7
HOLDING ON TO THE CENTRE TO REALISE THE ONENESS OF HEAVEN AND EARTH
TO HOLD ON to the centre to realise the oneness of heaven and earth is achieved only by uniting the sun and the moon. The sun stands for the heart and the moon for the lower tan t’ien cavity (under the navel), respectively symbolised by the dragon (the female or negative vitality) and the tiger (the male or positive vitality).
When oneness of heaven and earth is achieved and the lights of the sun and moon mingle in front of the original cavity of spirit (tsu ch’iao in the centre of the brain between and behind the eyes) this is the macrocosmic alchemical agent of One Reality. This is the place (between and behind the eyes) where the generative force, vitality and spirit unite, where heart and intellect are void and where there is neither the self nor others.
In front of the cavity of spirit (between and behind the eyes) true vitality looks like a (radiant) circle which is called the Supreme Ultimate (t’ai chi), the Golden Elixir (chin tan) and the Original Awareness (yuan chueh).
Hence the prenatal heaven and earth and postnatal heart and the lower tan t’ien or the field of the elixir (under the navel) are called the four yin-yang (szu ko yin yang, positive and negative principles).
Chapters 1 to 4 teach the preliminary steps and 5 to 8 the transmuting methods. For it is first necessary to restore the generative force in order to invigorate the brain for the purpose of sustaining (eternal) life. Hence this gradual training should be clear to the student before he starts training to master the creative power of heaven and earth thereby sowing the true seed (of immortality).
Shang Yang Tsu said: ‘It is up to the student to seek competent teachers.’ He cannot produce the alchemical agent by himself because if he is not well versed in the training he will not know what to do when encountering the mechanism of Creativity; this is due to his wrong assumption of knowing what he does not really know.
Figure 6 The dragon (negative vitality) and the tiger (positive vitality) ‘copulating’ in the alchemical cauldron in the brain to realise the oneness of heaven and earth.
If he trains blindly without waiting for the mechanism of Creativity to manifest his practice will be not only futile but also very harmful. Readers are urged to be very careful on this point. It would be far better for him to wait until his face radiates before gathering the alchemical agent which he should then sublimate with fire in the microcosmic orbit in order to transmute it into vitality; when the generative force and vitality are full (essential) nature and (eternal) life will unite into one. For during each additional purification by microcosmic fire, the prenatal generative force, vitality and spirit will become one, and the practiser will be aware of the presence of the circle of light, somewhat similar to the bright sun in mid-heaven which appears in front of him. This results from successful practice of the first six steps (taught in Chapters 1 to 6) which purify the generative force in the body; this circle is called the Mysterious Gate (hsuan kuan). This Mysterious Gate is the most wonderful and profound cavity which is the Supreme Ultimate (t’ai chi) in the human body.
The Taoist Scriptures say: ‘This cavity lies in the centre between heaven (head) and earth (lower abdomen) in the human body.’ The patriarch Ch’iu Tsu said: ‘It is wrong to seek it in the body and it is equally wrong to search for it outside. For when it manifests it becomes a cavity and when it does not it is undiscoverable.’ The Hsin Ming Kuei Chih says: ‘The Mysterious Cavity1 is boundless; awareness of it, free from all clinging, is real achievement. This Mysterious Gate manifests in the condition of utter stillness but if a thought arises, it immediately slips into the postnatal realm and vanishes at once without leaving any trace. If it is further sought it cannot be found because of the clinging to form.’
My masters Liao Jan and Liao K’ung said: ‘This Mysterious Gate is achieved by the practice of the first six steps (taught in Chapters 1 to 6). It manifests only when the generative force, vitality and spirit unite in the original cavity of spirit (tsu ch’iao between and behind the eyes) and is prenatal one vitality which forms a circle.’
My brother K’uei I Tsu said: ‘When the generative force, vitality and spirit are full they soar up to cause the light of (essential) nature to manifest; this is the light of the vitality of One Reality.’
