Taoist Yoga. Alchemy and Immortality (part 2 of 3). The five thieves are: the eye, ear, nose, tongue and body. When the eyes see a form the love of it steals the generative force; when the ears hear a sound the desire for it stirs the generative force; when the nose smells fragrance covetousness of it dissipates the generative force; when the tongue tastes food fondness for it drains the generative force away; and when the body feels touch, stupidity arises to injure the generative force. If these five thieves are allowed to injure the body day and night, what will remain of the generative force? If it flows away spirit is bound to disperse and the body will perish.
The five thieves is represented by the five senses, and the Illuminati controls the world by feeding the five senses, and that´s why they owns all bigger radio, news, music, book, movie industries.
GATHERING THE MICROCOSMIC OUTER ALCHEMICAL AGENT
The human body is like a rootless tree and relies solely
on the breath as root and branches. A lifetime is just a
dream, like an out breath which does not guarantee the
in breath after it, and today does not insure the morrow.
If life is passed aimlessly with death ever coming unexpec¬
tedly, the bones of the body will disperse, the four elements
(of metal, wood, water and fire) will scatter and die deluded
consciousness will transmigrate through another
realm of existence without knowing what form it will take
in another life. So birth and death will alternate in endless
aeons in which the subject will remain ignorant and will
delight in laziness without a chance to awaken to Reality.
Now that you have heard about the precious teaching
do not go away empty-handed. (If you do not listen to it)
you will not escape from illness and death when you grow
old and will thus waste a lifetime in the human world.
Therefore, take a bold resolution and start to train ser¬
iously. As from today you should dwell in singleness of
thought; your eyes and ears should disengage from their
objects; regulate your diet; reduce your sleep; refrain from
futile talk and jokes; stop thinking and worrying; cast
away soft comfort and cease to discriminate between the
handsome and the ugly so that you can be like the cicada
feeding on dew to preserve its unsullied body and like the
tortoise absorbing vitality from sunlight to enjoy long life.
You should gather (vital) breath in the morning and sub¬
limate it in the evening; if you do not so practise you will
miss your good luck.
Therefore, alchemy consists first in controlling the heart
(the seat of fire) so that it cannot be stirred by the seven
emotions (pleasure, anger, sorrow, joy, love, hate and
desire) and upset by the five thieves; the six sense organs
are immobilised and the generative force cannot be easily
The five thieves are: the eye, ear, nose, tongue and body.
When the eyes see a form the love of it steals the generative
force; when the ears hear a sound the desire for it stirs the
generative force; when the nose smells fragrance covetous¬
ness of it dissipates the generative force; when the tongue
tastes food fondness for it drains the generative force away;
and when the body feels touch, stupidity arises to injure
the generative force. If these five thieves are allowed to
injure the body day and night, what will remain of the
generative force? If it flows away spirit is bound to disperse
and the body will perish.
1 The outer alchemical agent is produced by means of fresh air breathed
in and out to transmute the generative force into vitality.
A practiser should regard his body as a country and the
generative force as its population. Unstirred generative
force ensures security for the population, and the fullness
of spirit and (vital) breath increases the prosperity of the
country. Likewise in his quest for immortality he should
fight hard with the enemy to achieve prenatal vitality.
Question What is the meaning of the terms ‘laying the
foundation’ (chu chi) and self-purification (lien chi) ?
Answer Before ‘laying . the foundation’, spirit wanders
outside in quest of sense data, vitality dissipates and the
generative force is corrupt. You should sublimate the three
precious elements, namely the generative force, (vital)
breath and spirit to restore their original strength, and the
foundation will be laid when these three elements unite;
only then can immortality be attained.
This foundation will lift you from the worldly to the saintly
plane, still your spirit within ten months, and enable you
to give up sleep within nine or ten months, dispense with
food and drink within ten months, feel neither cold in
winter nor hot in summer, and achieve unperturbed spirit
which leads to stable serenity.
