Daoist Internal Alchemy Neigong & Weigong Training 188524648X, 9781885246486

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D a o i s t I n t e r n a l A lc h e m y : N e i g o n g 8c W e i g o n g T r a in in g T h e S e c r e t T e a c h in g O f E s o t e r i c D a o is t Ma g ic W ritten by P r o f e s s o r J e r r y A l a n J o h n s o n , Ph.D., D.T.C.M S e n io r A b b o t (Zhuchi) o f t h e T e m p le o f t h e C e l e s t i a l C l o u d

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First published in April 2013 by: The International Institute of Medical Q igon g Publishing House P.O.Box 52144 Pad he Grove, CA 93950 U.S.A. ©2013 Professor Jerry Alan Johnson, Ph.D., D.T.C.M., D.M.Q. (China) All rights reserved under the International and Pan-American copyright conventions. N o part o f this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher (The International Institute of Medical Q igon g Publishing House). Re­ viewers may quote brief passages. ISBN# 1-885246-48-X Printed in the United States o f America.. Disdaimer: Anrient occult magic was never intended to replace orthodox religion, but rather to complement it in its quest for a deeper understanding of esoteric spirituality. Through the alchemy of prayer and meditation, an individual can be transformed into an enlightened or "awakened" state of awareness. Several o f the ancient meditation practices, magical techniques and Shengong exercises described herein are currently practiced within the secret societies throughout the world, including the Peoples Republic o f China, th ese esoteric techniques can be very powerful and may in som e cases b e too mentally and physically demanding for som e individuals. The readers should therefore use their ow n discretion or consult a priest or mental health professional before engaging in these exercises and meditations. The rituals used for spiritual protection and energetic destruction are still as powerful today as they were when first introduced in ancient China. The secret of their timelessness lies in the fact that the personal pow er of the Celestial Immortals, various Spirit Entities, and Demonic Beings never changes. Therefore, die author, the Tian Yun G ong (Temple of the Celestial Qoud), the International Institute o f Medical Qigong, and the publishers are neither liable or responsible to any person or entity with respect to any loss or damage caused, or alleged to be caused, directly or indirectly by reading or following the instructions for any condition, ritual, incantation. Hand Seal, or interpreting information provided in this text. This book describes traditional methods of both ancient and m odem forms o f Chinese Mysticism (Daoist occult magic), and is not intended to persuade the readers in any way, shape or form to believe in or practice sorcery. Any person attempting such rituals is doing so at his or her ow n risk. Additionally, sometimes Daoist exercises and meditations require special herbal formulas, as well as the regulation of the individual's diet (e.g., fasting) and living environment (solidarity). It is impor­ tant to note that herbal prescriptions will vary according to the individual's constitution, condition and specific goal, and must be treated accordingly only by a doctor or herbalist qualified to prescribe Chinese medical herbs. Each state in the U.S. has their own regulations and restrictions, therefore, it is advisable for the reader to consult their ow n state medical board for use of proper application and liabilities of the techniques described within this text.

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Table of Contents Introduction to Ancient Chinese Alchemy 9 Spiritual Transformation The Metaphysical Realm Returning to the Original Nature External Alchemy and Daoist Lower Magic Internal Alchemy and Daoist Middle Magic Esoteric Alchemy and Daoist High Magic

9 10 11 13 15 17

Magic and Immortality

19

The Natural Forces of the Three Powers Nine Treasures and Daoist Alchemy Understanding Energy (Qi) The Five Realms of Energy Energetic Formation of the Universe

20 21 23 24 26

Shang Di (Highest God)

26

The The The The

27 28 29 29

Dao: The Way Dao, Heaven, and Earth Dao as the Zhong (Center) Dao within the Body

The Wuji: Infinite Space

30

Knowledge Stored within the Wuji

30

Taiji: Great Ultimate

33

The Four Phases Of Universal Qi

34

The Four Phases in Daoist Alchemy

36

The Five Pure Lights

38

The Ancient River Charts

40

The Yellow River Chart (Hetu) The Luo River Graph

40 44

The Three B odies

48

The Physical Body The Energy Body The Energetic Realm The Spirit Body The Spiritual Realm Overview

48 49 49 50 50 50

Three Sch ools of Daoist Neigong Training 51 Daoist Martial Arts S ch ools

55

Daoist Martial Arts Ming Jing Training Daoist Martial Arts An Jing Training Daoist Martial Arts Hua Jing Training Progressions of Martial Neigong Training

56 58 62 66

alchem y

Daoist Healing Arts S ch ools

67

Daoist Healing Arts Purgation Training Daoist Healing Arts Tonification Training Daoist Healing Arts Regulation Training

68 69 69

Daoist Magical Arts S ch ools

70

Shengong Energetic Transformations The Six Transformation Stages Daoist Magical Arts Cultivation Training Nourishing and Strengthening the Shen Housing the Shen Combining the Shen with the Respiration Combining the Shen with the Qi

71 72 73 73 74 75 75

De: Virtue

76

The Wujingshen (Five Essence Spirits) Prenatal and Postnatal Wujing Shen The Four Types of Virtues

76 77 79

The B ody’ s Three Fires

80

The Yin Fire and Yang Fire Categories Function of the Body’s Spirit Fires

83 83

Introduction to Training Daoist Alchemy

91

Alchemical Cultivation of Jing, Qi, Shen The “Three Main Cultivations” The Cultivation of Human Jing The Cultivation of Human Qi The Cultivation of Human Shen

91 92 92 93 94

Required Training and Discipline

95

Companions in the Dao True Observation (Zhenguan)

96 96

Introduction to Cultivation

98

External Cultivation Methods

99

Herbs and Food

99

The Daoist Alchemist’s Diet The Three Internal Corpse-Demons The Secret Diet of the Immortals “Zhi’’ Mushrooms of Immortality Preparation for Harvesting the Zhi Magical Protection Harvesting the Zhi Mushroom Magic Alchemical Elixirs & Pills Choosing the Day to Make the Elixir Cautions in Making Alchemical Elixirs Ingesting Alchemical Elixirs & Pills

100 101 108 108 110 111 111 112 114 114 115

Meditations and E xercises

116

Eating and Absorbing Qi Swallowing The 5 Sprouts Meditation

117 117 3

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Sound Breathing Techniques

124

The Six Breath Methods

124

Respiratory Techniques

127

Sealing the Respiration The 4 Rules of Breath Cultivation Natural Breathing Cultivation Reverse Breathing Cultivation Abdominal Breath Holding Inhalation and Exhalation Patterns

129 130 130 132 133 133

Sexual Cultivation Techniques

136

Yin & Yang Cultivation Techniques Earth Yin Qi Tonification Meditation Heaven Yang Qi Tonification Meditation

Rule 16: Close the Eyes for Inner Vision Rapid Eye Movement The Energetic Function of the Eyes The Four Methods of Eye Movement The Celestial Eye (Third Eye)

177 180 180 181 184

Rule 17: Close the Mouth, Open the Nose, Stop the Ears Open the Nose Stopping the Ears

185 185 190

139

Rule 18: Touch the Tongue to the Palate Ancient Daoist Tongue Ring Techniques Daoist Tongue Talisman Techniques

192 193 193

139 140

Gathering the Saliva

193

Swallowing the Saliva Swallowing the Five Colored Sprouts Creating the Immortal Pill Clicking the Teeth Grinding the Teeth Daoist Five Tongue Positions Ancient Daoist Tongue Exercises

194 196 197 197 198 200 201

Three Levels o f Awareness

141

The “Three Wonders" Training The Three Bodies

142 145

Training the Body's Structure

145

The Bones and Muscles 146 Tendons, Ligaments, and Internal Fascia 147 The Internal Organs 147

The Daoist 18 Rules o f Proper Posture 148 Rule 1 : Stand with the Feet Flat Rule 2: Bend the Knees

148 151

Rule 3: Relax the Hips Rule 4: Round the Perineum Rule 5: Close the Anal Sphincter The Five Regions of the Anus

152 153 154 159

Rule 6: Relax the Waist Rule 7: Pull in the Stomach Rule 8: Tuck the Chest In Structural of the Hips, Waist, & Chest

161 161 162 162

Rule 9: Stretch the Back Moving Energy up the Spine

167 168

Rule 10: Relax the Shoulders Rooting of the Body

169 170

Rule 11 : Sink the Elbows Rule 12: Relax the Wrists Rule 13: Hollow the Armpits

174 174 175

Rule 14: Suspend the Head Rule 15: Tuck the Chin

175 176

Introduction to Static & Dynamic Postures 202 Daoist Static Posture Training 202 Daoist Lying Meditation Postures 203 Daoist Sitting Meditation Postures 207 Daoist Standing Meditation Postures 209

Daoist Dynamic Posture Training

213

Unify, Relax, Sink the Mind, and Center Daoist Walking Training The Six Internal Combinations The Three Important Fusions The Eight Secret Methods

213 216 217 218 218

Daoist External Cultivation

221

Daoist Cultivation Methods Principles of Yang and Yin Training Preparation For External Cultivation

221 221 223

The Sleeping Dragon Meditation

223

Dragon Waking and Thrashing

233

Dragon Plays With Pearl

234

Cultivating The Great Luminous Peart

235

Daoist External Cultivation Exercises

240

D a o is t A l c h e m y

Pulling Down the Heavens

241

Exercises For Gathering Celestial Yang 268

The Secret Teachings Of The Exercise

242

Benefits o f the Yang Organ Exercise

243

Gathering the Sun’s Essence Talisman to Swallow the Sun’s Essence Gathering the Sun’s Radiant Light Talisman to Gather the Sun’s Essence Gathering the Sun's Essence: Standing Precautions Gathering the Sun’s Essence: Sitting The Sun Planetary Elixir (Using Citrine)

Stimulating the Autonomic Nervous System 243 The Daoist Five Yang Organ Exercise 244

The Daoist Five Yin Organ E xercises

245

Benefits of the “Opening" Exercise The Daoist Five - “Opening" Exercise

245 245

Benefits o f the Lung Exercise

247

The Lungs The Daoist Five - Lung Exercise Emotional Release Inhaling Color to Tonify the Lungs

247 248 248 248

270 271 272 273 274 275 276 277

Exercises For Gathering Celestial Yin

278

Gathering the Moon’s Essence Talisman to Swallow the Moon’s Essence Gathering The Moon’s Essence Talisman to Gather the Moon’s Essence Gathering The Moon's Essence: Standing The Moon Planetary Elixir (Using Pearl) The New Moon & Full Moon Incantation

281 282 283 284 285 288 288

Benefits of the Kidney Exercise

249

The Kidneys The Daoist Five - Kidney Exercise Emotional Release Inhaling Color to Tonify the Kidneys

250 250 251 251

The “Five Planet Incantation”

Exercises and Elixirs For Gathering The Celestial Qi Of The Five Yin Organs 290 290

Benefits of the Liver Exercise

252

Plant Elixirs Used To Tonify the Lungs 291

The Liver The Daoist Five - Liver Exercise Emotional Release Inhaling Color to Tonify the Liver

252 252 253 253

Benefits of the Heart Exercise

254

Mineral Elixirs To Treat the Lungs Purging Lung Stagnation With Sounds Elixir To Astringe the Lungs Meditating On the Lung Planet Lungs, Metal Element, and Planet Venus Creating The Venus Planetary Elixir

The Heart The Daoist Five - Heart Exercise Emotional Release Inhaling Color to Tonify the Heart

254 255 256 256

Benefits o f the Spleen Exercise

257

The Spleen The Daoist Five - Spleen Exercise Emotional Release Inhaling Color to Tonify the Spleen

258 258 259 259

292 292 292 293 293 294

Plant Elixirs Used To Tonify the Kidneys 296 Mineral Elixirs To Treat the Kidneys Purging Kidney Stagnation With Sounds Meditating On The Kidney Planet Creating The Mercury Planetary Elixir

297 297 298 298

Plant Elixirs Used to Tonify the Liver

301 301 301 302 302

Benefits of the “ C losing”Exercise

259

Mineral Elixirs To Treat the Liver Purging Liver Stagnation With Sounds Meditating On The Liver Planet Creating The Jupiter Planetary Elixir

The Daoist Five - “Closing” Exercise The “Turtle Breathing" Technique

259 261

Plant Elixirs Used to Tonify the Heart

305

Mineral Elixirs To Treat the Heart Purging Heart Stagnation With Sounds Meditating On The Heart Planet Creating The Mars Planetary Elixir

305 306 306 307

Regulating The Five Yin Organs Meditation 263 Lighting the Alchemical Furnace

265

The Old Man And The Tide Pool

266

Old Man and Tide Pool Exercise

266

Plant Elixirs Used to Tonify the Spleen 309 Mineral Elixirs To Treat the Spleen Purging Spleen Stagnation With Sounds Meditating On The Spleen Planet Creating The Saturn Planetary Elixir

309 310 310 311 5

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G athering The C elestial S tar Q i The Four Directions of Heaven The Stars of the Big Dipper The 7 Stars of the Big Dipper Meditation Gathering 28 Star Constellation Qi

313 314 315 316 319

The Head (Face) The Old Man (Laozi) The Blue-Eyed Foreign Monk (Buddha) Governing and Conception Vessels The 12- Storied Tower (Pagoda)

355 355 355 356 360

Tian W u Zang M editation Preparation For Meditation Practice The Tian Wu Zang Meditation

321 323 324

Internal C ultivation M ethods Secret Images of Daoist Alchemy Nei Dan Shu: Internal Elixir Cultivation

329 329 329

The C hest The Immortal Child Inside The Magic Circle The Mulberry Grove The Weaving Girl The Ancestral Fire The Body’s Various Organ Gods

361 361 363 365 367 371 371

The Low er A bdom en The Iron Ox The Four Yin and Yang Symbols The Cauldron The Mysterious Yin-Yang Treadmill The W ater of the Kan Trigram The Three Passes (Gate Towers)

372 372 373 373 373 374 375

The Esoteric W ords o f D aoist A lchem y 330 Ancient Graph: Birth of the Acquired Mind 332 The State of the Womb 332 The State of the Infant 332 The State of the Child 332 The Yin and Yang Divide 333 The Five Elements Separate 333 The Acquired Condition Runs the Affairs 334 The Pure Mundane, Nothing Celestial 334 Ancient Graph: Rebirth of Congenital Mind 335 Refining the Self/Setting The Foundation 335 The Natural and Innocent True Mind 335 The Celestial Grows & Mundane Wanes 336 Assembling the Five Elements 336 Yin and Yang Merge 337 Energy Unifies 337 Absolutely Open to the Wuji 337 Having an Im m ortal’s Bones, and Understanding Karm a Defining Karma (Yuan) Three Types of Karma Intercepting Karma Testing the Past Releasing Energetic Cords

338 338 339 340 340 340

R itual to Forgive, R elease, & Revoke

341

The Internal Landscape (NeiJing Tu)

344

The Head (Top) 346 Mount Kunlun 346 The Nine Peaks 346 The Magical Pearl 350 The Magical Terrace& Thickly-Meshed Net 350 Spirit W ater 351 The Sun, Moon and Pole Star 351 The Descending Bridge 354

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Chart for Cultivating Perfection (Xiuzhen Tu) 379 The Daoists Energy Body 382 The Taiji Pole The Taiji Pole of Heaven, Earth, & Man Internal Energy Interactions Spiritual Manifestations Understanding The Taiji Pole Energy Meditating On The Taiji Pole Fusing & Energizing the Taiji Pole Fusing and Energizing Stage #1 Fusing and Energizing Stage #2 Fusing and Energizing Stage #3 The Taiji Pole & Chakra System

382 383 383 385 385 386 388 388 390 390 392

The Transpersonal C hakras

394

V ertical W inding M editation Winding From Heaven to Earth Winding From Earth to Heaven

397 397 399

The 12 C hakra G ates & Three D antians 401 Energetic Function 402 The 12 Earthly Branches & 12Chakra Gates 403 The Three Dantians Energetic Function of Three Dantians

405 405

O a o is t A l c h e m y

The Lower Cinnabar Field:(Xia Dantian) 407

Training Daoist Alchemy

465

The Lower Dantian & Postnatal Jing 407 The Lower Dantian & Prenatal Jing 408 The Lower Dantian and Yuan Qi 408 The Lower Dantian and Shen 409 The Lower Dantian & Kinesthetic Awareness 409 Lower Dantian Anatomical Location 410 The 9 Chambers of the Lower Dantian 414 Training of the Lower Dantian 414