When bright stars and flashes of light are seen frequently they always herald the Mysterious Gate which is in space and manifests in front of the original cavity of spirit (between and behind the eyes); it is the real One Vitality, which is our ‘original face’, boundless like the great emptiness. Hence it is said: ‘Prenatal One Vitality comes from nothingness.’
The practiser will see this Mysterious Gate (or circle of light) suddenly move away from him, and when it returns, he should gather and hold it first in the original cavity of spirit (between and behind the eyes) and then absorb it into the chiang kung centre (or solar plexus) where it will vibrate as revealed by a rare fragrance in his mouth. He should refrain from gathering the Mysterious Gate (by concentrating on it) immediately after its appearance because to do so will cause it to collide with and cause great pain to the brain, while self-inflicting troubles follow.
Great emptiness is that nebula which has settled and is called Heavenly Oneness (ch’ien i) in the Book of Change, the All-pervading One (i kuan) in Confucian classics, and Holding on to One (shou i) in Taoist scriptures, all these terms meaning the unity (of all things). The all-pervading One penetrates the centre (of Reality in the brain i.e. the tsu chiao) and Holding on to One upholds that centre. Hence after the basic vitality has been absorbed in the abdomen, this is what the Tan Ching means by: ‘When One is realised nothing remains to be done.’
Question You have said the Mysterious Gate is like a circle and that other philosophies teach the return to Oneness which is also symbolised by a circle. Will you please explain their basic theories, realisations and beneficial effects?
Answer This circle is achieved by the successful practice of the first six steps (taught in Chapters 1 to 6). When prenatal original vitality is realised the light of generative force, vitality and spirit soars up and manifests in front of the original cavity of spirit (tsu ch’iao between and behind the eyes). It is indescribable and is expediently called Tao.
He who does not know the potency of the original cavity of spirit cannot produce basic vitality. He who does not know how the cauldron and stove work cannot produce this vitality. He who does not know how to gather the alchemical agent, cannot transmute the generative force into basic vitality and lift it to the brain. He who does not know how to clear the eight psychic channels, cannot circulate vitality through them. He who does not know how to join up the four poles (i.e. prenatal heaven and earth and postnatal heart and abdomen) cannot gather this basic vitality. He who does not know how to raise positive and lower negative fire, cannot develop the light of basic vitality. When this prenatal basic vitality gathers to return to its source it is expediently represented by a circle which is prenatal true nature whose light emerges from the union of generative force, vitality and spirit manifesting in front of the original cavity of spirit (tsu ch’iao between and behind the eyes).
He who has this vitality lives and he who loses it dies. For the human body envelops vitality which in turn contains spirit. Hence when (vital) breath leaves the body a man dies and when vitality scatters, his spirit, lacking support, will become a ghost.
The circle (or Mysterious Gate) is achieved by successful practice of the seventh step (taught in this chapter) which consists of gathering basic vitality in order to hold on to the centre (between and behind the eyes) and realise the oneness (of things). He who succeeds in gathering it will see the light of (essential) nature appear and then scatter. Because of his successful practice of the method of uniting the sun with the moon and of the rise of vitality in front of the original cavity of spirit, this light will again appear and will in time disperse once more. He will see it appear again as clean and spotless as before) but since he fails to gather and hold it, it will again fly away. Thus he will miss it and so let the mechanism of Creativity slip away without achieving any results, which is most regrettable.
However, if he can unite the element of metal (male) with that of wood (female) and the sun with the moon in one place by drawing his pupils closely together in a squint and if he then concentrates them and looks within, he will see the light of true vitality appearing (between his eyes) in front of his original cavity of spirit which will then hold it to prevent it from running away; and the longer it is held the brighter it will be. When it becomes stable, it reveals the successful union of the dragon and tiger (i.e. the female and male vital breaths). When heart and lower abdomen are linked, heaven and earth are in perfect harmony; and when the dragon and tiger ‘copulate’, the positive and negative elements of earth unite, thus gathering the four symbols (szu hsiang, i.e. prenatal heaven and earth and postnatal heart and abdomen) in the central cavity (chung kung or the solar plexus) to produce the macrocosmic alchemical agent. The Book of Change calls this the generative forces of heaven and earth by means of which all things are reproduced without interruption.
