Five, Huang Ting Jing cited analysis
Quoting from "Huang Ting Jing"
" Above is the Yellow Court, below is the Gate of Origin; behind is the Dark Portal, in front is the Gate of Life."
"Huang Tingzhen, a true man in the middle, wears crimson clothes. The gate is closed and the two doors are shut tight. In the secluded and quiet place, the vital energy is refined to its utmost." (Outer Scenery Scripture)
The spirit is the mind. The Gate of Origin is located three inches below the navel, with the left side being yang and the right side being yin. This is a theoretical explanation, but if one insists on finding a specific location for the Gate of Origin in terms of the body's meridians, it may be considered forced. The Mysterious Portal is located at the back of the waist. The Life Gate is the navel.
Huan Yu Zi said: "Combining the upper and lower, front and back, left and right, a hidden 'middle' character is concealed within. This 'middle' refers to the void without boundaries. Externally, the sun and moon move in a cycle of coming and going; internally, they revolve in a cycle of inversion and reversal. The gentle breathing is all within this boundless void."
Now, exhalation is considered as outgoing, inhalation as incoming, outgoing as opening, and incoming as closing. Opening is yang, closing is yin, yang is the sun, and yin is the moon. Therefore, it is said: "Exhaling the sun, inhaling the moon, breathing exists within."
Below the Yellow Court is the Gate of Origin; above the Gate of Origin is the Yellow Court. Hence, it is said: "Above is the Yellow Court, below is the Gate of Origin." The Inner Scenery Scripture says: "Above is the spirit, below is the Gate of Origin," which means that above the Yellow Court is the mind, and below the Yellow Court is the Gate of Origin. Although the words are different, the meaning is the same.
The Mysterious Portal is the Life Gate; the Life Gate is the navel. In acupuncture, it is called Shen Que, also known as Qi She. The Gate of Life is the Mysterious Portal, located below the fourteenth vertebra of the spine, or the second lumbar vertebra. Cultivators consider the heart and mind to be guarding the Yellow Court, calling it the True Person of the Yellow Court.
The color of the heart is originally red; hence, it is said: "Wearing a red robe." The spirit enters into the qi, and the qi envelops the spirit externally, like a pair of male and female birds embracing each other. Hence, it is said: "Male and female phoenix." The two doors closing together symbolize the union of yin and yang.
The high and majestic refers to the idea in the Cantong Qi: "Before heaven and earth were born, majestically high and noble." The Elixir Field is where the elixir is formed, like sowing seeds in a field, which naturally grow into sprouts and bear fruit, ripening with time. Hence, it is called the Field.
The subtle energy of the microcosm is most suitable for comprehension, as in the Yi Jing's pure and refined subtlety, or Laozi's mysterious and profound subtlety. Only then can its function be fully utilized. Although the Daoist elixir is not external to accumulating essence and qi to form it, merely knowing how to grasp the coarse traces of essence and qi will not suffice to attain spiritual transformation.
Note: The location of Huangting mentioned in later Danjing is slightly different from this classic, but it does not matter much and can be ignored.
Chapter 2: Muddy Pills
The mud pellet is directly above the dan tian, in the middle of the head top. The acupuncture family calls it the Bai Hui hole, which is the brain. It is the most important key for cultivation and practice. When practicing qigong, operating the heavenly fire cycle, one must first descend and then ascend, ascending to the mud pellet terminus, descending from the mud pellet beginning, this is called restoring the essence and supplementing the brain.
The body of the brain is extremely delicate, and its function is highly spiritual. Its formation is indirectly produced by the transformation of the original energy. When it is deficient, it cannot be supplemented directly by material substances. After middle age, people often suffer from weakness in their mental faculties and seek help from medicine, but medicine has no effect on supplementing the brain. Only through cultivating one's skills and borrowing the mechanism of yin-yang rising and falling can one transform and produce spiritual energy, accumulating it day after day, month after month, until the brain gradually becomes full and returns to its original state, or even surpasses it, so that one's nature has something to rely on and one's life has somewhere to return.
