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GATHERING THE MICROCOSMIC OUTER ALCHEMICAL AGENT¹

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 unexpectedly, the bones of the body will disperse, the four elements (of metal, wood, water and fire) will scatter (see here) and the deluded consciousness (or thought, see figure 4) 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 seriously. 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 sublimate 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 aroused.

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.

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 to wandering.

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 the foundation.

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.

Figure 3 The three realms of desire, form and beyond form.

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 mingling 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 immutable thought.

Figure 4 The perfect union (See also figure 8).71

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,³ a assemble the three,⁴ and unite the two⁵ divisions of one vitality.

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)⁶ 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 below) into one whole for self-purification.

Question I have read the Hui Ming Ching and Chin Hsien Ching Lun about blocking the genital duct to purify the outflowing alchemical agent until the practiser is aware of its production. The patriarch Li Hsu An also said: ‘When busy snatch a rest to gather the outer agent.’ Han Chung Li said: ‘This is blocking the genital gate (yang kuan or the opening at the end of the penis).’ Ch’ung Hsu Tsu said: ‘Sublimate (the agent) until you are perfectly aware of it and then you will produce true vitality.’ I do not know the blocking method; please teach me.

Answer Lao Tsu said: ‘Baseness is the root of nobility and inferiority is the foundation of superiority.’ Postnatal nourishing and restoring pertain to the base and inferior method. That which is base is referred to by the master as something that can cause one to blush with shame and that which is inferior is something on the ground to be picked up.

The Hsin Ming Kuei Chih says: ‘Past immortals refused to reveal it because to disclose it is extremely laughable.’ The Tan Ching says: ‘To speak of the root of nature and life and of the mortal cavity is to make the speaker blush with shame, and although the method is profound, it can cause Homeric laughter.’

Now to block the genital duct gathers the (outer) flowing agent and is like carving an inscription on a stone tablet; the stone mason uses tools to carve it until the characters are formed and then carefully polishes it. If the generative force is not purified prenatal vitality will not develop; if so when can you gather the microcosmic outer (alchemical) agent to make good the loss of generative fluid?

You should ponder over all this and when the microcosmic outer (alchemical) agent is gathered spirit is (i.e. you are) aware of it. When the generative and vital forces burst out causing your body to shiver a little, you should press your middle finger on the mortal cavity (at the base of the penis) to ascertain the quantity of generative force that flows out and the amount retained: that is when it divides in two parts, one draining off in liquid form that can produce offspring while the other is returned to the channel of control (tu mo in the spine) wherein it will be purified to become vitality which can later be transmuted into the elixir of immortality.

The Chin Hsien Ching Lun’s second chapter says: ‘The generative force is the most precious thing for the human body that contains it lives and the body without it dies; because it nourishes and preserves the root of (essential) nature and (eternal) life. No worldly men know how to produce and purify it. If it is exhausted it should be restored by the reproducing process; this is called restoring the generative force to invigorate the brain.’

My book, though written colloquially, is for the benefit of practisers who should read this chapter carefully; those of high spirituality who strive to advance progressively will achieve immortality whereas those of little determination can at least prolong their span of life and so enjoy longevity, for this chapter is also a precious guide to improve health.

Now let us discuss again the process of gathering and purifying the (microcosmic outer) alchemical agent. Can this agent be really produced and what is the proper time to gather it?

You should not only know when this agent is not being made but also distinguish its premature from its overdue production. For the mere gathering of deficient vitality leads to no result; you will not avoid death and your long efforts will be in vain. Therefore, it is most important to produce and sublimate the (microcosmic outer) alchemical agent.

The immortal Ts’ao Huan Yang said: ‘Even when you are busy relax a little to sublimate the outer agent in order to gather prenatal vitality from nothingness.’

Lu Tsu said: ‘Do not relax efforts until the (microcosmic outer) aichemical agent is produced and spirit is aware of its presence.’ By ‘spirit being aware of the alchemical agent’ is meant knowing whether the process of production is efficient or not. If vitality is felt to be deficient you should not hastily gather this agent but should wait until vitality is fully developed; only then can the generative force be transmuted into vitality to invigorate the brain.

Vitality is basically adequate in the human body but dissipates because of sexual indulgence; hence its deficiency. To make good such dispersion it is necessary to use the (microcosmic outer) alchemical agent to reproduce vitality in sufficient quantity for use. If the agent is not pure, genuine and complete, how can it be employed to restore vitality? If the heart is affected by sexual desire the generative force becomes sullied and changes into postnatal generative fluid which cannot be used as a (microcosmic outer) alchemical agent. If (vital) breath is incomplete the agent is young (and weak) and cannot be transmuted into the elixir of life. Hence the necessity of sublimating the (microcosmic outer) alchemical agent.

The genital organ is also aroused and stands erect in the absence of sexual desire; this is due to the postnatal generative force vibrating in the body (to seek an outlet) and also to the inadequate circulation of fire during your meditation which fails to reach and check the penis.

