13

GATHERING THE MACROCOSMIC ALCHEMICAL AGENT FOR THE FINAL BREAKTHROUGH

THIS METHOD CONSISTS of sitting in silent meditation to drive spirit and vitality into the lower tan t’ien centre (under the navel). The practiser should sit on a round piece of wood (the size of a small bun and covered with cotton) to block the mortal gate below thereby stopping vitality from draining away by the anus while the nostrils above should be closed with a clothes-peg to prevent the immortal seed from escaping by the nose. While dwelling in this bright stillness, he should avoid all strain and take advantage of the vibration of vitality to further and sustain the ascent of the macrocosmic alchemical agent which will then go up by itself in this state of mental indifference, but should on no account be driven up intentionally.

He should then practise the methods of ‘the five dragons upholding the holy one’, of ‘driving the three vehicles uphill’ and of ‘sucking, pressing, pinching and shutting’ which, if effectively performed, will produce the macrocosmic alchemical agent within six, instead of seven, days as mentioned in the books. This agent cannot be gathered in the absence of the foretelling states, and if the practiser is not provided with the four necessities mentioned earlier.

The six foretelling states which manifest when the macrocosmic alchemical agent is fully developed as explained in Chapter 12, do not all appear simultaneously on the same day. First, heat develops in the lower tan t’ien cavity (under the navel) after which the kidneys become hot like boiling water. Then the eyes reveal their golden mechanism. After that the tiger’s roar is heard in the left and the dragon’s hum in the right ear. Then the back of the head vibrates, bubbles rise in the body and spasms shake the nose. These are foretelling states pointing to the production of the macrocosmic alchemical agent, and are followed by the withering of the root of lust (in the testicles) and the accompanying transmutation of generative force into full vitality. When the latter vibrates, it will crystallize into the immortal seed and only then can the genital organ shrink as in babyhood. This is the real retractile state when the penis shrinks back and will no longer stand erect, causing the generative gate to shut and so preventing vitality from draining away. The practiser will thus achieve immortality.

The method of blocking the generative gate (at the tip of the penis) as previously taught is only to prevent vitality from draining away in order to preserve life. Hence the patriarch Li Hsu An said: ‘Block it and again block it and only then can immortality be achieved; if it is not blocked (twice) immortality cannot be attained.’ Therefore, seekers of immortality should pay special attention to this point.

When the generative gate is blocked for the second time, this is achieved by effective training which causes it to shut of itself. When this happens, the penis will no longer erect; and there will be no more generative force left to be sublimated. This is the proper time to stop fire (produced by regulated breathing) so that all the generative force which has been purified and accumulated in the testicles can now be transformed into the immortal seed.

When the golden light of this immortal seed manifests for the first time before his eyes, the practiser should immediately provide himself with the four necessities such as the required implements, provisions, companions and a quiet place for advanced training. If he is young and has parents and children to look after, he cannot retire to the mountain to train for the breakthrough and final leap over the worldly; he is, however, an earthly seer enjoying long life and freedom from all ailments. If his parents have died, his children have grown up and are independent, and he has no dependents to look after, he should provide himself quickly with these four necessities.

By implements are meant objects used during his advanced training, such as the wooden bun (to sit on) and the clothes-peg; by provisions an adequate supply for three to nine years; by companions those undergoing the same training and vowing to help him achieve the ultimate goal; and by a quiet place an ancient Taoist temple on some retired mountain far away from inhabited towns and silent cemeteries where negative influences obtain. It is advisable to choose an ancient abode where previous masters have realised immortality so that it is free from disturbing demons and the practiser can enjoy spiritual protection from his enlightened predecessors.

The immortal seed in the testicles is nurtured by positive vitality, and only when the latter has returned to its source (the lower tan t’ien centre under the navel) does the golden light appear for a second time.

After the second manifestation of the golden light, the positive vitality, now full, will replace the weakening (vital) breath to develop further. In the event of the breath vibrating, the practiser should gather the alchemical agent in full measure to repair the loss of generative force in order to restore its original fullness at puberty.

For the purpose of stopping fire, this gathering of the agent is not by breathing in and out but by concentrating the heart, spirit and thought on raising the agent in the backbone and lowering it down the front of the body so that the immortal seed develops fully. Suddenly sparks appear between the eyebrows, the heart is full of light, and vitality gives off a golden light which appears for the third time, which is the propitious moment to gather the macrocosmic alchemical agent.