Quoting from "Huang Ting Jing"
"The ultimate truth is not complicated, it exists in the true self. Every part of the body has a spirit." "The spirit of the whole body resides in the mud pellet, the mud pellet has nine true palaces, each with its own chamber, located in the center of the square inch." "Just think that one side of the longevity is infinite, not each separately dwelling in the brain." (Inner Scenery Sutra, Chapter 7)
"In the midst of the Jade Chamber, the eight trigrams are gathered; Madame Mudball stands in the center." (Chapter 21 of the Inner Classic)
"Protect me with mud pellets of three spirits, quietly close your eyes and observe internally to clarify by yourself." (Chapter 21 of the Inner Scenery Scripture)
"Whose child is this in my body? Where has he gone, entering a ball of mud?" (Chapter 19 of the Neijingjing)
The Taoist method values simplicity. Although there are many formulas, the key is to preserve the truth. To preserve means to preserve thought, and true means true person. The phrase "preserve thought" refers to the location of the true person in my body. The true person is the spirit. Although all parts of the body have spirits, only the mud pellet's spirit is the ancestor of all spirits. The mud pellet has one part, with four sides and four corners, and together with the center, there are nine positions, which are where the spirits reside. In the central square inch, all 100 spirits gather. Practitioners do not need to seek elsewhere, but only need to preserve the spirit of this one part to enjoy infinite longevity. Therefore, the spirit of this one part does not reside in other places, but resides in the brain. The brain is the ruler of the human body, and if you obtain its ruler, it is easy to achieve results. The jade chamber refers to the brain chamber. The eight trigrams refer to the spirits of the four sides and four corners. The mud pellet lady refers to the spirit in the center of the brain chamber. It is called a lady because the brain belongs to yin and should be calm, not moving. Calmness leads to peace, while movement leads to harm, which is based on Laozi's idea of guarding the feminine. The three wonders refer to the three origins. The three origins refer to the original essence, original energy, and original spirit. Tranquility means to control desires, reduce thoughts, and close one's eyes to introspect. This refers to the method of preserving the essence, energy, and spirit in the brain by introspecting inwardly. Who's child is a metaphor for internal alchemy. Internal alchemy is formed in the lower field, but it cannot be left there. Where should it move? It moves up into the mud pellet. Returning to introspect and shine inward is the method of cultivating one's nature through calmness. When the elixir is formed and moved upward, it is the technique of condensing one's life through movement. Although their functions are different, their principles are the same.
Chapter 3: Soul and Spirit
There are ten theories about the origin of the soul:
1. Those who discuss the soul and spirit in terms of yin and yang. The Chen family's annotation to "Li Ji" says: "The soul is the spiritual aspect of yang and the refined essence of qi, while the spirit is the spiritual aspect of yin and the essential vitality of the body." The Gao You annotation to "Huainanzi" says: "The soul is the god of yang, while the spirit is the god of yin."
Secondly, those who discuss the soul and spirit in terms of five elements. The Complete Works of Zhu Xi says: "The soul belongs to wood, the spirit belongs to metal, so it is said that there are three souls and seven spirits which are the numbers of metal and wood."
Three, the five viscera store the soul and spirit. The "Nei Jing" says: "The heart stores the spirit, the liver stores the soul, the kidneys store the essence, and the lungs store the po." "That which follows the spirit in its comings and goings is called the soul; that which goes out and comes in with the essence is called the po." This statement means that the soul and spirit are one family, and the po and essence are one family.
Four, those who discuss the soul with ghosts and gods. The "Book of Rites: Sacrificial Rites" says: "The vital energy is the flourishing of the spirit. The physical form is the flourishing of the ghost." Vital energy is precisely the soul's intention. In ancient times, people often discussed the soul and vital energy together, as in the phrase "When Duke Ling of Qi died, his body returned to the earth, but his soul and vital energy went to...".
Five, those who discuss the soul and spirit in terms of movement and stillness. The "Great Gold of Human Nature" quotes a Song Dynasty Confucian as saying: "Movement is the soul, stillness is the spirit." The two words "movement" and "stillness" encompass the soul and spirit. In general, anything that can be used or acted upon is done by the soul, but not by the spirit.
Sixthly, on the theory of ascending and descending of the soul. The Complete Works of Zhu Xi says: "When a person is about to die, the hot air rises up, which is called the ascension of the soul; the lower body gradually cools down, which is called the descent of the spirit."
Seven, those who discuss the soul and spirit in terms of will and breath. The Complete Works of Master Zhu quotes Su's Easy Explanation of the Changes as saying: "When the breath is stronger than the will, it becomes the spirit; when the will is stronger than the breath, it becomes the soul."
Eighth, those who discuss the soul and spirit in terms of thinking and memory. Song Confucian Huang Mianzhai said: "Humans have only one soul and one spirit, when people remember things naturally it is the spirit, if they can think and ponder then it is the soul. The soul is in charge of management, the spirit is in charge of reception."