Laying A Foundation The Initial Preparation Practice The Removing And Sealing Practice

466 466 466

The Middle Cinnabar Field: (Zhong Dantian) 415

Preparing the Heart Qi Meditation

The Beating & Drumming The Qi Meditation 468 Beating and Drumming The Qi Standing 469 Beating and Drumming The Qi Sitting 470 Advanced Beating and Drumming The Qi 471

472

The Middle Dantian and Jing 415 The Middle Dantian and Qi 415 The Middle Dantian and Shen 416 The Middle Dantian & Empathie Awareness 417 Middle Dantian Anatomical Location 417 The 9 Chambers of the Middle Dantian 420 Training of the Middle Dantian 421

The 100-Day Celibacy Training

475

The First 30 Days The Next 70 Days After The 100 Days

477 477 478

Guan G ong Stroking Beard

479

The Upper Cinnabar Field: (Shang Dantian) 422

The M icrocosm ic Orbit

482

The Upper Dantian and Jing The Upper Dantian and Qi The Upper Dantian and Shen The Upper Dantian & Intuitive Awareness Upper Dantian Anatomical Location The 9 Chambers of the Upper Dantian Training of the Upper Dantian

The The The The The The The The The

483 486 488 488 489 491 492 494 495

422 423 423 424 425 429 429

The 7 Secret Portals of the Upper Dantian 430 Energetically Activating The 3 Eyes, Niwan, Mouth o f God, Heart, & Baihui

435

Cultivating the Inner Sound

443

Inner Sound Meditation Practice

444

Lords o f the 3 Dantians

446

Taiyi (Great Unity) Si Ming (Administrator of Destiny) Wu Ying - The Regulator of the Hun Bai Yuan, The Regulator of the Po Xai Tao Kang (Below Healthy Peach)

447 447 448 451 453

The Three Dantians Meditation (Connecting The Internal 3 Ones)

453

Guarding the One Guarding the Three Ones

456 459

The Three Dantians Meditation (Connecting The Celestial 3 Ones)

461

Three Levels of the Fire Cycle Orbit and 12 Earthly Branches Six Secret Stages of the Fire Cycle Fire Cycle (Stage #1 ) Fire Cycle (Stage #2) Fire Cycle (Stage #3) Fire Cycle (Stage #4) Fire Cycle (Stage #5) Fire Cycle (Stage #6)

M acrocosm ic Orbit

496

Alchemical Function The Macrocosmic Orbit Meditation Stage 1 : Connecting to the Qi of Earth Stage 2: Connecting to the Qi of Man Stage 3: Connecting to the Qi of Heaven

497 499 499 501 502

Five Element Regulation

503

Fusion o f the Eight Trigrams

504

M icrocosm ic Orbit Water Cycle

510

Training the W ater Cycle The W ater Cycle Meditation

510 511

Activating the Niwan Palace Meditation 512 Activating the Niwan Palace #1 Activating the Niwan Palace #2

512 513

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G olden Fetus Stage 2: Gathering The External Alchemical Agent 547 The 6 Stages of Gathering the External Agent 548 Understanding Xing and Ming 551

Secret A lchem ical Teaching 514 Magical Fusion With an Internal Body Deity 514 An Internal Body Deity Located in the Head 515 An Internal Body Deity Located in the Torso 515 Sexual-Spiritual Fusion With An External Celestial Deity 519 Magical-Energetic Fusion With An External Celestial Deity 521 The Fa M ing Secret Nam e The Disciple’s “Most Secret Name" Feeding The Most Secret Name

525 525 526

Five Steps To Im m ortality (1 ) Fasting and Abstention (2) Seclusion (3) Visualization And Imagination (4) Sitting in Oblivion (5) Spirit Liberation

528 528 528 528 532 532

C reating The Im m ortal Fetus 18 Steps To Perfection Creating, Nurturing, and Training Collecting The Three Medicines

533 533 534 534

Golden Fetus Stage 1: The G olden Light Preparation

535

Alchemical Sitting Meditation Practice Warnings and Precautions Preventing Ejaculation Method #1 Preventing Ejaculation Method #2 Preventing Ejaculation Method #3 Preventing Ejaculation Method #4 Overview of Golden Elixir Cultivation

535 540 541 543 544 545 547

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G athering the Inner A lchem ical A gent (R otating the Sun and M oon)

553

G athering Energy o f Heaven and Earth (Dragon And Tiger C opulating) Understanding The Green Dragon Understanding The White Tiger The Dragon and Tiger Become One Leading the True Alchemical Agent

555 555 557 558 563

G olden Fetus Stage 3: C reating the Golden Fetus Creating The Golden Egg

566 567

Golden Fetus Stage 4: Opening the Hall o f L ight

572

G olden Fetus Stage 5: Hatching the Golden Fetus Bathing & Feeding the Immortal Fetus Bathing at the Four Cardinal Points The Three Continual Ascensions The 1st Ascension - The Human Immortal The 2nd Ascension - The Earth Immortal The 3rd Ascension - The Heaven Immortal

573 573 573 577 577 582 583

Golden Fetus Stage 6: Training the Im m ortal Infant Intermediate Training

588 592

10 Stages o f S piritual Transform ation Supernatural Immortal Manifestations Three Levels - Five Immortals

594 594 595

Living Life as A Celestial Immortal Ascending into Heaven Additional Methods of Ascending Service As A Celestial Immortal Repaying Your Celestial Debt of Life

597 597 598 599 602

Understanding Alchemical Training (Overview) 604 The Alchemical Probation Period 604 “Transference of Power” (“Magical Initiation") 605 Five Element Organ Transformation Training 607 A bout the A uthor

618

In t r o d u c t i o n t o A n c i e n t C h i n e s e A l c h e m y

S piritual T r a n sf o r m a t io n It is said that the ultimate goal of studying Daoist alchemy and esoteric magic is to awaken those who are spiritually asleep, and to apprentice those who are already "awake." Whether or not an individual's spiritual discipline has been rooted in a particular religious teaching, if they seek hard enough, they will eventually discover the esoteric "truth" of true spiritual enlightenment. This "road less traveled" eventually leads the seeker to more spiritually evolved levels of being. Gradually the individual experiences a "personal relationship" with the Divine, and naturally lives as a "True Man (Zhen Ren) of "Divine light," sharing this divine joy, awareness, love, and compassion with everyone he or she encounters. One ancient Daoist teaching states "Tian Ren He Yi" ("All Heavenly People are in Harmony as One.") Without proper training, however, many well meaning individuals end up becoming religious fundamentalists or philosophical robots, memoriz­ ing and reciting sacred texts and holy scriptures without the ability to em body the true teachings of the original founders of that spiritual tradition. These uneducated individuals unquestioningly follow religious dogma, condemning or denying everything that is not taught or associated with their own particular system of religious belief. The study of ancient Daoist Alchemy is not the study of a specific religion. It is instead the collection, organization, and application of secret knowledge derived from thousands of years of ceaseless experimentation and energetic transfor­ mation. It is the true study of the energetic and spiritual building blocks that create and support all life as we know it. It is therefore considered to be simply the research and study of spiritual "truth."

Figure 1.1. The two paths of all magical teachings

The following teachings, and the information presented in all of my Daoist workbooks, is pre­ sented as a gift to those sincere students and dis­ ciples who truly strive for a deeper understanding of the mysteries of life, and for a deeper walk with the Divine. This secret information is presented, so that those disciples who have dedicated their lives to the uncovering of the various mysteries hidden within Chinese Internal Martial Arts, Chinese Energetic Medicine, and Daoist Magic, may all unravel the true potential of their hidden internal pow er and spiritual gifts. In Daoist Alchemy, there are two main paths of training: The Path to Magical Power, and the Path to Spiritual Enlightenment (Figure 1.1). Each of these paths has its own advantages and pit-falls. A ccording to one of my teachers. Master Wong, when a Daoist disciple progresses through the various stages of martial artist, healer, scholar, and priest, he will undergo various physical, ener­ getic and spiritual transformations. Each of these important alchemical transformations enable the disciple to develop deeper and more powerful ways of manifesting and controlling internal and external Qi (Energy) and Shen (Mind/Spirit). The primary purpose of this training however, is to help the disciple return back to the spiritual harmony that is innate within his Original Nature.

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T he Metaphysical R ealm The dictionary describes "metaphysical" as the study of psychic phenomena beyond the limits of ordinary or orthodox psychology. To the Daoist Alchemist, there are subtle dimensions of reality that are very tangible, and access to them is only limited by an individual's fears or ignorance. Since the various theories on the nature of the mind and spirit cannot be easily verified or dis­ proved by intellectual analysis or experimentation, sometimes certain esoteric information and teach­ ings are ridiculed, disbelieved, and/or dismissed. The advanced energy theories presented in all Chi­ nese Esoteric Alchemy and Neigong (Internal Skill) Training are based upon experience. This skill of energy cultivation is neither good nor evil; it is just another aspect of manipulating life-force energy. More than 2,500 years ago, the ancient Daoists constructed their views on cosmology. They per­ ceived that all things in the world were composed of the same energetic vibrational substance, constantly moving and interacting. The difference between solid and gas was due to the density of this energetic substance and how fast it interacted. The spiritual analogy was that all things in nature, in fact, all things in the universe were made from the same energetic fabric. We, quite literally, were all one. Paying attention to the human body, the an­ cient Daoist masters understood that each internal organ had a different energetic function, and a dif­ ferent speed of interaction, or vibration. This basic vibration, or life force, was named "Qi." By tracing the various energies and their pathways flowing within the human body, the basic theories of Daoist Alchemy and Chinese Energetic Medicine was bom. Any person could become aware of these different energies and leam how to influence them. Exercises were therefore developed that helped to create this subtle energetic awareness, and could be used to gen­ erate or regenerate the different energies in the body. From these exercises came the secret Neigong train­ ing, indigenous in all Chinese Internal Martial Arts, Energetic Medicine, and Daoist Magical systems. The primary goal of the Daoist disciple was to keep his body's energy in consistent flow and har­ mony with the rest of nature. After a certain level of skill and awareness was attained, the disciple learned 10

how to harmonize his body with the emotions, then the mind, and finally, with the Original Spirit (Yuan Shen). Once the disciple achieved this harmonious stage, he could eventually "Enter into the infinite space of the Wuji" and merge with the Eternal Dao. My first encounter with Daoist esoteric alchemy and the secret energetic techniques of Chinese Neigong, training came from my first Gongfu instructor. I had gone to his house very early one morning to practice Northern Shaolin, and stumbled upon a startling event that forever changed my life. My teacher, who was also a master in Taijiquan, had not expected me to show up quite so early, and was already deep into his ow n personal Daoist training. As I entered the room, I noticed a candle burning on the table in front of him. His left hand was on his Lower Dantian and his right hand was extended towards the candle flame. The flame was blow ing away from his hand. Full of excitement, I exclaimed, "That's incredible!" Turn­ ing to look at me, he smiled and said, "N o Johnson, "this" is incredible." At that moment the flame stopped bending away from his hand, paused in its natural upright direction, then suddenly begem reaching towards my teacher's palm (Figure 1.2). Being raised in a Christian household, I was im mediately stricken by terror, thinking that perhaps there was something satanic at work. My Shifu, seeing my fear, began to laugh and then explained, "This candle flame issues a Yang or electro-positive type of energy current. If I is­ sue Yang Energy from my hand, the two positive charges will repel each other. If I change my polar­ ity from Yang to Yin, which is an electro-negative energy current, the Yang positive flame is attracted

D a o is t A l c h e m y

to the Yin current from my hand, therefore draw­ ing it toward my palm instead of away from it." I was still in shock over the incident, because my existing belief system at that time concluded that such things were either contrived by frauds and charlatans, or were some form of evil occult magic. My teacher continued, "Johnson, you still think in two dimensions. Energy is experienced through three and four dimensions. Don't restrict yourself to the lower dimensions of simple matter. To play good Martial "Gongfu" ("Skill and Technique"), you need to un­ derstand and experience energy flow and currents." Shifu ("Master -Father") often spoke of internal power and energy, but because of the secrecy sur­ rounding this teaching, I had serious doubts of their existence, and was constantly full of skepticism. Hav­ ing been presented with evidence which challenged my pre-existing beliefs, I suppressed these thoughts and feelings, and they did not surface again until I began training with my second Gongfu teacher. My second Shifu was less secretive, and in fact delighted in demonstrating his N eigong (Internal Skills). This prompted my interest in exploring the mystery of energy training, unique to Daoism and Chinese Internal Martial Arts. When I first started my Neigong training, I felt that I had entered a hid­ den world, secret and obscure. Eventually, I came to the realization that Qi (energy) was neither "good " nor "evil," it just existed, in all things and everywhere. This movement of energy, stimulated and directed by the intention of the mind, breath, and body, could be used to either heal or destroy. In true Daoist Alchemy practice, a disciple is first taught to purge his body of toxic Qi, then gather and cultivate large quantities of life-force energy. This cultivated life-force energy can then be used for healing, self-protection, or seeking enlightenment. The internal techniques taught in Daoist Al­ chemy are sometimes extremely subtle, and the sen­ sitivity needed to master these esoteric skills must be coaxed and nurtured. In order for the reader to truly understand the complexities involved in esoteric Daoist Alchemy, I will start at the begin­ ning - explain all of the energetic states involved and their importance, and then proceed to explain the secret teachings and trainings of esoteric Daoist Alchemy as taught to me by many of my teachers.

RETURNING TO THE ORIGINAL NATURE In order for a disciple to return back to his Original Nature, he must first recover his Jing (Es­ sence), Qi (Energy) and Shen (Spirit) back from the places to which they have been dispersed. In order to accomplish this task, the disciple must continu­ ally disconnect and reclaim the energies that he has previously lost through various interactions within the Earthly Realm. This was the original design and function of ancient Daoist Alchemy. In ancient China, in order to effectively assist a disciple in returning back to his Original Nature, the study of Daoist alchemy and occult magic was traditionally divided into three main branches of instruction, defined as follows (Figure 1.3): •Alchemy o f Earth: The Study of Low Magic •Alchemy o f Man: The Study of Middle Magic •Alchemy of Heaven: The Study of Upper Magic Each of these three important alchemical systems were specifically studied in order to help assist the disciple in mastering the required skills needed to perform the esoteric transformations of advanced Daoist Magic. It was also taught that these advanced magical skills could be used to extend the disciple's life, so that he could continue his cultiva­ tion practice and eventually achieve Immortality. Each of the three main branches of alchemical study, focused on understanding and mastering the subtle energetic and spiritual resonances that actively vibrate within all physical matter. The ancient Daoists were taught that the physical world was nothing more than a product of the projected Mind, and that control of the projected Mind could lead to control of the energy actively vibrating within the environ­ ment. In other words, what was made by the Mind, could be literally changed or controlled by the Mind. In order to accomplish this important magical task, the Daoist disciple first had to master the abil­ ity to access and control the unbridled thoughts and actions of his own mind and Acquired Personality. This disciplined control, allowed the disciple to fuse with and utilize the incredible powers hidden within his Original Mind (Yuan Shen). In ancient China, these three secret levels of esoteric Daoist Alchemy were traditionally only taught to senior Closed-Door Disciples (Dao Dizi) and gifted Apprentices (Dao Tudi), chosen within 11

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Zhen Ren (True Man) Ling Guang (Mystical Light) Achievement (A Golden Pearl Within Silver-White Light)

!§?7G Dao Shi (Daoist Priest) The Secret Study o f Esoteric Daoist Alchem y

Ri f^iann /£iin 1inhU Achievement (Golden Light)

0 & Dao Dizi (Daoist Disciple) Yue Guang (Moon Light[) Achievement (Silver-White Light)

High Magic: Esoteric Alchemy (the Secret Power of Heaven) Immortal Training Celestial Magic: (Astrology and Celestial Divination) Ming Shu: (Fate Calculation and Divination) Exorcism Deity Magic Talismans and Magical Tools

