14

FORMATION OF THE IMMORTAL FOETUS

AFTER HIS SUCCESSFUL practice of the thirteen previous steps (Chapters 1 to 13) has achieved the breakthrough, the practiser should unite the two vitalities (of nature and life) to help spirit form the immortal foetus. Forgetfulness of (i.e. not thinking about) the circulation of the two vitalities (in the microcosmic orbit) will produce the foetal spirit which will return to the state of utter serenity which is true foetal breath.

Question Will you please explain all this in detail?

Answer After having gathered the macrocosmic alchemical agent and circulated it through the three gates of the backbone, all psychic centres (and channels) are cleared of obstructions so that the two vitalities (of nature and life) which have now developed fully, can move freely by themselves, ascending and descending endlessly; this is how the two vitalities help spirit produce the (immortal) foetus.

As time passes, they will circulate of themselves without the practiser being aware of it; this is how to produce the foetal spirit.

After a long time, while this mindless circulation continues, the practiser should concentrate his eyes on the lower tan t’ien centre (beneath the navel). Ten months later the circulation of the two vitalities (of nature and life) will become so subtle that only a feeble vibration is felt in the region of the navel which seems to be empty. One year later this vibration will cease completely. At this stage the practiser should not take salt when eating or drinking. Now only spirit remains, serene and radiant, which is true foetal breath. Breathing will (appear to) stop and all pulses to cease beating; the state of deep serenity (ta ting) is now achieved.

The foetal breath will remain still for a long time, and the heart, spirit and thought will start vibrating again causing the former to move like a louse; this is the spiritual foetus which, after remaining inert in the lower tan t’ien centre (under the navel) for about two years since the breakthrough, now begins to breathe. At this stage the practiser should lift this true foetal breath to the chung kung, also called chiang kung, centre which is (the solar plexus) at the base of the liver, by means of the threefold continual ascension method (san ch’ien fa)¹ After reaching the chung kung centre (solar plexus), the spiritual foetus will be nurtured by the foetal breath.

The lower tan t’ien under the navel is where the generative force is sublimated into vitality; the middle tan t’ien (solar plexus) is where vitality is sublimated into spirit; and the upper tan t’ien in the brain (ni wan) is where spirit is sublimated for its flight into space.

Figure 10 The immortal foetus

When the spiritual foetus takes shape, the practiser should employ the threefold continual ascension method which uses thoughtlessness in the first and breathlessness in the second stages (i.e. he should neither direct the process mentally nor regulate his breathing).

The stage of foetal breathlessness is achieved by ‘uniting’ the eyes (by drawing the pupils together in a squint) to concentrate on the foetal vitality in the lower tan t’ien (under the navel) to cause the foetal breath to ascend slowly, little by little, to the middle tan t’ien (or the solar plexus). This means that the spirit which has been in (the cavity of) vitality (i.e. the lower tan t’ien) for some time now moves to ascend to the middle tan t’ien where vitality will envelop the foetal spirit which will be dull, confused and indistinct, like a foetus in the mother’s womb. This is the stage of breathlessness. When spirit is enveloped by vitality in the middle tan t’ien, it is called the immortal foetus (tao t’ai). That this foetus is forming is revealed by foetal vitality manifesting before the practiser’s eyes as the light of vitality.

It is very difficult for the practiser to refrain from using this manifestating vitality (which is tempting). He has to bury the heart (the seat of the fire of passion) in order to resurrect (essential) nature; he should not allow himself to be held back by house work, or entangled in worldly activities so that all mundane things can be kept away for ever. Then he will know only this light of vitality beyond which there is nothing to concern him; this is complete relinquishment of all earthly attachments. If there still remains a trace of negative breath in the body, demonic states will develop; the practiser should then employ the method for banishing demons (see opposite);

The above are the four stages of serenity, the sequence of which is: (a) thoughtlessness (nien chu), (b) breathlessness (hsi chu), (c) pulselessness (mo chu) and (d) extinction (unmindfulness) of worldly existence (mich chin).