Ninth, those who consider the soul and spirit in terms of consciousness and physical form. Chen's commentary on "Ji Yi" in the Book of Rites says: "A person's consciousness belongs to the hun (soul), their physical body belongs to the po (spirit). When the mouth and nose breathe in qi, that spiritual part is the hun; when seeing and hearing are sharp, that intelligent part is the po."
Tenth, the generation of soul and spirit is discussed in terms of priority. The "Spring and Autumn Annals" says: "When a person is born, it is called 'po' (魄), after birth, the yang is called 'hun' (魂)". Later Confucians interpreted this as follows: "Initially transformed" refers to the time when the fetus has just taken shape in the womb. As soon as the person receives the air, they form an embryo-like shape, which is called "po". After becoming "po", it gradually becomes active and belongs to yang, which is called "hun".
The above statements are different, but when combined, they can give a clearer impression. However, the relationship between them is still debatable. The "Inner Classic" says: "When the soul and spirit are complete, one becomes human." Xue Shengbai's annotation states: "When the energy and form are strong, the soul and spirit are strong; when the energy and form decline, the soul and spirit decline. The soul is the light of the spirit, and the spirit is the root of the soul. The spirit is in charge of storing and receiving, so it can remember things internally. The soul is in charge of using and operating, so it can move and act externally. These two things are originally inseparable; when the essence gathers, the spirit gathers, and when the energy gathers, the soul gathers. This is the body of a person. When the essence is exhausted and the spirit declines, then the energy disperses and the soul wanders, and there is no knowledge." Furthermore, Zhu Xi said: "Without the soul, the spirit cannot exist on its own. Nowadays, people often think and worry excessively, causing their souls to separate from their spirits. Laozi's method is simply to guard them together. Laozi says that 'carrying the camp of the spirit' means using the soul to guard the spirit. This is because the soul is hot while the spirit is cold, and the soul moves while the spirit is still. If one can use the soul to guard the spirit, then the soul will become more tranquil through what it guards, and the spirit will have a sense of life due to the soul. The heat of the soul gives rise to coolness, and the coldness of the spirit gives rise to warmth. Only when these two do not separate can one achieve harmony, without being too dry or too damp. Otherwise, the more the soul moves, the more the spirit becomes still; the hotter the soul becomes, the colder the spirit becomes. When the two are separated, they cannot achieve harmony and will die. Water is number one, fire is number two. Using the soul to guard the spirit means using the second to guard the first. This causes water and fire to assist each other without separating, which is why one can live forever." Zhu's statement agrees with the Daoist idea of the interdependence of the soul and spirit.
Quoting from "Huang Ting Jing"
"The essence of the land is refined in the hundred valleys, the external beauty of the five flavors is demonic and evil, the stench confuses the divine brightness, the fetal energy is exhausted. How can one return to youth from old age? The three souls are scattered, the spirit is lost, why not eat the qi of great harmony and clarity? Therefore, one can enter the Yellow Emperor's paradise without dying."
"In the Primordial Origin, one's soul and spirit are refined. The most rare thing is to see it [even once]. One must attain the utmost truth before looking back, and avoid the aura of death and all that is vile and base." (Inner Scenery Scripture, Chapter 27)
"The soul wants to ascend to heaven and the spirit enters the abyss, but when the soul returns and the spirit is restored, the Dao becomes natural."
"With a thought, the spirit dies and is reborn; gathering in the soul, forever without decline." (Inner Scenery Sutra, Chapter 11)
"The harmonious and tranquil soul is calm." (Chapter 11 of the "Nei Jing")
"The spirit is tranquil and the soul is at peace." (Chapter 23 of the Neijing Scripture)
People rely on grains to nourish their bodies and adjust the five flavors to delight their mouths, but great harm is born from this. The pungent smell of meat can pollute and disturb people's spirits, causing the prenatal energy received in the womb to be completely exhausted. How can one achieve the effect of rejuvenation? When the soul floats away and the spirit is lost, regret will be too late.
If one can gradually stop eating grains, focus on eating air, and nurture the harmony of nature, then one can live a long life. However, the way of cultivation is extremely mysterious, and yin and yang cannot be biased towards each other. The soul and spirit must be harmonized and refined together. When the soul and spirit are harmonized and refined, it means that the postnatal yin and yang return to the prenatal one energy.
However, this energy is not easy to obtain, and there is a distinction between true and false. True energy is purely clear and spiritual energy, while false energy contains impure and dead energy, which is a great taboo. The reason why Taoists value the harmony of the soul and spirit is that the nature of the soul is always attached to the spirit, and the nature of the spirit is always attached to the soul, and they cannot bear to be separated.