Middle Magic: Internal Alchemy (the Secret Power of Man) Yi Jing: (Book of Changes Divination) Human Magic: (Advanced Practice of Weigong, Neigong, Qigong, and Shengong Training) and Sex Magic) Five Element Training: (Celestial and Terrestrial Powers) Eight Trigram Training: (Prenatal and Postnatal Powers) Transformational Magic Training: (Hun and Shen Travel)

Low Magic: External Alchemy (the Secret Power o f Earth) Mineral Magic: (Mineral Powers and Magical Elixirs) Plant Magic: (Plant Powers and Magical Elixirs) Animal Magic: (Animal Powers and Magical Elixirs) Feng Shui (Magical Powers of Wind, Water, and Soil) Human Magic: (Basic Practice of Weigong, Neigong, Qigong, and Shengong Training, and Sex Magic) Weather Magic (Gathering Thunder Magic) Celestial Magic (Sun, Moon, and Stars Magical Powers)

Figure 1.3. The three main branches of Daoist Alchemy

each sect. Because of religious politics, many times these esoteric teachings were even kept hidden from other Daoist priests. In esoteric Daoist Alchemy, the various stages of magical development were traditionally di­ vided into three levels of achievement, known as Yue Guang, Ri Guang, and Ling Guang, described as follows: •Yue Guang (Moon-Light): In the first stage of alchemical training, the Daoist disciple stud­ ies for many years as an apprentice (Dao Tudi) under a qualified master, and can eventually display certain skills of Lower Magic. The training of Lower Magic is sometimes known as "Earth Magic," because it is based on mastering the various energetic and spiritual in­ teractions that occur within the External World. 12

•Ri Guang (Sun-Light): In the second stage of alchemical training, the apprentice has now progressed in his spiritual cultivation skills to the point that he has now become a Daoshi (Daoist Priest), and can demonstrate the advanced magi­ cal skills of Middle Magic. The training of Middle Magic is sometimes known as "Human Magic," because it is based on mastering the various energetic and spiri­ tual interactions that occur within the various spiritual realms of the Internal World. •Ling Guang (Mystical-Light): In the third stage, the Daoist priest, acts as a "Zhenren" (True Man), radiating Divine Light from his inner core. In this stage of development, the disciple mani­ fests the many years of accomplished alchemical training by displaying the esoteric skills of High

D a o is t A l c h e m y

M agic and continues in his service to the Dao by spiritually guiding others. The training of High Magic is sometimes known as " Celestial Magic/' because it is based on mastering the various energetic and spiritual interactions that occur within the realm of the Hidden World. The study of esoteric Daoist Alchemy is, in fact, a study in the cause and effect of material, energetic, and spiritual powers. It details under­ standing the origin and context of the spiritual matrix that controls the energetic matrix, which defines the physical matrix of all things. When beginning the study of esoteric Daoist Alchemy, the disciples were first introduced to the study of the secret know ledge that taught them the practical applications of living in harmony with the magical laws of nature, as well as the important study of the subtle transformations and interactions of energy and matter. Eventually, the disciples were introduced to the highest laws of the spiritual practice, and obtained the study of the various interactions occurring within the Human Soul, the Celestial Realm, and the Divine Mind.

T h e Lev el o f E a r t h : C h in e s e E x t e r n a l A lch em y a n d D a o is t Lo w e r Ma g ic The first level of Daoist Magic, is the study of External Alchemy. It focuses on understand­ ing the universal laws of Nature, and how they interact and affect the human body, and all life as w e know it. When in troduced to stu d y in g this first level of Daoist Magic, the disciple will progress through several stages of W eigon g (External Skill), Neigong (Internal Skill), Q igon g (Energy Skill), and Shengong (Spirit Skill) training. This is required in order to interact with the subtle magical powers of Nature, that exist within the various Realms of Earth (i.e., the mineral, plant, insect, fish, animal, and human realms). When mastering the Level of Earth, the Dao­ ist disciple must comprehend the creative and controlling natures of the various manifestations of each realm's power and energetic influence. This important observation and study is defined in three levels, described as follows:

* The Study o f Matter: This in cludes the external study of a person, place, or item's sacred geometry, its natural shape and form, and how it influences the subtle energies of the environment and the human body. All of these special patterns are categorized accord­ ing to its Yin or Yang, Five Element, and Eight Trigram magical pattern. * The Study of Energy: This included the internal study of a person, place, or item's various en­ ergetic patterns (i.e., the amount of heat, light, color, sound, smell, and electromagnetic energy it emitted), and how it influences the subtle en­ ergies of the environment and the human body. * The Study o f Spirit: This included the esoteric study of a person, place, or item's spiritual na­ ture, and how it affected the mind, thoughts, feelings and energetic fields of the things existing within its magical influence« Next, the disciple is taught how to interact with, ingest, absorb, and utilize the spiritual, energetic, and physical nature of each of these various realms (Figure 1.4). At this time, the disciple is also taught how to recognize and separate the auspicious from the inauspicious energetic properties of Nature, and when to cultivate and ingest these esoteric energies in order to increase his life-force energy. Finally, the disciple is then introduced to the various magical components of Feng Shui. This al­ lows the disciple to comprehend the energetic move­ ments of the Qi and Shen flowing within the Earth. At this stage in his training, the disciple is taught how to follow the various energetic cycles of the Earth, and observe how the environmental energy changes, as the Earth responds to the various cycles of Heaven. This important observation allows the disciple to know when and where to harvest magi­ cal herbs, minerals, and other ingredients needed for the preparation and ingestion of magical elixirs. Upon completion of this first level of training, the Daoist disciple should be able to understand the spiritual, energetic, and physical nature of the vari­ ous realms and the unique combinations of Elements that form the building blocks of life and creation. He will also be able to gather, cultivate, manifest, dissolve, and disperse the spiritual, energetic, and 13

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Figure 1.4. The Study of Daoist Lower Magic involves the Training of External Cultivation

physical properties of the various mineral, plant, insect, fish, animal, and human realms at will. The study of External Alchemy involves ex­ tensive observation, research, and manipulation of all possible aspects of the external world, with the central goal of transmuting these external substances into accessible energetic power. Over thousands of years, the field of Chinese External Alchemy has generated intense research into the various proper­ ties of the Earth, the human body, and the Heavenly bodies. Simply stated, it is the study of the multi­ dimensional interactions that exists between these various elements and the cultivation of their subtle energetic powers. This relentless search into the ex­ ternal realm created an immense body of knowledge, representing the pinnacle of early medicine, miner­ alogy, botany, meteorology, astrology, astronomy, chemistry, metallurgical sciences, and warfare. Mastering External Alchemy, and the various transformations occurring within the realm of Daoist Lower Magic, encompasses the exploration, absorp­

tion, and transmutation of Qi that originates from outside the physical body. Because the study of Daoist Lower Magic focuses on the energetic and spiritual interactions occurring within and around the physi­ cal realm of matter, it also focuses on the study and ingestion of the Essence (Jing), Energy (Qi) and Spirit (Shen) of minerals, plants, insects, fish, animals, and humans, as well as the celestial powers originating from the Sun, Moon, Five Planets, 28 Star Constella­ tions, and the weather. Its initial training involves un­ covering the hidden energetic powers of the Earthly forces, and how and when these energies wax and wane according to the influence of the Heavenly bod­ ies. It reveals to the Daoist disciple the energetic and spiritual interactions that influence the physical realm of matter. Therefore, Daoist Lower Magic also focuses on the study and mastery of Daoist Magical Feng Shui training, and emphasizes the study and utilization of the hidden magical patterns influenced through and contained within the energetic and spiritual powers of the Wind, Water, and the soil of the Earth.

D a o is t A l c h e m y

The Study of Daoist Middle Magic (Internal Alchemy)

Yi Jing (Book of Changes)

The interaction of the various magical powers of Heaven and Earth that influence & control the Destiny of Man

Transformational Magic

Accessing the magical power contained within the center core Taiji Pole and Three Dantians

Wuxing and Bagua Training (Five Element and Eight Trigram)

Gathered through the internal cultivation and manifestation of the magic powers of the Five Elements and Eight Trigrams

Intermediate Shengong (Transformation of the Body’s Shen)

Gathered through internally training the imagination, sensation, intention, and attention

Intermediate Qigong (Transformation of the Body’s Qi)

Gathered through internally training the body, breath and mind

Intermediate Neigong (Transformation of the Body’s Internal Essence)

Gathered through internally training the bones, muscles, tendons, vessels, and internal organs

Figure 1.5. The Study of Daoist Middle Magic involves the Training of Internal Cultivation

T h e Lev el o f Ma n : C h in e se In t er n a l A lch em y a n d D a o ist Middle Ma g ic The second level of Daoist magic focuses on understanding the universal laws of matter, en­ ergy, and spirit, and how they interact and effect the human body. When introduced to studying this secret level of training, the disciple must progress through several important stages of Intermediate Neigong, Qigong, and Shengong training, as well as specialized Wu Xing (Five Element), Bagua (Eight Trigram), Three Dantian, and Taiji Pole training (Figure 1.5). Each training method is utilized in order to gain control of the disciple's body, mind, and spirit, allowing him to internally cultivate and ingest more subtle Qi and Shen resonating within the Heavens and Earth. The study of Internal Alchemy is the system­ atic and in-depth exploration of every aspect of the human energetic experience, with the central goal of transmuting internal substances (i.e., tis­ sues, energy, emotions, and consciousness) into accessible energetic power. Mastering Internal Alchemy and the various transformations occurring within the realm of Daoist Middle Magic, involves the exploration, absorption, and transmutation of Qi that origi­

nates from inside the physical body. Because the study of Daoist Middle Magic focuses on the en­ ergetic and spiritual interactions occurring within and around the energetic realm of matter, it also focuses on the study of transmuting the body's Essence (Jing), Energy (Qi) and Spirit (Shen) origi­ nating from within the body, breath, and mind. Training Internal Alchemy involves uncover­ ing the hidden powers and ever-changing magical influences that are contained within the various energetic and spiritual realms. The ancient Daoists believed that these hidden internal pow ers lay "asleep" inside of Man, and must be first ener­ getically "awakened" through alchemical practice before he can utilize these magical powers. The study of Daoist Middle Magic was also used to reveal to the disciple the energetic and spiritual interactions of the various Internal and External Five Elements and the Eight Trigram Powers. In this level of training, it was important to study and understand these various magical powers, and how they influence the subtle realms of matter (i.e., energetically manifesting through heat, sound, light, and electromagnetic fields). 15

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Figure 1.6. The 64 Hexagrams of the Yi Jing

Daoist Middle Magic also includes the ancient study of the secret powers contained within the disciple's Three Bodies, Three Breaths, and Three Minds. It is the secret study and mastery of Magi­ cal Transformation Skills, Sacred Five Element Training, the study of the Eight Sacred Powers of the Bagua, and the esoteric study of the Yi Jing (Book of Changes), The esoteric study of the Yi-Jing (the Book of Changes), is attributed to the ancient knowledge of human behavior, based according to the hidden magical pow ers and energetic influence that is observed within the ever-changing energetic and spiritual patterns of the Prenatal and Postnatal Trigrams. During the Zhou Dynasty (1028-221 B.C.), the once secret book of Divination known as the Yi-Jing (Book of Changes) appeared publicly, and became the theoretical basis for all Daoist teachings. It was during this ancient time period, that the alchemical study of Heaven, Earth, and Man, coexisted with and mutually influenced the internal study of all Daoist Martial Arts, Medicine, Music, and Magic. My teacher explained that in each of these ancient systems: •Heaven Qi: Related to the study of Astrology, •Earth Qi: Related to the study of Feng Shui •Man Qi: Related to the study of the Yi-Jing t6

Figure 1.7. The Interrelationship of the Five Elements and the Five Primary Vital Substances

The Yi-Jing was originally titled Zhouyi (Zhou Changes) and it represented the foundation of ancient Chinese culture, rooted in the interac­ tions of the Prenatal and Postnatal Bagua (Eight Trigrams). The ancient Daoists believed that there was a unique energetic and spiritual connection between an individual's birth, his body, and the eight energetic manifestations of the Bagua (Figure 1.6) . So important was this energetic relationship that the famous Han physician Sun Simao once said, "You cannot master m edicine until you have studied the Yi-Jing." According to medical historian Yang Li, "N o doctor in Chinese medical history has ever studied the Huangdi Neijing (Yel­ low Emperor's Classic of Internal Medicine) without consulting the Yi-Jing (Book of Changes)." For over a millennia, disciples of Internal Al­ chemy have fueled the discovery and subsequent intense research of the body's Five Primary Sub­ stances: Energy (Qi), Blood (Xue), Essence (Jing), Body Fluids (Jin and Ye), and Spirit (Shen) (Figure 1.7) .This ancient research created a depth of practical and theoretical knowledge that was at the forefront of Chinese Energetic Medicine, Chinese Internal Martial Arts training (i.e., Taijiquan, Baguazhang, Xingyiquan, etc.), and Daoist spiritual disciplines.

D a o is t A l c h e m y

Rgure 1.8« The Study of High Magic involves the Training of Interacting with Spirit Entities

T h e Level o f H eaven : C h in e se E s o t e r ic A lchem y an d D a o ist H igh Ma g ic The third level of Daoist magic focuses on understanding the Universal Laws of the C os­ mos, and how they interact and effect the various deities w ho influence and control the specific energetic powers of the Heavens, Earth, and Man. When introduced to studying this level of Daoist Magic, the disciple must progress through sev­ eral stages of Advanced Neigong, Qigong, and Shengong training. Each training method is used in order to establish a deeper connection with the various celestial powers. This important connec­ tion is needed in order to request divine assistance in transforming the disciples core being.

The study of Daoist Alchemy is the secret study of powerful occult magic, specifically related to the interaction with spirit entities. It specializes in the study of Deity Magic, Exorcism, Astrology (Celes­ tial Divination), and Ming Shu (Fate Calculation). Mastering the Alchemical Transformations occurring within the realm of Daoist High Magic constitutes the third and final level of training, and involves the exploration, training, absorption, and transmutation of the Ling Qi (Spiritualized Energy) and Ling Shen (Spiritualized Mind) that originates from various spirit entities and celestial beings (Fig­ ure 1.8). In other words, because the study of High Magic focuses on the energetic and spiritual interac­ tions occurring within and around the spiritual realm 17

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of Matter, it focuses on the study of transmuting the body's Essence (Jing), Energy (Qi) and Spirit (Shen) originating from the divine forces responsible for the creation, transformation, and dissolution of all matter. The study of Daoist High Magic also includes the mastery of the esoteric art of Chinese Astrology (Celestial Divination), Immortality (i.e., creating the Immortal Golden Light Body), and mastering the hidden power and magical influence that is con­ tained within the energetic and spiritual realms of the Nine Levels of Heaven. Upon completion of this advanced level of Daoist Magic, the disciple will be able to interact with, understand, and control, the various spiritual, energetic and physical natures of the Three Worlds (Figure 1.9). In Daoist Magic, the Three Worlds (or Three Realms) are traditionally known as Heaven, Earth, and the Underworld. However, in esoteric Daoist Alchemy, they are secretly known as the "World of Form" (realm of matter), the "World of Desire" (realm of mind), and the World of Formlessness" (realm of spirit). Only by leaving the Three Worlds can the disciple's True Spirit (Yuan Shen) dwell in the realm of the immor­ tals. This is explained as follows: •Only when the disciple's Mind forgets all the states of mental projection, can it g o beyond the World of Form. •Only when the disciple's Mind forgets con­ scious deliberation and thoughts, can it g o beyond the World of Desire. •Only when the disciple's Mind d oes not manifest even a vision of emptiness, can it go beyond the World of Formlessness. Traditionally, a disciple studying this type of advanced training, would simultaneously study all three realms (or Worlds), and their various levels of manifestation. This is because, within each specific exercise or meditation there are always three inter­ actions: a physical component, an energetic mani­ festation, and a spiritual state. Because the mastery of these esoteric skills always remained subject to Universal Laws (regardless of whether the disciple applied these magical skills towards righteous or evil intentions), the level of the disciple's maturity within the magical system was always determined by the degree of his developed De (Virtue). This meant, how far the disciple would be allowed to jpgogress within the initial esoteric training of a

Figure 1.9. Upon completion of this advanced level of Daoist Magic, the disciple will be able to interact with, understand, and control, the various spiritual, energetic and physical natures of the Three Worlds.

magical lineage, was always determined by the commitment, dedication, and moral conduct that he showed towards his teachers, his classmates, and the sacred teachings. As the ancient Daoist saying goes, "Whoever honors his teacher - honors himself." The training of Daoist Upper Magic, involves uncovering the hidden energetic pow ers of Heav­ en. It reveals to the disciple, how to interact with various Spirit Entities, Celestial and Terrestrial Im­ mortals, and the Divine. It also includes the study of Projected Thought Forms, Ghosts, Demonic Entities, and Exorcism, as well as the study of Esoteric Chinese Astrology. Esoteric Chinese As­ trology involves the study of the hidden magical patterns contained within and manifested through the various celestial rulers and their spirit armies, especially those pertaining to the celestial powers of the Sun, Moon, 5 Planets, 28 Constellations, 4 Directions, 5 Elements, 8 Trigrams, 10 Celestial Stems, and 12 Earthly Branches.