Hence the method of correct breathing to circulate quick fire up and down (in the microcosmic orbit) and so immobilise the generative force causing the genital organ to retract (thus stopping the drain of vitality). This secret of sublimation consists in one word ‘knowledge’, that is knowledge of the process which depends on the age of the practiser and the amount of vitality dissipated, and should not work at random. For this loss of vitality may be little or large; the prenatal vitality may be deficient or adequate; and both postnatal and prenatal generative forces may have or may not have dispersed; hence the process of sublimation is not the same for all practisers.

Question You have mentioned numbers such as thirty-six for each or 216 for all six phases of the ascent of positive fire, and twenty-four for each or 144 for all six phases of the descent of negative fire, this is 360 for each complete microcosmic orbiting; and you have also said they are symbolic only and do not mean counting the breath 360 times. On which basis should sublimation be made?

Answer The number 360 stands for an inhalation and an exhalation that makes a complete breath. The rise (of the generative and vital forces) in the back bone is called the ascent of positive fire and the fall down the front of the body is called the descent of negative fire.

When breathing in, the heart, spirit and thought should rise together from the base of the spine at the cardinal point A (at the root of the penis. See figure 2) to the intermediate points B and C before reaching D where they are held up for a short pause for cleansing, and thence to the cardinal point G (the top of the head); this involves six phases of rise (A, B, C, D, E, F) in the channel of control (tu mo in the spine) and is called the ascent of positive fire.

When breathing out, the heart, spirit and thought should together go down from the brain at the cardinal point G to the intermediate points H and I before reaching J where they pause a little for purification, and thence to A; this involves six negative phases of descent in the channel of function (jen mo) to return vitality to the source and is called the descent of negative fire.

So these positive ascents and negative descents are caused by in and out breathing.

When the generative and vital forces start vibrating (in the lower tan t’ien cavity under the navel) you should breathe in – this is to close (ho) the respiratory mechanism (so that the air goes down to exert pressure on the lower abdomen); and at the same time by rolling your eyes up you should follow the ascent of generative force and vitality from the bottom to the top of the head, thus:

When you breathe out, you should open (p’i) the respiratory mechanism so that the air goes out of the body (to relax pressure on the lower abdomen); at the same time your eyes should follow the descent of generative force and vitality from the top to the bottom, thus:

So to complete an orbit you should roll your eyes right round thus:

All this is generally called the ascent of positive and descent of negative fire; while inhalation, shutting, ascent and opening, exhalation, descent are the phases of the alchemical process.

As for the bellows (t’o yo, see here), it is used to make these ascents and descents. Prenatal vitality is produced and stored up by this (breathing) process while (fire in) the heart and (water in the) lower abdomen mingle. If the generative and vital forces do not vibrate (in the lower abdomen) there is no need to employ the inner bellows. For ventilation (by in and out breathing), the ascent of positive and descent of negative fire, the cauldron and stove, are so-called and come into play only after the generative and vital forces have vibrated.

The six phases of each microcosmic orbiting have their fixed positions without which the elixir of immortality cannot be prepared. They start rising from the mortal cavity A (at the root of the penis) to D and G (see figure 2) which are the first, second and third positions in the ascent; and then go down from G (at the top of the head) to J and A which are the first, second and third positions in the descent. These are the six phases of the microcosmic orbit.

The process of gathering the (microcosmic outer) alchemical agent is thus: when the generative and vital forces vibrate press your middle finger on the cavity of mortality, and as soon as their mechanism starts moving, breathe in and out to raise a gentle breeze (sun feng or ventilation) which causes the prenatal generative and vital forces to go up in the tu mo (in the spine) and down in the jen mo (in the head and the front side of the chest and body) to make a full rotation.

Your eyes, head and limbs should be waiting for this unusual experience which is the most difficult thing for a beginner. However, after it has happened a few times, you will be automatically ready to take the correct attitude without even knowing why and what makes you do so.

As the wheel of the law (fa lun, i.e. the microcosmic orbit) turns round, it causes the generative and vital forces to go down (in the jen mo channel) to return to the lower tan t’ien (under the navel). All this takes place automatically; then where is the difficulty?

But never try to gather fresh air to make good the dissipation of generative force and so restore vitality in the body, which is sheer nonsense. You should call on an enlightened master and ask him to teach you about the gentle breeze (sun feng), bellows (t’o yo), shutting and opening (ho p’i), the six phases (liu hou), the ascent of the positive (chin yang) and descent of the negative principle (tui yin) and the cleansing and purifyinging (mu yu).

Question You have said that the gentle breeze, using the bellows, shutting and opening, the six phases of the ascent of positive and descent of negative fire, cleansing and purifying all pertain to microcosmic purification. I am clear about this but am afraid that future students will have difficulty in understanding the teaching. I hope you will explain it in a book for the benefit of posterity so that spurious teachers and imposters cannot deceive and mislead the coming generations.