Unfortunately, due to the pressure of human affairs, the soul cannot help but ascend, and the spirit cannot help but descend. When the soul and spirit are separated, a person dies. The way of returning is also following the natural attachment between the soul and spirit. If one can sincerely think of the original energy in their body at the moment of death, they can still prolong their life.
As for those who know the way of harmonizing the soul and spirit, how can there be any danger of decline? Capturing the soul and returning the spirit has an effect, but it is precious because of its harmony and balance. If one is biased or extreme, then they will not be in harmony or balance. If the soul and spirit are in harmony, then energy can transform into saliva, and saliva can also transform into energy. The body's energy and fluids will flow smoothly, and there will be no imbalance.
The technique of cultivation first has action and then non-action, and the ultimate harmony is to return to stillness and stability. The soul and spirit will naturally be at peace.
Chapter 4 Breathing
The first three sections, although somewhat theoretical, have not yet clearly stated the method of cultivating one's inner energy. The alchemical scriptures of various schools are numerous and differ in depth, but their methods for starting to cultivate all revolve around the function of breathing. When the breath is present, a person lives; when the breath ceases, a person dies - how can this not be taken seriously? Ordinary people only know about eating food with their mouths, but do not know about eating air with their noses. Although they breathe in and out continuously throughout the day, most of this breathing involves more exhalation than inhalation, is coarse and short, and cannot be fine and long, urgent and shallow, and unable to be calm and deep - this is a major taboo for those cultivating their inner energy. The method of cultivating one's inner energy lies in using the spirit to take hold of the breath, causing the spirit to enter into the breath, wrapping the breath around the outside of the spirit, merging them together as one, forming a ball, knotting it into a thread, and making the breath into a single point - then the breathing returns to its root and does not disperse or move wildly. Gradually, there will be a track that can be followed. If this is done for a long time, it is possible to achieve embryonic respiration. What is meant by "embryonic respiration"? It refers to the breath spreading throughout the body like mist, opening and closing in harmony with all of the pores on the skin, while the nose does not even feel the entry and exit of the air. Only when the breathing completely stops and there is no more opening or closing can one enter a state of stillness and send out their spirit - this stage is not far off. The discussion of breathing in today's "Scripture of the Yellow Court" refers to the initial stages before achieving embryonic respiration. Practitioners who cultivate this for a long time will be able to ward off illness and extend their lifespan.
Quoting from "Huang Ting Jing"
"The immortal Taoist is not a god, but one who has accumulated essence and energy to become true. All people eat grains and the five flavors, but he alone eats the harmonious energy of yin and yang." (Outer Scenery Scripture)
"Breathe in the courtyard to repay oneself, preserve the body and receive congratulations, carefully cover up in the square inch, and the spirit returns to old age rejuvenation." (Outer Scenery Scripture)
"The palace in the lungs is like a magnificent canopy, with a child sitting on a jade gate below. The seven primordial qi govern the regulation of breath, corresponding to the middle peak of the nose, wearing white robes and yellow cloud belts. When panting and breathing are not smooth, quickly store the White Primordial Qi and the Six Qi, and gaze at the divine for a long time without harm. Using it will not stagnate the body."
"Breathe in the void [between the eyebrows], enter the elixir field, clear water from the jade pool irrigates the spiritual root." (Outer Scenery Scripture)
The way of cultivation is not a special or magical method, but rather the accumulation of essence and energy. Ordinary people eat grains and flavors, while Daoists eat the energy of yin and yang. The Huangdi Neijing says: "Those who eat grains are wise but short-lived, those who eat energy are spiritually clear and long-lived." This is also the intention here.
People in the world, no matter how leisurely they may be, cannot avoid having things that trouble their minds and bodies. As soon as there is something to worry about, one's spirit will inevitably suffer loss. Therefore, a method must be used to compensate for this loss. What is this method? It is simply breathing.
However, the coming and going of breath must have a fixed place, and the key lies in the "grotto". The grotto is also called the "central palace", or the "yellow court". If one can constantly use the skill of regulating breath, and also preserve the spirit inside the body without letting it leak out, then the body will be blessed.
Day by day, month by month, the energy circulates within the space of an inch, establishing the root of life. By using the original energy inside the body to attract and gather the spiritual energy from the vast emptiness, all the spiritual energy that has been lost since birth can return to one's own body. What need is there to worry about aging?
The human body has organs, with the lungs being the highest, shaped like a canopy. The lungs belong to metal, their color is white, so they are called the "jade pavilion". Below the lungs is the heart, which belongs to fire, and its number is seven, so it is called the "seven origins' child". The lungs store energy, energy stores spirit, and Daoists value using spirit to control energy, so it is said that the "seven origins' child governs the regulation of energy".
