Annotations on the 24 Jin Dan Poems ⑤

Author: Kong De. In the fourteenth chapter, Gong Wu has known himself as a kindred spirit, and the two things have come together with one heart. Girls play the flute without holes, while the Duke of Jin plays the zither without strings. Deep and dense, who can fathom? Vague and mysterious, who can seek? When the return of the elixir is accomplished in the near future, the land of the entire sect will be covered with yellow covers. [Annotation] This poem mainly discusses the great use of Wu Ji in "the other self". "Chong Gong Wu Ji knows his own soulmate, and the two things come together with one heart." " The "Central Palace" refers to the earth position of the Five Elements. The establishment of the Five Elements is an abstract classification and definition name given by ancient sages to the interdependent and mutually restrictive relationship of the basic element categories in the composition and evolution of the phenomenal world (that is, the characteristics and functions of each link in a cyclical state). The Five Elements are metal, wood, water, fire and earth. Earth is in the middle of the Five Elements, which are impartial, beneficial to life and united. This "middle" is an abstract one, meaning it has no precise positioning and indicates neither inside nor outside. It has no polarization, is relatively stationary, and possesses the characteristics of reason. As for the nature of the mind, Confucianism says, "When joy, anger, sorrow and happiness have not yet emerged, it is called the state of moderation." This is exactly what it means. "Wu Ji" refers to the true meaning. However, this true meaning is divided into two schools by the alchemists: the internal, the external, the external, and the internal. They believe that it was originally one school in the primordial realm. Due to the distinction between nature and human beings, one school is discussed as two. In terms of nature, "Ji" represents the inherent nature of the human heart, and "Wu" represents the inherent nature of nature. In divine terms, "Ji" represents the innate primordial spirit stored within a person, and "Wu" represents the innate primordial spirit stored within nature. In terms of consciousness, "Ji" represents the true meaning of being a person, and "Wu" represents the natural spiritual perception. In terms of qi, "Ji" represents the innate, Yin, calm and gentle qi of the human body, while "Wu" represents the innate, Yang, dynamic and vigorous qi of nature. According to the theory of Yin and Yang, "Wu" represents the Yang earth and "Ji" represents the Yin above. Therefore, the two are originally the same innate thing, without distinction of Yin and Yang. This is because human beings are different from the natural innate nature, thus there is a distinction of Yin and Yang. If a person breaks through the "I" aspect and unites with the Dao, the two will naturally be in harmony. This is also because opposite sexes attract each other. Therefore; "Within the middle palace, one knows one's own soulmate", "Two things come together to share one heart." However, this "medium" is not another medium but the true meaning of "self" itself. "Ji" is like a wonderful girl, with true love, and will surely attract the talented man of "Wu" to be her match. True heart must be touched by true heart, and true feelings must be touched by true feelings. This is the theorem. "Girls play the flute without holes, while Jin Gong plays the zither without strings." " The outer edge of the true meaning of "Wu Ji" is one's temperament. Nature is like blooming flowers and affection is like flowing water; both are easy to lose and hard to preserve. Her nature is like blooming flowers, with a heart full of charm, thus she is called "CAI Nu". Love flows like water, full of passion, thus he is named "Jin Gong". According to the classification of organs, the root of nature lies in the liver and originates from the heart. Intelligence is in the lungs and movement is in the kidneys. Therefore, when sexual desire arises, it is aroused in the heart above and in the kidneys below. The Dan School of thought referred to the two as "mercury", "lead", "blue dragon" and "white tiger" in terms of physical representations, which led to the confusion and bewilderment of theoretical expressions. This is also the issue that the Neidan theory should be comprehensively sorted out in the future to make it scientific and standardized. "Hollow flute" refers to the breath of the fetus. Postnatal breathing relies on the nostrils, much like the perforated sound of a flute. Postnatal breathing no longer requires the use of the nostrils and is entirely carried by the dantian, hence the name "flute without holes". True nature is both at peace and still, which is an important guarantee for the rest of the fetus. Therefore, it is called "a girl plays a flute without holes". The "stringless zither" refers to the harmonious and balanced energy. After birth, when