Taoist yoga. Alchemy and immortality. Liu Guan Yu. The proposed book is a translation of the treatise “The Secrets of Cultivating the Basic Elements of Nature and Eternal Life,” (I860) by the Taoist Teacher Zhio Bi Qian. The book contains an accessible presentation of Taoist Yoga, with the instructions of ancient masters.
Read the book Taoist Yoga. Alchemy and immortality online
After the publication of our fourth book, "The Secrets of Chinese Meditation" and its German and Italian translations, we were pleased to hear from our Western readers who practice Indian Yoga that they are interested in studying its Chinese variety. But only three chapters in this book discuss Taoist meditation for improving health; Due to limited space, we were not able to fully consider Taoist Yoga, which includes spiritual alchemy and has the goal of completely conquering death. The proposed book is a translation of the treatise “The Secrets of Cultivating the Basic Elements of Nature and Eternal Life,” (I860) by the Taoist Teacher Zhio Bi Qian. The book contains an accessible presentation of Taoist Yoga, with the instructions of ancient masters. Its 16 chapters tell you how to master spiritual alchemy from beginning to end and move into the state of Immortality and Divinity. The descriptions of Taoist Yoga are full of technical terms, very vague and incomprehensible even to Chinese students, because the ancient authors did not want these texts to be accessible to people of lower spirituality or of dubious character, atheists or blasphemers. Instead of literal translations, we have rendered them in plain English to avoid confusion. For example, we translated Lead and Mercury as Vitality and Spirituality - this corresponds to the meaning given to them in the text, and the text becomes more understandable for the average reader. However, where there is no English equivalent, we have retained the original terms, accompanied by appropriate explanations or notes, so that Western readers can see the difficulties we encountered when we began to study the Taoist texts.
Taoist alchemy, resisting the generative force (which creates the sexual fluid), does not allow it to manifest itself in the usual way that satisfies the sexual feeling and leads to the creation of offspring. As soon as this force begins to move, following the usual path, it is turned back and, by the internal Fire created by controlled breathing, is directed for sublimation into the Microcosmic Orbit. This Orbit begins at the base of the back, called the First Gate (Yi Lu), or First Gate, then rises along the spinal ridge to the Second Gate, or Second Gate, between the kidneys (Njia Ji) and then to the back of the head, called. The Third Seal or Third Gate (Yu Chen) before reaching the brain (Li Wen). It then moves down the face, chest and abdomen on its way back to the starting point, thus completing the complete congur (or orbit).
By controlled breathing is meant deep breathing reaching to the very bottom of the abdomen to excite the inner Fire and then create pressure on the generative force already contained there and force both the Fire and the generative force to rise up the control channel in the spine to the head. This is accompanied by inhalations and exhalations that relax the lower abdomen, so that the Fire and generative force that has risen to the head descends through the channel in the front of the body, forming a complete cycle of the Microcosmic Orbit. These continuous rises and falls purify the generative force, which is then held in the lower Tan Tien below the navel, where it is transformed into Vitality.
The Microcosmic Orbit has four cardinal points: A - at the base of the penis, where the reproductive force is collected, G - at the top of the head, D - in the spinal ridge and I - in the front of the body, where the reproductive force is purified as it moves along the Microcosmic Orbit. In placing the generative force into the Orbit, it is of paramount importance to locate the spiritual cavity in the brain, which is precisely where the Light appears if the practitioner concentrates his gaze on the midpoint between and behind the eyes. If this is not done, the luminous heat rising to the head as it moves through the Microcosmic Orbit may be mistaken for this Light and erroneously directed to the lower psychic centers in the head, from where it is difficult to move.
Many inexperienced and unguided students make this mistake, which reduces the effectiveness of the alchemy process.
