Annotations on the 24 Poems of Jin Dan ③

Author: Kong De. The six dragons rise and the tigers descend, turning the river chariot, captured by red fire to make white sand. The lead in the two-gas condensation is reduced by itself, while the mercury in the three-flower polyphosphate is added. When the furnace is stirred slowly to form stalactite, it should be known that the tripod is made of horse teeth. Take both things together and don't let them go; if you let them go, you'll lose the golden flower. [Annotation] This poem mainly discusses the subtle temperature control of the Zhou Tian. "Dragon ascends, tiger descends, turning the river chariot; red fire captures, making white sand." The Inner Alchemy technique most commonly uses the names of "dragon and tiger" as metaphors, with roughly three meanings: one refers to the essence in the kidney and the spirit in the heart. Kidney essence is not a tangible essence but a primordial essence, the righteous Yang qi within pure Yin. This essence is regarded as the life-protecting treasure, just like the king of all the beasts in the mountains. Moreover, this essence has a fierce nature and can cause harm to one's life, thus it is called the tiger. The mind spirit is not the subsequent consciousness spirit, but the innate primordial spirit hidden within the consciousness spirit, also known as the spiritual liquid in the heart, the spiritual knowledge of the spirit. Because it is easy to move but not to remain still, has a strong tendency to drift, and is easily swayed by its consciousness and spirit, it is thus called the dragon. One refers to a person's sex and emotions. It belongs to the wood element, is oriented to the east, and its hexagram is Zhen, symbolizing the Azure dragon. The emotion belongs to metal, the direction is west, the hexagram is Dui, symbolizing the white tiger. One refers to liver fluid and lung qi. The liver belongs to wood, and liver fluid is the true brightness within Yang, symbolizing the Azure dragon. The lung belongs to metal, and lung qi is the true Yang within Yin, symbolizing the white tiger. Among the "Four Images Cluster" of the five internal organs and the five will in the Internal alchemy, the liver belongs to wood and governs nature. Wood generates fire, and nature generates spirit. The lung belongs to metal and governs emotions. Metal generates water, and emotions generate essence. These various metaphors for "dragons and tigers" are merely temporary ones used to describe the circumstances and handling methods of a single event and moment in the state of power. There are no real dragons and tigers, nor are they everywhere. In general, it merely refers to the contrast between spirit and qi, and between Yin and Yang. It also points out the mutual root nature of Yin and Yang, such as the true Yin within Yang being the dragon and the true Yang within Yin being the tiger. Some alchemists even use the term "dragon and tiger" in reverse, referring to the true Yang energy produced in the dantian as the "dragon" and the true spirit contained in the clay pills as the "tiger". The reason for the establishment of this concept is that the true Yang energy is obtained by refining the essence under the illumination of the dantian by the divine fire, thus it is called the dragon. The spirit of the true spirit is formed by the transformation of the true qi into a spirit through a clay pill, which is why it is called the tiger. The phrase "the dragon rises and the tiger descents" in this sentence is rich in this meaning, indicating the cycle of copulation between the spirit and qi, Yin and Yang. Because the cultivation of inner alchemy involves reversing and circulating the refined energy for use, it is like a farmer using a water cart to pump water from a lower place to a higher place to irrigate farmland. Therefore, this method is called "turning the river cart". The purpose of the river chariot in the cycle is to deepen the mating of the "dragon and tiger" in the cycle and to achieve quality refinement and elevation through mating. The essence of integrating the spirit into the qi and harmonizing it lies in allowing the qi to nourish and strengthen the spirit. God constantly refines qi with fire, continuously enhancing the purity of qi. In Inner alchemy, this is referred to as the process of eliminating turbid Yin and retaining pure Yang. The constantly improving purity of the qi, due to its "fire" heat energy, in the process of nourishing and strengthening the spirit, will also refine the Yin and turbid components of the spirit, gradually transforming the spirit into a pure Yang spirit. Over time, qi becomes spirit, and spirit becomes qi, both being pure Yang substances. At first, they are golden elixirs, gradually they become sacred fetuses and infants, and eventually they are transformed into the body outside the body. The phenomenon of "dragon and tiger mating" can also be compared to the combination of lead and mercury drugs in external elixirs. The "Jin Dan Zhen Kuai" states: "When aluminum is placed on the earth, it turns into mercury. When lead and mercury combine, they form flowing beads." In Volume 66 of "Yunji