The second manifestation of positive light is the signal to stop fire in order to gather the macrocosmic alchemical agent; its third is the signal to grasp the agent for the breakthrough. Its fourth manifestation will reveal the practiser’s failure to stop the fire by his wrong use of in and out breaths at this stage, for the agent will follow (the fire which has not been stopped) to drain away in the form of postnatal generative fluid, thereby nullifying all progress so far achieved. Students are urged to pay particular attention to all this.

As to the method of gathering the macrocosmic alchemical agent within seven days for the final breakthrough, it consists of daily (constant) concentration of the two eyes on the lower tan t’ien centre (under the navel) so that, as time passes, the six foretelling states will manifest. The practiser should use the method of shaking the six sense organs to arouse the immortal seed so that it will pass through the three gates (in the backbone).

The six sense organs are: the nose, genital organ, eyes, ears, tongue and intellect. Their vibrations originate from the intellect which stirs the nose and tongue with an in breath which also affects the ears and eyes. As a result the genital organ vibrates arousing the immortal seed which then becomes very active. When the six sense organs vibrate, the immortal seed in the testicles will move to the mortal gate (at the root of the penis) which is shut but will, however, pass through it to thrust upward to the heart where it is blocked in the ‘thrusting channel’ (ch’ung mo – see figure 8) which is not open. It then moves down to enter the channel of control (tu mo) but the base of the spine is not open.

If the practiser does not know the methods of ‘five dragons upholding the holy one’, of ‘sucking, pressing, pinching and shutting’ and of ‘spirit lifting the goat cart’ the immortal seed will not follow the correct path and will veer from the (unopen) base of the spine to find an outlet through the anus which is a natural opening by which to drain away; if so all previous progress will be wasted. This is the danger of a fall from the lower magpie bridge (hsia ch’ueh ch’iao, the anus).

This is why the two immortals Ts’ao and Ch’iu devised a small round piece of wood with a convex top of the size of a (small Chinese) bun (man t’ou) and covered with cotton to sit on in order to close the anus and so prevent the macrocosmic alchemical agent from scattering away. If in addition a companion is available to help by pinching the base of the spine¹ the macrocosmic alchemical agent will enter and rise up in the channel of control (tu mo in the backbone).

We now know that the macrocosmic alchemical agent will remain stationary if its passage through the coccyx is blocked. If it is pushed through the base of the spine as willed by the practiser, this heterodox intention to lift it will fail for the least stir in the heart (the house of fire) at this stage will automatically close the coccyx. Hence the method of ‘five dragons upholding the holy one’ is devised to accelerate its passage.

Although the passage of the ‘precious gem’ is blocked and although neither stir in the heart (the seat of the fire of passion) nor concentration of spirit can set it moving, the companion’s pinch warms and loosens the marrow in the coccyx (to let it pass). In addition, the practiser should also press a finger on the mortal gate (at the root of the penis), and vitality in the precious gem will by itself thrust through the base of the spine.

Therefore, the practiser should not concentrate on pushing the agent to set it moving but should wait for it to thrust of itself and then gently guide it into the right channel. When it suddenly moves to thrust into the coccyx the practiser should assist it by pressing a finger on the mortal gate, raising his eyes at the same time to help it up. Then he should gently and slowly roll his eyes once acting like a goat slowly drawing a cart uphill in order to help the agent in its ascent. He should also support this ascent by pressing his tongue against the palate and sucking in a breath through the nose. Finally if he stretches the small of the back with a crack, the agent will of itself thrust into the base of the spine (the first gate in the backbone).

Now his companion should immediately pinch the backbone above the coccyx to further the gem’s ascent to (the second gate) between the kidneys. If the latter is blocked and the gem remains stationary, his companion should pinch the backbone there to help its ascent. However, if the practiser thinks of pushing it up, which is wrong, he will fail to raise it, for as soon as a thought stirs his heart, the second gate will close of itself. Hence the method of the ‘five dragons upholding the holy one’ was devised to speed the gem’s ascent.

Although the passage of the ‘precious gem’ is blocked and although neither stirring in the heart nor concentration of spirit can set it moving, the companion’s pinch will warm and loosen the marrow in the second gate (to let it pass). In addition the practiser should press a finger on the mortal gate (at the root of the penis), and vitality in the precious gem will of itself thrust through the second gate (between the kidneys).