D a o is t A l c h e m y

Ma g ic a n d Im m orta lity

The ancient Daoist understanding of how to effect, heal, destroy, or em power a disciple's Three Bodies (i.e., the Physical Body, Energy Body, and Spirit Body) using External, Internal, and Esoteric Alchemy was developed, refined, and secretly passed on from master to disciple throughout the various Chinese dynasties. By studying the spiritual and energetic fields that surround all matter (i.e., minerals, plants, animals, insects, fish, and humans), the ancient Daoists learned how to magically influence and control different aspects of the energetic world in which they lived. The resonant vibration and light emanating from the Divine is imprinted within every particle of creation. All of creation is simply an expression and manifestation of this resonating divine power (Figure 1.10). The expression used for the study of the esoteric magic, relating to the subtle manifesta­ tions of this energetic and spiritual phenomena, was eventually termed "Dao," expressing the "Way" to cultivate, harmonize, and eventually master one's latent supernatural abilities, and eventually becom e an "Immortal." The concept of magic and the ability of obtain­ ing immortality through alchemical transforma­ tion has a long history in ancient China. Accord­ ing to the Records of the Historian, written in the Han Dynasty (206 B.C-220 A.D.), various Daoist priests such as Song Wuji, Zheng Boqiao, Chong Shang, and Mu Mengao of the Yan State were all famous masters of magic and immortality. This ancient text also mentions that each of these men had mastered Transformational Magic, and that these powerful Daoist masters could display many supernatural powers, and even transform their bodies into the image of plants, trees, animals, and people of various shapes and sizes. Eventually, during the Spring-Autumn (770476 B.C.) and Warring States Periods (475-221 B.C.), a community of powerful Daoist masters was formed, dedicated to the pursuit of m agi­ cal skills and immortality, through alchemical transformation. It is documented that during the Warring States Period (at the time of King Wei and King Ling of the Qi State), the Daoist masters

Figure 1.10. The energetic vibration and light emanating from the Dao is imprinted in every particle; all of creation is simply an expression and manifestation of this divine power.

living in the Yan and Qi providential areas had com bined the magical theories of immortality and esoteric sorcery with Zou Yan's theories of Yin and Yang and the Five Agents. The combina­ tion of these magical theories formed the original teachings of the "Magic and Immortality" Daoist tradition (i.e., the theory of studying Daoist Magic and Esoteric Alchemy in order to reach Immortal­ ity). Historians confirm that the esoteric theories of ancient shamanistic magic and immortality were one of the original sources of all Religious Daoism and Daoist Folk Magic. These esoteric teachings of shaman magic, are considered to be the root from which the later "Immortalist Daoism" originated. After integrating with the philosophies of the Yellow Emperor (Huang Di) and Laozi, the Magic and Immortality tradition gradually evolved into the "Huanglao" Daoist Tradition (which included the esoteric magical teachings of Huangdi, Im­ mortality, plus the esoteric teachings of Laozi). Through using "Immortalist Magical Arts," Daoist priests eventually became very active in ancient Chinese society. Many of these priests made their living through using their unique magical skills, influencing nobility and certain select individuals of high ranking influence. 19

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Figure 1.11. The Nine Treasures of Heaven, Earth and Man

In ancient China, much of the alchemical training required the Daoist disciples to use the special esoteric tools of External Alchemy (magi­ cal talismans, herbal elixirs, etc.) in magic rituals, in order to transform the energetic fields of their Three Bodies. However, the supernatural powers developed through training Internal Alchemy and Esoteric Alchemy were primarily taught to only the upper class citizens of the Yan and Qi states. From the middle and later times of the War­ ring States Period (475 B.C. -221 B.C.) to the time of the Wu Emperor of the Han Dynasty (206 B.C.-220 A.D.), the ancient Daoist priests and the imperial rulers of ancient China mutually supported and encouraged one another. Because of this mutual support, this time period is viewed as the most prosperous time in ancient China for the teachings of Daoist Magic and Immortality. As a result of this mutual support, it is recorded that throughout this ancient time period several emperors dispatched court magicians to look for the special alchemical ingredients used in order to construct magical elixirs for Immortality. The ancient theory of Immortality and its al­ chemical teaching, eventually became an essential belief of Religious Daoism, and the magical arts derived from ancient shamanistic teachings were eventually absorbed and perpetuated by Religious Daoism as well, in later time periods. 20

T he Natural Fo r c e s

of the

Three Pow ers

A ccord in g to ancient D aoist teaching on obtaining Immortality through magical alchemy, the Three Powers of Heaven, Earth, and Man represent the sum total of all natural forces and energetic factors which affect the human body on all levels of existence (i.e., physical, mental, emotional, energetic, and spiritual). The relation­ ship between the waxing and waning of these Heavenly and Earthly energies, as well as the corresponding shifts, changes, and adjustments occurring within the human body, provided the foundational theories of the Three Powers used in ancient Daoist Alchemy. The ancient alchemists also discovered that the human body's internal network of organs and energetic channels were continually affected by the subtle vibrational patterns and ever-changing energetic cycles caused from the Sun, Moon, Stars, and seasonal weather. These environmental ener­ getic field changes, caused continual adjustments and shifts to occur within Man's Essence (Jing), Energy (Qi), and Spirit (Shen). Jing, Qi, and Shen are known as the Three Treasures of Man, and are stored within the internal organs and tissues of the body. Together, the combi­ nation of Heavenly and Earthly influences affect the functional status of the body's internal organs, and the distribution of Qi and Blood throughout the body.

D a o is t A l c h e m y

Each of the body's cells, tissues, organs, and organ systems emanate its own special electro­ magnetic field. Each energetic field pulsates at a particular frequency, thus creating the currents of the body's internal energy, and radiating an energetic field that extends several feet outside the body. This external energy field is traditionally divided into three sections (i.e., the three Weiqi fields), and is influenced by the larger Environ­ mental Energetic Field in which it is immersed. The ancient Daoists believed that the Primor­ dial Energy of the Dao was present in all of Nature. Of all the things existing in nature, it was said that the Sun, Moon, and Stars of Heaven, and the Soil, Water, and Wind of Earth contained the highest concentrations of energy. These important ener­ gies were collectively known as the Three Trea­ sures of Heaven and the Three Treasures of Earth. Together, these powerful energies both externally and internally affected the Three Treasures of Man (Le., Essence, Energy and Spirit). When studied as vibrational matter, energy and spirit, the combined sets of Three Powers complete the energetic matrix that encompasses the unified energetic field related to the transformations of Yang, Yin, and Wuji, described as follows (Figure 1.11): •The Three Treasures o f the Heavenly Power: Manifest as the three energy fields radiating from the Sun, Moon, and Stars. •The Three Treasures of Man: These are the five energetic influences (i.e.. Heat, Light, Sound, Electricity, and Magnetism) manifest­ ing within the body's Essence (Jing), Energy (Qi), and Spirit (Shen). •The Three Treasures o f the Earthly P ow er Manifest as the three energy fields flowing within the Earth (soil and all land formations). Wind, and Water. These three intricate networks exchange their energetic influences affecting the functional status of the body, and the distribution of the body's Qi and Blood.

N ine T r e a s u r e s

and

D a o is t A lch em y

Each of the Three Powers and their Three Treasures constitute the core energies used in Daoist Alchemy for cultivation, and transforma­ tion, whereby Jing (Essence) is internally trans-

Yang

Y ang

Depicts the Bright Sunny Side of a Hill or River Bank

A ctiv e

Sun Above the Horizon \

Hill or Mound I V C Z Y flO Sun’ s Rays Shining Down

Yang Fire Yang Yao Line

C r e a t iv e M a s c u lin e

Y in P a ss iv e R e c e p t iv e F em in in e

B a ck

F ron t

Left

R igh t

F ire

W a te r

H ot

C o ld

D ry

W et

H ard

S o ft

Light

H eavy

B right

D ark

H eaven

Earth

Sun

M oon

W h ite

B la ck

The Eternal Dao within The Wuji

Yin Depicts the Dark Shady Side of a Hill or River Bank

A Covering Over Clouds 1 Hill or |T a V

Clouds

Mist

Yin Water Yin Yao Line

The ancient Daoist symbol for Yang (Heaven) and Yin (Earth): Yang is represented by white, Yin is represented by black, the center of the circle represents the Eternal Dao within the Wuji. Figure 1.12. The ever-changing energy of the Yin and Yang active within the Human Body

formed into Qi (Energy), Qi is transformed into Shen (Spirit), and Shen is transformed into Wuji (infinite space) and then released back to the Dao (or Divine). In ancient China, these metaphysical transformations also described the progression in spiritual evolution: from an awareness of the body to the awareness of energy; from an awareness of energy to the awareness of the mind; from an awareness of the mind to the awareness of infinite space; and from an awareness of infinite space to the awareness of the Dao (or Divine). 21

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Fire (Summer)

x* ” ■ ’

Water (Winter)

v

r

f|

Metal (Autumn)

Figure 1.14. Qi can be divided into 5 separate realms

Figure 1.13. the Wu Xing (Five Elements)

The Powers of Heaven and Earth are not only interlinked, but also exist as a Microcosm, or "Small Universe," within Man's physical body. The human body is a dynamic interaction of two basic elements, Yin and Yang polarity (Figure 1.12). •Yang energy ascends and is expressed through creative. Masculine, expansive, active, hard, and aggressive energetic movements. Yang relates to Electromagnetism, as it extends outward towards infinity. •Yin energy descends and is expressed through receptive, feminine, contractive, passive, soft, and yielding movements. Yin relates to Grav­ ity, as it pulls inward from infinity. All matter, from the smallest molecular parti­ cles to enormous planets and stars, is com posed of energy, and is bound together in various patterns of vibration. The various formations of matter are held together by interacting electromagnetic fields and gravity. Together, these energetic fields are in­ terconnected by the powers of Yin and Yang polar­ ity, and are expressed through the Nine Treasures. To the ancient Daoists, the creation and mani­ festation of all matter was regulated by what is known as the Five Element Pattem. It was believed that perfect health and longevity depended largely on Man's ability to harmonize with the Yin and Yang transitions and five seasonal changes of Heaven and Earth in accordance with the Five Element Pattern (Figure 1.13). For example, in the Winter, there is less sunlight, the temperature 22

can be very cold (Yin), and the Kidneys (Water Element) can easily be overworked. Therefore, Man should endeavor to lighten his work load and rest more in the Winter, conserving his Q i to avoid energy depletion. The principles of Chinese Cosm ology, Yin and Yang Theory, Five Element Theory, the Book of Changes (Yi-Jing), and Chinese Energetic Medi­ cine are all incorporated into the study of Daoist Alchemy. This integration of knowledge reveals the basic matrices of energetic dynamics that relate to the universal and environmental energy fields present in Heaven and Earth, and their relation­ ship with the various energetic fields resonating within Man. The ancient masters of Daoist Alchemy ob­ served that the Qi of the Earth could be divided into five separate realms, manifesting in various forms of matter and energy: mineral, plant, animal, human, and divine (Figure 1.14). Each of these energetic "forms" draws from the next or "higher" energetic realm, all resonating and interacting with the divine vibration through its relationship within the Wuji (Infinite Space). With each increase in vibrational frequency, there is a corresponding increase in con­ sciousness and level of awareness. Therefore, in this book we will begin with the study of External Alchemy and the cultivation of the various pow ­ ers hidden within the Realms of Minerals, Plants, Animals, and Humans. Then, we will proceed to the study of esoteric Daoist Internal Alchemy and advanced Shengong training.

D a o is t A l c h e m y

Figure 1.15. The ancient Chinese character for "Qi," depicting mist that rises from the earth to form clouds

Un d e r st a n d in g E n er g y (Qi) In Daoist Alchemy, w e are taught that Qi is stored within matter in the form of energetic pools of vibration, which speed up or slow down in order to create the energetic matrix of the mineral, plant, animal, or human tissue. From these internal pools, the Qi flows in the form of energetic rivers and streams. There is an ancient Daoist saying that states, "Life com es into begin­ ning because Qi is amassed; when Qi is scattered, the person dies." The most ancient character for Qi appeared on Shang Dynasty (1600-1028 B.C.) oracle bones, and in Zhou Dynasty (1028-221 B.C.) bronze in­ scriptions as three horizontal lines (Figure 1.15). The ancient character originally depicted "mist that rises from the Earth to form the clouds." This ideographic form of Qi was retained until the early Western Zhou Dynasty (1066-770 B.C.). Although the character was originally used to indicate heat waves that rise from the heated surface of the Earth, it was later used to describe the mist of an exhaled breath that could be seen on a cold day. Qi is considered the medium, or bridge, be­ tween matter and spirit. Qi has mass, similar to the same way that smoke or vapor has mass and subtle energetic density. Qi as energy can manifest within minerals, plants, animals, or human tissue through three primary levels: •Physically as Matter. At this level, Qi mani­ fests through the physical structure and en­ ergetic matrix of an item's external shape and through the specific form of an object (as commonly observed within the esoteric pat­ terns of sacred geometry). •Energetically as Resonant Vibration: At this level, Qi manifests through heat, sound, light.