When the generative force moves under the influence of ordinary sensory inclination, the purpose of controlled breathing is to raise this force to the cavity of the lower Tan Tian in order to hold it there and transform it into the alchemical Element, which is transformed in turn into Vitality or Life Force in the solar plexus. So, the lower Tan Tian in the lower abdomen plays the role of a hot Furnace serving the Cauldron containing the generative force, ready for further ascent to the solar plexus, called the middle Tan Tian, which becomes the middle Cauldron, heated by the blazing Furnace in the lower Tan Tian. It is in the solar plexus that the generative force, now the alchemical element, is transformed into Vitality, rising to the brain (Li Wen), where, through well-controlled breathing, the hitherto dormant real Vital breath is awakened.
Now the subtle Precious Cauldron appears in the brain, and the flaming Furnace serving it remains the lower Dan Tian. Thus, while the Furnace remains in the lower abdomen during the entire process of alchemy. The Cauldron changes location, rising from the lower Tan Tian to the middle Tan Tian, or solar plexus, and finally to the upper Tan Tian in the brain, where it is called the Precious Cauldron.
In other words, the lower Dan Tian plays the role of the primary Cauldron containing the generative force at the very beginning of the alchemical process. When the generative force is purified by its movement in the Microcosmic Orbit and becomes an alchemical element, it rises to the solar plexus, which then begins to act as the middle Cauldron in which the generative force is transformed into Vitality.
When Vitality is purified, it rises to Li Wen, which then becomes the Precious Cauldron, in which Vitality passes into Spirituality. Consequently, the lower, middle and upper Dan Tien successively become Cauldrons: they become cavities or psychic centers in which transformations take place. By gathering the Macrocosmic external alchemical element, the method "lays the foundation" for replenishing the dissipated generative force and activating the brain.
The method being studied is deep and controlled breathing to raise internal heat through the control channel of the brain Du Mo 36 times and then lower it through the action channel Zhen Mo at the front of the body 24 times (a more detailed explanation of the mechanism of inhalation and exhalation, stimulating internal Fire and purifying the generative force, moving along the Microcosmic Orbit, see Chapter II). 36 and 24 are, respectively, the positive and negative mystical numbers of Taoist Yoga. Each rotation or cycle is completed in a full breath, that is, inhalation and exhalation, during which Spirituality and Vitality move together and stop in the closing orbits of the Earth (body) and Heaven (head); Spirituality is produced by movement in the eye, and Vitality is produced by the combined action of already accumulated Vital and reproductive forces.
How to collect an external alchemical element to free the body from diseases? The inner alchemical element is collected by turning the eyes from left to right while connecting it with the Microcosmic heat passing through the phases of sublimation at the four cardinal points of the Microcosmic Orbit. This process is called the “internal merging” of positive and negative principles. This means that Vitality, by the action of ventilation (breath) and internal heat, rises up and down, so that the Vital breath in the brain communicates with the nervous system, causing the development of Spirituality and the manifestation of bright Light: this is usually called "the preparation of the Golden Elixir." This bright Light is the Mysterious Gate (Xuan Guan), beyond description, from which Spirituality makes a breakthrough into space.
The eyes are positive and the rest of the body is negative. Therefore, when the external alchemical element is collected, the eyes must be rotated to unite the positive and negative principles and form Spirituality in the bright Light emerging from the Source cavity of Spirituality between and behind the eyes. This bright Light shows the exact location of the Source cavity, and should not be confused with the luminous inner heat that rises in the head as it moves through the Microcosmic Orbit.
In Taoist Yoga, negative Vitality is symbolized by the dragon, and positive Vitality by the tiger; their “fusion” will lead to the manifestation of Primordial Spirituality in its bright Light. If the Primordial or Prenatal Spirituality manifests itself in this way, then it should be directed and detained in the lower Dan Tian. This center has internal and external cells; the external is the source of positive and negative principles, the seat of the Vital breath, the source of breathing, the embryo and mechanism of inhalation and exhalation. The inner cell is the place where the Immortal embryo is created and the Vital breath is retained: it is the Abode of clarity, peace and serenity. The microcosmic supreme alchemical element is created by the fresh air inhaled and exhaled to transform the generative force into Vitality. The element is called Microcosmic internal because it is created in the body through the Vital breath for the transformation of Vitality into Spirituality (see explanation in Chapter VI).