Therefore, the practiser should not concentrate on pushing the agent (or gem) to set it moving but wait for it to thrust of itself, and then gently guide it into the right channel. When it suddenly moves to thrust through the second gate the practiser should help the movement by pressing a finger on the mortal gate, looking up at the same time to draw it up. Then he should roll his eyes once quickly, acting like a deer speedily drawing a cart uphill, in order to raise the precious gem rapidly. In so doing he should support this ascent by pressing his tongue against the palate and sucking in a breath through the nose. Finally if he stretches the small of his back with a crack, the agent will of itself thrust into the second gate.

Now his companion should quickly pinch the backbone above the second gate (between the kidneys) and the ‘precious gem’ will gradually ascend to the third gate in the occiput. If the latter is blocked and the gem remains stationary there, his companion should pinch the back of the head to ease its ascent. For it cannot be moved by the practiser’s thought and concentration but by itself because of the companion’s pinch which warms and loosens the marrow in the third gate. The practiser by pressing a finger on the mortal gate, causes the gem to thrust into the occiput, but he should wait until it enters it before guiding it into the correct channel. When it suddenly thrusts of itself through the back of the head, the practiser should immediately look up to support its ascent. This is what we call the ‘five dragons upholding the holy one’ in its ascent.

The practiser should now force his eyes up acting like an ox drawing a cart uphill. He should support this ascent by pressing the tongue on the palate and sucking in a breath through the nose. Finally if he stretches the small of his back with a crack, the gem will of itself thrust into the occiput.

Now his companion should quickly pinch the nape of his neck to warm and loosen the marrow there so that the gem can slowly enter the ‘store house of the wind’ (feng fu, a cavity in the back of the head), the medulla oblongata, the cerebellum and the vital cavity of nature-spirit in the centre of the cerebrum. When life-vitality meets nature-spirit they unite and stay in the same cavity; the practiser should use a clothes-peg to shut his nostrils, quickly close his eyes and roll them from left to right nine times, and then pause to gaze at the light of vitality that appears in that cavity. This exercise of rolling the eyes is to be done four times, making 9 x 4 or thirty-six turns, during which his eye should be rolled thus:

to lift up the positive yang.

After this, he should open his eyes and roll them from right to left, and then close them to gaze at the light of vitality.

This should be done four times, making 6 x 4 or twenty-four turns, during which the eyes should be rolled thus:

to lower the negative yin.

This rolling of the eyes will cause spirit and vitality to unite into one single gem which is called the prenatal true seed (hsien t’ien chen chung).

When he turns his eyes down, this true seed in the original cavity of spirit (tsu ch’iao between and behind the eyes) will descend from the forehead to seek an outlet through the nose, which is open, and if the latter is not shut by a clothes-peg, it will drain away by the nostrils, and all previous progress will be nullified. This is the danger of a fall from the upper magpie-bridge (shang ch’ueh ch’iao, the nasal duct).

Therefore, the practiser should provide himself with a wooden bun and a clothes-peg for use at this stage. If the true seed does not drain away by the nose and is stationary between the eyebrows, the practiser should remain thoughtless and motionless with his spirit frozen and look down while waiting for the true seed to move of itself. Suddenly it will thrust and the practiser should follow and guide it into the hsuan ying cavity (the mysterious bridle behind the heavenly pool above the mouth) and the throat where another peril should be anticipated. If he has not received instruction from a competent master he will spurt the true seed (out of his mouth) but if he has been instructed he will swallow it, and after passing down the throat it will reach the heart and the liver at the base of which is the chiang kung cavity (the solar plexus) where it mingles with the negative breath in the liver. With his eyes fixed on it, the true seed will reach the intestines in the middle of which is the channel of function (jen mo) and then slip into the lower tan t’ien cavity (under the navel) where it will remain stationary.

Thus after passing through the three gates in the backbone the true seed is now absorbed to achieve the alchemical goal.

Question You have said that the method of the ‘five dragons upholding the holy one’ ensures the final breakthrough; will you please explain this in detail?

Answer Five is the number of the element of earth which stands for right thought, and dragon stands for prenatal spirit. Hence the ‘five dragons upholding the holy one’ (wu lung p’eng sheng) which is the secret of the breakthrough by the macrocosmic alchemical agent.

Question I am still not very clear about the ‘five dragons upholding the holy one’ and pray you to explain in detail.

Answer When the practiser gathers the macrocosmic alchemical agent for the final breakthrough, he should take advantage of the moment when all six sense organs shake, that is when the immortal seed vibrates, to sit firmly on the wooden bun in order to close his anus, and then the mortal gate (at the root of the penis) will shut of itself. He should also check that gate by pressing a finger on it. The right thought is symbolised by the element of earth whose number is five. Spirit is the dragon, which is the adept who is ready to sacrifice his body in his quest of immortality. When the precious gem vibrates to take its (transcendental) course, the practiser should relinquish his body, and this means its (apparent) death. For when he goes against the way of the world, he will achieve immortality. This reversal of the worldly way of life consists of holding up the mortal gate with a hand, backed by his right thought, so that the precious gem will soar up. Looking up to suck the gem up is upholding it. The holy one is the ascending precious gem.

