The texts in this collection were chosen to highlight the Taoist practices of meditation, breath regulation, the microcosmic and macrocosmic circulations, and sexual (consort) alchemy. The Treatise on the Mysterious Orifice (Xuanweilun) was written by Lu Xixing (1520–1606); both the Discussion on the Cavity of the Tao (Daojiaotan) and Secret Teachings on the Three Wheels (Sanjubizhi) were lectures by Li Xiyue (1806–1856) compiled by his students.
The practices of meditation, breath regulation, the microcosmic and macrocosmic circulations, and sexual yoga are methods of Taoist internal alchemy. Internal alchemy is the discipline of cultivating health, longevity, and immortality by transforming the energetic structures of body and mind. Today, there are four recognized schools of Taoist internal alchemy: the Northern, Southern, Eastern, and Western schools, named after the geographic regions of China where they originated.
THE NORTHERN SCHOOL
There are two branches of the Northern school. The first branch is the Northern Complete Reality school (Beiquanzhen), founded by Wang Chongyang; the second is the Pre-celestial Limitless sect (Xientienwujimen), founded by Chen Xiyi. Both schools originated in the Song dynasty (960–1279 C.E.); both taught that mind should be cultivated before body, and neither uses techniques of sexual alchemy. The teachings of the Northern Complete Reality school are best represented by the Dragon Gate (Longmen) sect. This monastic sect was founded by Wang Chongyang’s student Qiu Changchun. The Pre-celestial Limitless sect of Chen Xiyi is a nonmonastic hermit lineage, its teachings transmitted orally from master to student. Practitioners of both branches of the Northern school are usually initiated into the lineage when they are young. (Qiu Changchun himself was a teenager when he began his spiritual training.) This probably explains why the Northern school favored techniques of the single path (practicing without the help of a consort). Since little to none of their generative energy was lost, the practitioners need not replenish their energy by gathering it from a partner. Today, there are Dragon Gate–affiliated monasteries worldwide, but the influence of Northern Complete Reality Taoism is still strongest in northern China. The influence of the Pre-celestial Limitless sect is less easy to document because of its hermit lineage, but small groups of its practitioners are found throughout mainland China, Taiwan, and Hong Kong. (More information on the teachings and practices of the Northern Complete Reality school and the Pre-celestial Limitless sect can be found in my Shambhala Guide to Taoism, Cultivating Stillness, Cultivating the Energy of Life, and Nourishing the Essence of Life.)
THE SOUTHERN SCHOOL
The southern branch of the Complete Reality school, the Southern school not only taught that body needs to be cultivated before mind, but also uses techniques of sexual yoga (the paired path). Although Zhang Boduan of the Song dynasty is acknowledged as the founder of this school, the division within the Complete Reality school already existed during the time of his teacher Liu Haichan. Both Liu Haichan and Wang Chongyang had studied with Lu Dongbin, the patriarch of modern Taoist internal alchemy. While Wang favored the single path, probably because of his Confucian and Chan Buddhist influences, Liu and Zhang both tended to be pragmatic and taught single or paired practice according to the needs of their students. This is probably because they both started Taoist cultivation late in life and understood how paired practice could help older students. There are several important differences between the Southern Complete Reality school and its northern counterpart. First, the southern branch is not monastic. Second, most of its practitioners tended to be householders who had raised families before studying the arts of longevity. Having lost much generative energy over the years, these practitioners needed a quick way to replenish it. Sexual alchemy, or paired practice, allowed them to do exactly that. The Southern school considered the paired path a matter of convenience, its techniques useful for replenishing generative energy in the early phases of cultivation. Once generative energy is plentiful, practitioners will switch to techniques of the single path. Third, because it is a lay tradition, the Southern school was and still is a loosely knit group of practitioners led by independent teachers. Spread over the areas south of the Yangzi River, practitioners of the Southern school follow teachers who often added “personal touches” to the teachings. Eventually, some of these personal touches evolved into distinct lineages. One was the Eastern school of Lu Xixing, and the other was the Western school of Li Xiyue.