After the publication of our fourth book, "The Secrets of Chinese Meditation" and its German and Italian translations, we were pleased to hear from our Western readers who practice Indian Yoga that they are interested in studying its Chinese variety. But only three chapters in this book discuss Taoist meditation for improving health; Due to limited space, we were not able to fully consider Taoist Yoga, which includes spiritual alchemy and has the goal of completely conquering death. The proposed book is a translation of the treatise “The Secrets of Cultivating the Basic Elements of Nature and Eternal Life,” (I860) by the Taoist Teacher Zhio Bi Qian. The book contains an accessible presentation of Taoist Yoga, with the instructions of ancient masters. Its 16 chapters tell you how to master spiritual alchemy from beginning to end and move into the state of Immortality and Divinity. The descriptions of Taoist Yoga are full of technical terms, very vague and incomprehensible even to Chinese students, because the ancient authors did not want these texts to be accessible to people of lower spirituality or of dubious character, atheists or blasphemers. Instead of literal translations, we have rendered them in plain English to avoid confusion. For example, we translated Lead and Mercury as Vitality and Spirituality - this corresponds to the meaning given to them in the text, and the text becomes more understandable for the average reader. However, where there is no English equivalent, we have retained the original terms, accompanied by appropriate explanations or notes, so that Western readers can see the difficulties we encountered when we began to study the Taoist texts.
Taoist alchemy, resisting the generative force (which creates the sexual fluid), does not allow it to manifest itself in the usual way that satisfies the sexual feeling and leads to the creation of offspring. As soon as this force begins to move, following the usual path, it is turned back and, by the internal Fire created by controlled breathing, is directed for sublimation into the Microcosmic Orbit. This Orbit begins at the base of the back, called the First Gate (Yi Lu), or First Gate, then rises along the spinal ridge to the Second Gate, or Second Gate, between the kidneys (Njia Ji) and then to the back of the head, called. The Third Seal or Third Gate (Yu Chen) before reaching the brain (Li Wen). It then moves down the face, chest and abdomen on its way back to the starting point, thus completing the complete congur (or orbit).
By controlled breathing is meant deep breathing reaching to the very bottom of the abdomen to excite the inner Fire and then create pressure on the generative force already contained there and force both the Fire and the generative force to rise up the control channel in the spine to the head. This is accompanied by inhalations and exhalations that relax the lower abdomen, so that the Fire and generative force that has risen to the head descends through the channel in the front of the body, forming a complete cycle of the Microcosmic Orbit. These continuous rises and falls purify the generative force, which is then held in the lower Tan Tien below the navel, where it is transformed into Vitality.
The Microcosmic Orbit has four cardinal points: A - at the base of the penis, where the reproductive force is collected, G - at the top of the head, D - in the spinal ridge and I - in the front of the body, where the reproductive force is purified as it moves along the Microcosmic Orbit. In placing the generative force into the Orbit, it is of paramount importance to locate the spiritual cavity in the brain, which is precisely where the Light appears if the practitioner concentrates his gaze on the midpoint between and behind the eyes. If this is not done, the luminous heat rising to the head as it moves through the Microcosmic Orbit may be mistaken for this Light and erroneously directed to the lower psychic centers in the head, from where it is difficult to move.
Many inexperienced and unguided students make this mistake, which reduces the effectiveness of the alchemy process.
When the generative force moves under the influence of ordinary sensory inclination, the purpose of controlled breathing is to raise this force to the cavity of the lower Tan Tian in order to hold it there and transform it into the alchemical Element, which is transformed in turn into Vitality or Life Force in the solar plexus. So, the lower Tan Tian in the lower abdomen plays the role of a hot Furnace serving the Cauldron containing the generative force, ready for further ascent to the solar plexus, called the middle Tan Tian, which becomes the middle Cauldron, heated by the blazing Furnace in the lower Tan Tian. It is in the solar plexus that the generative force, now the alchemical element, is transformed into Vitality, rising to the brain (Li Wen), where, through well-controlled breathing, the hitherto dormant real Vital breath is awakened.
