde) refers to childhood and young age

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Spirit and Breath are abundant There is no need to perform any practice to build the foundation

• “Inferior virtue” (xiade) refers to adulthood and old age

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Essence, Breath, and Spirit are consumed and should be replenished One should refine oneself using the practice of “laying the foundations”

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Part 2: Stages — 1: “Laying the Foundations”

Essence, Breath, Spirit (jing 精, qi 氣, shen 神) • Essence, Breath, and Spirit are a single entity — they are not individual “substances” • From the point of view of the practice, however, they are distinguished and ranked according to their importance • Zhang Boduan establishes 5 levels: 1. Heart (xin) 2. Spirit (shen) 3. Breath (qi) 4. Essence (jing) 5. Intention (yi) • These 5 levels actually consist of the “three families” of Essence, Breath, and Spirit

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Part 2: Stages — 1: “Laying the Foundations” — Main Points

The Opening (qiao 竅) • The first step of the practice is “guarding the Opening” (shouqiao) • Different views of the One Opening of the Mysterious Barrier (xuanguan yiqiao) 1. It is the “ancestral opening” (zuqiao) between the eyebrows 2. It is the Cavity of the Yellow Court (huangting xue) above the navel 3. It is the lower Cinnabar Field (dantian) behind the navel 4. Is has no definite location • Actually “guarding the Opening” has different meanings according to the three main stages of the practice 1. At the first stage, one guards the lower Cinnabar Field 2. At the second stage, one guards the middle Cinnabar Field 3. At the third stage, one guards the upper Cinnabar Field

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Part 2: Stages — 1: “Laying the Foundations” — Main Points

The Vessels (mai 脈) • The second step of the practice is “clearing the barriers” (tongguan) • The human body contains twelve “ordinary channels” (zhengjing) and eight “extraordinary channels” (qijing), or vessels • Among the Eight Vessels (bamai), the Function and the Control vessels (dumai and renmai) are the most important ‣ The Function vessel is in the front of the body ‣ The Control vessel is in the back of the body • They should be cleared in order to allow Breath to circulate and to open a path for the upcoming refining of the Medicine • When the Function and Control vessels have been cleared, the six other vessels are also progressively cleared

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Part 2: Stages — 1: “Laying the Foundations” — Main Points

The Vessels (mai 脈)

The Function vessel (dumai, right) and the Control vessel (renmai, left) 17

Part 2: Stages — 1: “Laying the Foundations” — Main Points

The Three Barriers (sanguan 三關) • At the stage of “Laying the Foundations”, one practices the circulation of Breath along the Control and the Function vessels • In the ascending path along the Control vessel, three points are arduous to overcome 1. The Barrier of the Caudal Funnel (weilü), in the lowest section of the spine 2. The Barrier of the Spinal Handle (jiaji), in the back, across from the heart 3. The Barrier of the Jade Pillow (yuzhen), behind the head, across from the mouth • When the circulation of Breath reaches these three points, one frequently encounters obstructions that make it hard to pass through

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Part 2: Stages — 1: “Laying the Foundations” — The Functions of Essence, Breath, and Spirit

Spirit (shen 神) • The whole Neidan process is ruled by Spirit • Spirit is stored within the Heart ‣ Its movement in “non-doing” is called Original Spirit (yuanshen) ‣ Its movement in “doing” is called “cognitive spirit” (shishen) • One should perform practices to eliminate the impure thoughts 1. Collecting the mind (shouxin) 2. Guarding Unity (shouyi) 3. Ceasing thoughts (zhinian) 4. Entering the state of quiescence (rujing)

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Part 2: Stages — 1: “Laying the Foundations” — The Functions of Essence, Breath, and Spirit

Breath (qi 氣) • In Neidan, Breath involves both the breath of respiration and the precelestial Breath, or internal Breath (neiqi) • At the beginning of the practice, one performs the ordinary breathing • In the next stage, the inhaled breath rises along the Control vessel (dumai) and the exhaled breath descends along the Function vessel (renmai) • An an even more advanced stage, one does not rely on inhaling and exhaling ‣ The spontaneous circulation of the internal Breath is called “circulation of the hidden Breath” (qianqi yunxing) ‣ This is also known as the “embryonic breathing” (taixi)

