TAOIST YOGA Alchemy and Immortality Part 9

For them to climb high mountains and cross streams and
rivers to seek instructions from masters. If they are pro¬
vided with the means (money) and have (helping) com¬
panions with them and practise seriously they will leap

over the worldly to the saintly realms.

‘Drive the positive spirit
into the upper tan t’ien (in the brain or ni wan) which is
under the heavenly gate (miao men at the top of the head)
and look inward to produce divine fire there. With the fire
of positive spirit in the head, the practiser should concentrate
on it in silence so that the fire above will descend and the
fire below will soar up; and that the five vitalities will
converge in the head and break through the cavity of
spirit (between and behind the eyes) to reach the source (of
the nervous system, pai hui) from which the positive spirit
will manifest. The brain will then be like a pond full of
golden nectar with silvery ripples.

‘After the five vitalities have thrust up into the top of the
head like thunder, and forced open the inner heavenly
palace (tzu fu, another name for the tzu ch’iao in the centre
of the brain) a boundless red light will suddenly emerge,
thundering at the original cavity of spirit (tsu ch’iao) to
expose the practiser’s self who is the positive spirit which
should then be returned to the body.

Will you please explain the method in every day language
so that those who have not met masters can understand it

Answer The method consists of closing the eyes while
sitting in meditation to drive the light of (essential) nature
in front of the practiser who should ‘unite’ his eyes (by
drawing the pupils together) so that a bright light like that
of the moon appears in the centre (between the eyes). A
long while later he will see snow and flowers falling in dis¬
order in this moonlight, and should immediately give rise
to the thought of leaping into the great emptiness.

This is the method of uniting the five vitalities in the heart,
spleen, lungs, liver and kidneys into a single vitality which
will then rise from the base of the spine and pass through
the second gate (between the kidneys) and the back of
the head to reach the brain (ni wan) and thrust through the
original cavity of spirit (tsu ch’iao between and behind the
eyes) to knock at the source of the nervous system (pai hui).

If the five vitalities are full a golden light will soar up to
unite with the light of (essential) nature to become a
single light which is the union of the radiant vitality of the
positive principle (yang) in the head and the bright light
of the negative principle (yin) in the abdomen into one
single light which will result in the egress from the immortal

This is the method of drawing the positive spirit out (of
the foetus). If the practiser does not give rise to the thought
of flying into space and fails to converge the five vitalities in



the head, the spirit will not leave. Below is a diagram
showing the five vitalities converging to the head before the
egress of positive spirit.

The five vitalities unite into a single one which will
rise from the base of the spine to the head to break through
the original cavity of spirit before reaching the top of the

1 Vitality in the heart

2 Vitality in the spleen

3 Vitality in the lungs

4 Vitality in the liver

5 Vitality in the kidneys

6 Descent to the base of
the spine before rising
in the backbone to the

7 The negative principle

8 The positive principle

9 Egress from the foetus

The five vitalities converging to the head.

head where the golden light of the true negative principle
meets the moonlight of the true positive principle in order
to beget the immortal foetus in the centre (where both
lights meet).

‘The return to nothingness
is achieved in the final stage of training in which the practiser,
while maintaining serenity of heart, lets the all-embracing
positive spirit leave his bodily form to appear in the world
and to perform its work of salvation such as alleviating human
sufferings, curing the sick, etc. and then re-enter its original
cavity (tsu ch’iao, between and behind the eyes) in order
to be preserved in the ocean of (essential) nature.

All previous achievements such as appearing in countless
transformation bodies riding on dragons and storks, 1
walking on the sun and playing with the moon, as well as
housands of transmutations should now be gathered in the
original cavity of spirit (between and behind the eyes) in
order to be reduced to the state of complete stillness and
extinction. This is called the condition of a hibernating
dragon. It leads to the complete extinction (of all phenomena)
which should be carefully maintained in order to prevent
positive spirit from going out (leaving the body), so that it
can be further sublimated to reach its highest degree. This
continual sublimation will result in deeper concealment
of the spiritual fire in the light of vitality so that the positive
spirit will be kept in its original cavity (tsu ch’iao). As time
passes while dwelling in utter serenity, the true fire of
positive spirit will develop fully and radiate inside and out¬
side its cavity to become all-embracing, shining on heaven,
earth and myriad things which will appear within its fight.

The training should continue no matter how long it
takes until the four elements 2 (that make the body) scatter,
and space pulverises leaving no traces behind; this is the
golden immortal stage of the indestructible diamond-body.
This is the ultimate achievement of the training which now
comes to an end.

Dragon and stork are emblems of longevity.

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