Now the subtle Precious Cauldron appears in the brain, and the flaming Furnace serving it remains the lower Dan Tian. Thus, while the Furnace remains in the lower abdomen during the entire process of alchemy. The Cauldron changes location, rising from the lower Tan Tian to the middle Tan Tian, or solar plexus, and finally to the upper Tan Tian in the brain, where it is called the Precious Cauldron.
In other words, the lower Dan Tian plays the role of the primary Cauldron containing the generative force at the very beginning of the alchemical process. When the generative force is purified by its movement in the Microcosmic Orbit and becomes an alchemical element, it rises to the solar plexus, which then begins to act as the middle Cauldron in which the generative force is transformed into Vitality.
When Vitality is purified, it rises to Li Wen, which then becomes the Precious Cauldron, in which Vitality passes into Spirituality. Consequently, the lower, middle and upper Dan Tien successively become Cauldrons: they become cavities or psychic centers in which transformations take place. By gathering the Macrocosmic external alchemical element, the method "lays the foundation" for replenishing the dissipated generative force and activating the brain.
The method being studied is deep and controlled breathing to raise internal heat through the control channel of the brain Du Mo 36 times and then lower it through the action channel Zhen Mo at the front of the body 24 times (a more detailed explanation of the mechanism of inhalation and exhalation, stimulating internal Fire and purifying the generative force, moving along the Microcosmic Orbit, see Chapter II). 36 and 24 are, respectively, the positive and negative mystical numbers of Taoist Yoga. Each rotation or cycle is completed in a full breath, that is, inhalation and exhalation, during which Spirituality and Vitality move together and stop in the closing orbits of the Earth (body) and Heaven (head); Spirituality is produced by movement in the eye, and Vitality is produced by the combined action of already accumulated Vital and reproductive forces.
How to collect an external alchemical element to free the body from diseases? The inner alchemical element is collected by turning the eyes from left to right while connecting it with the Microcosmic heat passing through the phases of sublimation at the four cardinal points of the Microcosmic Orbit. This process is called the “internal merging” of positive and negative principles. This means that Vitality, by the action of ventilation (breath) and internal heat, rises up and down, so that the Vital breath in the brain communicates with the nervous system, causing the development of Spirituality and the manifestation of bright Light: this is usually called "the preparation of the Golden Elixir." This bright Light is the Mysterious Gate (Xuan Guan), beyond description, from which Spirituality makes a breakthrough into space.
Immortality in Taoist alchemy
First of all, you need to try to understand that Chinese culture has its own ideas, sometimes fundamentally opposed to the concepts of other cultures. Taoism, and even more so the alchemy of immortality in the Chinese tradition, although they are now known everywhere, I will take the liberty of saying that they have not been studied at all.
This is especially true for the most ancient layer of Taoism and the so-called teachings of Shen Xian. This is not surprising, and the same thing happens at every turn in China. So, achieving immortality is not at all a desire to leave a memory of oneself for posterity, and not a desire to live on earth forever (and physical immortality and longevity, although considered realistically achievable, were never the highest goal of Taoism), but is the realization of the highest freedom, which exists in every person, but people usually are not aware of it. This is well written in Wuzhenpian. Thus, Taoism is neither a philosophy nor a religion, but the Path of Freedom. Of course, it is very difficult to find the essence of Taoism among temporary layers and distortions, but even now in China there are people who carry on the most ancient tradition of Taoism.
Taoist alchemy is the TEACHING about achieving UNITY. And not the physical or the life of consciousness (as we understand the spirit), but the achievement of a special state, which IS THE HIGHEST POSSIBLE ACHIEVEMENT OF A MAN IN THE SPIRIT. Immortality in Taoist alchemy has more as its goal spiritual immortality than physical immortality. In practice, there are certain stages that are characterized not by qigong phenomena, but by PHYSIOLOGICAL changes and transformations.