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Part 2: Stages — 1: “Laying the Foundations” — The Functions of Essence, Breath, and Spirit

Essence (jing 精) • In Neidan, the terms Essence, Breath, and Spirit are used in different ways compared to the medical texts • The Neidan texts speak of two types of Essence 1. Original Essence (yuanjing) or precelestial Essence (xiantian jing) 2. Postcelestial essence (houtian jing) or “essence of the intercourse” (jiaogan jing, i.e., semen) • The Essence is the “mother of the Elixir” (danmu)

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When it is damaged, it causes weakening and aging When it is restored, it can lead to a long life

• The essence of the postcelestial state cannot generate the Elixir

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Therefore Zhang Boduan uses the expression “true seed” (zhen zhongzi)

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Part 2: Stages — 1: “Laying the Foundations” — The “Coagulation of the Three Treasures”

“Refining” (lian

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• The term “refining” derives from Waidan (External Alchemy) • In Waidan, the ingredients are refined by fire • In Neidan, the Essence (jing) is refined by the Spirit (shen) ‣ In Neidan, therefore, Spirit is represented by Fire, and Essence is represented by Water • At the initial stage, “refining” involves both Xing (Nature) and Ming (Life)

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Part 2: Stages — 1: “Laying the Foundations” — The “Coagulation of the Three Treasures”

“Harmonization” (tiao 調) •

The word “harmonization” has three meanings in Neidan

1. “Harmonizing the Spirit” (tiaoshen)

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The Spirit is related to the eyes By looking inwardly, the Spirit is collected within This is called “circulating the light and inverting the radiance” (huiguang fanzhao), “cessation and contemplation” (zhiguan), or “inner observation” (neishi)

2. “Harmonizing the breathing” (tiaoxi)

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Inhaling and exhaling through the nose Breathing should be subtle and long-drawn, continuous and uninterrupted

3. “Harmonizing the Essence” (tiaojing)

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Original Essence is harmonized by not wasting one’s material essence

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Part 2: Stages — 1: “Laying the Foundations” — Conclusion

Conclusion of the Stage of “Laying the Foundations” • “Laying the Foundations” actualizes the inherent life force of the body ‣ It applies the natural, spontaneous potential of the human being • When Essence is abundant, when Breath is full, and when Spirit is flourishing, they are called “the three wholes” (sanquan)

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2: Refining Essence to Transmute it into Breath

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Part 2: Stages — 2: Refining Essence to Transmute it into Breath

Introduction • “Refining Essence to transmute it into Breath” is the first level after “Laying the foundations” • This stage of the practice is also called the Barrier of the Hundred Days (bairi guan) ‣ This is only a conventional term ‣ It does not mean that this stage of the practice requires 100 days

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Part 2: Stages — 2: Refining Essence to Transmute it into Breath

The Medicine (yao 藥) • According to the stages of the alchemical practice, the Medicine is divided into three types 1. External Medicine (waiyao) ‣ The result of the stage of “Refining Essence to transmute it into Breath” ‣ It is then submitted to 300 cycles of refining 2. Internal Medicine (neiyao) ‣ Obtained during the stage of “Refining Breath to transmute it into Spirit” ‣ Generated by the joining of Original Breath and Original Spirit 3. Great Medicine (dayao) ‣ The result of the stage of “Refining Breath to transmute it into Spirit” ‣ Generated by the joining of the External and the Internal Medicines

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Part 2: Stages — 2: Refining Essence to Transmute it into Breath

Transmutation (hua 化) • Essence, Breath, and Spirit coagulate with one another and form the Medicine • The practice of “harmonization” allows the Essence to collect itself and produce the “mother of the Elixir” (danmu) • Through further sublimation, the “mother of the Elixir” becomes the material foundation of one’s inner refinement ‣ This is called “transmutation”

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Part 2: Stages — 2: Refining Essence to Transmute it into Breath

The River Chariot (heche 河車) • The River Chariot is the route defined by the Function and the Control vessels • At the stage of “Refining Essence to transmute it into Spirit”, this route is called the Lesser Celestial Circuit (xiao zhoutian) • The practice consists in the circulation of the Yin and Yang Breaths along this route

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Part 2: Stages — 2: Refining Essence to Transmute it into Breath