Qiqian", under the section "Jin Dan - Five Chapters on the Essence of Dan Lun Jue Zhi Xin Zhao", it is stated: "Lead is originally black essence. When it transforms into the Western Geng Xin in the correct position, metal generates water and water generates water." Metaphorically speaking, in the art of internal alchemy, essence can be regarded as lead, and essence can be transformed into qi, that is, lead turns into gold, changing from black to white. Mercury, also known as quicksilver, exists in nature in both free and combined states. For instance, the natural mercury in cinnabar mines is formed by the oxidation of cinnabar. In the art of inner alchemy, sand can be likened to an untrained deity. However, when qi is used to transform the deity and gold is applied to sand, mercury can flow through the sand, transforming it into a true deity. This is the meaning of "Red fire captured to make white sand". However, if the "Dan Jing" is not confined to the literal form, this sentence can also be interpreted in another way: "Red fire" refers to the innate righteous Yang energy, and "white sand" refers to the mating of dragons and tigers. In the previous interpretation, "red fire" was the true meaning. Based on this interpretation, "capture" is the true meaning. "Lead in two-gas condensation is reduced by itself, while mercury in three-flower poly is added." " These two sentences describe the purpose and effect achieved by the first two sentences. The "two Qi" refer to the vital energy and the essence energy. The condensation of the two qi, the elimination of turbid Yin and the retention of pure Yang, is called "the self-reduction of lead". The "Three Flowers" refer to the innate essence, energy and spirit. "Juding" refers to the gathering of the clay balls in the upper dantian. The "mercury added" refers to the fact that the essence, energy and spirit become purer and purer through continuous refinement, gradually transforming into pure Yang energy, which converges in the clay pellets. This is a metaphor for lead being refined over and over again, constantly turning into the light and agile mercury. "Stir the furnace slowly to form stalactite; when you lift the tripod, you should know it's horse teeth." " These two sentences are a summary to tell the cultivators that to cultivate qi, one must obtain true qi; to cultivate spirit, one must obtain true spirit. Without the primordial essence of these two, the so-called formation of elixirs is just empty talk. "Opening the furnace" means to start concentrating the mind and regulating the breath "stirring slowly", that is, the spirit gradually enters the qi, and the qi gradually meets the spirit, allowing the Yin and Yang to gradually harmonize and reach a state of equilibrium. It should be done naturally and not in a rush. "Forming stalactite", this "stalactite" is a general term for nectar and fine liquid, metaphorically referring to the primordial and innate Yang energy of harmony. "Qi Ding" refers to the sealing and nurturing after the "three flowers gathering", much like the combination of lead and mercury, which will form a pill. After the fire is removed, it needs to be placed in a ding for sealing and nurturing for a while. "Should know" refers to the judgment of the true meaning of the spirit on the connotation of the effect of sealing and nourishing. It is called "Ma Ya". "Ma Ya" is a top-grade cinnabar in the external alchemy method, and its external appearance is like a horse's tooth, hence the name. In Volume 69 of the "Yunji Qiqian", under the "Jindan Section - Qifan Lingsha Lun", it is stated: "Those that are like horse teeth, white in color, and float with a bright light are of the highest quality." White horse dental sand is like mica sheets. The white one is of medium grade. The white horse tooth sand, which is round and long like a bamboo shoot and has a red and purple color, is the superior grade purple spirit sand. The "White Horse Tooth sand" is formed by the condensation of the gentle, clear and smooth essence of the Taiyin, and its white light is as bright as mica color. It is called the "White Horse Tooth Sand". Here, "white horse tooth sand" is used as a metaphor for the innate primordial spirit. In inner alchemy, if the primordial energy and spirit are not condensed, all efforts made on the postnatal essence, energy and spirit are in vain and false. "Take both things and let them go; if you let them go, you'll lose the golden flower." " These two lines emphasize the first two and are also the core theme of this poem. The meaning is clear and no longer complicated to explain. Seven times, the water from the Kunchi Pool is rich in gold and is planted in the love river of the Gan family. The Yang fire and Yin talismans advance and retreat in accordance with each other, while the lead dragon and mercury tiger harmonize themselves. The nectar is collected in the east and turns into sweet dew; the wine is drunk in the west, intoxicating and enchanting. But one must be sincere and diligent in caring for it, so that the fetus will be round for ten months and turn into a green maiden. [Note] This preface still talks about the heat of the