The lungs open into the nose, and the human face has five peaks, with the nose being the central peak. Therefore, it is said that "externally responding to the central peak, the nose is in its proper position". The word "su" means purity, and the word "huang" means harmony. The heart must be pure, and the energy must be harmonious, so it is said that "the jade-like clothes and hat are tied with a yellow cloud belt".
If the body occasionally has a small illness, then breathing cannot be regulated evenly and one will pant. At this time, one should store spirit to regulate and balance the sick energy.
The six energies - wind, cold, heat, dampness, dryness, and fire - if any of them become excessive, can cause disease. But if they are harmonized, the disease will heal.
In Daoist scriptures, every part of the body, from head to face, organs, and joints, has a spiritual name. The "white origin" is the spirit of the lungs. To store the white origin means to concentrate the spirit and merge it with energy.
Daoist practice does not use the eyes to see or the ears to hear. Long-term viewing does not mean looking outward with the eyes, but rather the spirit looks inward. Inward viewing is also called "returning to observe". If a person can still use the skill of returning to observe and reflect inwardly, natural disasters will not invade.
Using this practice forever without stopping, then the body can be preserved. However, the most important key to regulating breath is that one cannot become stuck on having forms or images, nor can one be vague and without roots. If one can merge with emptiness, then one will not be attached to forms; if one can enter the elixir field, then one will not be without roots.
Not being colored or empty, do not forget and do not assist - this is the true key. When practicing, during the time when breath is regulated and harmonized, there must be a sweet and cool liquid produced in the mouth, which should be swallowed smoothly and sent down with the intention to nourish the body, and then use the spiritual fire to refine it, so that the liquid transforms into energy, moistening and nourishing the entire body.
Afterward, it returns to the lower elixir field, cultivating and planting the root of life. Therefore, it is said that "the clear water of the jade pool irrigates the spiritual root".
Chapter Five: Rinsing the River
The fluid in the body is like the spring water in the mountains. Water naturally flows downward, but why can it reach the top of the mountain? It's because the underground water vapor follows the earth's veins and seeps through the rocks to rise up as steam. What makes the water vapor rise up? It's because of the heat energy stored in the ground that makes it happen.
When we sit quietly for a long time, our mouth naturally produces a kind of sweet saliva, which is clear, cool, and refreshing, different from usual. This is also due to the heat energy accumulated in our body, which vaporizes the water in the lower abdomen and rises up through the meridians to the mouth, where it transforms into saliva. This saliva is produced by refining the Qi and is different from ordinary saliva. When swallowed into the stomach, it has great nourishing benefits.
If we can diligently practice without interruption, then the first saliva swallowed into the stomach will again be vaporized by the heat energy, transformed into Qi, and rise up to the mouth, where it will transform back into saliva. This is the second transformation, which is even sweeter and more nourishing than the first one.
As this cycle continues endlessly, thousands and millions of times, its effect is like transforming milk into butter, and what the ancients called "Yu Ye Huan Dan" (Returning the Jade Liquid to Refine the Elixir) is none other than this.
Quoting from "Huang Ting Jing"
"The mouth is the Jade Pond of Taihe Palace. Coughing up spiritual liquid, calamity will not befall, the body will produce radiant light and fragrant orchid energy, and eliminate a hundred evils to refine the jade face." (Inner Scenery Scripture, Chapter 3)
"The tongue beneath the mystical shore of life and death, the two airs of clarity and mystery are displayed." (Inner Scenery Sutra, Chapter 6)
"When the five viscera are in harmony, hunger does not occur." (Huangdi Neijing, Chapter 22)
"Close your mouth and curl up your tongue to eat the fetal waters." (Inner Landscape Sutra, Chapter 27)
"Lead the Qi of the Heavenly Gate into the Bright Hall, and let it flow down to moisten the throat, so that the divine light is unobstructed." (Inner Landscape Sutra, Chapter 33)
"In the Jade Pond of Thirty-six Grottos." (Chapter 34 of "The Scripture of Inner Light")
"The jade pool's clear water nourishes abundance, its spiritual roots are firm and unyielding in old age."