(More information on the teachings of the Southern Complete Reality school can be found in my Nourishing the Essence of Life.)
THE EASTERN SCHOOL
Lu Xixing, also known as Lu Qianxui, is the founder of the Eastern school. His unique teachings on combining the single and paired paths attracted a large number of students in southeast China, especially in his home province of Jiangsu. Since most of his followers lived in eastern China, his teachings are named the Eastern school. Lu began his career as a Confucian scholar. After several unsuccessful attempts at passing the civil examinations, he embraced Taoism. Initially, he was attracted to the teachings of the Northern Complete Reality school. However, after meeting Taoist teachers who taught him the methods of sexual alchemy, he realized that the two approaches (single and paired practice) were not necessarily contradictory. His own experimentation with the two practices led him to devise an approach that combined the best of both. In later years, he also incorporated Chan (Zen) meditation into his practice. It is probably because of Lu’s early interest in Northern Complete Reality Taoism and later interest in Chan Buddhism that sexual alchemy was regarded as a secondary practice for the Eastern school. Paired practice was recommended only for older and weaker students so they could quickly build the foundations necessary for the higher levels of internal alchemy. Regardless of their age, once practitioners reached intermediate levels of internal development, single cultivation was the preferred practice.
Lu Xixing wrote prolifically. His writings include commentaries on the Zhuangzi, Zhang Boduan’s classic Understanding Reality (Wuzhenpian), original treatises on combined single and paired practice, as well as guides to reading the Avatamsaka Sutra.
THE WESTERN SCHOOL
Li Xiyue, known as Li Hanxui and Duanyangzi, is the founder of the Western school. Like Lu Xixing, Li was adept at both the single and paired paths. However, Li’s cultural and spiritual background is radically different from Lu’s. First, Li Xiyue was never a Confucian and never aspired to become a government official. Second, although he respected Buddhism, Li never developed an interest in Chan meditation. Finally, whereas Lu traveled extensively throughout China and tended to be cosmopolitan in outlook, Li was very much a product of his native Sichuan culture. Sichuan is one of the most insular regions of China. Situated in a river basin surrounded by mountains and accessible only through the Yangzi River gorge, Sichuan developed a unique cultural heritage. Typically distrustful of mainstream Chinese culture and fiercely loyal to local customs, Sichuan natives take pride in both preserving and propagating their uniqueness. Historically, it has been said that if mainstream Chinese culture entered Sichuan, it would not assimilate Sichuan but be assimilated instead. It is against this background of Sichuan culture that the teachings of Li Xiyue should be understood.
According to the lineage chronicles of the Western school, Zhang Boduan, the founder of the Southern Complete Reality school, received the teachings of paired practice from a hermit in Sichuan. The hermit himself was said to have studied with Liu Haichan, who in turn had received the teachings from Lu Dongbin himself. And from whom did Lu Dongbin receive the teachings of paired practice? According to the Western school, Lu learned the techniques of sexual alchemy from a hermit while wandering in the Omei Mountains in Sichuan. Thus, the followers of the Western school considered themselves the direct spiritual successors of Lu Dongbin’s teachings on sexual alchemy. Adding a touch of regional pride, they alleged that Lu himself had learned paired practice from a Sichuan native.
We can’t know whether Lu Dongbin indeed learned sexual alchemy from a hermit in Sichuan, for there are no records other than those of the Western school. However, independent sources tell us that Li Xiyue studied the teachings of Lu Xixing and wrote commentaries on Lu’s writings as well as editing them. That Li Xiyue was influenced by the teachings of the Eastern school was beyond doubt, but Li’s approach to paired practice is different from Lu’s. First, Lu Xixing viewed paired practice as a viable technique for those who begin their cultivation late in life. For Li, however, paired practice was not merely viable but preferred. Second, for the Eastern school, paired practice is used only in the early stages of internal alchemy for replenishing generative energy. Once practitioners have attained a sufficient level of generative energy, single practice was the preferred path. For the Western school, however, the paired path is practiced beyond the initial stage of building the foundations, so that today the practices of the Western school are synonymous with sexual alchemy.