celestial body, with the focus on the talisman of advancing Yang fire and retreating Yin. "Gather abundant water from the earth and plant it in the love river of the Gan family." " These two sentences describe the "harvesting and sowing" relationship between the upper and lower dantian. In the human body, "gan" is the top priority. Here, "Gan Jia" is metaphorically referred to the upper dantian. Kun represents the abdomen, and this "divine land" symbolizes the lower dantian. The Lower Dan Tian Kan is the place where the essence of the water kidney is generated. Gold is born from the water, and qi is transformed from the essence. The essence that alchemists constantly collect is precisely this qi within the essence, regarding it as the innate essence, and thus it is compared to gold in water. If one keeps extracting and refining, one will accumulate more and more. Qi is the foundation of life. For alchemists to cultivate both life and nature, they must connect qi with the essence of their nature, the spirit, and plant the essence of life in their nature, so as to achieve the harmony of life and nature. Therefore, after collecting qi, one should ascend to the upper dantian to communicate with the spirit. The interaction of spirit and energy should be like that of a loving couple, inseparable and like lacquer and glue, only then can one expect to "form a fetus" in the future. Therefore, this kind of interaction is metaphorically described as "falling in love". "Yang fire and Yin talismans know when to advance and when to retreat; lead dragons and mercury tigers harmonize themselves." " The "Yang fire" takes the initiative to advance. When the qi has not yet risen, if one's mind is focused on the dantian, it is called entering the fire. When qi is about to arise, following its rising trend to enhance one's fortune and aligning qi with the spirit is also known as advancing fire. The "Yin symbol" governs stillness and retreat. When the qi is at its peak of advancement, the Yin talismans are already contained within. I do not encourage its dynamic and progressive momentum. Instead, I maintain the state of emptiness and stillness in harmony. The qi will naturally return to stillness and retreat, descending from the upper dantian and eventually reaching the field for nourishment. Therefore, "knowing when to advance and when to retreat" means going with the flow, not deliberately forcing one to advance or retreat. Since it follows the natural course, the four elements of metal, wood, water and fire in the spirit and temperament (metaphorically compared to the lead dragon and the mercury tiger) will also naturally harmonize. "The nectar is collected in the east and turns into sweet dew; the wine is drunk in the west, intoxicated by the brocade." " The "East position" is classified as wood according to the Five Elements, belonging to Zhen in the hexagram, dragon in image, liver in internal organ, and nature in will. The essence of wood generates fire. The essence of wood is soft and moist in nature, calm in nature. It nourishes the heart with the liver, and the heart generates essence. The essence gives birth to the true Yin spirit. This is the sign of the harmony of Yin and Yang above. At this moment, physiologically, sweet saliva surges up from the upper palate in the mouth, and the heart also feels cool, moist and fresh. This is the vital fluid of the heart. Psychologically, the spiritual realm suddenly becomes clear and bright. At first, there is a sense of chaotic energy in the brain, which gradually descends, just like the sweet rain falling all over, and the brain also becomes even more empty and abnormal. The alchemists call this "Heavenly Drop of precious Dew", also known as "sweet dew sprinkling on Mount Sumeru". The "West" is classified as metal according to the Five Elements, belongs to Dui in the hexagram, represents the tiger in image, the lung in victory, and emotion in will. Metal generates water; metal means firmness and clarity. Water is essence, originating from the kidneys. The kidneys generate spiritual energy, and emotions give rise to true Yang essence. This is a sign of the harmonious coexistence of Yin and Yang at the bottom. At this moment, there is a sensual beauty in the body that is about to intoxicate, and the dantian is filled with a harmonious and integrated atmosphere throughout the body. The spirit is oblivious to the spirit, and the qi is oblivious to the qi. It is just like the intoxication of a common person, with no further indulgence. However, for these two sentences, the latter part comes first and the former part follows. From now on, the cycle will no longer follow the previous and subsequent discussions. "But one must be sincere and diligent in caring for it, so that the womb will be round for ten months and turn into a green maiden." " These two sentences indicate that the circulation of the universe is all natural and spontaneous from the innate breath of the fetus. Therefore, it is necessary to carefully and sincerely protect this innate state and prevent it from being disrupted in the slightest. When this innate state accumulates to the point of full energy