The mouth is full of turbid air, all because people do not know the method of ascending and descending, inhaling and exhaling. As a result, the clear air in the lower abdomen cannot rise, and the turbid air in the upper abdomen cannot descend. The so-called "mouth is like a jade pool" refers to its clarity; "officials are like Taihe" refers to their harmony. If one can work hard at all times, exhale the turbid and inhale the clear, descend the turbid and ascend the clear, circulating repeatedly, then brew the spiritual liquid, hundreds of diseases will not invade, and the muscles and bones will be shiny, the air will be like orchids, and the face will be like jade. Under the tongue, there is a birthplace for saliva, called Xuan Ying, which is very important for humans. Try to observe patients, if their tongues are curled up, teeth are dry, saliva is dried up, and liquids are exhausted, they must die, and you can know the reason why. Moreover, body fluids are transformed from air, and air has entrances and exits. The upper part comes out of the mouth and nose, all clear; the lower part enters the Dan Tian, all clear. Xuan means deep intention. Cun means to store the spirit. Kou means to cough up saliva. Wu Ya refers to the five directions of east, west, south, north, and center, where the air is born. Although it is said that Cun Shu is stored, in fact, it also includes the work of exhaling and inhaling. The "Dao Zang" has another method of eating the five sprouts of air, which is too complicated to discuss now. Furthermore, when exhaling turbid air, one must open the mouth; when swallowing saliva, one must close the mouth. Ti She means to press the tongue against the upper palate. Tai Yin refers to the liquid transformed from the fetal breathing and steaming in the Dan Tian, overflowing into the mouth, taking it in and swallowing it, passing through the throat, and transforming it back into air. When the air is sufficient, the spirit is clear, so it is said that the spirit is clear and connected. The number of thirty-six swallows is an old habit, which can be ignored now. Ling Gen refers to the root of life below the navel in the human body. Ordinary people's roots are not solid, easily shaken by emotions, desires, and diseases, declining day by day until death. The method of cultivation lies in using the ascending and descending, exhaling and inhaling work, so that the saliva in the mouth flows continuously, like grass and trees receiving nourishment from fertilizer, then the root will be solidified.
Chapter 6: Preservation of the Spirit
The divine is the most inconceivable thing, changing and unpredictable, coming and going without a moment's notice. Who can grasp it? What is meant by "preserving the spirit" - isn't it just empty words? However, if you understand its method, it's not difficult to do. The meaning of preserving the spirit is that the spirit preserves itself, not relying on external forces to exist. Preserving the spirit is different from preserving thoughts. Preserving thoughts refers to, for example, the methods in the "Dadong Jing" where one visualizes the clothes, hats, appearance, and movements of a hundred spirits. Or, as in the "Longhu Jiuxian Jing", where one visualizes a yellow cloud hitting the top of the head, or in the "Zhong Huang Jing", where one visualizes the five colors of energy emerging from the body - all these methods are about preserving thoughts. As for preserving the spirit, there is no visualization involved; it's just a matter of gathering the spiritual light at one point and not letting it disperse. Preserving the spirit is not limited to one place in the body, nor is it limited to being inside the body; sometimes it can also be preserved outside the body. The alchemical path relies on preserving the spirit at every step, and what the "Huangting Jing" says has not fully exhausted its meaning - it only provides a general outline for learners.
Quoting from "Huang Ting Jing"
"The six fu and five zang are all spiritual and refined, operating within the heart along the heavenly meridians; day and night, they store it to achieve longevity." (Inner Landscape Sutra, Chapter 8)
"The lotus in the heart contains flowers." "Regulate blood and reason, the body does not wither, externally respond to the mouth and tongue spitting out five transformations, when dying call it and also ascend to revival, after a long time practicing fly to the great void." (Inner Scenery Scripture Chapter 10)
"The palace of the kidney is mysterious and profound." "It governs the six fu organs and nine liquid sources." "In case of hundreds of diseases and thousands of disasters, it should be urgently preserved. The two water kings face the life gate, making people live long and ascend to the ninth heaven." (Chapter 12 of the Inner Landscape Sutra)
"In the garden of the subtle and profound, tranquil and calm Tao, inwardly contemplating, all is clearly seen. The true person is within oneself, do not ask the neighbor, why go far to seek causes and conditions." (Inner Scenery Sutra, Chapter 23)
"When the three lights shine into the chamber of the child, all things are complete in the mysterious darkness; the spirit of the body cannot be lost." (Inner Landscape Sutra, Chapter 25)
The human body has a hidden palace, and it is the spirit that governs it. The heart and spirit are one entity, with the former being its calm aspect and the latter its dynamic aspect. The five viscera and six bowels have their natural movements, without any discrepancies, hence the saying "the heart operates the heavenly mechanism." Ordinary people's viscera and bowels move day and night without rest, eventually leading to fatigue and damage. Practitioners first guard stillness to control movement, then store spirit to calm the heart, and finally empty the heart to refine the spirit. Through mutual interaction, the circulation of qi and blood in the viscera and bowels can be harmonized and nourished, avoiding external strength and internal dryness, urgency and disorder, restlessness and unease. This can lead to longevity.