The teachings of the Eastern and Western schools, especially the theory and practice of the paired path, are not easy to understand even for those who are familiar with Taoist internal alchemy. What follows is an introduction to some key concepts that are central to understanding the three texts. Keep in mind that no one school is the sole authority on Taoist spiritual practices. Moreover, each school defines the alchemical terms differently, and a text should be read within the context of the teachings of that school.
ORIGINAL NATURE AND PRIMORDIAL LIFE ENERGY
We owe our lives to the primordial life-giving and life-nourishing energy of the Tao. This energy enters our mother’s womb when we are conceived and is no different from the energy that gives life to and nourishes all things.
When we are born, this primordial energy is first manifested as original nature (original mind) and life energy. The energy of original mind travels to the upper dantien (the area between the two eyes), and the primordial life energy travels to the kidneys. The goal of Taoist practice is to return these two energies to their primordial state and unite them. To this end, original mind is used to refine and cultivate life energy, and life energy is used to refine and cultivate original mind. When the duality of original mind and life energy dissolves, the undifferentiated primordial energy of the Tao will emerge within.
THE THREE TREASURES
The primordial energy is also manifested as spirit, vital, and generative energies. These energies are called the three treasures because they embody the essence of life. If we preserve them, we will live; if we squander them, we will die. The primordial qualities of these energies are strong in infants. However, with growth, puberty, and maturity, these energies become contaminated. Pristine vital energy is contaminated by mundane air with each breath we take; pristine spirit energy is degraded with increasing thoughts and conceptions; and pristine generative energy leaks out of the body as procreative energy at puberty. Not knowing how to conserve these life-nourishing energies, we squander the three treasures, and we age and die before our time. The goal of Taoist practice is to preserve, cultivate, and refine these energies so that we can attain an indestructible body and enlightened mind.
THREE PATHS OF CULTIVATING BODY AND MIND
There are three paths of cultivating body and mind in Taoist spirituality: the celestial, the terrestrial, and the human.
The celestial path is the ideal path; it is short, straightforward, and easy. In this path, internal energies are gathered and cultivated while they are pristine. Therefore, it is most optimal for people who begin their cultivation before puberty. The celestial path is also called the single path because generative, vital, and spirit energies are cultivated without help from a sexual partner.
The terrestrial path is involved with ingesting minerals and using them to transform and refine internal energy. This path requires timely application of the minerals at each stage of internal alchemical transformation. Incorrect usage of minerals can lead to poisoning and death.
The human path is associated with paired practice. In this path, energy is gathered from a partner to replenish generative energy that was lost. The Eastern and Western schools recommend this path for practitioners who start cultivation late in life. The more quickly generative energy can be replenished, the sooner the practitioner can advance to the higher stages of internal alchemy. The human path of cultivating body and mind is chosen for convenience when the celestial path becomes impractical.
PRE-CELESTIAL AND POST-CELESTIAL
In the texts, there are four contexts in which pre- and post-celestial are used. First, pre- and post-celestial are used to describe two states of reality. Entities that do not have form, structure, or appearance are pre-celestial in nature, while entities that have these qualities are post-celestial in nature. Thus, for example, original nature, which has no form or structure, is pre-celestial, and generative energy in the form of blood or seminal fluid, which has form and appearance, is post-celestial.
Second, pre- and post-celestial are used to contrast two kinds of human existence. In this context, pre-celestial refers to the state of existence before the onset of puberty, when spirit, vital, and generative energies are primordial and pristine. In contrast, post-celestial refers to the state of existence after the onset of puberty, when the three energies have been contaminated by thoughts, feelings, and desires. Thus, for example, persons who have not lost generative energy are said to possess a pre-celestial body, and those who have lost generative energy are said to possess a post-celestial body.
Third, pre- and post-celestial are used to describe two kinds of medicines necessary for internal alchemical transformations. Pre-celestial medicines are generated from within, while post-celestial medicines are collected from outside. Thus, for example, generative energy produced by our own body is pre-celestial in nature. Original mind, which is the primordial manifestation of spirit energy, is also pre-celestial. Generative energy collected from a partner, however, is post-celestial medicine. On the other hand, generative energy that is produced within, even when it is aroused by a partner during paired practice, is considered pre-celestial.