and full spirit, it is just like a normal person being born in the mother's womb and maturing into an infant after ten months of pregnancy. "Qing 'e" means a fairy. The success of the "ten-month pregnancy" in cultivation follows the same principle as the birth of an ordinary person, but the outcome is different. An ordinary person is born as an ordinary person through a ten-month pregnancy in the mother's womb, while a Taoist can recreate a "ten-month pregnancy" from the womb to become a super-primordial life with extensive supernatural powers. When eight points of the essence of the universe are captured, the union of Yin and Yang will naturally occur. When a couple comes together to form three surnames, the Five elements of Wu and Ji are intertwined. In Shuowang Village, chickens and rabbits leap forward; in Huixuan, dragons and tigers contend. He was buried in the entrance hall, turning the river chariot with a thunderous sound. [Note] This poem focuses on highlighting the significance of the gateway. "Seize a bit of the essence of the universe, and the union of Yin and Yang will naturally occur." " These two sentences indicate that what is pursued in the cultivation of the elixir path is merely the innate primordial energy. Because this innate primordial energy, whether in the small universe within the body or the large universe outside, is the most essential element, the fundamental for giving birth to all things. It is not difficult to obtain it. In the harmonious interaction of Yin and Yang in nature, it is produced within it (Note: This is a phenomenon of the postnatal return to the innate in the tangible natural world). Human beings can imitate nature and make their own Yin and Yang in harmony, and they can also come into being within it. When a couple comes together, they form three surnames. The interplay of Wu and Ji brings together the five elements. "Husband and wife" refer to the divine and the qi. If the spirit is the main and the qi is the secondary, then the spirit is the husband and the qi is the wife. If we consider the spirit as the Yin in Li and the qi as the Yang in Kan, then qi is the husband and the spirit is the wife. What does "gathering three surnames" mean when the spirit converges? This is because in the process of the convergence of the spirit, there is the true meaning as the medium. The spirit represents fire, the essence represents water, and the true meaning represents earth. The five elements occupy three of them, thus it is called "Three Surnames". The true meaning is also known as "Wu Ji", which is divided according to the ten Heavenly Stems and the Five Elements. Jia and Yi represent wood, Bing and Ding represent fire, Wu Ji represents earth, Geng and Xin represent metal, and Ren and GUI represent water. These five elements each contain the two natures of Yin and Yang. "Wu Ji" represents earth. Ji is the Yin earth and Wu is the Yang earth. Zhu Yuanyu's annotation on "Zhouyi Cantongqi" states: "There is Wu in Kan, which is the Yang earth." There is self within detachment, which is the Yin earth, the true meaning of the yellow within my body. This theory holds that the true Yang energy moves in response to The Times and possesses spiritual perception. The spirit of the true Yin responds to The Times and has spiritual awareness. The combination of spiritual knowledge and spiritual perception is the true meaning. The true meaning employed by the Dan family remains in a situation where it can only be understood but not expressed in words. "Li" is the spirit of consciousness, but the spirit of consciousness contains the innate clear spirit. When the mind is clear and calm, one returns to the root and primordial spirit. When the spirit moves, it is the true intention. Among the Five Elements, since metal can generate water and wood can generate fire, the intersection of water and fire is primarily attributed to the combination of metal and wood, and their harmonious natures. And all of these are caused by the mediating role of the true intention. When metal, wood, water and fire come together, it is called "gathering the Four Symbols". And at that time, the above is also within it (the spirit that is not divine comes from the outside and is called complete, called true Yang; the spirit that is enlightened arises from within and is called self, called true Yin.) Both have the nature of moderation and have the function of gathering. They are in the upright position and act as earth, harmonizing the other four elements. Therefore, it is called "the interweaving of Wu and Ji to cluster the five elements". When the Five Elements converge, in reality, there is no distinction between the five Elements and Yin and Yang; it is merely a chaotic state of qi. When one's practice reaches this stage, they have entered the high-level realm of great concentration and tranquility. "At Shuowang Village, chickens and rabbits leap forward; at Huixuan, tigers and dragons contend." " These two sentences describe the cycle of the interaction of Yin and Yang in the operation of the universe, which is constantly refined and elevated. Both "Shuowang" and "Huixuan" use the moon image to