The Fire Times (huohou 火候) • In Neidan, Fire is a metaphor of Original Spirit • When Original Spirit coalesces with Essence and Breath, they circulate along the Function and Control vessels • As they begin to circulate, they are heated by means of the Fire Times (huohou) ‣ These are stages of advancement and withdrawal, slow and fast pace, and ascent and descent in the circulation of the External Medicine • The transmission of the Fire Times from master to disciple occurs only by means of oral instructions • The fast movement is called “fierce fire” (or “martial fire,” wuhuo) • The slow movement is called “gentle fire” (or “civil fire,” wenhuo) ‣ To collect the Medicine, one uses the “fierce fire” To heat and refine the Medicine, one uses the “gentle fire” 30

Part 2: Stages — 2: Refining Essence to Transmute it into Breath

Tripod and Stove (dinglu 鼎爐) • The terms “tripod” and “stove” derive from Waidan (External Alchemy) • They represent the places where the Golden Elixir is refined ‣ The tripod is in the upper Cinnabar Field ‣ The stove is in the lower Cinnabar Field • In the circulation of the River Chariot, the External Medicine rises to the Muddy Pellet, then descends and coagulates in the “earthenware crucible” (tufu) ‣ In other words, it rises along the Control vessel and reaches the upper Cinnabar Field, then descends along the Function vessel and enters the lower Cinnabar Field • This stage of the alchemical practice is called the “Great Tripod and Stove” (da dinglu)

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Part 2: Stages — 2: Refining Essence to Transmute it into Breath

“Collecting,” “Sealing,” “Refining,” and “Extinguishing” (cai 採, feng 封, lian , zhi 止) • The terms “collecting,” “sealing,” “refining,” and “extinguishing” describe the completion of the process of “Refining Essence and transmuting it into Breath” ‣ They are called “the four oral instructions” (si koujue) • “Collection,” “sealing,” and “refining” constitute a series of methods of “doing” (youwei) • After 300 cycles of refining, a Yang radiance (yangguang) appears before one’s eyes • When it appears twice, the Fire must be extinguished • At that time, one enters the state of “non-doing” (wuwei)

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Part 2: Stages — 2: Refining Essence to Transmute it into Breath

Conclusion • “Laying the foundations” and “Refining Essence and transmuting it into Breath” constitute together the first part of the Neidan practice • When they are completed, one can proceed to the higher stages of the practice

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3: Refining Breath to Transmute it into Spirit

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Part 2: Stages — 3: Refining Breath to Transmute it into Spirit

Introduction • “Refining Breath to transmute it into Spirit” is also called Barrier of the Ten Months (shiyue guan) • The Barrier of the Ten Months uses the metaphor of the 10-month pregnancy

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Part 2: Stages — 3: Refining Breath to Transmute it into Spirit

The Great Medicine (dayao 大藥) • Between the stages of “Refining Essence to transmute it into Breath” and “Refining Breath to transmute it into Spirit” there is an intermediate stage • At this intermediate stage, the Internal Medicine and the External Medicine coalesce together in the lower Cinnabar Field and form the Great Medicine (dayao) • After a further refining of 7 days, it forms the Embryo of Sainthood (shengtai)

‣ The 7-day refining is called “entering the enclosure” (ruhuan) ‣ The Embryo of Sainthood is also called the Infant (ying’er)

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Part 2: Stages — 3: Refining Breath to Transmute it into Spirit

The Embryo of Sainthood (shengtai 聖胎) • The Embryo of Sainthood is generated when Essence, Breath, and Spirit coagulate and coalesce one with the other ‣ According to Liu Yiming, it also called the Infant (ying’er), the One Breath prior to Heaven (xiantian yiqi), and the Golden Elixir (jindan) ‣ As described by Wu Shouyang, it is the return of Spirit to the state of “great stability” (dading) • The Neidan masters speak of “pregnancy in the middle Cinnabar Field” ‣ This should not be understood in a literal way

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Part 2: Stages — 3: Refining Breath to Transmute it into Spirit

The Embryo of Sainthood (shengtai 聖胎)

Generation of the Embryo Source: Xingming guizhi (Principles of Balanced Cultivation of Nature and Life)

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Part 2: Stages — 3: Refining Breath to Transmute it into Spirit