Figure 1.16. The Five Energetic Fields

color, smell, and electromagnetic fields reso­ nating within the physical matrix of a specific object. •Spiritually as D ivine Light: At this level, Qi manifests through subtle vibrations which contain "m essages" (i.e., thoughts and feel­ ings) resonating within the specific objects energetic field. All Daoist priests teach that these special energetic "m essages" extend through infinite space (Wuji) to and from the Dao. Through the study and practice of various Q igong (Energy Skill) and Shengong (Spirit Skill) trainings, the Daoist disciple can cultivate an awareness of the Qi specific to each mineral, plant, animal, or human form, and eventually learn to activate and control its energetic influence. The disciple will then understand and experience the various manifestations of the item's prenatal and postnatal transformations (Figure 1.16). 23

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T h e F ive R ea l m s

o f Energy The nature of an energetic field is still consid­ ered mysterious by most modem scientists. Accord­ ing to m odem physics, energetic fields are more fundamental than matter. Energetic fields cannot be explained in terms of matter; rather, matter is explained in terms of the energy within the fields. The ancient Daoist masters observed that Qi can be divided into five main realms (mineral, plant, animal, human, and divine), each manifest­ ing in various forms of matter and energy. Each energetic "form" draws from the energetic realm of the next, resonating and interacting with the Divine through the form's relationship within the Wuji (infinite space). With each increase in vibrational frequency, there is a corresponding increase in complexity, consciousness, and level of awareness. The Five Main Realms or manifestations of matter and energy are described as follows (Figure 1.17): 1. The Realm of Minerals: This is considered the lowest (densest and slowest) form of ener­ getic vibration (Figure 1.18). Mineral particles divide, disintegrate, and eventually combine with the Elements of Wind/Air (Feng) and Water (Shui) to form the Earth's soil. Every particle in the soil still retains the original Pri­ mordial Energy of the mineral, which interacts with the energy of the Divine. 2. The Realm of Plants: The energetic potential of the Mineral Realm is absorbed by the Plant Realm, being refined and organized into a more powerful energetic matrix. Thus the Plant Realm is considered the next higher form of energetic vibration (Figure 1.19). All of the Earth's vegetation (trees, bushes, flow­ ers, herbs, plants) absorbs life-energy from the minerals' energetic field, increasing and multiplying the plant's energetic potential. The plant's energetic field is considered the next ascension in energetic evolution towards the Divine Energetic Field. In this form of energetic manifestation, the energetic field of the plant has now combined with the energetic matrix of the minerals. 3. The Realm of Animals: The energetic potential of both the Mineral Realm and Plant Realm is absorbed by the Animal Realm, being refined

24

Heaven The Divine Energetic Field is the Highest Vibrational Expression of Energy Known, Enveloping All Energetic Fields and Levels of Existence

|Human|

The Human Energetic Field is Considered the Second Highest Form of Energetic Vibration

Animal

The Animal’ s Energetic Field is Considered the Next Higher Form of Energetic Vibration

I Plant I

The Plant’ s Energetic Field is Considered the Next Higher Form of Energetic Vibration The Earth’ s Soil and Mineral’ s Energetic Field is Considered the Slowest Form of Energetic Vibration

w/tæ?////// Figure 1.17. The Five Realms or manifestations of matter and energy

Figure 1.18. The Mineral Realm

and organized into a more powerful energetic matrix. Thus the Animal Realm is considered the next higher form of life-force energy (Figure 1.20). As the animal consumes and absorbs en­ ergy from the plant's energetic field, it further increases and multiplies its own energetic poten­ tial, thus bringing it one step closer towards the

D a o is t A l c h e m y

Figure 1.20. The Animal Realm Figure 1.19. The Plant Realm

Divine Energetic Field. In this form of energetic manifestation, the energetic field of the animal is now combined with the energetic matrix of both the Plant Realm and Mineral Realm. 4. The Realm of Man (Humanity): The energetic potential of the Mineral, Plant, and Animal Realms are absorbed by the Human Realm, being refined and organized into an even more powerful energetic matrix. Because humans consume and absorb energy from all three preceding realms (Mineral, Plant and Animal), their energetic potential is further increased and multiplied (Figure 1.21). This brings the human's own energetic potential one step closer towards the Divine Energetic Field. This is considered the second highest form of energetic vibration and life-force energy. Humans are unique in that, through diet. Qigong practice, prayer, and meditation, they can intentionally refine and enhance their own energetic potential. 5. The Realm of the Divine: This is the highest vibrational expression of energy known. As it envelops and becom es active within the human body, it further increases and multi­ plies the body's energetic potential, allowing mankind to attain Divine Consciousness. All of these energetic fields originate from one source, and thus contain the vibrational resonance of the True Divine Life-Force. Knowing this, the ancient Daoists believed that it was possible to enhance the nutritional value of what they ate by adapting an attitude of deep respect for the plants and animals that give their life-force energy for their personal con-

Figure 1.21. The Human Realm

sumption. The blessing of food, and preparing food with a loving attitude, allows for the absorption of not only the vitamins and minerals contained therein, but also the absorption of the higher vibrations of the One True Divine Energy inherent in all things. Once a Daoist disciple becomes aware of the Divine Energetic Field, he can begin to experience the refined vibrational energy fields of minerals, plants, animals, and human beings on an entirely different level. This increased awareness of the Di­ vine Life-Force Energy strengthens the awareness of the disciple's own energetic fields. This in turn can deepen the conscious and unconscious energetic connections existing within the subtle energetic fields resonating between the disciple and minerals, plants, animals, humans, and the Divine. There is an ancient Chinese saying that states, "Consciousness sleeps in Minerals, dreams in Plants, begins to stir in Animals, and is awaken in Man." 25

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E n e r g e t ic Fo r m a t io n o f t h e Un iv e r s e

Throughout China's ancient history, there have been numerous theories and philosophies regarding the creation of "Heaven, Earth, and Man," as well as the creation and formation of the human soul (sometimes known as the "Xian Shen" or "Immortal Spirit"). The following Daoist theory originated during the Spring and Autumn Period (770-476 B.C) in ancient China, and was originally taught to me in secret by one of my Daoist teachers from mainland China, Master Wong. It is introduced here as part of the foundational knowledge, that is essential for the disciple to understand before he begins the practice of esoteric Daoist Alchemy. Studying ancient Daoist Alchemy requires not only comprehending the immeasurable w isdom gathered for martial, medical, and spiritual de­ velopment, but also studying the ancient Chinese culture which fostered these powerful systems.

S h a n g D i (Hig h e s t G o d ) The prevailing opinion held by most scholars is that during the Shang Dynasty period (16001028 B.C.) the ancient Chinese believed in a su­ preme deity known as "Shang Di" (Highest God). Shang Di was believed to be the ultimate power, having dominion over all human fate (Figure 1.22). However, being a Supreme Deity, Shang Di stood aloof, and was indifferent to all mortal concerns. Any living ruler who sought favor with Shang Di could only intercede through the spiritual voice of his ancestors, who could themselves com­ municate directly with the Supreme Deity, because they had already passed into the spirit world. There­ fore, by presenting abundant and regular sacrificial offerings to the ancestors, Shang Di could inevitably be influenced and blessings could be obtained. The communication between the Shang rulers and their ancestors was essential for the harmoni­ ous state of government. All important decisions were accomplished via divinations based on oracle readings. Originally, the Shang ruler would act as the Chief Priest, personally conducting divinations and ancestral rites with the help of Court Priests. During these magical rituals the Shang Ruler acted as the sole intermediary between the mortal and celestial realms. 26

v \

\

\

\

\

A \ \

\v \ N ^ (Highest

; I

|

|

Figure 1.22. Shang Di ("Highest God”)

During the late Shang Dynasty, the Shang rulers began to assert their direct control over the Celestial Realm (including Shang Di), claiming themselves to be "living gods." At this point in China's ancient history, the Celestial Realm remained a privileged world, accessible only to the ruling class. During the Zhou Dynasty period (1028 - 221 B.C.), a new concept of the Supreme Deity emerged. The Supreme Deity was now named "Tian" (Heav­ en), and was perceived as an immanent god who manifestly intervened in all human affairs. Addi­ tionally, Tian subordinated the emperor and all of his subjects to a Universal Moral Law. All those living within the physical realm were now under "Tianming" ("Heaven's Mandate"). Although the em­ peror was now referred to as the "Son of Heaven," his right to rule remained contingent on his ability and willingness to uphold Heaven's Mandate. During the Zhou Dynasty period, ancestral sacrifices took the form of communal feasts, cel­ ebrated in the presence of the ancestors. During these celebrations, the spirit of one of the ances­ tors w ould sometimes descend into the body of an individual w ho was chosen to receive the food offerings on behalf of the ancestral lineage. During the Spring and Autumn Period (770 476 B.C), the relationship between the living and the dead, from a Chinese perspective, once again underwent a major transformation. The spiritual

D a o is t A l c h e m y

emphasis was now placed on the specific "soul" of each individual and his or her fate in the afterlife. The reference to an individual's Hun (Ethereal Soul) and Po (Corporeal Soul) signaled the emergence of a dualistic conception of the postmortem "soul." The concept of a Supreme Being who acted as the judge of all human fate persisted, however this god was now commonly referred to as "Tian Di" (God of Heaven). Towards the end of the Zhou Dynasty, during the Warring States Period (475 - 221 B.C.), many scholars, priests, and masters of the occult arts flocked to the various courts of powerful monarchs, offering esoteric knowledge and magical formulas that would enable the rulers to achieve both personal and political advantage. During this time period "Fangshi," "Masters of Occult Magic" w ho could personally interact with Tian Di, were prevalent throughout China. During the Han Dynasty Period (206 B.C. 220 A.D.), the concept of death and the afterlife once again underwent a profound transforma­ tion. When interacting with Tian Di, the spiritual emphasis was suddenly placed on Divine Judge­ ment and Punishment. The spiritual dogm a now included the existence of various celestial and terrestrial go d s and spirit entities. Every man and woman should now be concerned with the afterlife procedures, occurring within the vast spiritual domain of the Underworld. Increasingly, the ancient Chinese began to view their Mortal Destiny as being under the control of powerful gods. Illness and misfortune were com m only blamed on agitated ancestors who filed "Writs of Grievances from the Grave" with the Underworld Magistrates, and requested Divine Punishment for personal infractions. The promise of salvation from mortal misery and infernal punishment prepared the ground work for the transplanting of Buddhism into China in the upcoming centuries after the fall of the Han Dynasty in 220 A.D. It was at this time that many of the terms used to describe the Daoist Natural Forces (existing within Heaven, Earth, and Man) were personalized and referred to as "gods" or "spirits" by "Religious Daoism." This was done in order to compete with the colorful deities imported into China by Buddhism from India.

__ Hair Unbound

Three Steps

Walking a Path, Way. or Method

.S a g e (W uYi)

Figure 1.23. The Chinese character for “Dao," The Way of Harmony with Heaven, Earth and the Divine

T h e Da o : Th e W

ay

The True Dao is beyond human comprehen­ sion. It is nameless, formless and beyond descrip­ tion. According to the Daode Jing (Scripture of the Dao and its Virtue),

uThe Dao that can be told Is not the Eternal Dao. The Name that can be Named is not the Eternal Name.” The ancient Chinese character for "D a o" ("Way") depicts a w ise sage, with his hair un­ bound (like that of the Wu) walking a special path, way, method, or principle (Figure 1.23). It was viewed by many ancient Daoist masters as an act of deliberately evoking something through magic rather than a symbolic gesture. The "path" is associated with the three footsteps, evoldng a magical dance step (traditionally the left "Yang" foot begins the ritual, facing south and m oves towards the Eastern rising Sun). Therefore, the ideograph suggests that the action is made by one w ho possesses privileged know ledge with directed purpose. The ancient meaning conveyed by this ideo­ graph can be translated as "the Way that one com es to see and understand oneself in relation­ ship with the universe (Heaven), environment (Earth) and the Divine." Originally, the study of the Dao in ancient China was not a religion, but a way and means of maintaining the harmony between this world (the Physical Realm) and the worlds beyond. The meaning of "D ao" can also be translated as "the infinite spiritual approach to the natural way of the Divine." For the most part, it is the 27

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study of the most subtle realm and presence of the Divine Spirit, that underlies all creation. Accord­ ing to ancient Daoist teachings, the energy and light pertaining to the infinite Dao is imprinted in every particle, and that whatever exists (i.e. all of creation) is simply an expression and manifesta­ tion of the Dao. The ancient Daoists also believed that all life emerged from the Dao's eternal existence, and w ould som eday dissolve back into its infinite light. According to Guan Zi, the Prime Minister of the State of Qi, who lived during the Spring and Autumn Period (770-476 B.C), "The Dao has neither root nor stem, no leaf nor flowert;but all ten thousand things are born of and grow from it. It comes to rest in the Compassionate Heart. In the Tranquil Mind and Harmonized Qi is where the Dao abides/' Additionally, the fam ous D aoist Scholar Zhuangzi once stated, "The Dao has reality and evidence, but no action and no farm. It may be transmitted but cannot be re­ ceived. It may be attained but cannot be seen. It exists by and through itself It existed before Heaven and Earth, and indeedfar all eternity. It causes the gods to be divine and the world to be produced. It is above the zenith, but it is not high. It is beneath the lowest point but it is not low. Though prior to Heaven and Earth it is not ancient. Though older than the most ancient, it is not old." The subtle energy of the Dao exists within every single particle of "Mind;" the Mind being the organization of consciousness through which the Divine manifests its intentions. Therefore, the Divine "Mind" exists as an infinite ocean of subtle vibration, resonating within the infinite space of the Wuji, ranging from the "highest" levels of energetic pulse and vibration, to the slower vibra­ tions of the gross material plane. The ancient D aoists believed that before conception, an individual existed as an integral part of the Dao. That is, we were with the Divine, formless and undifferentiated, and not subject to the physical laws of birth, growth, decay, and death. At conception, w e became less conscious of this connection. Therefore the "Way," refers to 2B

the journey of walking the road back to conscious wholeness and integration with the cosm ic order of creation, and reconnecting with the Divine Light of the Dao. It is important to note that before the Later Han Dynasty (25-220 A.D.), the term "D ao" was commonly used by all ancient Chinese schools of esoteric thought to explain the origin of creation and the realm of Natural Magic. At this time, the term "Dao Jiao" was used to emphasize the secret transmissions of the "teaching of the Dao." The study of this esoteric magical training included the ancient texts of the Four Classics of the Yellow Em­ peror, the Daodejing, and the writings of Zhuangzi. After the Later Han Dynasty, the teachings of the ancient Daoist schools were eventually com ­ bined with the new developing political pow ers of Chinese religion, and slowly became known as "Daoist Religion." The ancient term "Dao Jiao" was then retranslated to emphasize its political status as a "Daoist Religion."

T h e D a o , H ea v e n , a n d E a r th Understanding the "W ay" or "D ao," is the key to maintaining harmony within the Three Realms of Heaven, Earth, and Man. In ancient China, the Daoists realized that the various realms of Heaven and Earth were beyond their control. Therefore, in order to attain health and longevity, Man was continually challenged to follow and adjust to the ever changing course of Nature. Perfect health and longevity depended on Man's behavior towards the "Way" or "Dao" of Heaven and Earth. As all of Man's actions (i.e., eating, sleeping, working, resting, etc.), continued to adjust to the seasonal changes, he suddenly awakened to the subtle energetic rhythms of life that influenced his body. He began to understand that within its vast energetic sea, the Dao gives birth to two main energetic polarities. Heaven (Yang) and Earth (Yin). The Yang Qi of Heaven arises from the sea of Primordial Chaos, radiating dow n Celestial Qi from the Sun, Moon and Stars, with an active en­ ergetic quality. The Yin Qi of Earth, being passive, receives and energetically interacts with the Yang Qi of Heaven via the Soil, Wind, and Water, which

D a o is t A l c h e m y

contain and transform the Celestial Qi. To the ancient Daoists, the concept o f "D ao," could be better understood by observing its en­ ergetic influence in three subdivisions: the Dao of Heaven, the Dao of Earth, and the Dao of Man. Each of these three energetic realities can stand alone (act as a separate realm / world within itself), yet will naturally fit into each other's energetic field, creating a multidimensional unity (Figure 1.24). The energetic fields of Heaven (created from the energetic influences of the Sun, M oon and Stars) envelop and affect the energetic fields of the Earth (causing energetic movement within the Soil, Wind, and Water); the energetic fields of the Earth in turn envelop and influence the energetic fields of Man (causing energetic movement within the body's Essence, Energy, and Spirit.

T h e Da o

a s the

Z h o n g (Ce n t e r )

In ancient China, the True Dao was consid­ ered to energetically and spiritually exist as the "Zhong" (the Center or Middle) of all things. Its dynamic force exists as the center of the center (i.e., the "space within the space of all things"), main­ taining its sacred existence throughout all time. The ancient Daoists believed that the energy existing between Heaven (Vang) and Earth (Yin) was active and alive, residing as a living, eternal "breath." This sacred, vaporous energy of the Dao, existed within the human body as the "Zh on g Q i." It actively exists resonating within the infinite space of the Wuji, "breathing" as an energetic mist that extends from the infinite Void, and blends with the energetic fields of Heaven and Earth. The ancient Daoists also believed that the en­ ergetic qualities of the Yin and Yang polarities, are continually blended together through the whirling energetic vortex of the Zhong Qi via the infinite space of the Wuji. Therefore, Heaven, Earth and Wuji com pose the fundamental unity o f the en­ ergetic matrix known as the "Primordial Dao." This sacred energy existed before the creation and evolution of all material existence.

Qi of Heaven

\

/

/

\

/

Figure 1.24. Each subtle realm fits into the other's energetic form, creating a multidimensional unity.

T h e Da o

w ith in t h e

Body

As a microcosm, the human body takes the place of the Wuji, mediating between the ener­ gies of Heaven and Earth. Just as the energy of the Wuji blends together the energy of Heaven (Upper Dantian) and Earth (Lower Dantian), so too does the energy of the Breath of the Dao blend with and actively awakens the energy of Man (Middle Dantian). This Divine interaction produces the disciple's Essence (Jing), Energy (Qi) and Spirit (Shen), which are the human ex­ pressions of the physical, energetic and spiritual realms of existence. The ancient Daoists extensively studied the functional relationship between the body's tissues, organs and organ systems, and their relationship with the energetic influences of Heaven, Earth, and Man. To the ancient Daoists, the Three Trea­ sures of Man (Essence, Energy and Spirit) were believed to have two fundamental properties, one half existed on Earth in tangible form (Yin), the other half existed in Heaven in spiritual form (Yang). The energetic awakening and harmoniza­ tion of the Earthly half, enabled the disciple to summ on the celestial energies of the Heavenly half. Through the union of Heaven (Yang) and Earth (Yin), the Daoist disciple could magically transform himself, and bring about an energetic and spiritual state o f renewal. This m agical transformation was accomplished by consciously directing and controlling the subtle energy that acted as a medium between matter and spirit.