describe the cyclical changes of Yin and Yang. The "shuo" marks the beginning of the month when the moonlight has not yet appeared, yet within the Yin, there is a nurturing Yang. "Wang" refers to the middle moon, where the moon is full and bright, and the true Yang energy is at its peak. The month of "Hui" marks the end of the month when the sun fades away, showing the shade but not the brightness. "Xuan" is a general borrowing character for "xian", representing the first and second quarter moons on the seventh and eighth days of the lunar month, as well as the twenty-second and third days. At these times, the moon has an equal number of Yin and Yang, indicating a harmonious balance of Yin and Yang. "Tunmeng" is one of the first two hexagrams in the I Ching, representing the process of the brewing and emergence of true Yang energy. "Ji Wei" is the final two hexagrams of the I Ching, namely "Ji Ji" and "Wei Ji", indicating that the completion of one cycle of Yang energy transformation does not mean a victorious end, but rather lays the foundation for the beginning of the next cycle of transformation. Only through such repeated cycles and continuous refinement and elevation can a great pill be refined. The "rooster and rabbit" are used to refer to the sun and the moon. In ancient mythology, there were ten SUNS in the sky, all golden crows. Here, a rooster is used to represent the crows as a metaphor for the sun. Chang 'e flies to the moon with a jade rabbit in her arms, thus the jade rabbit is used as a metaphor for the moon. The sun and the moon also represent the Yin and Yang energies. "Dragon and tiger" refer to spirit and energy, to nature and emotion, and also represent Yin and Yang. Both "the rooster and the rabbit leaping" and "the tiger and the dragon competing" symbolize the vividness of the union of Yin and Yang. "She was gathered inside the entrance hall, and the sound of the river cart rumbling was heard." " The cultivation of inner elixirs is based on the Xuanguan Orifice. Without this foundation, there is no way to talk about the cultivation of elixirs. The entrance of the Xuan Guan, also known as the Gate of the mysterious female, indicates that only by entering this gate can one begin to undergo transformation. However, whether it is called the "Mystic Gate" or the "Mysterious Female Gate", it is merely a realm that practitioners can experience for themselves and has no tangible evidence to rely on. The Tao Te Ching states: "When the grain god does not die, it is called the mysterious female." This refers to placing God in a static state that is still but clear, and then entering the gate of the mysterious female. In the preface of "The Four Hundred Characters of the Golden Elixir", it is written: "There is a orifice in my body, which is called the mysterious female." This orifice is neither the heart, nor the kidneys, nor the mouth and nose, nor the spleen and stomach, nor the food passage, nor the bladder, nor the dantian, nor the clay pill. If one can understand this point, the winter solstice will be here, the beginning of the conclusion will be here, and the heat will also be here. Here is the bath, here is the beginning, and here is the departure. This one orifice is boundless and has no internal or external boundaries. It is the root of the spirit and the valley of nothingness, which can be sought within the body and cannot be sought from others. This statement, although it is said that one should seek within oneself, cannot seek any name or company within oneself. In "The Secret Song of the Dao", Master Sanfeng said: "When looking at the entrance hall, there is no other way. First, adjust the true breath from within the orifices." When the qi is calm and the spirit is in harmony with nature, there is no power to naturally generate Tai Chi. One breath goes, one breath comes, hearts rest and lean on each other even more. It is faint and delicate, unnoticed by all, with the spirit surging and the eight meridians opening. If you follow this path and master it, why bother to guess at the entrance?" In "The Great Way Song", it is pointed out: "The Yellow Court is the true entrance hall." In "A Brief Explanation of Dao Yan", it is pointed out: "The Xuan Guan is a vital point." The qi point is the center of the spirit and the human body, just like being in a deep point. When the spirit and spirit are in love, the body of the entrance hall has already been established. However, some Dan schools refer to the entrance hall as a certain opening within the body, probably also due to its guiding and transitional role from the tangible to the intangible. As the Patriarch Sanfeng said, "First regulate the true breath from within the orifice," it can also be regarded as gradually entering the entrance hall by concentrating the mind and regulating the breath from the dantian. In conclusion, if put clearly, the entrance hall is the critical point where the spirit and energy converge to the extreme of stillness and the beginning of movement, and it manifests itself through the breath of the fetus. The saying "The earth and the sky are gathered within the entrance hall" refers to Yin and Yang