Question You have said that when the foetal breath ascends to the middle tan t’ien (in the solar plexus), it will be enveloped by the prenatal vitality there and will become the immortal foetus; and that foetal vitality manifests before the practiser’s eyes, as the light of vitality. How then can worldly things and demonic visions manifest in that light of vitality?

Answer When the immortal foetus is nurtured in the middle tan t’ien, the heart is like a lotus leaf which cannot be wetted by water; so the practiser (who has achieved this stage) is at ease, free, comfortable and unconcerned about anything. When the immortal foetus is fully developed, its vitality will manifest before his eyes. Spirit which is now wholly positive can develop vitality with its six transcendental powers and achieves: 1, the stoppage of all drain (of generative and vital forces); 2, divine sight; 3, divine hearing; 4, knowledge of past lives; 5, understanding of other minds; and 6, the divine mirror.

Previously when the student began his practice, he had succeeded in stopping the drain of generative force; it is only now that he realises the other five spiritual powers which enable him (a) to see things in heaven, (b) to hear celestial sounds and voices, (c) to know all causes sown in past lives, and (d) to read the minds of others and predict the future, except for (e) the divine mirror which will remain tied to consciousness if he does not know how to free his heart (the seat of the fire of passion) from worldly attachments. If he gives rise to the thought of seeking immortality to delight in it, the demon will seize the occasion to enter his heart. His discrimination and likes and dislikes will cause demonic states to manifest thereby destroying all his previous progress.

When the student feels that consciousness interferes with his practice he should immediately call on a learned master who will teach him the method of overcoming the demons by circulating his consciousness through the four cardinal points A, D, G and J (of the microcosmic orbit). The demons will vanish as soon as the negative breath is transmuted into positive vitality. This is the death of consciousness leading to the resurrection of (essential) nature. Hence the divine mirror which is achieved only after positive fire has transmuted the demons into prenatal (divine) spirit.

Question When the immortal foetus which has been sufficiently nurtured by prenatal vitality in the chung kung centre (the solar plexus) is being pushed up to the upper tan t’ien in the brain (ni wan) there may or may not be a foretelling sign. If there is not, when should the foetus be pushed up?

Answer There is always a foretelling sign. Without one how can the practiser know when the moment is ripe to push up the immortal foetus to the brain (ni wan)? This sign is the golden light appearing in the bright moonlight that manifests before the practiser’s eyes; this is when the foetus should be pushed up. The practiser should immediately drive the golden light into his (essential) nature, and unite negative and positive spirits to sustain it. The positive spirit is still weak and is like a baby; this is why a method called ‘giving suck’ should be used to nurture it. According to this method that which is void (formless) is not really empty for there is in it a golden light; hence it is not void. Simultaneously the original cavity of spirit (tsu ch’iao between and behind the eyes) will emit bright moonlight, and when the two lights unite, the positive spirit which is serene and radiant in the upper tan t’ien (in the brain or ni wan) will mingle with them to become a vast voidness. This is how to nurture and preserve the whole body (of positive spirit) which is the chief aim of the method of ‘giving suck’ to the spiritual foetus. When the practiser achieves this, he will be aware of the egress of spirit from the body. This is the ascent of the immortal foetus to the upper tan t’ien in the brain (or ni wan).

By threefold continual ascension is meant the union of generative force, vitality and spirit into one whole which will be sublimated into bright moonlight. It is only after flying snow and falling heavenly flowers have been seen that spirit emerges from the foetus to become immortal.

Question You said that the threefold ascension is from the lower, middle and upper tan t’ien centres and that the lower centre (under the navel) is where the generative force is transmuted into the immortal or true seed, the middle tan t’ien (solar plexus) is where vitality is transmuted into the immortal foetus, and the upper tan t’ien in the brain (or ni wan) is where spirit is sublimated so that it can come out of the foetus. I am not very clear about the generative force which can become the immortal seed and the immortal foetus and can emerge from the upper tan t’ien (in the brain or ni wan) to become immortal. Will you please explain all this in detail?