Fourth, pre- and post-celestial are used to classify methods of internal alchemy. The single path is considered pre-celestial because it works with pre-celestial energies and because it is best suited for persons who possess a pre-celestial body. Pre-celestial practices are described as the forward path because they follow the natural way of the Tao. Paired practice is considered post-celestial because the source of energy used to replenish and stimulate a practitioner’s generative energy is from outside his or her own body. The paired path is optimal for persons who no longer possess a pre-celestial body. Post-celestial practices follow the path of reversal because they work with absorbing external energy and directing it from the outside to the inside.
SINGLE PRACTICE AND PAIRED PRACTICE
Single practice, or the single path, requires the practitioner to cultivate alone. Paired practice, or the paired path, involves the joint action of the practitioner and the partner. Paired practice is also called sexual alchemy or sexual yoga because the practitioner receives help from a consort to replenish his or her generative energy. In a nutshell, paired practice is concerned with recovering energy that was lost, and single practice is concerned with cultivating energy that is already there.
Single practice is best suited for persons who begin cultivation before generative energy has been aroused and used for procreation or pleasure. When generative energy is plentiful, the practitioner needs only to cultivate clarity and stillness of mind in order for generative energy to be transmuted into vital energy, and vital energy to be transmuted into spirit energy. The paired path, on the other hand, is more practical for persons beginning cultivation late in life. When generative energy is insufficient, it cannot be transmuted into vital energy and spirit energy. The methods of the paired path are designed to help practitioners build up their reservoir of generative energy by obtaining it from an external source.
In Taoist sexual alchemy, paired practice is a method of convenience, used only when single practice is deemed ineffective. The texts in this collection describe single practice as the path of high virtue and paired practice as the path of low virtue. This should not be taken to mean that practitioners of the single path are more virtuous or ethical than practitioners of the paired path. In this context, high virtue refers to pre-celestial existence and low virtue to post-celestial existence. The path of high virtue is called the celestial path because it is closer to the natural way of the Tao. In contrast, the path of low virtue is called the human path because it is farther removed from the Tao. This logic is derived from a statement from the Tao Te Ching: “Humanity follows the way of heaven; heaven follows the way of the Tao; and the Tao follows its own natural way.”
A practical concern for older practitioners is that they do not have much time in their lives to accumulate and transmute generative energy naturally. Practiced properly, sexual alchemy can help them strengthen generative energy by collecting it from a partner. Generative energy is strengthened through paired practice in two stages. First, by gathering generative energy from a partner, practitioners can replenish and build up a store of energy. Second, once a sufficient level of generative energy is stored within, paired practice can stimulate the arousal and emergence of the practitioner’s own internal generative energy. In this latter method, the consort helps the practitioner to arouse the production of generative energy rather than supplying it. Needless to say, the practitioner must possess the discipline to turn the flow of the aroused energy back into the body and not eject it out of the body.
For paired practice to work properly, the practitioner must cultivate clarity and stillness of mind. Taoist sexual yoga is not equivalent to bedchamber techniques designed to conserve generative energy. Also, contrary to some popular opinions, it is not about improving sexual enjoyment or strengthening the sexual bond between partners. Unless the practitioner empties the mind and dissolves desire, paired practice can be harmful. All three texts stress the necessity of stilling the mind as a prerequisite for practicing sexual alchemy.
Paired practice also requires tremendous discipline from both the practitioner and the consort. If desire arises during the gathering or arousing of sexual energy, the internal energy of the practitioner will be drained. The consort must be trained to work with the practitioner and be attuned to the partner’s flow and ebb of energy. Contrary to what some have argued, Taoist sexual yoga does not exploit the consort. With proper training, the consort is a willing partner whose energy is replenished, not drained, while assisting the practitioner.