Inside the human body, below the lung viscus is the heart viscus. Its shape is like an open lotus flower, and its function is to regulate blood. When blood is regulated, the vital energy is harmonized, and the body is radiant and moist, without dryness or withering. In the mouth, there is the tongue, which is the sprout of the heart. When the heart moves, qi leaks out through the tongue.
If a person is old, sick, and on the verge of death, their soul wants to leave the body, but if they focus their spirit in the heart, without fear or panic, then they can prolong their life. In youth, practicing this method of calming the heart and storing spirit can lead to longevity.
The kidney belongs to water, so it is the source of the six bowels and nine orifices' fluids. When kidney qi declines, numerous diseases arise. Practitioners constantly use heart fire to interact with kidney water, preventing fire from flaming up and water from leaking down. When water and fire are harmonized, they form a pill, and the kidney has two parts, hence the saying "two departments." The kidney is the master of water, so it is called "water king."
The gate of life is in front of the navel. If a person can constantly store their unmoving spirit between the navel and the kidneys, they can establish the foundation for longevity.
Although the method of the mysterious gate is extraordinary, if one thoroughly researches it, it ultimately returns to the realm of simplicity and non-action. The great way is originally like this. Through internal vision and introspection, one can see their true nature, and then know that the true person is close at hand, without needing to seek far and wide.
The three lights in heaven are the sun, moon, and stars; in humans, they are the ears, eyes, and mouth. The "Zhou Yi Cantong Qi" says: "The three treasures of the ears, eyes, and mouth should be closed and not opened." It also says: "The three lights sink and rise, nourishing the pearl." This means that if one does not listen with their ears, look with their eyes, or speak with their mouth, then the divine light of these three orifices will close and not be used, sinking into the depths of the primordial chaos and reflecting back to the yellow court.
The mysterious gate belongs to water, symbolized by kan. The divine light belongs to fire, symbolized by li. If one stores spirit in the mysterious gate, then kan and li interact, water and fire harmonize, and naturally, the spiritual energy of the whole body condenses and does not disperse.
Chapter Seven: Arrival of Emptiness
The preface says that breathing, rinsing, and storing the spirit are all good methods, with wonderful results that can be expected in a short time. However, learners do not investigate thoroughly and become too attached, which not only brings no benefit but also causes harm. Therefore, it is followed by the method of achieving emptiness. Achieving emptiness does not mean sitting rigidly in stillness, but rather finding stillness within movement. It is not about relying on nothing at all, but rather having the heart rely on the breath, and the breath rely on the heart, so that they are harmonious and calm, yet bright and clear. In medicine, when using ginseng to supplement qi, there is a fear of stagnation, so it must be assisted with Chenpi to unblock it. When using rehmannia to supplement blood, there is a suspicion of greasiness, so it must be assisted with danggui to move it. Practitioners use the power of wind and fire to refine the essence of food and drink, to nourish and supplement their bodies' deficiencies, but they must follow the natural principle, conform to the subtlety of emptiness, adjust and balance what is excessive, and limit what is surplus, in order to return to the realm of pure harmony. This is like the function of Chenpi and danggui in medicine. Otherwise, being attached to methods without knowing how to adapt, forcing progress with a rigid mind, will cause yin and yang to become imbalanced, leading to diseases where one aspect gains dominance over the other.
Quoting from "Huang Ting Jing"
"Things have their natural order, untroubled by artificial efforts. With a calm and tranquil heart, the body is naturally at ease. When the body is empty of desires, it is naturally carefree, dwelling in a state of emptiness within the realm of non-being. In stillness and quietude, words are not spoken."