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T h e W uji: In fin ite S p a c e The ancient Chinese ideograms for Wuji are defined in Daoist Alchemy as "the infinite space em bodied in-between matter, energy, and spirit. The character "Wu" translates as "N othing or Without," and the character "Ji" translates as "the Ultimate or Extreme." Together, the term "Wuji" translates as "Ultimate Emptiness," and describes the vast expansiveness of infinite space. In ancient China, this concept was symbolically represented by the formation of a never-ending circle (Figure 1.25). The Wuji is the state of no boundaries, the state of pure and complete oneness. Its essence is that of emptiness (as depicted by the empty circle). The ancient Daoists believed that the Wuji, extending from the omnipresent energy of the Dao, was an infinite ocean of the most subtle vi­ brational resonance, existing like an invisible web. This was the original energetic matrix from which all the realms of creation and all the different en­ ergetic worlds were constructed. It was through the subtle energetic medium of the Wuji that the Divine manifested its infinite form. The ancient Daoist Cannon Huainan Zi, de­ scribes the existence of the Wuji and its subtle energetic state as follows: "In ancient times, before Heaven and Earth even existed, there were only images withoutform; profound, opaque, vast, immobile, impalpable and still. There was a haziness, infinite, unfathomable and abysmal A vast deep to which no one knew the door. " In esoteric Daoist alchemy, die Yang within H eaven corresp on d s to time, w h ile the Yin within Earth corresponds to space. Through the quiescent state of deep meditation, the ancient masters were able to dissolve their energy into the infinite space of the Wuji, and reconnect with the Dao, transcending both time (Yang) and space (Yin). Through this stillness of Mind, the disciple realized the boundless ocean of subtle energy con­ nected to everything contained within the infinite space of the Wuji.

30

Figure 1.25, The Chinese characters for "Wuji," The Ultimate Emptiness of Infinite Space

Kn o w l e d g e S t o r e d

w ith in t h e

W uji

On the most fundamental level, all things are constructed of Qi (Energy), constantly exchang­ ing information through the Wuji's inexhaustible energetic field. All matter in the universe is inter­ connected by energetic waves contained within the Wuji's vast sea of Qi, which transcends the manifestations of time and space. The stable state of matter depends on the dy­ namic interchange of subatomic particles flowing within the Wuji for its very existence. Similar to ripples on a pond, energetic waves are expressed by periodic oscillations, m oving through the me­ dium of the Wuji on a subatomic level. Each ener­ getic wave is encoded with information. The Wuji field creates a medium enabling the molecules to communicate with each other in oscillating fre­ quencies. As molecules slow down, they give off radiation and release encoded wave information about the history imprinted within the energetic field of matter. In ancient China, the body's encoded b io­ information was known as "Xin Xi" or "the Mes­ sage," which was not limited by the confines of space or time. This Message referred to the energy fields that flow into, away from, and within the Wuji. The body's chemical messages (cell to cell communication occurring via the exchange of molecules) are primarily a function of the endo­ crine system, and are considered to be Yin. The body's electrical messages are expressed through energetic impulses and are primarily a function of

D a o is t A l c h e m y

the nervous system, and are considered to be Vang. This bio-informational resonance contains infor­ mation that can be subdivided into five levels of energetic expression, described as follows (Figure 1.26): Jing (form or tangible matter), Qi (intangible energy), Shen (spirit energy), Wuji (infinite space) and the Dao (divine energy). The infinite space of the Wuji records the vibrational resonance of every action (including all thought and emotion), as well as all patterns of light and sound. These energetic impressions are stored within the spiritual plane and exist as psychic impressions. To the trained Daoist disciple, they provide a kind of accessible filing system for information about past history, past lives, or even for the examination of their own spiritual progress. In order to access this type of subtle informa­ tion, a Daoist disciple will go into deep meditation, and energetically stimulate his Niwan Palace, located within the third ventricle of the brain. This will energetically stimulate the disciple's hypotha­ lamic limbic system, allowing him admittance into this subtle energetic field of knowledge. The body is com posed of trillions upon tril­ lions of energetic molecules. Each molecule is a hologram of ancestral particles, knowledge, and experiences that have existed throughout time and space, spanning our entire history as w e know it. These molecules gather to form and create matter. They serve a specific purpose for life transitions and energetic interactions, and then dissolve and transform back into Qi and Shen. Each molecule stores energetic experiences that can be later ac­ cessed through spiritual intention. In Daoist Energetic Embryology, as the mol­ ecules gather to form a fetus, energy and ancestral history are stored within the cells of the tissues. This energy is gathered via the environmental, universal, maternal, and paternal energetic fields.

Figure 1.26. The Five Levels of Bio-information contained within the Wuji

By connecting to a person, place,or item's energetic field, a Daoist disciple is able to access specific information through an internal connec­ tion to the patterns and impressions contained within the item's energetic space. This allows the disciple to study and learn about the item's past history, and gain access to the information contained within the molecular structures of its energetic field. When performing esoteric Daoist alchemy, the deep meditations energetically "open" the disciple's internal receptivity to the subtle subcon­ scious information contained within his Jing, Qi, and Shen. This "awakening" allows the disciple to access the hidden information and response pat­ terns of the subconscious mind that have become trapped within his tissues, initially programmed by the Ego Mind (Acquired Personality). These "implanted" beliefs, serve as an automatic defence mechanism, and were subconsciously established into the disciple's psyche via the negative influ­ ence of the "cultural trance/' Through continual meditation practice and repeated "awakenings," the disciple can eventually free himself from the initial programming and habitual patterns that are contrary to his true spiritual nature.

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T h e P e r c e p t u a l D im e n sio n s o f th e W uji Within the infinite energy of the Wuji# is the history of ancient knowledge that has been gathered and stored since the beginning of time. In Daoist Alchemy, accessing this esoteric knowledge is ex­ pressed both through internal and external dimen­ sional perceptions, described as follows (Figure 1.27): •The Internal Perceptual D im ension of Wuji: The infinite knowledge and subtle messages contained within the Wuji, are perceived through enveloping, penetrating, and d e­ scending deep into the energetic fields of a person, place, or object. Because this infor­ mation is not limited by an object's material design or pattern, it can also be easily accessed when enveloping and penetrating the subtle energetic fields of the internal human form. In Daoist Alchemical practice, the internal energetic field is seen as unlimited, boundless, and beyond all description. The term "Falling into the Wuji," describes the esoteric practice of releasing the Spirit Body from the Energy Body, and fusing with an item's energetic field. In Daoist alchemy, matter is described as consisting of m ore space than actual physical form, and its en­ ergetic properties can be infinitely divided. My teacher once informed me, that within the human body, there are trillions upon trillions of atoms. If you could expand just one of these atoms to the size of the Earth, the location of the next atom would be as far away as the distance of the Moon (Figure 1.28). This is how much space we have within the living tissues of the human body. This infinite amount of space is why, contained within the energetic fields of the Wuji, there are infinite forms, sensations, and perceptions of consciousness. •The External Perceptual Dim ension o f Wuji: In Daoist Alchemical practice, the external en­ ergetic field is also seen as unlimited, bound­ less, and beyond all description. Although it is unbound by the material, it contains all mate­ rial things. It is the main energetic vehicle for all life, resonating through sound and light, and permeating everything in the universe. 32

Figure 1.27. The Infinite Space of the Wuji

Figure 1.28. The Moon is 238,857 Miles from the Earth

P e n etr a tin g t h e Infin ite P e r c e p t u a l D im e n sio n s o f t h e W uji Many Daoist d isciples are taught special meditations that teach them how to dissolve into the infinite space of the Wuji in order to obtain hidden information concerning various people, places, and things. The following example is a secret meditation taught to me by my teacher, and traditionally used by disciples in order to "Work" with the supernatural energies of sacred objects and sacred places. •When working with a sacred object, begin by purifying its energy field, then place the sacred object onto the Altar Table. When working with a sacred place, begin by scanning and feeling the exact location of the most powerful energetic vortex from which

D a o is t A l c h e m y

Figure 1.30. “Taiji" The Great Ultimate

Yang

Yin

Depicts the Bright Sunny Side of a Hill or River Bank

Depicts the DarkShady Side of a Hill or River Bank

Cl

Figure 1.29. Seporate your Three Bodies

Ï7 P L

• •

• •

•

•

• •

to " d r e a m " th e h is to r y o f th e s a c re d p la c e , a n d b e g in th e re . N e x t, sit in a re la x e d , c o m fo rta b le lo c a tio n , in o r d e r to a c t a s a n " o b s e r v e r /' T h e n , d r o p in to d e e p m e d ita tio n , w h e re in y o u b e g in to a c tiv a te th e e n e rg e tic fie ld s o f y o u r T h re e B o d ie s (i.e., e n e r g e tic a lly " a w a k e n " y o u r P h y sic a l B ody, E n e rg y B ody, a n d S p irit B o d y). N e x t, s e p a r a te th e e n e r g e tic fie ld s o f y o u r T h re e B o d ies (F ig u re 1.29). T h e n , e n v e lo p a n d p la c e th e fo c u s o f y o u r in t e n t io n o n to th e s a c r e d o b je c t o r s a c r e d p la c e , a n d b e g in to e n e r g e tic a lly in te n s if y a n d s e p a r a te its th re e fie ld s (i.e., its p h y s ic a l, e n e rg e tic , a n d s p ir itu a l fields). B eg in to in c re a s e th is fo c u se d in te n tio n , b y " ra is in g u p " th e e n e rg e tic field. C o n tin u e to d o th is u n til y o u a re ab le to d isso lv e th e sa c re d o b je c t (o r sa c re d p la c e ) in to th e in fin ite s p a c e o f th e W u ji. T h is w ill a llo w b o th tim e a n d s p a c e to b e g in to e n e rg e tic a lly " o p e n ." A fte r in te n s ify in g th e e n e rg e tic c h a rg e o f th e s a c re d o b je c t o r s a c re d p lace , q u ie tly re c e iv e a n d a b s o r b th e s u b tle m a n if e s ta tio n s o f its im p r in te d sto ry . T h e n , re c e iv e , a b s o r b a n d in g e s t th is e n e rg y in to y o u r T h re e B o d ies. In o r d e r to e n d th e m e d ita tio n , g e n tly d is s o lv e a n d r e u n ite y o u r T h re e B o d ies b a c k in to y o u r p h y s ic a l fo rm .

yJl

p 1 Hill or Mound

^un Above the Horizon Sun’s Rays Shining Down

Ä

ä

»^ P sT 1

Hill or Mound

Covering Over Rising Mist Clouds

Figure 1.31. Vang and Yin

Ta iji : G r e a t Ultimate T he first reco rd of th e Taiji sy m b o l w a s d e riv e d from th e a n c ie n t b ook. The Harmony In the Book of Changes, w ritte n b y Wei B o y an g in th e E astern H a n D y n a sty (25 B.C.-225 A.D.). W h en d e c ip h e rin g th e a n c ie n t C h in ese ch a rac te rs fo r Taiji (th e tra n sfo rm a ­ tio n o f Yin a n d Yang e n e rg y ), th e c h a ra c te r "Tai" tra n sla te s as "G reat," a n d th e ch a rac te r "Ji" (as in W uji), tra n sla te s as "U ltim ate." T ogether, th e term "Taiji" can be tran slate d as "th e G reat U ltim ate," an d re p re se n ts th e infinite, u ltim a te sta te o f tra n sfo rm a ­ tion (Yin tran sfo rm in g in to Yang, a n d Yang tran sfo rm ­ in g in to Yin). B oth Yin a n d Y ang re p re se n t o p p o site y et co m p le m e n ta ry en erg etic q u alitie s (F ig u re 1.30). T h e re is a n a n c ie n t D a o is t s a y in g th a t s ta te s , " th e D a o g o v e r n s th e re a l, a n d Y in a n d Y ang a re tra n s ito ry m a n ife sta tio n s o f it." T h e re u n io n o f Yin a n d Y an g is n e c e s s a ry fo r th e u n if ie d e x is te n c e o f a h u m a n b e in g . T h e re fo re , e n e rg e tic a lly , Taiji is c o n s id e r e d to b e th e o rig in o f c h a n g e o r m o v e ­ m e n t, w h ic h in itia te s " c re a tio n ." T h e C h in e s e id e o g ra m fo r Y an g d e p ic ts th e b r ig h t, s u n n y s id e o f a h ill o r r iv e r b a n k ; w h ile Yin is d e p ic te d a s th e d a r k , s h a d y s id e o f a h ill o r r i v e r b a n k ( F ig u r e 1 .3 1 ). Y in e x is ts w i th in 33

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Energetic Reality that Separates the Two Worlds The Spirit World (Yin) Existing within the Physical World

d

The Physical World (Yang) Surrounded — by the Spirit World

Figure 1.32. In ancient Chinese Alchemy, the two circles within the Yin and Yang symbol represented the mysterious existence of the spirit world that lives within the physical world, as well as the physical world surrounded by the spirit world. The center dividing line represented the energetic world, considered the bridge that separated the two worlds.

Y an g , a n d Y an g w ith in Y in. Y an g e n e r g e tic a lly m a n ife s ts a s a c tiv e , c re a tiv e , m a s c u lin e , h o t, h a r d , lig h t. H e a v e n , w h ite , a n d b rig h t. Yin e n e rg e tic a lly m a n if e s ts a s p a s s iv e , re c e p tiv e , fe m in in e , c o ld , so ft, d a r k . E a rth , b lack , a n d s h a d o w . T h e d y n a m ic b a la n c e o f Y in a n d Y ang c o n s ta n tly c h a n g e s a n d tr a n s f o r m s th e b o d y 's life-fo rce e n e rg y . A ll m a tte r is c o m p o s e d o f d iffe re n t re la tiv e p r o p o r tio n s o f Y in a n d Y ang e n e rg y . W ith in th e in fin ite s p a c e o f th e W uji, b o th Yin a n d Y ang e n ­ e rg y g a th e r s o r d is p e r s e s in o r d e r to b a la n c e th e fo rces o f N a tu r e . To th e a n c ie n t D a o is ts a lc h e m is t, th e th e o ry o f Yin a n d Y ang e n e rg y r e p re s e n te d th e d u a lity o f b a la n c e a n d h a r m o n y w ith in th e h u m a n b o d y , a s w e ll a s w ith in th e u n iv e r s e itself. T h e tw o c irc les w ith in th e Y in a n d Y ang s y m ­ b o l r e p r e s e n te d th e m y s te r io u s e x is te n c e o f th e s p ir it w o r ld th a t liv e s w ith in th e p h y s ic a l w o rld , a s w e ll a s th e p h y s ic a l w o rld s u r r o u n d e d b y th e s p ir it w o r ld (F ig u re 1.32). T h e c e n te r d iv id in g lin e r e p r e s e n te d th e e n e rg e tic w o rld , c o n s id e r e d th e b r id g e th a t s e p a r a te d th e tw o w o rld s . Yin and Yang Transformations A c c o rd in g to th e b a sic fo u n d a tio n a l te a c h in g s o f D a o is t A lch em y , fro m th e W uji, th e D a o c re a te s Y in a n d Yang, w h ic h in tu r n g iv e s b irth to th e F o u r P h a se s o f U n iv e rsa l E n erg y (i.e., G re a t Yang, L esse r Y ang, G re a t Yin a n d L e sse r Yin). T h e F o u r P h a s e s 34

Figure 1.33. The ever-changing energetic form of the 64 Hexagrams of the Yi-Jing

o f U n iv e rsa l E n e rg y g iv e b irth to th e e ig h t n a tu r a l fo rc e s o f th e B a g u a ( H e a v e n , T h u n d e r , W a te r, M o u n ta in , E a rth , W in d , F ire a n d L ak e). T h e se s p e ­ cial F o u r P h a s e s also cre a te th e e n e rg e tic b a sis o f th e P ren a ta l a n d P o stn a ta l tra n sfo rm a tio n s, m a n ife ste d in th e fo rm o f e ig h t e n e rg e tic a c tio n s v ia th e B ag u a. T h e e ig h t e n e rg e tic a c tio n s a c t a s a te m p la te fo r all c re a tio n a n d can f u r th e r b e m a n ife ste d th ro u g h th e e v e r-c h a n g in g Yin a n d Y ang e n e rg e tic fo rm s o f th e 64 H e x a g ra m s o f th e Y i-Jing (F ig u re 1.33).