people breathe through their mouths and noses, one Yin and one Yang, one exhalation and one inhalation, it is like a carpenter pulling a saw, each tending to its extreme. It makes a sound, as if it were a stringed instrument. In the state of fetal breathing, there is no sign of extreme Yin and Yang in the qi, but rather a state of harmony and harmony, achieving indescribable music. Therefore, it is called the "stringless zither". The state of balance of qi is also a favorable environment created by the calm and undisturbed true feelings, which is why it is called "Jin Gong's zither without strings". In connection with the first two sentences, it can also be considered that "Wu Ji" is located in the earth position of the central palace and also serves as a matchmaker for the Yellow Lady, pairing "Cha Nu" and "Jin Gong" as husband and wife to give birth to a sacred fetus. "Who can fathom the deep and dense? Who can guide the distant and mysterious?" " The meaning of these two sentences is that all the names and images listed above are merely to guide everyone's breath in the state of chaos. Since there is no distinction between human beings and their birth and death, all kinds of names and images have lost their function. In the state of fetal breathing, I have no discrimination, and thus all kinds of names and images lose their function. In the state of fetal breathing, I have no other self, and the heart has no other heart. Man and the universe and nature merge into a chaotic one, completely subject to the control and transformation of nature. Who can measure that "deep and dense", "vast and mysterious" realm? Who can understand and seek it? It is because it is unmeasurable and untraceable. If it can be measured and found, the "flute without holes" should not be played, nor should the "zither without strings" be played. "When the return of the Elixir is accomplished one day, the land of the General Sect will be filled with gold." " Only when one is in a state of great concentration and stillness can one enter and manage the fetal breath. It is only the transformation and transportation of the primordial one qi that undergoes fetal breathing that makes the return of the elixir an inevitable reality within reach. When the "elixir is ripe and the fruit is round", the "earth" of the human body is no longer the dross of the past, but is entirely a mass of pure Yang energy, thus it is called "the earth is all gold". At fifteen, the warm lead cauldron pierces through the curtain, confirming that it is the hour of life. With a roar of the tiger, we hurriedly took action; with a roar of the dragon, we acted swiftly. The defense of the city in the wild was earth-shattering, and the people in the room guarded against danger, leaving the walls again. I have obtained the essence of the turtle and phoenix in Tuan Tuan. Please take it and enter the Jade Pool. [Note] This poem has two key points: one is to gather herbs when recognizing the living seeds, and the other is to understand the proper handling and application of the principles of Wen, wu, and huo. "The warm lead cauldron pierces through the curtain, confirming that a person is alive." " These two sentences describe the signs that occur at the hour of Zi. The "lead cauldron" refers to the lower dantian. When the spirit and energy converge with a person in a state of great stability and chaos, the natural Yang first manifests through the "gathering and Mongol", and the dantian first feels warm, as if new wine is fermenting, spreading from the inside out. It is like a stove in a winter chamber, where a little spark first ignites, and gradually the stove is filled with burning charcoal. There are countless mysterious phenomena within this that cannot be fully described. First, it spreads to the dantian, then the whole body, with bones and flesh numb all over, incredibly beautiful and delightful. The dantian is like a cauldron filled with fire, and the skin surface is like a curtain covering the cauldron. The fire within the cauldron bursts forth, shining brightly and revealing itself through the curtain. This is precisely the time of the Yang life at Zi. Therefore, when recognizing the living Zi, it must also be at the time when "the warm lead tripod penetrates the curtain". However, this "curtain" is in a broad sense of the body surface, which includes many local physiological reactions, such as a burning sensation inside the eyebrows, numbness, distension and pulsation at the perineal points, bulging of the genitals, and the local skin and flesh being like being flashed by electric sparks, etc. These reactions are sometimes single, sometimes occur successively, and sometimes are simultaneous chain reactions. But they are different from the imagination and the usual physiological changes. They arise spontaneously from the unconscious stillness and are exceptionally pleasant, beautiful and happy. Only when similar phenomena occur can it be determined as a true