If (vital) breath is purified it will settle and need neither
inhalation nor exhalation for hundreds and thousands
of aeons. If spirit is purified it will be immaterial, free from
either dullness that causes sleepiness or stirring that leads
This laying of the foundation will cause life to last as
long as heaven and earth and lead to the acquisition of
the supernatural powers possessed by all the immortals.
By laying the foundation of positive spirit is meant stopping
the positive generative force from draining away, and thus
producing the golden elixir. All this is achieved by laying
O The inferior realm of desire: The generative force
sublimated into vitality—the positive extracted
from the negative.
The medium realm of form: Vitality sublimated
into spirit—developing the positive to eliminate
the negative gradually.
O The superior realm beyond form: Full development of
the positive to eradicate the negative completely
— spirit returned to nothingness.
The three realms of desire, form and beyond form.
The body, heart and thought are called ‘three families’
(san chia) and the generative force, (vital) breath and spirit
are called the three treasures (san pao) or three basic
elements (san yuan). Body, heart and thought stand for the
principal (chu), and the generative force, (vital) breath
and spirit for function (yung). The union of the three
elements into one whole produces the elixir of immortality.
The three elements (or factors) can be controlled and
returned to the one source only in the condition of serene
voidness. When the heart is empty of externals spirit and
nature unite; and when the body is still, the generative
force and passions are extinct. When thought is reduced
to the state of serenity, the three factors mingle into one.
When passion and nature unite this is called the union
of the elements of metal (chin) and wood (mu). When the
generative force and spirit unite this is called the ming lin g
of the elements of water and fire. When thought is stabilised,
this is the fullness of the five elements (metal, wood, water,
fire and earth).
The generative force changes into vitality when the body
is motionless; vitality changes into spirit when the heart
is unstirred; and spirit returns to nothingness because of
If the heart does not move, three (vital) breaths of the
east and two of the south unite to total five forms. (See
fig. 4 for explanation.) If the body does not move, one (vital)
breath of the north and four of the west unite to total five. If
thought does not move the centre begets all five (vital)
breaths. When body, heart and thought are all motionless
the three families meet to beget the immortal foetus.
One vitality first divides in two, the positive and negative
which, by taking fixed positions, then beget the five elements,
each in a different location. Hence the element of earth
causes that of metal to develop, that of wood to prosper,
that of water to stop and that of fire to cease.
Only the saints and sages know the method of reversing
the mechanism of life to return to its very source. To restore
the one source they gather up the five, 2 * harmonise the
four, 8 assemble the three, 4 * and unite the two 6 divisions of
For if the body does not move, the generative force is
strong enough to turn the element of water back to its
source. If the heart is unstirred (vital) breath is strong enough
to turn back the element of fire. If (essential) nature is still,
the incorporeal (soul) lies hidden to let the element of wood
return to its source. If passion subsides the corporeal (soul)
is overcome and the element of metal returns. If the four
elements (of metal, wood, water and fire)* are in harmony
thought is held to the element of earth which then returns
to its source. This is the return of all five (vital) breaths to
their source in the brain (or ni wan), which is the union of
the three treasures (note 4 page 31) into one whole for self¬
Fire, spirit, breath
Water, body,generative force
The five elements of metal, wood, water, fire and earth.
The four components are: body, breath, incorporeal and corporeal
souls symbolised respectively by the elements of water, fire, wood and
metal of the four cardinal points of the microcosmic orbit: south, north
east and west. When the four unite with the element of earth at the
centre which stands for thought (concentration) this is called the har¬
mony of the four components.
‘When the eyes cease seeing the
incorporeal soul is in the liver; when the ears cease hearing the genera¬
tive force is in the lower abdomen; when the tongue ceases moving,
spirit is in the heart and when the nose ceases smelling the corporeal
soul is in the lungs. When the four organs are perfect, the four compo¬
nents unite with earth at the centre.’