and the spirit and energy. When the two are combined, the entrance hall appears. The phenomenon of standing at the pass marks the beginning of the true Yang energy, and behind it, there is the function of the river chariot's movement. However, along with the phenomenon of the entrance hall, when true Yang begins to arise, the inhalation, extraction, return and reverse of internal breathing often occur, that is, breathing is interrupted for a while, and then it resumes from the chaos, with a dull sound coming from the nostrils. Lian Jia compared it to "thunder in the middle of the night", and also said, "Suddenly, as if the spring thunder were rumbling in the middle of the night, thousands of doors and households opened one after another." Therefore, it is said that "the sound of the turning river cart is like a thunderclap." Among the nine bodies, water and fire represent Yin and Yang, and the combination of the two energies transforms into purple light. Every day, I wake up the elixir of life, and every moment, I swallow the elixir of soul return. The profound secrets must not be spoken of by the mediocre, and the great medicine must be tasted by the determined. When the nine turns, it returns to the beginning; when the softness of the earth is refined, it turns into the hardness of the earth. [Annotation] This poem focuses on enlightenment and setting lofty aspirations. "Water and fire within the body are Yin and Yang; when the two energies interact, they transform into purple light." " These two sentences have many repetitions with the previous ones, emphasizing the wonderful effects of the interaction between Yin and Yang. "Every day, I drink the life-prolonging wine; every moment, I swallow the soul-returning elixir." " These two lines are synonymous with the fifth and sixth lines of the seventh poem and add the meaning of perseverance. "Secrets must not be understood by the mediocre; great medicine should be tasted by the wise." " These two sentences, the first one talks about insight, and the second one about setting great aspirations. Why are "mysteries" not allowed to be understood by the mediocre? This is because vulgar people cannot use their brains to understand the profound principles, nor do they pay attention to the mysteries. They either fail to find the right way or miss the mysteries right before their eyes. Therefore, practicing the Tao is neither the business of the lazy nor that of the foolish. Although predecessors have said that the great way is the easiest and simplest, and that "a fool in the mountains and fields, upon attaining it, will immediately ascend to the position of immortal", this is nothing but a saying that the way is not far from people. But a foolish person, even if he explains the reason extremely clearly, is always confused. What can be done for him? The matter of spiritual cultivation, although not shouldering heavy burdens or braving wind and snow, does require one to be willing to live a simple life, endure loneliness, maintain tranquility, and sit for a long time. Only then will there be a day of success. If one cannot set great aspirations, selfish desires will be hard to get rid of, sensual pleasures will be hard to avoid, tranquility will be hard to maintain, and sitting for long will be hard. Not to mention that one cannot taste the great medicine, even the fruit of the small medicine will be hard to pick. "After completing the nine rounds of practice, one returns to the beginning; after refining the softness of the universe, one turns into the hardness of the earth." " These two sentences indicate that he has both insight and great ambition, and is bound to return to his innate nature from the afterlife. The "Nine Transformations" refer to the fact that "nine" represents the maximum Yang number, and "transformation" means to go and return, indicating the return of Yang after its loss. "Taishi" refers to the primordial origin. "Kunrou" refers to the turbid and Yin energy within the body on one hand, and the "scum" of the physical body on the other. "Gan Gang", or pure Yang, refers to the innate true qi, Yang spirit, and Dharma body. Ten fires quench the scorching water flow, and river carts carry the natural cycle. The jade from Kunlun was originally priceless, but the pearl from the sea was secretly set up. The Samadhi begins to rise from the bottom, and the talisman starts to float from the threshold. Who knows your own news? Don't interrupt others in front of them. [Annotation] This poem mainly emphasizes that profound secrets should not be disclosed at will. "Blazing fire and flowing water, river carts are naturally moving around." " "Fire" is a deity, representing information and energy. Due to its "fiery" nature, it is easy for the selfish thoughts of recognizing the deity to dissipate from the human body. "Water" means essence, representing the essential substance. Due to its characteristic of being easily "drained", it is prone to be lost from the human body caused by sexual desire. To prevent the "water and fire", that is, the spirit, from evaporating and being lost, and to apply it to health preservation, it is necessary to adopt the