Not all schools of Taoism call the same levels by the same names. The only thing that needs to be especially noted is that the Chinese spirit has nothing to do with the concept of consciousness. Taoist alchemy, as you know, was previously called by two terms: NEI TAN and WAI TAN (which is usually translated as internal and external alchemy). The hieroglyph DAN itself denotes the crucible in which melting occurs. However, few people know (and Taoists insist on this) that this teaching has existed since time immemorial, and has been known in China since at least HUANDI. This teaching was called HUANLAOXUE - i.e. teachings of HUANDI-LAOZI. This teaching has other names. And the terms NEIDAN and WAIDAN themselves appeared much later, at the beginning of our era. In fact, only WAI TAN can be called alchemy, as the doctrine of external melting of the elixir. Internal alchemy (which in science is considered a derivative of external) had a much higher and more ancient status in the tradition. Alchemy is called this more according to the usual standard than according to its meaning.
Let's take a closer look at the classification:
1. Phantom Immortal or Ghost Immortal
Guixian. Literally - the immortal of devils, the immortal devil. The achievement was believed to be characteristic of shamanic practices, late Chan and Buddhism, pseudo-Taoism, and all kinds of meditations. Conclusion of the Yin spirit in a state of absence of breathing and heartbeat. The practitioner remains the same mortal, despite the practice of soul withdrawal and possible abilities. Moreover, after death he may not be reborn at all, and will forever remain an eternal ghost. It was not practiced in Taoism, this practice was prohibited (this means serious study and not just jingzuo).
2. Renxian - human immortal or immortal among people
In fact, no one is immortal. Moreover, every person goes through this period in life. This is adulthood, the peak of the flowering of physiology. It is during this period that people have a particularly elevated state (in the sense of being filled, active). If you start practicing alchemy during this period, you can very quickly complete the second stage - earthly immortality. If time has passed and energy has been wasted, old age and infirmity have come, then it is necessary to return the body to this level of physiology. Otherwise it is impossible to move further. That. We see that this is not yet immortality, but only the achievement of the highest fullness of primordial energy, i.e. Min.
3. Earthly immortal
This is what everyone understands by immortality - the immortality of the physical body’s habitation on earth. But although such a body can exist indefinitely on Earth, it can be destroyed by external destruction. Therefore, such an achievement was not considered high and all practitioners sought to rise further, considering it only as an intermediate stage. It must be added that this achievement is the goal and final achievement of external alchemy. However, at the previous and at this stage there is an opportunity to improve various qualities of your level, but this is no longer the main path, but side paths. At this stage, Ming merges with Xing into one, which is why immortality is possible. A kind of eternal thermonuclear engine appears in one’s own body under Earth conditions. That's why there are such abilities.
4. Spiritual Immortal, Shenxian
Spiritual embryo - Yangshen comes out of the head (is born in the spiritual world), it still needs to be nurtured and developed. This is similar to how a mother (body) takes care of a child (spirit). After its strengthening and the implementation of this stage, this spirit can move to any point in the Universe, primarily to understand its structure and subsequently to carry out spiritual work. It is no longer possible to kill him, he is immortal. But there is still a body that requires attention. At a certain stage of development of the Yang spirit, Yangshen acquires the ability to divide, reproducing the same doubles. Their number can gradually be increased to a huge number. They can do different spiritual work in different worlds. It is then that a complete understanding of the structure and laws of the Universe and the meaning of further development occurs. At the request of the practitioner, this phase can be extended for a very long time. For example, you can sit in a cave for thousands of years and practice in spiritual bodies.
5. Tianxian - heavenly immortal
Let me remind you that the previous stage can be extended indefinitely. But the immortal spirit still has an untransformed body. Therefore, there still remains the possibility of realizing the highest stage, which, according to alchemy, is possible on Earth - the transformation of this body into a body of light. This is the most difficult activity, because it requires 9-10 years of immobility. It must be ensured either by faithful students and like-minded people, by the Teacher, or by concealment, walled up in a cave in accordance with certain rules. After its implementation, body and spirit merge into a “body” of light, and when the achiever leaves the earthly plane, nothing remains. (Except for the remaining things, as in the case of Bodhidharma's shoe). If for some reason the practitioner does not reach the highest stage, then he can either, at will or due to circumstances, “free himself from the corpse.” Depending on the level reached, his remaining body may not rot, but self-mummify, or even burn from internal fire.