Therefore, the method of ‘five dragons upholding the holy one’ is only an analogy used by former patriarchs and masters who did not go into details. My masters Liao Jan and Liao K’ung have ordered me to explain it in detail so that all future students will benefit from it.

Question The gathering of the macrocosmic alchemical agent in seven days for the breakthrough also includes the four techniques of sucking (hsi), pressing (shih), pinching (ts’o) and shutting (pi). Will you please explain in detail?

Answer Sucking, pressing, pinching and shutting are the whole process of gathering the macrocosmic alchemical agent in seven days for the final breakthrough.

Sucking is drawing breath up the nostrils while looking up to help the true gem ascend. Both sucking and right thought support the upward look to ensure the ascent of the true gem.

Pressing is pressing the tongue against the palate. When the true seed ascends, it should be supported by the breath in the nasal duct and the upward look as well as the tongue pressing on the palate; at the same time the eyes should roll once from left to right. When the eyes are being rolled, the practiser should distinguish between the various strengths of the goat, deer and ox when drawing the cart uphill.

Pinching is done by the practiser’s companion who should squeeze the channel of control (tu mo, in the spine). When the gem vibrates, the anus is blocked by the wooden bun and the mortal gate (at the root of the penis) is pressed by the practiser’s own finger to stop the gem from slipping away by these two gates. The companion should now quickly pinch the base of the spine to warm and loosen the marrow there so that the gem thrusts into it with a crack. After this the companion should pinch the backbone between the kidneys, and then the back of the head until the gem has passed through the second and third gates and reached the brain.

Shutting is by means of the wooden bun that closes the anus, the clothes-peg that shuts the nasal duct and the finger that presses on the mortal gate (at the root of the penis). Thus these three gates are shut to stop the gem from slipping away.

Question After gathering the macrocosmic alchemical agent and its ascent through the three gates (in the backbone) to the brain (ni wan) it will unite with the ni wan to become the true gem. Why then is the technique of ascent and descent still practised at this stage?

Answer This true gem is the left-vitality of the immortal seed which goes up through the three gates to the brain (ni wan) where it meets and unites with nature-vitality to become one whole which is the prenatal true seed of immortality.

The technique of positive ascent and negative descent is practised to sublimate nature-vitality which is negative and lift-vitality which is positive, unite both into one true seed and transform the latter into golden nectar which then goes down, but is not the saliva in the mouth. If the nostrils are not shut with a clothes-peg this nectar will drain away by it.

From the original cavity of spirit (between and behind the eyes) this golden nectar will pass through the hsuan ying cavity (above the mouth) to flow into the throat. When it goes down into the windpipe, if the practiser has not received instruction from a competent master, he will simply cough it up. Is it not a pity then that all previous progress is thus thrown away?

Hence the Scriptures say: ‘Before the nectar goes down, the practiser should moisten the windpipe so that when the former descends it will be swallowed by the latter with a gulping noise. It will then enter the heart and reach the chiang kung cavity (solar plexus) under the liver where the (vital) breath there will invigorate it. It will then pass through the intestines and finally enter the lower tan t’ien (under the navel) where it will produce the true seed which will blossom and bear fruit.

Question You have said that the golden nectar will produce the true seed which will blossom and bear fruit in the cavity of vitality (under the navel). I am not clear about this; will you explain in detail?

Answer It is not easy to produce the true seed from the golden nectar. This seed will grow in the cavity of vitality (under the navel) into a yellow stem which will blossom and bear fruit. Its flower is the light of vitality which manifests in front of the practiser. This flower has both stamen and pistil which will unite to form a fruit. If the practiser does not know how to unite them the flower will be sterile and will not bear fruit, for it will be illusory. Its pistil is the light of vitality that comes from nature-vitality and its stamen is the golden light that arises from life-vitality. The union of both produces the (immortal) foetus which is the fruit.

¹If the practiser is alone and has no one to help him he can employ another method which consists of rubbing with his own hands the lower part of the backbone down to its base to warm the marrow above the coccyx in order to draw the agent up. Rubbing should always be downward but never upward; this is the most important point which all practisers should keep constantly in mind.