river chariot movement of the elixir path, allowing the two to interact and circulate within the body. "Natural Week" means that one's spirit is naturally complete and free from the risk of depletion. A piece of jade from Kunlun was originally priceless, but a pearl from the vast sea was secretly cast. "Kunlun" originally referred to the highest mountain range, symbolizing the mud ball in the mind rising to the dantian. The "piece of jade" symbolizes the primordial spirit contained in the clay pill and also represents the spiritual liquid of the heart. The reason why human beings are the most intelligent of all creatures is that this primordial spirit creates wisdom that transcends all things. The reason why human life still exists is that it relies on this primordial spirit to preserve a bit of vital energy. Therefore, it is likened to a precious jade and an invaluable treasure. "Canghai" is a metaphor for the place in the lower dantian where essence is stored. The "pearl" symbolizes the true Yang energy generated from the essence. The true Yang energy ascends to the mud pill through the movement of the river chariot and combines with the primordial spirit. Both are formless and shapeless, yet they have actions and functions, thus it is called "Jing An Tou". "Samadhi begins to emerge from the lower part of the body, and a talisman starts to float in the middle of the kan." " "Samadhi" refers to the true fire of Samadhi, which is divided into upper, middle and lower parts: The upper Samadhi is the fire of the sovereign, born in the heart. The heart is Yang outside and Yin inside, symbolizing the Li hexagram. The fire of the middle burner originates from the kidney. The fire in the lower part of the body is caused by the bladder. This samadhi fire originates from the fire of the sovereign and requires the concentration of the mind and spirit in the dantian, thus it is called "the initial Samadhi starts from the lower part of the body." "Yi Fu" refers to the primordial Yang energy that emerges from the essence. As it comes into being at the right time and is a true message, it is named "Fu". The character "Kan" symbolizes the image of kidney essence and water. The essence and water, after being refined by the divine fire, generate heat. The true Yang energy sinks and rises from the essence, transforming from hidden to visible, and regains after being lost. Therefore, it is said that "it begins to float from the Kan." "Who knows our own news? Don't interrupt in front of others." These two lines are the theme of this poem. The cultivation of alchemy is no different from doing other things. When you do it, others can see it. It is the practice that is carried out within the body and mind, and all the manifestations are also within the body and mind. Others cannot see it. It is said that sexual practice is cultivated outside the body, but it requires performing secret deeds and accumulating secret virtues. One should do good deeds for others while also making it hard for others to notice, thinking it is natural and ordinary. Of course, health preservation is an important aspect of the benefits of alchemy, but this benefit is often long-term. For instance, you had a pre-existing illness but it was mild and was cured in a short period of time through cultivation. But for ordinary people, this is not enough to prove that it is the great wonder of cultivation. Because for ordinary people, minor illnesses can even heal on their own without treatment. If you have a difficult illness, even through cultivation, it is impossible to cure it in a short time. Naturally, you have no reason to show off easily. If it is said that cultivation has the effect of rejuvenating the elderly, then you must live to old age, show obvious signs of physical rejuvenation compared to your peers, or reach an age older than the average centenarians, before you are qualified to speak. Besides, as for any strange and ever-changing manifestations within your body during your practice of martial arts, these are things that cannot be touched, seen or displayed in front of others. So when you say it to ordinary people who don't practice martial arts, it usually won't convince others. Because in society, there have always been unscrupulous and deceptive practices that use all kinds of techniques and tricks to deceive people, passing off inferior goods as genuine ones and making it hard for others to identify. If they are easily disclosed to others, they are likely to be slandered and ridiculed. Besides, cultivation is a personal matter. Unless there are a few kindred spirits and fellow practitioners who can exchange experiences and insights during the practice of cultivation, it is beneficial to correct mistakes and promote cultivation. Besides, telling others easily is of no benefit at all; instead, it may cause some unnecessary trouble. Besides, those who show off their love in front of others also indicate that their refinement is no longer pure. If this heart is not corrected, it will be difficult to cultivate humanity. The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. 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