The sexual union of man and woman begets offspring to continue the human race. The union of the positive and negative forces of heaven and earth creates myriads of things. Alchemy produces the macrocosmic agent by means of intercourse between the positive yang and negative yin.
If the macrocosmic alchemical agent is gathered when it is young it will disperse and there is no way to prevent this, but if the student has received instruction from an experienced master and knows the correct method he can gather and keep it in the cauldron (in the lower abdomen) to produce the golden nectar.
Question What is the macrocosmic alchemical agent and how can one transmute it into golden nectar and return the latter to the cauldron (in the lower abdomen)?
Answer The macrocosmic alchemical agent is the union of both outer and inner microcosmic agents which emits the light of Reality. The nectar (or sweet dew, kan lu) is produced long after the intermingling of the four symbols (prenatal heaven and earth and postnatal heart and abdomen) and the union of the sun with the moon (the positive yang and negative yin). He who knows how to gather it will obtain the golden nectar but he who does not gets only the white one (pure saliva). If it is young the light is blurred and unstable in the chung kung cavity (solar plexus). This (circle of) light manifests in the condition of utter stillness but if it grows from a small to a large one and then vanishes, or if it shrinks from a large to a small one, splits into three, or looks like a crescent, all this shows that the generative force and vitality are not full. But if the light suddenly goes up and down so quickly that the eyes cannot follow it, it is imperative to gather vitality immediately and return the circle of light to the body. Then after his heart and intellect have settled the practiser should roll his eyes from A to D, G, J and back to A, as follows:2
After rolling his eyes, he should close them and as his mouth is now full of golden nectar, he should make pointed concentration on the vitality which he has just circulated (as above), driving it down (the jen mo or channel of function), followed by the golden nectar, into the cavity of vitality (below the navel). This is returning vitality to the cauldron to seal it there.
After the golden nectar has been swallowed with a gulp that echoes loudly in the belly, the practiser should draw the pupils of his eyes close to each other (see here) to concentrate on the cavity of vitality (the lower tan t’ien under the navel) for a long while so that the light which disappeared at the previous sitting manifests again. This is the method of gathering prenatal basic vitality.
Chang Tzu Yang said: ‘After nature and life have been returned to the macrocosm there is no reason why the practiser should fail to produce the golden elixir (chin t’an).’
The patriarch Lu Tsu said: ‘The union of nature and life is the foundation of Tao and the harmony of the five elements (of metal, wood, water, fire and earth) produces the elixir of immortality.’
My master Liao K’ung said: ‘Nature and life cannot be sublimated in one day; so hurry to gather and keep them in the body.’
My brother Kuei I Tsu said: ‘Gather the prenatal vitality that appears (between the eyes) in front of the original cavity of spirit and roll your eyes to drive it into the lower tan t’ien (under the navel).’
Shun I Tsu said: ‘Man has two bodies, the physical which is tangible and the spiritual which is intangible. The physical body is that given by our parents, and the spiritual is prenatal vitality produced by the first six methods of practice (Chapters 1 to 6) and is our essential nature. The Mysterious Gate, from the Ultimateless (wu chi) to the Supreme Ultimate (t’ai chi), reveals that circle (of light) which is (the manifestation of the) real nature of the self.’
A student should begin his practice with real nature in order to develop the heavenly (macrocosmic) body so that his true spirit can emerge from his heart. For form relies on spirit to be free from decay, and spirit relies on (essential) nature to be immune from death. So we know that this real nature embodies both (essential) nature and (eternal) life, and is symbolised by a circle which stands for its immaterial substance, free from decay, which is its spiritual body; and that all material forms are subject to destruction.