living hour. "Let out a roar of the tiger and act promptly; let out an imperial edict of the dragon and act swiftly." " The two elements "dragon and tiger" have many symbolic meanings in alchemy. True nature and true feelings are likened to dragons and tigers, spiritual knowledge and spiritual perception to dragons and tigers, and primordial spirit and vital energy to dragons and tigers. But there are interconnections among these metaphors. If the primordial spirit is a dragon, it is manifested as true nature and spiritual knowledge. In terms of physiological response, it is also manifested as the spiritual liquid in the heart. For instance, when the qi circulates throughout the sky, it descends from the mud pill to the middle dantian. As the spirit becomes deeper and clearer, sweet and refreshing saliva will well up from the upper palate of the mouth. This is the image of "dragon's roar". When this phenomenon occurs, one should swallow it gently and silently in small mouthfuls, and as the qi descends, it will gush down to the dantian. During the descent, with a little care and attention, this is what is called "the first imperial edict of the dragon's roar to act promptly". However, this came after the "Tiger Roar". If the primordial essence represents the tiger, and the primordial essence is manifested as true feelings, spiritual perception, and vital energy. Just as the Yang in the dantian sprouts, in terms of physiological response, it is the various signs of the above-mentioned active Zi period. Therefore, when the true Yang energy begins to sprout at the hour of Zi, and develops from the "Tunmeng" phase to the first quarter moon phase, it is the time when the "tiger Roar" is at its peak. When true Yang has not yet emerged, it is like a mine that has not yet melted; at this time, it should be refined. When true Yang is born, it is like a mine that has melted; at this time, it should be mined. Both refining and mining involve both vigorous and gentle fire. However, the focus of refinement is on vigorous fire, while that of collection is on gentle fire. The refiner creates something out of nothing, while the gatherer preserves this existence. "Defending the city in the open field causes the earth to turn upside down; entering the house to prevent danger causes the walls to leave again." " The "Suzhen Chapter" states: "Defending a city and engaging in wild battles can reveal good or bad fortune." The cauldron is filled with red spiritual sand." What is "field defense of the city"? Liu Yiming of the Qing Dynasty noted: "The defenders of the city are the masters of literature." A field fighter is a form of martial arts training. It is auspicious to be literary when appropriate and martial when appropriate. To be literate and then martial, or martial and then literate, is considered inauspicious. The gentle fire is like a last gasp, suppressing intelligence and wisdom, concentrating on nurturing righteousness, just like defending a city. The fire of martial arts punishes anger, restrains desires, eliminates falsehood and retains sincerity, and forcefully eliminates politeness, just like in a field battle." The purpose of "defending the city and engaging in wild battles" is to refine and gather the innate Yang energy. The cultivation procedure is as follows: First, the divine fire above is used to illuminate the lower dantian. Once the dantian produces true Yang energy, it is then transported to the clay pills above to nourish the spirit. This cycle repeats itself over and over again, thus it is called "heaven turning earth", which is actually the convergence of Yin and Yang in heaven and earth. The sentence "Entering the house to prevent danger and then leaving again" is synonymous with the previous one. "Defending the city and engaging in wild battles" means "preventing danger" and seeking good fortune, "Kanfu Li" means "turning the world upside down", and "entering the house" means officially practicing martial arts. In ancient times, alchemists had to choose specially constructed alchemy rooms to facilitate their cultivation. Therefore, in the context of ancient alchemists, "entering the room" specifically referred to a special cultivation environment. This can be regarded as a general term. Sixteen people humbly refine the great elixir, and it is not difficult to find its miraculous application. It can peek into the sky and skillfully absorb the primordial energy, dissolve the drinking of the knife GUI and seize the purple Pill. When the new moon talisman comes, the three surnames unite; when the dark and mysterious fire recedes, the five elements accumulate. Empress Yi would rush to the toad's den, vying to be like a blue robe and a colorful phoenix. [Annotation] This poem mainly talks about understanding and emulating nature, which is to cultivate the true essence. "Entering the room with a humble heart to refine the great Elixir, the miraculous application of divine skills is not difficult." "Be