Taoist yoga. Alchemy and immortality. Liu Guan Yu. The proposed book is a translation of the treatise “The Secrets of Cultivating the Basic Elements of Nature and Eternal Life,” (I860) by the Taoist Teacher Zhio Bi Qian. The book contains an accessible presentation of Taoist Yoga, with the instructions of ancient masters.
Read the book Taoist Yoga. Alchemy and immortality online
After the publication of our fourth book, "The Secrets of Chinese Meditation" and its German and Italian translations, we were pleased to hear from our Western readers who practice Indian Yoga that they are interested in studying its Chinese variety. But only three chapters in this book discuss Taoist meditation for improving health; Due to limited space, we were not able to fully consider Taoist Yoga, which includes spiritual alchemy and has the goal of completely conquering death. The proposed book is a translation of the treatise “The Secrets of Cultivating the Basic Elements of Nature and Eternal Life,” (I860) by the Taoist Teacher Zhio Bi Qian. The book contains an accessible presentation of Taoist Yoga, with the instructions of ancient masters. Its 16 chapters tell you how to master spiritual alchemy from beginning to end and move into the state of Immortality and Divinity. The descriptions of Taoist Yoga are full of technical terms, very vague and incomprehensible even to Chinese students, because the ancient authors did not want these texts to be accessible to people of lower spirituality or of dubious character, atheists or blasphemers. Instead of literal translations, we have rendered them in plain English to avoid confusion. For example, we translated Lead and Mercury as Vitality and Spirituality - this corresponds to the meaning given to them in the text, and the text becomes more understandable for the average reader. However, where there is no English equivalent, we have retained the original terms, accompanied by appropriate explanations or notes, so that Western readers can see the difficulties we encountered when we began to study the Taoist texts.
Taoist alchemy, resisting the generative force (which creates the sexual fluid), does not allow it to manifest itself in the usual way that satisfies the sexual feeling and leads to the creation of offspring. As soon as this force begins to move, following the usual path, it is turned back and, by the internal Fire created by controlled breathing, is directed for sublimation into the Microcosmic Orbit. This Orbit begins at the base of the back, called the First Gate (Yi Lu), or First Gate, then rises along the spinal ridge to the Second Gate, or Second Gate, between the kidneys (Njia Ji) and then to the back of the head, called. The Third Seal or Third Gate (Yu Chen) before reaching the brain (Li Wen). It then moves down the face, chest and abdomen on its way back to the starting point, thus completing the complete congur (or orbit).
By controlled breathing is meant deep breathing reaching to the very bottom of the abdomen to excite the inner Fire and then create pressure on the generative force already contained there and force both the Fire and the generative force to rise up the control channel in the spine to the head. This is accompanied by inhalations and exhalations that relax the lower abdomen, so that the Fire and generative force that has risen to the head descends through the channel in the front of the body, forming a complete cycle of the Microcosmic Orbit. These continuous rises and falls purify the generative force, which is then held in the lower Tan Tien below the navel, where it is transformed into Vitality.
The Microcosmic Orbit has four cardinal points: A - at the base of the penis, where the reproductive force is collected, G - at the top of the head, D - in the spinal ridge and I - in the front of the body, where the reproductive force is purified as it moves along the Microcosmic Orbit. In placing the generative force into the Orbit, it is of paramount importance to locate the spiritual cavity in the brain, which is precisely where the Light appears if the practitioner concentrates his gaze on the midpoint between and behind the eyes. If this is not done, the luminous heat rising to the head as it moves through the Microcosmic Orbit may be mistaken for this Light and erroneously directed to the lower psychic centers in the head, from where it is difficult to move.
Many inexperienced and unguided students make this mistake, which reduces the effectiveness of the alchemy process.