Answer The gentle breeze (sun feng) is postnatal in and out breathing through the nostrils. Each intake of fresh air pushes up the positive vitality (in the channel of control in the spine or tu mo); this is called ascent. The following exhalation releases the pressure so that vitality goes down (in the channel of function in the front of the body or jen mo); this is called descent. Each ascent is from the base of the spine to the ni wan or brain and each descent is from the brain to the cavity of mortality (shen szu ch’iao at the root of the penis). All this is caused by the gentle breeze.

The bellows (t’o yo) or the bagpipe works in the body; it cannot be found in the absence of the generative and vital forces and manifests only when vitality vibrates under the navel. The bag is above and the pipe is below; the space between them is about 8–4 inches, the bag being where (essential) nature is seated (in the heart) and the pipe where life is (under the navel).

When postnatal (fresh) air is breathed in prenatal vital force goes up (in the channel of control); this is the shutting (ho) process which consists of breathing in outside air, thus closing the respiratory mechanism so that the air goes down in the body to push up prenatal vital force thus clearing all psychic channels. It causes life which is below to unite with (essential) nature which is above.

When postnatal fresh air is breathed out prenatal vital force (now released from pressure) goes down (in the channel of function); this is the opening (p’i) process which consists of expelling air by the nostrils to let prenatal vital force return to its source (under the navel), thus clearing all psychic channels. It causes (essential) nature which is above to unite with life which is below.

During this process of sublimation you should roll your (closed) eyes to look successively at the four cardinal points A, D, G, J (and A) thus:

This is called inner and outer ho p’i (i.e. inner vital force and outer air) which operate like a bellows. Although the mechanism is the same the air in the body works differently from that in the bellows. While the inner breeze starts the eyes roll to look at the four cardinal points A, D, G and J, and while nature and life in the body change place during the shutting and opening process, the latter sets in motion the generative force which is automatically transmuted into vitality (which circulates up and down). Even the practiser himself does not know why the head, eyes, limbs and breathing function like this, for each inhalation followed by the shutting, and each exhalation preceded by the opening, takes place spontaneously.

The natural six phases of orbiting are: ascent from A, cleansing at D, stay at G, descent from G, purification at J and return to A; they are caused by an inhalation which initiates the ascent and an exhalation the descent.

Thus the rise from A to D and G involves the first, second and third stages of an ascent, and the fall from G to J and A comprises the first, second and third stages of a descent. Hence the Tan Ching says: ‘Execute three phases up the back and another three down the front of the body, pick up and return (the vital force) to the lower tan t’ien cavity (under the navel).’

The six phases in the ascent of positive fire from A to B, C, D, E and F are positive; the positive number being nine, the total number of all six positive phases is: 9 x 4 (for the four changing seasons) x 6 (phases) = 216.

The six phases in the descent of its negative counterpart from G to H, I, J, K and L are negative: the negative number being six, the total number of all six negative phases is: 6 x 4 x 6 = 144.

Since the two cardinal points D and J are reserved for cleansing and purification and are, therefore, not taken into consideration, actually the total positive number is 180 and the total negative number is 120. So both ascent and descent involve 300 breaths which are symbolic only (and not actual counts).

My master Liao K’ung said: ‘Practise this every morning and evening in order to avoid all risks (wei hsien) at night (e.g. involuntary emission).’

Question Every day I turn the water-wheels (ho che) (i.e. the microcosmic orbits) but still cannot stop involuntary emission; what is the reason?

Answer According to your statement this is purposeless turning of empty water-wheels which is unprofitable. You asked before about the gentle breeze, using the bellows, shutting and opening, the six phases of ascent and descent, cleansing and purification; these stages are involved in each in and out breath. The method should begin when the penis erects at night and consists of blocking the genital gate with pointed concentration in order to drive spirit into the cavity of vitality (under the navel). This is like a blacksmith using his bellows; the air from it blows the inner fire which, becoming intense, transmutes the generative force into vitality. The latter is then gathered and sent up and down in the microcosmic orbit.

At present you just sit motionless, close your eyes and then make the ascents and descents 360 times; this is purposeless turning of empty water-wheels and is not the proper method of preparing the golden elixir. It is because when you began to meditate your mind was disturbed by thoughts that you were taught to make 360 turns to achieve mental stillness only. Your body is now so weak that if you fail to restore the generative force you will not be able to improve your health.

¹The outer alchemical agent is produced by means of fresh air breathed in and out to transmute the generative force into vitality.

²The five elements of metal, wood, water, fire and earth. See also note 3.

³The 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 harmony of the four components. The Hsin Ming Kuei Chih says: ‘When the eyes cease seeing the incorporeal soul is in the liver; when the ears cease hearing the generative 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 components unite with earth at the centre.’

⁴The generative force, vitality and spirit.

⁵The positive yang and negative yin.

⁶See note 3.