Therefore, the secret lies in the prenatal positive vitality that existed before heaven, earth and all things came into being; which is perfect, bright, pure and clean; with nothing screening it and immune against all contamination. It is that circle (of light) appearing before the eyes, which is true nature exposed by the sublimation of nature and life.
Question Is this circle one’s real face before one was born; (if so) what are its form and shape?
Answer This circle manifests through the faithful cultivation of (essential) nature and (eternal) life. A diligent trainee is bound to realise the light of vitality which is red and reveals the blood-coloured (spurious) Mysterious Gate and when white shows the genuine gate which has neither beginning nor end, is neither changeable nor transformable, neither existing nor non-existent; neither round nor square, neither excessive nor deficient, neither increasing nor decreasing, neither coming nor going, neither created nor destroyed, neither within nor without, neither yellow nor red, neither white nor blue, and neither sound nor smell; seeming to be real yet unreal, and dead yet alive. It functions in activity and is hidden when inactive. There is no fixed time for it to come in and out, and its whereabouts is undiscoverable. Since time immemorial it has existed between heaven and earth, being the core of all things and the root of rebirth and transformation. Heaven, earth and all things owe their existence to it and he who knows this circle can recognise his original face before a body was given him by his parents.
Question Chapter 4 teaches circulating (vitality) through the four cardinal points from A to D, G and J; Chapter 6 teaches the ascent of positive and descent of negative fire and also circulating (vitality) through the four cardinal points A, D, G and J; and Chapter 7 again teaches circulating (vitality) through the four cardinal points A, D, G and J. I am really confused and pray you to enlighten me.
Answer These three methods of turning the eyes round have different purposes: (a) macrocosmic sublimation of the generative force, (b) microcosmic purification of vitality and (c) gathering vitality to invigorate spirit. All three aim at sublimating the generative force, vitality and spirit.
(a) The macrocosmic sublimation of generative force aims at gathering the alchemical agent during the (various) phases of the circulation of fire (in the microcosmic orbit as explained earlier). In order to gather the alchemical agent the practiser should roll his eyes which stand for the sun and the moon. This is likened to the sun’s orbit of 365¼ degrees; hence the macrocosm.
When the generative and vital forces start vibrating the practiser should roll his eyes from A through D to F (see figure 2) to lift positive fire which will cover thirty-six degrees in six phases or 216 degrees, and then from G through J to L to lower its negative counterpart which will embrace twenty-four degrees in six phases or 144 degrees.
Thus each combined ascent and descent of fire embraces 360 degrees with pauses for cleansing and purifying at D and J. The difference of five and a quarter degrees spreads between the four cardinal points A, D, G and J for the microcosmic orbiting with temporary pauses whereas the sun and the moon continue to orbit endlessly in heaven.
The rolling of the eyes to gather the alchemical agent and the rise of the gentle breeze (regulated breathing) show that both spirit and vitality move together.
The Tan Ching says: ‘Spirit is aroused by rolling the eyes and vitality by breathing which sets the generative and vital forces in motion.’
This is macrocosmic sublimation of the generative force but if cleansing and purifying are omitted the generative and vital forces mingle with each other and cannot be separated (for alchemical purposes).
(b) The microcosmic sublimation of vitality has been taught in Chapter 6. The method consists of rolling the eyes nine times in each of the four phases (from A to D, G and J) or thirty-six times in all to raise positive fire for the purpose of shutting the Mysterious Gate (pi kuan), and then of rolling the eyes six times in each of the four phases (from G to D, A and J) or twenty-four times in all to lower negative fire for the purpose of opening the Mysterious Gate (k’ai kuan). These turns pass through the four cardinal points A, D, G and J for the purpose of sublimating the generative force already gathered into vitality. But if cleansing and purifying are omitted the generative force cannot be entirely transmuted into vitality.
(c) This chapter teaches the method of gathering prenatal basic vitality in order to invigorate spirit thereby linking the four positive and negative principles (szu ko yin yang) (see here) to produce the macrocosmic alchemical agent. When the light of vitality manifests it reveals the formation of that agent; and its subtle functioning discloses (the presence of) spirit.