Answer You know that sexual intercourse produces offspring. When the male spermatozoon enters the female ovum which has not yet been stirred, the woman’s blood will surround the semen and the offspring will be a girl who is negative externally and positive internally. When the female ovum is stirred before the male spermatozoon enters it, the man’s sperm will surround the woman’s blood and the issue will be a boy who is positive externally and negative internally.

According to our Taoist teaching, in the human body the union of spirit with vitality begets the immortal seed which comes from the sublimation of semen, for when spirit and vitality unite in the lower tan t’ien (under the navel) they collect all spermatozoa and transform them into immortal seed. When the latter is sufficiently nurtured and matures it radiates. Spirit and vitality will then become inseparable like iron and a loadstone.

This achievement is final and the practiser will feel secure and independent. Consciousness will gradually vanish while essential nature will develop slowly. Perverse thoughts will cease to arise giving way to one right thought. The union of spirit and vitality means the death of consciousness and the resurrection of essential nature. Heart and thought which are now neither within nor without become a mass of serenity which will remain still for a long time before vibrating again.

This is vibration of the true seed which will soar up to the chung kung centre, also called chiang kung (or solar plexus) where it will stay. This centre is where vitality and (vital) breath unite to produce prenatal true vitality, which contributes to the formation of the immortal foetus.

This immortal foetus is formed by the union of two prenatal vitalities: prenatal true nature-vitality in (essential) nature whose light is like moonlight and prenatal true life-vitality in (eternal) life whose light is golden.

When this stage is reached the practiser should not dwell in the inactive (wu wei) state but should direct the (active) inner (vital) breath to reach and enter the prenatal true vitality in order to invigorate and help it form and nurture the immortal foetus.

The practiser should now use the vitality in his heart to still the inner breath for if (vital) breath is not regulated the immortal foetus cannot develop fully. He should concentrate on spirit forgetting all about the foetus which is within his spirit; this is called ‘returning a myriad things to one whole’.

This one true vitality is the positive vitality of (essential) nature which will unite with the negative vitality of (eternal) life to become that one basic vitality which reveals the complete formation of the immortal foetus. The latter should be quickly lifted to the ni wan or brain. This is ascent to the upper tan t’ien where the union of (positive) with (negative) spirit and their return to the brain will produce one uniform prenatal positive spirit.

The union of (positive) with (negative) spirit is achieved by uniting (or drawing together in a squint) the pupil of the left eye which stands for positive spirit with that of the right one which stands for negative spirit for concentration on the upper tan t’ien centre (in the brain). At this stage breath will not (be felt to) enter or leave (the body), the serenity experienced is full of bliss, and the six senses are blotted out to reveal one essential nature which is perfect and radiant with the shining and pervading light of vitality. When this light manifests, there will be neither day nor night; this shining and pervading brightness will give the practiser great comfort and he will acquire all six supernatural powers. This is the highest attainment.

As time passes, he will discover many (unusual) things; he should not use this vitality but should hold on to the ni wan centre in order not to be disturbed by consciousness. This is what is usually called the extinction (of worldly things) which is full of bliss. This extinction is neither death nor annihilation but confirms the fullness and maturity of the immortal foetus which is like a bright sun in mid-heaven.

This is absolute voidness which is not empty. When snow appears to dance in space while flowers fall in disorder from the sky, this is the time for (the spirit) to come out of the foetus. If (the spirit) does not emerge at this stage it is called ‘keeping vigil over a dead body’.

Question You have spoken of dancing snow and falling flowers; where and why do flowers fall from the sky?

Answer When (positive) unites with (negative) spirit to produce one uniform prenatal spirit, the latter derives from the union of nature and life vitalities as shown in the following diagram:

Only when this foetus has been nurtured by vitality, and is full and mature can flowers be seen falling from the sky before the eyes, which shows the time is ripe for leaving the foetus which should be done immediately. Dancing snow reveals the full development of the immortal foetus.