“Bathing at the Four Cardinal Points” (sizheng muyu 四正沐浴) • The “four cardinal points” (sizheng) refer to the four spatiotemporal markers Zi 子, Wu 午, Mao 卯, and You 酉 • Zi, Wu, Mao, and You serve to mark the practice of “bathing” (muyu) • This term has different meanings according to the stage of the practice ‣ In the Lesser Celestial Circuit, “bathing” consists in pausing Breath at the positions of Mao and You. ‣ In the Greater Celestial Circuit, “bathing” consists in “washing the mind and cleansing the thoughts,” observing subtle silence and brightness with the eyes, and preventing the mind from wandering around and becoming unstable

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Part 2: Stages — 3: Refining Breath to Transmute it into Spirit

The Greater Celestial Circuit (da zhoutian 大周天) • Seven days after the Great Medicine has been obtained, one enters the stage of “refining Breath to transmute it into Spirit” • In the Lesser Celestial Circuit, the External Medicine is collected and is moved to the lower Cinnabar Field by means of the River Chariot ‣ It passes through the tripod above (the Palace of the Muddy Pellet), reaches the stove below (the Cinnabar Field), and is sealed there in order to be preserved • In the Greater Celestial Circuit, instead, the tripod is moved below: now the Yellow Court is the tripod, and the lower Cinnabar Field is the stove ‣ This is the practice of “entering stability” (ruding) ‣ One proceeds from “doing” (youwei) to “non-doing” (wuwei)

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Part 2: Stages — 3: Refining Breath to Transmute it into Spirit

The “True Zi Hour” (zheng zishi 正子時) • The “Zi hour” usually denoted the time between 11 PM and 1 AM • In Neidan, however, “Zi hour” is a code name to mean the time of the refining of the Medicine ‣ It is unrelated to time ‣ Denotes a state or a condition ‣ It is a sign that the Great Medicine has been completed

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4: Refining Spirit to Return to Emptiness

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Part 2: Stages — 4: Refining Spirit to Return to Emptiness

Introduction • This stage is also called the Barrier of the Nine Years (jiunian guan) ‣ “Nine years” does not refer to the time required to achieve the Great Elixir ‣ It alludes, instead, to the story of Bodhidharma who sat facing a wall for 9 years ‣ This story is a metaphor for the stage in which one enters the practice of Xing (Inner Nature) • The alchemical practice emphasizes the backward process of “inverting the course” (nixing) • “Reverting to Emptiness and Non-Being” is equivalent to “returning to the Dao”

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Part 2: Stages — 4: Refining Spirit to Return to Emptiness

Zhang Boduan and Buddhism • Zhang Boduan describes the fourth stage of the Neidan practice using Buddhist principles to explicate the “return to Emptiness” ‣ In particular, he explains the meaning of “returning to Emptiness” by means of the Buddhist idea of the “true enlightened Nature” • He was well-versed in the principles of the Three Teachings, and was extremely learned • However, he was ultimately a master of the Taoist Golden Elixir, and did not convert to Buddhism

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Part 2: Stages — 4: Refining Spirit to Return to Emptiness

Returning to Emptiness • The Infant is moved from the lower to the middle Cinnabar Field ‣ It is further refined and nourished • Then it is moved from the middle to the upper Cinnabar Field ‣ This is called “moving the embryo” (yitai) • Finally one obtains the Yang Spirit, which exits from the Gate of Heaven (tianmen) ‣ This is called “delivery of the embryo” (chutai) • As one dwells in constant stability and constant silence, the four elements return to emptiness, and one escapes from the cycle of birth and death • This view of the “return to Emptiness” is the same as the view of Chan Buddhism ‣ Therefore the final state of realization is the same in both teachings

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Part 2: Stages — 4: Refining Spirit to Return to Emptiness

Returning to Emptiness

Delivery of the Infant Source: Xingming guizhi (Principles of Balanced Cultivation of Nature and Life)

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Part 2: Stages — 4: Refining Spirit to Return to Emptiness

Body and Spirit • Zhang Boduan belongs to the Taoist alchemical tradition, and his approach to the question of form and spirit differs from Buddhism • The goal of Buddhist self-cultivation is crossing to the “other shore,” “undergoing reincarnation,” and obtaining “ultimate bliss through rebirth” ‣ The corporeal frame is seen as a temporary lodge • Taoism, instead, maintains that form and spirit should be in agreement with one another

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