The practiser should hold spirit and vitality together in front of the original cavity of spirit (tsu ch’iao between and behind the eyes) so that all three (the generative force, vitality and spirit) unite into one whole. To achieve this, he should first freeze spirit to return it to primeval darkness until in this condition of utter stillness it radiates and illumines the whole of empty space; and then hold on to the centre (between and behind the eyes) to realise the oneness for the purpose of returning to the source.
While the centre is being held on to to realise this oneness, the light of spirit is still young and unstable and if it tends to run away or change, the practiser should roll his eyes from A to D, G and J and back to A (i.e. through the four cardinal points of the microcosmic orbit) concentrating on driving vitality back into the lower tan t’ien cavity (under the navel). When vitality returns to its source life is boundless. This is the transmutation of basic vitality to invigorate spirit which is ‘my’ spirit of no spirit (i.e. the inexpressible).
Hence my master Liao K’ung said: ‘As the dragon and tiger “copulate” and the sun and the moon unite, a mysterious pearl will be created in the middle of the state of indistinctness.’
My eldest brother K’uei I Tsu said: ‘When positive and negative (principles) unite to return to the centre (of the Mysterious Gate), if vitality is young and tends to scatter, you should rotate the solar disc (to check it).’ (See figure 5)
This is what the Chin Hsien Cheng Lun says when dealing with ‘risk full of perils’: ‘If the practiser does not continue with right concentration he will miss the chance to achieve (the above) “copulation and union”.’ It adds: ‘If the mind is truly set on gathering and union, basic vitality will be stable and will not scatter; it will then help the alchemical pregnancy which is the outcome of cultivating both (essential) nature and (eternal) life.’
This seventh step is referred to in the Hsin Yin Ching which says: ‘The method of using the three components of the alchemical agent (the generative force, vitality and spirit) consists of driving the first two into the third to invigorate it.’
Hence Liu Hua Yang said: ‘A long practice will mature the generative force to transmute it into vitality, for the generative force is only immature vitality.’ He also said: ‘The generative force and vitality are inseparable. Only a good understanding of the union of sun and moon can lead to real achievement.’
Question You have said that the first six steps (Chapters 1 to 6)contribute to the full development of positive spirit as revealed by the light of vitality which is called the Mysterious Gate, positive spirit or original face. In spite of its many names it is only the radiant circle or ball of light (mentioned earlier). Although I have only recently begun to practise, I realise this bright white light after the first step; is it the true nature as revealed by the Mysterious Gate?
Answer You have only realised the negative spirit which appears during the preliminary step of practice. When you close your eyes and see a white light in front of you it is negative spirit which is absolutely useless. By practising all the first six steps you will gather the outer and inner alchemical agent and so restore the generative force to invigorate the brain so that the positive spirit manifests. The light of vitality thus seen while your eyes are open is the Mysterious Gate which reveals the real nature realised by cultivating both (essential) nature and (eternal) life, which is the secret of alchemy.
If you wrongly search for negative spirit by closing your eyes to look into the (relative) emptiness of the void it will lead to (the realm of) birth and death, which is in the province of consciousness; you will then achieve nothing until you die. But if you follow the first six steps to gather the alchemical agent according to the doctrine of the cultivation of both (essential) nature and (eternal) life, you will realise the positive spirit which is the outcome of meditation on the void that is not empty (i.e. is the absolute) and is beyond birth and death. The spirit thus created is beyond spirit itself for the light of (essential) nature comes from the ultimateless (wu chi) which manifests when your body is full of prenatal generative force and disappears when the latter is lacking. The presence of this light of (essential) nature leads to life whereas its absence causes death. The cultivation of both nature and life leads to the realisation of this light of prenatal vitality whereas the production of postnatal negative spirit results in consciousness.
1The Mysterious Gate and the Mysterious Cavity are the same thing; it is a gate when it appears in front of the practiser and is a cavity when it lies hidden in the body.
2These four cardinal points are in the same order as in the microcosmic orbit.