The patriarch Hua Yang commenting on the Hui Ming Ching said: ‘This is the time to come out of serenity. If the practiser does not leave this state he will get bogged down in the spiritual body, will be tied up by serenity and will not achieve the transcendental powers which enable him to appear in myriad transformation bodies. When snow and flowers are seen, spirit should leave the mortal body stirred by the thought of entering the great emptiness.² He who has not received instruction from a competent master does not know this method.’

Question The Hui Ming Ching says: ‘He who has not received instruction from a competent master does not know how to stir the thought of entering the great emptiness.’ It does not teach the method of leaving the foetus; will you please instruct me?

Answer You should lift the spiritual light to the brain (ni wan) which will emit the light of vitality within which flying snow and dancing flowers will be seen. This is the absolute void taking shape. Although there seems to be activity this in fact is wu wei (non-activity) and although a shape seems to form this in reality is the sublimation of spirit; this is sublimation both within and without.

An ancient immortal said: ‘Shape is formed by Tao (immortality) and life is made eternal through alchemy which consists of borrowing boundless prenatal vitality to continue (the existence of) limited bodily form; in other words this boundless prenatal vitality which is the true essence of the positive and negative principles between heaven and earth, is used to create the immortal foetus which now has shape’. This is the union of (positive) and (negative) spirits which produces the immortal foetus. The latter derives from the union of the spiritual father and mother in the (practiser’s) body; in other words the union of the true positive and negative principles. The postnatal (human) foetus created by the sexual intercourse of the father and mother takes ten months to become a baby, the product of his parents’ vital forces. Likewise the immortal foetus which comes from the union of positive and negative vitalities in the practiser’s own body also takes ten months to complete.

When flowers are seen falling in disorder from the sky, the practiser should use the method of stirring a thought to jump into the great emptiness, and he will emerge from the immortal foetus.

When the lights of (essential) nature and (eternal) life unite the foetus will take the form of the (practiser’s) self which is created by the spiritual father and mother, that is by the positive and negative vitalities in his own body. In other words this is the union of his positive and negative spirits which creates his true spirit which can transform his bodily self into vapour which then gathers to take shape. This is prenatal vitality in the prenatal state which in fact is wholly positive vitality, or positive spirit created by the five kinds of eyes (see below) and six transcendental powers, which is visible to others, can speak to them, can pick up objects and has the same features as his own body.

The negative spirit visible to the practiser when he closes his eyes, is created by (the first) five transcendental powers and is the negative spiritual breath which can see others but is invisible to them, cannot speak to them and cannot pick up objects and is, therefore, mortal in the end whereas positive spirit enjoys eternal life and is beyond birth and death.

If the heavenly gate (miao men or aperture of Brahma at the top of the head) is not open, the positive spirit will not come out (of the body) and the practiser will remain a stupid man; this is because he has not met a competent master. I, therefore, urge all students to call on learned masters for verbal instruction on the method of stirring the thought to open the heavenly gate in order to leap into the great emptiness. All my disciples know this method; hence I advise all practisers to call on them for verbal instructions.

Question What are the five kinds of eye?

Answer They are the heavenly, earthly, spiritual, human and ghostly eyes. The heavenly eye sees all things in the thirty-three heavens; the earthly eye sees the eighteen hells; the spiritual eye, or eye of vitality, sees both past and future events in the world; the human eye sees things happening before birth and death; and the ghostly eye sees through the mountains, earth and metal.

¹San ch’ien fa or threefold continual ascension method means the three essentials, i.e. the generative force, vitality and spirit united into a bright moonlight which rises from the lower to the middle and then the upper tan t’ien before the practiser sees falling snow and dancing flowers in front of him.

²Stirred by a thought (tung nien) is a Taoist idiom which means the mind set solely on entering the great emptiness, the aim of alchemy.