T he Four P h a s e s O f Universal Q i T h e a n c ie n t D a o is t s a g e H u a i N a n Z i s ta te d , " th e c o m b in e d e s s e n c e o f H e a v e n a n d E a r th b e ­ c o m e Y ang a n d Yin; th e c o n c e n tra te d e s s e n c e s o f Yin a n d Y ang g iv e s b ir th to th e F o u r P h a s e s o f U n iv e rs a l E n e rg y ; a n d th e s c a tte re d e sse n c e o f th e F o u r P h a s e s b e c o m e th e m y r ia d c re a tu re s o f th e m u n d a n e p h y sic a l w o rld (F ig u re 1.34)." T h e se fo u r e n e rg e tic p h a s e s (L e sse r Y ang, G re a t Y ang, L e sse r Yin, a n d G re a t Yin), c re a te th e g r e a t p o w e r s fro m w h ic h th e D a o is t a lc h e m is t d e s c r ib e s th e F o u r D iv is io n s o f th e ce le stia l a n d te rre s tria l e n e rg e tic tra n s f o r m a tio n s (i.e., th e fo u r s e a s o n s, f o u r d ire c ­ tio n s, f o u r q u a r te r s o f life, f o u r tim e p e r io d s , etc.). In D a o is t A lc h e m y , th e f o u r p r in c ip a l tim e p e r io d s fa c ilita te th e v ig o r o u s g r o w th o f in te rn a l e n e rg y in h a r m o n y w ith th e c h a n g e s o f e n e rg y in N a tu r e (F ig u re 1.35). F o r e x a m p le , a d is c ip le w o u ld tr a d itio n a lly p ra c tic e Q ig o n g a s fo llo w s: • To N o u r is h Q i: P ra c tic e Q i C u ltiv a tio n d u r in g S u n r is e (M a o ) a n d / o r S u n s e t (Y ou).

D a o is t A l c h e m y

Figure 1.34. The energy of Yin and Yang gives birth to Four Phases of Universal Energy

• T o S ta b iliz e Q i: P ra c tic e Q i C u ltiv a tio n d u r ­ in g M id n ig h t (Z i) a n d / o r H ig h N o o n (W u). T h e f o llo w in g is a b r ie f e x p la n a tio n o f th e f o u r p r in c ip a l tim e p e r io d s th a t c o r r e s p o n d to th e F o u r P h a se s: 1. T h e Z i T im e P e r io d (K id n e y -W a te r): T h e Z i tim e p e r io d is a t M id n ig h t (b e tw e e n 11 p .m . - 1 a .m .), a n d c o r r e s p o n d s to th e K id n e y 's c o re e n e rg y . A t M id n ig h t (12:00 a .m .) th e a ir is cool, a n d th e e n e rg y n a tu r a lly c o n tra c ts a n d s in k s. T h is tim e p e r io d is re la te d to th e p e a k o f Yin c y c le (12:00 a .m .) a n d th e b e g in n in g o f th e Y ang cy c le (1:00 a.m .). It is a s s o c ia te d w ith th e e n e rg y o f Tai Yin (G r e a te r Yin), a n d is th e p e r fe c t tim e p e r io d fo r g a th e r in g a n d s to r in g th e e n e rg y o f th e Y uan Q i (O rig in a l E n erg y ). B eca u se th e Y uan Q i is th e ro o t o f life, fo rm e d th r o u g h th e d iv in e c o m b in a tio n o f th e P rim o rd ia l Yin a n d Y ang, it is s to re d p r im a r ­ ily in th e K id n e y 's W a te r en e rg y . D u r in g th is tim e , th e Yin a s p e c t o f th e K id n e y 's e n e rg y is in fu ll h a rm o n y , c o n tin u o u s ly c o m b in in g a n d a c c u m u la tin g e n e rg y . T h e re fo re , p ra c tic in g Q i C u ltiv a tio n m e d ita tio n s a n d e x e rc ise s d u r in g th is tim e p e r io d re s u lts in tw ic e th e effec t w ith h a lf th e effo rt. 2. T h e M a o T im e P e r i o d (L iv e r -W o o d ) : T h e M a o tim e p e r io d is a t S u n ris e (b e tw e e n 5:00 a .m . - 7:00 a .m .), a n d c o r r e s p o n d s to th e G all

(2) Second Quarter of Life: Peak of Yang

High Noon (Wu) (Heart-Fire)

(3) Third Quarter of Life: Growth of Yin

Sunrise (Mao) j (Liver-Wood)

[Sunset (You) J(Lungs-Metal)

(1) First Quarter of Life: Growth of Yang

(4) Fourth Quarter of Life: Peak of Yin

Midnight (Zi) (Kidney-Water)

Figure 1.35. The ever-changing energetic form of the Four Phases

B la d d e r 's c o re en e rg y . A s th e S u n ris e s (6:00 a.m .), it w a r m s th e a ir in th e E a s te rn d ire c tio n in c re a sin g th e te m p e r a tu re . T h is is c o n s id e re d to b e th e tim e p e r io d o f th e n a tu r a l p r o g r e s ­ s iv e e n e rg y o f S h a o Y ang (L e sse r Y ang). D u r ­ in g th is tim e , th e L iv e r 's Y ang e n e r g y is in full h a rm o n y , a n d th e b o d y is c o n tin u o u s ly c o m b in in g a n d a c c u m u la tin g e n e rg y w ith in th e G all B la d d e r. D u r in g th e tim e o f S u n ris e , th e Y ang Q i o f th e b o d y is in a s ta te o f e x p a n ­ s io n . T h e r e f o r e , p r a c t i c i n g Q i C u l ti v a t i o n m e d ita tio n s a n d e x e rc is e s d u r i n g th is tim e p e r io d a id s th e v ig o r o u s g r o w th o f Y ang. 35

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3 . T h e W u T im e P e r io d (H e a rt-F ire ): T h e W u tim e p e r io d is a t H ig h N o o n ( b e tw e e n 11:00 a .m . - 1:00 p .m .) , a n d c o r r e s p o n d s to th e H e a r t 's c o r e e n e rg y . A t H ig h N o o n (12:00 p .m .), th e a ir te m p e r a tu r e in c re a se s, in itia tin g th e Y ang p ro c e s s e s o f r is in g a n d e x p a n d in g . T h is tim e p e r io d is re la te d to th e p e a k o f th e Y ang cy c le (12:00 p .m .) a n d th e b e g in n in g o f th e Y in cy c le (1:00 p .m .). T h is tim e p e r io d is th u s a s s o c ia te d w ith th e g r o w in g e n e r g y o f T ai Y a n g (G r e a te r Y ang). D u r in g th is tim e , th e H e a r t 's e n e rg y is in fu ll h a r m o n y , a n d is c o n tin u o u s ly a c c u m u la tin g en e rg y . H o w e v e r d u r i n g th is tim e p e r io d , th e Y a n g e n e r g y p e a k s , th e n b e g in s to w a n e r a th e r t h a n g ro w . T h e re fo re , p ra c tic in g Q i C u ltiv a tio n m e d ita ­ tio n s a n d e x e rc is e s d u r i n g th is tim e p e r io d c a n a ls o b e u s e d to h e lp in c re a s e th e g r o w th o f Y in e n e rg y a n d s u p p r e s s h y p e r a c tiv e Y an g e n e rg y . 4 . T h e Y ou T im e P e r io d (L u n g - M e ta l): T h e Y ou tim e p e r io d is a t S u n s e t ( b e tw e e n 5 p .m . - 7 p .m .), a n d c o r r e s p o n d s to th e L u n g 's c o re e n e rg y . A t d u s k (6:00 p .m .), a s th e S u n b e g in s to se t, th e e n e rg y o f th e e n v ir o n m e n t tu r n s fro m c le a r a n d r a d ia n t to d a r k . T h e h e a t in th e a ir d is p e r s e s a n d its v o lu m e d im in is h e s a n d s lo w ly w ith d r a w s . D u r in g th is tim e , th e e n e rg y o f th e L u n g s is in fu ll h a r m o n y , a n d is c o n tin u o u s ly c o m b in in g a n d a c c u m u la tin g e n e rg y . T h is tim e p e r io d is a s s o c ia te d w ith th e g a th e r in g e n e rg y o f S h a o Yin (L e sse r Y in). T h e re fo re , p ra c tic in g Q i C u ltiv a tio n m e d ita ­ tio n s a n d e x e rc ise s d u r i n g th is tim e p e r io d n u r tu r e s a n d in c re a se s th e P re n a ta l Y in Q i a n d th e c o n s e rv a tio n a n d n o u r is h m e n t o f Y ang Q i.

The Four P hases in Daoist A lchemy W h e n p r a c tic in g D a o is t A lc h e m y , th e a n c ie n t m a s te r s c u ltiv a te d m a s s iv e a m o u n ts o f Q i a n d S h e n b y d ire c tin g th e ir a tte n tio n t o w a r d s th e a l­ c h e m ic a l fu s io n o f t h e ir b o d y 's P re n a ta l a n d P o s t­ n a ta l e n e rg ie s. T h e se a n c ie n t m a s te rs b e lie v e d th a t a f te r a n in d iv id u a l w a s b o m , h is in te r n a l e n e rg y field c h a n g e d (F ig u re 1.36). T h e r a d ia n t H e a v e n ly E n e rg y , r e p r e s e n te d b y th e Q ia n T rig ra m , w a s s u d d e n ly tr a n s f o r m e d fro m a p u r e Tai Y a n g s ta te 36

Figure 1.36. The ancient Daoist understanding of Prenatal and Postnatal Transformations. Together they are known as the Four Phases of Daoist Alchemy.

(d e p ic te d a s h a v in g th r e e s o lid Y an g Y ao lin es), in to a ty p e o f S h a o Y ang F ire E n erg y , re p r e s e n te d b y th e Li T rig ra m (n o w d e p ic te d a s h a v in g o n e Y in Y ao p o s itio n e d in - b e tw e e n tw o Y ang Y ao lin es). A d d itio n a lly , th e i n d iv id u a l's s p ir itu a l c o n ­ n e c tio n w ith th e E a r th E n e rg y , r e p r e s e n te d b y th e K u n T rig ra m , a ls o tr a n s f o r m e d fro m a p u r e Tai Y in s ta te ( d e p ic te d a s h a v in g th r e e b r o k e n Yin Y ao lin e s) in to a ty p e o f W a te r E n erg y , r e p ­ re s e n te d b y th e K a n T rig ra m ( n o w d e p ic te d a s h a v in g o n e Y a n g Y ao p o s itio n e d in - b e tw e e n tw o Y in Y ao lin es). T h e p r im a r y g o a l o f a n c ie n t D a o is ts A lc h e m y w a s to p u r if y a n d re fin e th e b o d y 's P o s tn a ta l Q i, c u ltiv a te P re n a ta l Q i, a n d tra n s f o rm b o th e n e rg ie s in to L in g Q i (S p iritu a liz e d E n e rg y ) a n d L in g S h e n (S p iritu a liz e d M in d ). T h is im p o r ta n t c u ltiv a tio n p r a c tic e w a s n e c e s s a ry , in o r d e r to c r e a te a n d e s ta b lis h th e im m o r ta l b o d y . T ra d itio n a lly , a d is c ip le w o u ld b e ta u g h t h o w to tra n s f o rm h is b o d y 's P o s tn a ta l Li (F ire) e n e r ­ g e tic s ta te , b a c k in to th e P re n a ta l " Q ia n " H e a v e n e n e rg e tic sta te . S im u lta n e o u sly , th e d is c ip le w o u ld

D a o is t A l c h e m y

a ls o w o r k to tr a n s f o r m th e e n e rg y o f h is b o d y 's P o s tn a ta l K a n (W ater) e n e rg e tic s ta te , b a c k in to th e P re n a ta l K u n (E a rth ) e n e rg e tic s ta te . T h is c o n ­ tin u a l B le n d in g a n d S te a m in g c u ltiv a tio n p ra c tic e w a s u s e d to in te r n a lly h a r m o n iz e a n d tra n s f o rm th e e n e rg y o f H e a v e n a n d E a r th c u r re n tly e x is tin g w ithin the disciple's b o d y . Opening The Mysterious Gate T h e a n c ie n t D a o ists b e lie v e d th a t th e M y s te ri­ o u s G a te , w a s th e m o s t w o n d e r f u l a n d p r o f o u n d m a g ic a l c a v ity e x is tin g w ith in a d is c ip le 's b o d y . T h is sp e c ia l a re a , lo c a te d in s id e th e c e n te r o f th e b ra in , w a s re v e re d a s th e Taiji (G re a t U ltim a te ) o f th e h u m a n b o d y , a n d w a s b e lie v e d to b e a p o w ­ e rfu l m a g ic a l c o lle c tio n p o rta l, th r o u g h w h ic h a d is c ip le c o u ld o b ta in im m o rta lity . A c c o rd in g to a n c ie n t D a o is t te a c h in g , if a d is ­ c ip le c o u ld g a th e r, u n ite a n d tra n s fo rm th e p o w e r ­ ful s p iritu a l e n e rg ie s o f th e Y ang H e a v e n (M e ta l E le m e n t - H u n - M ale) w ith th e Y in E a rth (W ood E le m e n t -P o - F e m a le ), a lo n g w ith th e p o w e rfu l e n e rg ie s o f th e S u n (Y ang - H e a r t - M id d le D a n tia n ) a n d th e M o o n (Yin - K id n e y s - L o w e r D a n tia n ) in to o n e p la c e , h e c o u ld th e n " o p e n " th e M y s te rio u s G a te (a lso k n o w n a s " Z u q ia o " - th e " A n c e s tra l C a v ity " ). A fte r s p e n d in g s o m e q u ie t tim e in c u lti­ v a tio n a n d m e d ita tio n p ra c tic e , o n c e th e d is c ip le c o u ld clo se h is e y e s, lo o k w ith in , a n d o b s e rv e th e r a d ia n t w h ite lig h t o f h is T ru e V itality (Y uan Q i) a p p e a r in g w ith in h is M y s te rio u s G a te , h e c o u ld th e n p ro c e e d to th e n e x t s e t o f s p e c ia l tr a in in g n e e d e d to c u ltiv a te th e " T ru e A lc h e m ic a l A g e n t."

Figure 1.37. In ancient Daoist Alchemy, the locations of the Three Dantians Magically correspond to the celestial energies of the Sun, Moon and Stars.

T h e T ru e A lc h e m ic a l A g e n t is tr a d itio n a lly c o n s tr u c te d fro m b o th th e d is c ip le 's O u t e r A l­ c h e m ic a l A g e n t, c r e a te d fro m th e tr a n s f o r m e d P o s tn a ta l Jin g , Q i, a n d S h e n (w h ic h p r e s e r v e s

o f th e " F o u r P h a s e s " (i.e., th e Q i o f th e P re n a ta l H e a v e n [Q ian ] a n d E a rth [K u n ], a n d th e P o s tn a ta l Li [Fire) a n d K a n [W ater]). O n c e th e s e f o u r e n e r­ g ie s h a v e b e c o m e s ta b le , th e d is c ip le c a n th e n m a n ife s t th e su c c e ssfu l u n io n o f th e D r a g o n 's R ed B re a th (Y ang Q i) a n d th e T ig e r 's B lack B re a th (Yin Q i). W h e n th e P o s tn a ta l e n e rg y o f th e H e a r t F ire a n d K id n e y W a te r a re co rrec tly c o n n e c te d . H e a v e n a n d E a r th a re in p e rfe c t h a rm o n y , a n d th e T h re e

th e b o d y , a n d r a d ia te s a s a b r ig h t w h ite lig h t), a n d fro m h is I n n e r A lc h e m ic a l A g e n t, w h ic h is c o n s tru c te d fro m h is P re n a ta l V ita lity (w h ic h p r e ­ s e r v e s th e s p irit, a n d r a d ia te s a s a G o ld e n L ig h t). T h e T ru e A lc h e m ic a l A g e n t c a n o n ly b e c u lti­ v a te d if th e d is c ip le k n o w s h o w to jo in th e e n e rg ie s

D a n tia n s (F ig u re 1.37) a n d th e ce le stia l re a lm a re a t p e a c e . A fte r th e D r a g o n a n d T ig e r c o p u la te , th e Yin a n d Y ang E le m e n ts o f E a rth u n ite . A s th e d is c ip le c o m b in e s th e e n e rg ie s o f all F o u r P h a s e s in s id e th e c e n tra l c a v ity o f h is Y ello w C o u r t C a u l­ d ro n , th e T ru e A lc h e m ic a l A g e n t is c r e a te d .