"The eyebrows are like a Chinese parasol, and the bright pearl is again clear; in the nine orifices, sun and moon penetrate the empty void." (Chapter 6 of the Neijing Jing)
"Breathe in emptiness [into the elixir field]." (Outer Scenery Scripture)
"Empty and tranquil, one attains spiritual clarity." (Inner Landscape Sutra, Chapter 29)
"The spirit resides in the main chamber, purifying and governing itself, not daring to be defiled. Observing the five viscera and examining their measurements, the six receptacles are maintained with purity like plain silk, due to the natural principle of emptiness." (Outer Scenery Sutra)
"Make the Way your dwelling place and wander at ease in your own body; nourish your nature and guard the Void." (Outer Scenery Sutra)
All things in the world have a natural principle, and if you follow this natural principle, then everything will be easy. If you go against it, then thorns and thistles will grow. The body is naturally at ease when it has nothing to do, and the mind is naturally calm when it has no thoughts. Emptiness is stillness, and vastness is emptiness. The "Zhou Yi" says: "Internally cultivate yourself with quietude and emptiness." It also says: "Follow the times and adapt to the seasons, close your mouth and do not speak unnecessarily." Again it says: "Harmonize with the Tao without speaking, and speak little in order to follow the great void." This is the meaning of not speaking. The eyebrows are like a flower canopy, covering the bright pearl below - the bright pearl refers to the eyes. The light of the eyes is most easily distracted outwardly, like the sun and moon. When the sun and moon sink into the dark depths, it means that the divine light of the two eyes sinks down and hides in the ocean of energy, and then the breath also follows and enters the elixir field. Breath is energy, and when energy returns to its root, the spirit becomes calm and peaceful, all without leaving the function of emptiness and nothingness - but this is not just sitting stupidly in a daze. Li Huanyou said: The correct chamber is the central divine chamber, unbiased and unleaning, washing the heart and hiding it away, self-cultivating and self-healing, not daring to be polluted. From this, one can internally observe the five viscera, clearly like a lamp shining, and all the body's functions can be examined. From this, one can internally observe the six bowels, each one healing and cleansing, pure and unblemished. The natural Tao of emptiness is originally like this. Those who cultivate the Tao may live among people or enter the mountains and forests - they must wander freely and adapt themselves, guarding their body and dwelling alone. First, they cultivate the jade refining to clarify their nature, then they cultivate the golden refining to establish their destiny - the secret key is simply to internally guard emptiness.
Chapter 8: Severing Desires
The initial stage of cultivation is crucial for rejuvenation. If the body's essence and energy are depleted, and the muscles and bones are not full, one must gradually practice and cultivate to restore them to their original state. The method of cultivation has three aspects: First, nourishment through food and drink enters through the mouth; Second, breathing in air enters through the nose; Third, the opening and closing of the primordial energy enters through the pores. When these three aspects are combined and accumulated, they are stored within the body, gradually absorbed and refined, gradually condensed and solidified, filling the bones and marrow, beautifying the skin and flesh, clarifying the spirit and mind, and filling the elixir field with energy. Only then can one attain the fruit of longevity and distance oneself from the land of old age and disease. However, to achieve such an effect, one must not only abstain from sexual intercourse but also close the gates of the senses and wait for them to be completely sealed without any leakage.
Quoting from "Huang Ting Jing"
"Longevity is most cautious in the chamber of urgency, what is death doing to command the spirit to weep? Suddenly disaster befalls the three spirits and they perish. One should only absorb the breath and refine the essence of the child, a small field and a humble abode can govern life. If the sea overflows and a hundred rivers surge, leaves fall and trees wither losing their vitality, the vital energy is lost and the fluid leaks, it is not yet the proper path. Only by closing and guarding the scenery can one attain long tranquility, preserve my earthly body and the three extraordinary spirits."
"Urgently guard the seminal chamber and do not leak it carelessly. Close it and treasure it, then you can live a long life." (Inner Classic of Medicine, Chapter 22)
The most important thing to be cautious about in cultivation is the matter of the bedroom. Alas, people recklessly indulge and exhaust themselves, causing their essence to dry up, their energy to be depleted, and their spirit to have no place to reside - can this not bring tears? Essence, energy, and spirit are the three spiritual substances of the human body, and they are interconnected. Let us use an oil lamp as a metaphor: the essence stored in the human body is like the oil stored in the lamp; when the oil is sufficient, the flame burns brightly, and when the flame burns brightly, the light shines doubly bright. Conversely, when the oil dries up, the fire goes out, and the light disappears. The fire represents the person's energy, and the light represents the person's spirit. When the essence is full, the energy flourishes; when the energy flourishes, the spirit is complete. Now, due to excessive desires, people cause their essence to dry up, and when the essence dries up, the energy disperses, and when the energy disperses, the spirit disappears - disaster follows closely! If one can cut off this behavior and practice the method of absorbing energy and refining the essence, then things can still be done. However, if one indulges in bedroom matters, losing energy and leaking fluids, it is like a dam breaking or a tree withering away - its consequences are not what we should pursue. One must close off the path of sexual intercourse to enjoy good fortune and peace. When the mud pellet (a metaphor for the essence) is nourished, the brain marrow is full, the essence and energy are always condensed, and the spirit and soul are stable. If one closes off the essence and does not leak it out, then life can be long preserved.