able to peek into the sky and skillfully absorb the primordial energy, dissolve the drinking of the knife GUI and seize the purple Pill." " These four sentences indicate that the cultivation of the great elixir by immortals actually has no particular secrets. It is nothing more than imitating and borrowing the natural creation of the Heavenly Way. Can observe. By studying and comprehending the supernatural powers and techniques of the natural way and creation of heaven, one has obtained all the principles and methods. The universe is naturally created from nothing. In terms of the "extreme", this biochemical process is one where the non-extreme gives rise to the Taiji, and the Taiji gives rise to the extreme. In terms of numbers, the Dao gives birth to one; one gives birth to two; two gives birth to three; and three gives birth to all things. According to the theory of Yin-Yang and Five Elements transformation, it is that the innate one qi gives rise to the two qi of Yin and Yang, and the two qi of Yin and Yang give rise to the five elements for a long time. The qi of the five elements each divides into Yin and Yang, and they interweave and evolve to form all things. If we further discuss it in terms of time and space, that is, from the primordial heaven to the middle heaven, from the middle heaven to the postnatal heaven, that is, from the boundless time and space to the transitional time and space, and from the transitional time and space to the polar time and space. All these explanations can be illustrated by the phenomenon of qi transformation. As long as the principle of the qi transformation phenomenon is understood, all problems will be easily solved when the heaven returns to the priheaven and accepts the natural re-creation of the Heavenly Way. This is the meaning of "being able to peek into the sky and skillfully grasp the primordial energy". "Heavenly ingenuity" refers to the ingenious effect of the Dao. The phrase "Jie Yin Dao GUI" refers to the fact that "jie" means to understand, "Yin" means to apply, and "dao GUI" means the true meaning of Wu Ji. "Seize the Purple Pill", "Seize" means obtained through cultivation, and "Purple Pill" refers to the Purple Gold Pill. "When the new moon and full moon talismans arrive, the three surnames unite; when the dark and mysterious fire recedes, the five elements accumulate." " These two sentences repeat the meanings of the second and eighth ones, so they will not be elaborated here. "Even though Empress Yi met, she rushed to the toad's den, competing like a green maiden riding a colorful phoenix." " These two sentences indicate that cultivating internal elixirs is more sophisticated than burning and consuming external elixirs. The previous sentence quotes the story of Yan 'e flying to the moon as a metaphor for the outer elixir. It is said that Chang 'e was the wife of Yi. Yi was a celestial deity who descended to the human world. Unable to return to heaven, he asked the Queen Mother of the West for a elixir of immortality and hid it in his room. His wife stole and ate it, and he was promoted to the Moon Palace as a moon spirit. Unable to return elsewhere, he was lonely and desolate. What he sought from the Queen Mother of the West was the outer elixir. The following sentence quotes the story of the silkworm God to praise the inner alchemy. The Silkworm God, also known as the Green-Clothed God, is recorded in Volume Seven of "The Complete Collection of Gods by the Three Religions". He was originally the Marquis of Shu and later called the King of Shu. He often wore a green robe to tour the common people and taught them to raise silkworms. The people were moved by his virtue and set up temples everywhere to offer sacrifices to him. Whenever they made a prayer, it was always answered. Behind this story lies the mystery of the cultivation of the Green-robed God. That is, he practiced using silkworms as his method. After going through seven dormancy cycles, the silkworm transforms from a worm to a moth, and from a crawling creature to a flying one. It returns nine times out of these seven cycles and becomes a deity. Therefore, after becoming an immortal, it enlightens the common people with the deeds of the silkworm. "Qing 'e" refers to the goddess of the silkworm in the green robe. It is a metaphor that the cultivation of inner elixirs is in harmony with "heavenly ingenuity" through human non-action, which can lead to the formation of the great Essence Elixir. Taking the Tianyuan Great Pill can lead to a state of perfect harmony in both form and spirit, allowing one to flow freely throughout the six realms and attain boundless freedom. This is the highest level compared to taking external elixirs. "Riding the colorful Phoenix" symbolizes that celestial immortals can move by controlling the six qi. The author, Mr. Kong De, authorizes this website for exclusive publication and recording. All rights reserved. Reproduction or use for other purposes is prohibited.