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T h e F ive P u r e L ig h t s In D a o is t alch em y , th e five u n iq u e p r o p e r tie s o f th e F ive E le m e n ts (W ood, Fire, E a rth , M etal, a n d W ater) are u s e d to ex p la in , classify, a n d c h a ra c te riz e all n a tu ra l p h e n o m e n a . E ach o f th e F iv e E le m e n ts is u s e d in o r d e r to d e s c r ib e th e u n i q u e s h a p e , m o v e m e n t, ta ste , s o u n d , color, d ire c tio n , fo rce a n d e n e rg e tic fu n c tio n s. F o r ex a m p le : • W o o d Q i: E x p a n s iv e , S p ro u tin g , W in d y , E a s t • F ire Q i: A s c e n d in g , B lo o m in g , H o t, S o u th • E arth Q i: H arm o n izin g , R ipening, D am p, C en ter • M e ta l Q i: C o n tra c tin g , W ith e rin g , D ry, W e st • W a te r Q i: D e sc e n d in g , D o rm a n t, C o ld , N o r th T ra d itio n a lly , th e re a re tw o m a in cy c le s u s e d in F iv e E le m e n t T h e o r y to d e s c rib e th e v a r io u s in te ra c tio n s o f e n e rg y : th e C re a tin g C ycle, a n d th e C o n tro llin g C y cle (F ig u re 1.38). In life, all e n e rg y is in th e p ro c e ss o f e ith e r b e in g c re a te d , o r d isso lv in g . T h e a n c ie n t D a o ists b e lie v e d th a t th e e n e rg e tic

R ed

I

Fire

Figure 1.38. The Creating Cycle (outside) and the Controlling Cycle (inside)

A c c o rd in g to o n e a n c ie n t D a o is t tex t, " W h e n Y in a n d Y ang d iv id e d , th e F iv e P u r e L ig h ts s h o t

a n d s p iritu a l c o m p o n e n ts of th e F ive E lem en ts o rig i­ n a lly ex ists a s "F iv e P u re L ig h ts," w h ic h e m a n a te d a s a s u b tle e x p re s s io n o f th e " P rim o rd ia l L u m in o s ­ ity " o f th e D ao. T h e se "F iv e P u re L ig h ts" w e re c o n ­ s id e re d th e e n e rg ie s fro m w h ic h all o th e r e n e rg ie s (in c lu d in g v isib le lig h t) a ro se. A s th e y tra n s fo rm to

fo rth ; s p o n ta n e o u s ly b o m fro m th e in fin ite sp a c e o f th e W u ji, th e y a p p e a r e d a s r a y s o f lig h t th a t c a m e b e fo re th e c r e a tio n o f th e w o r ld ." A t th e tim e o f c o n c e p tio n , a n in d iv id u a l's so u l w ill b e g in th e p ro c e ss o f a c c u m u la tin g a n d h a r m o ­ n iz in g th e v a r io u s e n e rg ie s o f th e F iv e E lem en ts, in o rd e r to c o n stru c t th e v a rio u s tissu e s o f h is p h y sical

b ec o m e th e v a rio u s d im e n sio n s o f ex isten ce (m atter, en erg y , a n d sp irit), th ey fo rm th e d iffe re n t re a lm s o r w o rld s in w h ic h w e e x ist (F ig u re 1.39).

b ody. A s th e e n e rg y o f th e F iv e E le m e n ts b e g in to c o n s tru c t th e p h y sic a l b o d y , th e ir o rig in a l s p iritu a l c o m p o n e n ts e s ta b lis h a n im p o r ta n t re la tio n s h ip

Figure 1.39. Stages of Energetic Transformation Forming the Human Body

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w ith th e fo rm in g tissu e s. In tern ally , th e F ive P u re L ig h ts b e g in to m a n ife st in to th e Jin g level o f th e b o d y 's o rg a n s, a n d in h a b it th e v a rio u s ch a n n e ls, tissu e s, a n d flu id s, w h ic h c o m m u n ic a te e x te rn a lly via th e five senses. T h is in terc o n n ected c o m m u n ic a ­ tio n c reates a p o w e rfu l w a y to e n e rg iz e th e b o d y 's in te rn a l sy stem . T h is is o n e o f th e m a in re a so n s w h y su c h m e d ita tio n s a s " E a tin g th e F ive S p ro u ts " are d ilig e n tly p ra c tic e d in D a o ist A lchem y, a n d a re tra ­ d itio n a lly u s e d in o rd e r to b u ild a n d fo rtify th e tis­ su e s o f the body. T he in terc o n n ectio n s o f th e v a rio u s F ive E lem en t co rre sp o n d e n c e s a re th ere fo re stu d ie d in g re a t d e ta il b y th e d iscip le, b e fo re b e g in n in g th e in te rn a l c o n s tru c tio n o f th e " Im m o rta l F etu s." W ith in th e h u m a n body, th e e n e rg e tic q u a litie s o f th e F iv e E le m e n ts a r e d iv id e d in to Y in (so lid ) a n d Y ang (h o llo w ) o rg a n en e rg ies. T h e se E lem en tal e n e rg ie s s u s ta in th e tis su e s a n d e s ta b lis h th e fo u n ­ d a tio n fo r all o f th e b o d y 's in te rn a l o rg a n s y s te m s (e.g ., d ig e s tiv e s y s te m , c a r d io v a s c u la r s y s te m , r e p r o d u c tiv e s y s te m , e n d o c rin e sy ste m , n e r v o u s s y s te m , etc.). T h e b o d y 's in te rn a l e n e rg e tic s ta te s c o n tin u a lly ch a n g e , affec te d in te rn a lly b y th o u g h ts a n d e m o tio n s , a n d e x te rn a lly b y th e v a r io u s e n ­ e rg e tic c h a n g e s o f th e se a s o n s, a n d b y w e a th e r. E xternally, th e d isc ip le 's en e rg y field is in flu ­ en ced b y fo u r m a in c o n d itio n s, each re la tin g to a specific E lem ent, T rigram , season, color, taste, sm ell, so u n d , an d energetic application. Each Season causes th e E arth Q i to e ith e r rise, e x p a n d , sink, o r co n tract, d e p e n d in g o n th e so la r in flu en ce (F igure 1.40): • S p r i n g , t h e W o o d / W i n d E l e m e n t : T h is " W in d " e n e rg y m a n ife s ts th r o u g h c o n d itio n s a n d te m p e r a tu r e s o f H o t (a s c e n d in g Y ang a t th e core) a n d W et ( e x p a n d in g Yin a t th e p e a k ). • S u m m e r , t h e F ir e E l e m e n t : T h is " H e a t " e n e r g y m a n i f e s t s th r o u g h c o n d i t i o n s a n d te m p e r a tu r e s o f H o t (a s c e n d in g Y ang a t th e co re) a n d D ry (c o n tr a c tin g Y ang a t th e p e a k ). • A u t u m n , t h e M e ta l E le m e n t: T h is " D r y " e n e r g y m a n if e s ts t h r o u g h c o n d i t i o n s a n d te m p e r a tu r e s o f D ry (c o n tra c tin g Y ang a t th e co re) a n d C o ld (d e s c e n d in g Yin a t th e p e a k ). • W in te r , t h e W a te r E l e m e n t : T h is " C o l d " e n e r g y m a n if e s ts t h r o u g h c o n d i t i o n s a n d te m p e r a tu r e s o f C o ld (d e s c e n d in g Yin a t th e co re) a n d W et ( e x p a n d in g Yin a t th e p e a k ).

v

^

Water Element

v

N Winter

w mnmmvrm Element -------------- * ^Descends; + Yin

Autumn'' (K.U.CÜ

Figure 1.40. Four Main External Conditions

To th e a n c ie n t D a o is ts , th e v a r io u s e n e rg ie s o f th e F iv e E le m e n ts w e re a ls o a t th e e ffe c t o f th e c e le s tia l p o w e r s o f th e S u n a n d th e M o o n . F o r e x a m p le , th e H ig h (Y ang) a n d L o w (Y in) e n e rg ie s o f th e o c e a n a re m a n ife s te d th r o u g h th e s tr e n g th a n d p o w e r o f its w a v e s a n d c u r r e n ts , w h ic h a r e e ffe c te d b y th e c e le stia l p o w e r o f th e M o o n . L ik e ­ w is e , th e v a r io u s in te r n a l c u r r e n t s a n d " s e a s " o f th e b o d y re s p o n d to th e e n e r g e tic p u ll o f th e M o o n , a n d c a rry th e ir o w n e n e rg e tic p u ls e t h a t fo llo w s th e r h y th m o f th e b o d y 's o w n " h ig h a n d lo w tid e s ." T h e C o ld (Y in) a n d H o t (Y ang) e n e r g ie s o f th e E a r th a r e e ffe c te d th r o u g h th e h e a t a n d lig h t o f th e S u n 's R a d ia n c e . L ik e w is e , th e e n e r g y o f th e v a r io u s in te r n a l o r g a n s a r e a t th e effe c t o f th e r a d ia n t s p ir itu a l lig h t o f th e Y u a n S h e n (O rig in a l S p irit), w h ic h is a ls o a f fe c te d b y th e q u a lity o f r a d ia n t lig h t c o n ta in e d w ith in th e s u r r o u n d i n g e n v ir o n m e n t. B e c a u se o f th e in te n s e lig h t a n d h e a t o f t h e S u n , th e e n e rg e tic tid e s th a t flo w d u r i n g th e d a y tim e a n d in flu e n c e th e h u m a n b o d y , a r e f u n d a ­ m e n ta lly d iffe re n t fro m th e e n e rg e tic c u r r e n ts th a t flo w d u r i n g th e n ig h t. B e c a u s e th e s e e n e r g e tic c u r r e n ts a lw a y s c h a n g e , th e a n c ie n t D a o is ts b e ­ lie v e d th a t th e p a r tic u la r t y p e s o f Yin, Y ang, a n d F iv e E le m e n t e n e rg ie s th a t w e r e m a n if e s tin g d u r ­ in g th e e x a c t y ea r, m o n th , d a y , a n d h o u r w h e n a d is c ip le to o k h is " firs t b r e a th " ( k n o w n a s th e F o u r P illa rs), w o u ld d e h n e h is p e rs o n a lity , a n d o u tlin e h is p a r tic u la r f a te d u r in g th e c o u r s e o f th e ir life. 39

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T

h e

A

n c ie n t

R

iv e r

C

h a r ts

O n e sec ret m e th o d u se d b y th e a n c ie n t D a o ist alch em ist for ca te g o rizin g th e e v e r ch a n g in g Yin a n d Yang e n e rg e tic sta te s of th e Taiji, th e u n iv e rsa l e n ­ erg y of th e F o u r P h ases, a n d th e m ag ical p o w e rs o f th e F ive E lem en ts, w a s th ro u g h th e eso te ric g ra p h s o f th e H e tu (Y ellow R iv er C h a rt) a n d th e L u o sh u (R iver G ra p h ). A cco rd in g to a n c ie n t D aoist teaching:

“Heaven creates Divine Things, The Holy Sage takes them as Models. Heaven and Earth change and transform, The Holy Sage imitates them. In the Heavens hang images that reveal good fortune and misfortune; The Holy Sage reproduces these. The Yellow River brought forth a Map and the Lo River brought forth a Writing; The Holy Men took these as Models. T h e H e t u (Y e llo w R i v e r C h a r t ) a n d t h e L u o s h u (R iv e r G r a p h ) a re tw o a n c ie n t c o s m o lo g i­ cal d ia g r a m s u s e d b y D a o is t a lc h e m is t, to e x p la in th e c o r re la tio n o f th e 64 H e x a g r a m s o f th e Y ijing (B o o k o f C h a n g e s ) w ith th e e v e r c h a n g in g e n e rg y o f th e u n iv e r s e a n d h u m a n life. T h e y a r e a lso tr a ­ d itio n a lly u s e d in F e n g S h u i (G e o m a n c y ).

The Yellow River chart (Hetu) T h e a n c ie n t C h in e s e " R iv e r C h a r t" (H e tu ) is a g r a p h o f th e c re a tiv e m a n ife s ta tio n s o f th e F iv e E le m e n ts a n d P re n a ta l B a g u a (E ig h t T rig ra m ) p a t ­ te rn . It is c o n s id e r e d to b e a m a th e m a tic a l m o d e l o f th e u n iv e rs e , a n d is w id e ly a c c e p te d a s o n e o f th e m o s t a n c ie n t o f s y m b o ls, d a w n in g fro m th e b e g in n in g o f th e C h in e s e c iv iliz a tio n . Its e s o te r ic p a tte r n s s y m b o liz e th e m a g ic a l th e o ry a n d e n e r ­ g e tic s u b s ta n c e e x is tin g b e h in d all th in g s , a s w e ll a s a n ite m 's in n a te c o n g e n ita l n a tu r e . In th e Y ellow R iv er C h a rt, th e e n e rg y o f th e Y ellow R iv er is o b se rv e d as b e n d in g in n in e p laces. A t e a ch o f th e g re a t c u rv e s in th e river, a ce lestial s ta r c o n tro ls th e flow of th e w a te r fo r a th o u s a n d Li (m iles). T h e riv e r flow s in five d ire c tio n s (E ast, S o u th , C enter, W est, a n d N o rth ), b efo re flo w in g in to th e P o Sea. It is sa id th a t a n y in d iv id u a l w h o p o s ­ sesses th is special m agical c h a rt can co n tro l th e flow o f th e river, th e celestial stars, a n d th e F ive E lem ents. 40

Figure 1.41. The First Emperor Fu Xi and the Prenatal Bagua (Eight Trigram) Pattern

Figure 1.42. The magical pattern of the Yellow River Chart (Hetu), observed on the back of a Longma (Dragon-horse) by Emperor Fu Xi L e g e n d h a s it, th a t d u r in g th e re ig n o f F u Xi (F igure 1.41), th e s p irits of th e Five P la n ets ap p e a re d sim u lta n e o u sly o n th e Yellow River, c a u sin g it to ra ­ d ia te a b rig h t lig h t a n d re le ase b e a u tifu l five co lo red v a p o ro u s clo u d s. T h en , a D ra g o n -H o rse s u d d e n ly em erg ed from th e w a te rs, a n d o n its b ac k th ere w a s cu rly hair, like a m a p of s ta rry d o ts (F igure 1.42). A s th e D ra g o n -H o rse rose from th e w a te rs, it ca rried in h is m o u th a ty p e o f scaly b o d y -a rm o r, w ith re d lin es w ritte n a c ro ss a d a r k b lu e -g re e n b ase. T h e b o d y a rm o r w a s sh a p e d lik e a to rto ise shell, n in e cu b its b ro a d . T h e D ra g o n -H o rse asc e n d e d to th e altar, laid d o w n th e sacred g rap h , th en im m ed iately w e n t aw ay. T he m agical d ia g ra m in scrib ed on the b ack of the D ra g o n -H o rse w a s b e liev e d to co n tain th e sp iritu a l tem p la te o f H eav en , E arth , Yin, Yang, th e Five Ele­ m en ts, a n d th e u n v e ilin g o f all creation. It w a s o rg a ­ n ized w ith special n u m b e re d p a tte rn s associated w ith specific d irectio n s a n d en erg etic p o w e rs (Figure 1.43).

D a o is t A l c h e m y

South (Front)