When the generative force moves under the influence of ordinary sensory inclination, the purpose of controlled breathing is to raise this force to the cavity of the lower Tan Tian in order to hold it there and transform it into the alchemical Element, which is transformed in turn into Vitality or Life Force in the solar plexus. So, the lower Tan Tian in the lower abdomen plays the role of a hot Furnace serving the Cauldron containing the generative force, ready for further ascent to the solar plexus, called the middle Tan Tian, which becomes the middle Cauldron, heated by the blazing Furnace in the lower Tan Tian. It is in the solar plexus that the generative force, now the alchemical element, is transformed into Vitality, rising to the brain (Li Wen), where, through well-controlled breathing, the hitherto dormant real Vital breath is awakened.
Now the subtle Precious Cauldron appears in the brain, and the flaming Furnace serving it remains the lower Dan Tian. Thus, while the Furnace remains in the lower abdomen during the entire process of alchemy. The Cauldron changes location, rising from the lower Tan Tian to the middle Tan Tian, or solar plexus, and finally to the upper Tan Tian in the brain, where it is called the Precious Cauldron.
In other words, the lower Dan Tian plays the role of the primary Cauldron containing the generative force at the very beginning of the alchemical process. When the generative force is purified by its movement in the Microcosmic Orbit and becomes an alchemical element, it rises to the solar plexus, which then begins to act as the middle Cauldron in which the generative force is transformed into Vitality.
When Vitality is purified, it rises to Li Wen, which then becomes the Precious Cauldron, in which Vitality passes into Spirituality. Consequently, the lower, middle and upper Dan Tien successively become Cauldrons: they become cavities or psychic centers in which transformations take place. By gathering the Macrocosmic external alchemical element, the method "lays the foundation" for replenishing the dissipated generative force and activating the brain.
The method being studied is deep and controlled breathing to raise internal heat through the control channel of the brain Du Mo 36 times and then lower it through the action channel Zhen Mo at the front of the body 24 times (a more detailed explanation of the mechanism of inhalation and exhalation, stimulating internal Fire and purifying the generative force, moving along the Microcosmic Orbit, see Chapter II). 36 and 24 are, respectively, the positive and negative mystical numbers of Taoist Yoga. Each rotation or cycle is completed in a full breath, that is, inhalation and exhalation, during which Spirituality and Vitality move together and stop in the closing orbits of the Earth (body) and Heaven (head); Spirituality is produced by movement in the eye, and Vitality is produced by the combined action of already accumulated Vital and reproductive forces.
How to collect an external alchemical element to free the body from diseases? The inner alchemical element is collected by turning the eyes from left to right while connecting it with the Microcosmic heat passing through the phases of sublimation at the four cardinal points of the Microcosmic Orbit. This process is called the “internal merging” of positive and negative principles. This means that Vitality, by the action of ventilation (breath) and internal heat, rises up and down, so that the Vital breath in the brain communicates with the nervous system, causing the development of Spirituality and the manifestation of bright Light: this is usually called "the preparation of the Golden Elixir." This bright Light is the Mysterious Gate (Xuan Guan), beyond description, from which Spirituality makes a breakthrough into space.
The eyes are positive and the rest of the body is negative. Therefore, when the external alchemical element is collected, the eyes must be rotated to unite the positive and negative principles and form Spirituality in the bright Light emerging from the Source cavity of Spirituality between and behind the eyes. This bright Light shows the exact location of the Source cavity, and should not be confused with the luminous inner heat that rises in the head as it moves through the Microcosmic Orbit.
In Taoist Yoga, negative Vitality is symbolized by the dragon, and positive Vitality by the tiger; their “fusion” will lead to the manifestation of Primordial Spirituality in its bright Light. If the Primordial or Prenatal Spirituality manifests itself in this way, then it should be directed and detained in the lower Dan Tian. This center has internal and external cells; the external is the source of positive and negative principles, the seat of the Vital breath, the source of breathing, the embryo and mechanism of inhalation and exhalation. The inner cell is the place where the Immortal embryo is created and the Vital breath is retained: it is the Abode of clarity, peace and serenity. The microcosmic supreme alchemical element is created by the fresh air inhaled and exhaled to transform the generative force into Vitality. The element is called Microcosmic internal because it is created in the body through the Vital breath for the transformation of Vitality into Spirituality (see explanation in Chapter VI).