While the texts in this collection do not discuss who can be a consort, contemporary practitioners of sexual alchemy acknowledge that the consort can be male or female. Thus, not only can male practitioners be aided by a female consort (as is generally believed), but female practitioners can be aided by a male consort, and both male and female practitioners can be aided by a consort of their own sex. Used properly, sexual alchemy is an example of how mind is used to cultivate body and body is used to cultivate mind.
STAGES IN THE ALCHEMY OF INTERNAL TRANSFORMATION
There are four stages of internal transformation: transmuting generative energy into vital energy, transmuting vital energy into spirit energy, refining the spirit to return to the void, and refining the void to merge with the Tao.
Single-path practitioners start with the transmutation of generative energy into vital energy by gathering generative essence produced naturally in the body at the hour of zi (11 P.M.–1 A.M.). Paired-path practitioners begin by gathering energy from a partner. When sufficient energy is gathered, generative energy can be transmuted into vital energy. When there is a sufficient store of vital energy (or vapor), the three gates of the du meridian along the spinal column will open, and the Microcosmic Orbit (the waterwheel) can be engaged. This waterwheel is referred to as the first waterwheel. It circulates vapor and is sometimes called the firewheel, because internal heat is used to drive the vapor through the circuit.
The next stage of alchemical transformation involves the transmutation of vital energy into spirit energy. The goal of this stage is to conceive the sacred fetus, which is the seed of the primordial spirit (yuanshen). In this stage, mind is refined, original nature of emptiness is recovered, and body is continuously nourished by the circulation of vapor. Central to this stage of alchemical transformation is the production of the golden and jade elixirs. The golden elixir is essential to nourishing the body, and it is attained by taming the mind and dissolving desire. The jade elixir is essential to refining the mind, and it is attained by arousing generative essence and transmuting it into vapor. Thus, the elixir that emerges from cultivating the mind is used to nourish the body, and the elixir that emerges from cultivating the body is used to temper the mind. Single-path practitioners attain both the golden and jade elixirs by cultivating clarity and stillness. In the paired path, the teachings of the Eastern and Western schools diverge. In the Eastern school, paired practice ends, and practitioners follow the single path of cultivation from here on. The Western school, however, continues to use sexual alchemy to stimulate the production of generative essence for the transmutation of generative energy into vital energy.
The circulation of the jade elixir and its return to the dantien are the work of the second waterwheel. This circulation generates a sensation of coolness, because the substance circulated is generative essence, which is watery in nature. The work of the second waterwheel is referred to as the lesser return, or the return of the numeric seven to the lower dantien. When sufficient vapor is accumulated and transmuted into spirit energy, the immortal fetus, or yuanshen, will be conceived. This bundle of energy settles in the lower dantien and is continuously nourished by vapor transported through the Microcosmic Orbit.
The next stage of alchemical transformation involves refining the spirit and returning it to the void. In this stage, the fetus is incubated and nourished by the golden and jade elixirs. The two elixirs originate in the lower dantien. From there, they are circulated through the du and ren meridians and then returned to where they originated. The process of returning the golden elixir to the dantien is called the greater return, or the return of the numeric nine to the dantien. This circulation is the work of the third waterwheel, called the Great Waterwheel or the Macrocosmic Orbit. This stage of internal transformation is called “refining the spirit to return to the void” because emptiness, clarity, and stillness of mind are required for engaging the Macrocosmic Orbit. From here on, all practitioners follow the single path. All alchemical transformations now occur within: Generative energy is produced and transmuted naturally, flowing and ebbing with its natural cycle; the Great Waterwheel runs naturally and smoothly; and the mind is naturally clear and still.
The final stage of alchemical transmutation is refining the void to merge with the Tao. In this stage, the practitioner abides in absolute stillness as the primordial spirit (yuanshen) exits the body and returns freely. Externally, the golden elixir bathes the body with a golden aura, protecting the bodily shell while the spirit travels to learn the path of the return to the Tao. Internally, the jade elixir circulates endlessly to keep the body healthy and strong. When the appropriate time comes, the spirit will leave its shell permanently and make its final journey to merge with the Tao, to be one with the primordial energy that it originally came from.
MEDITATION AND THE CULTIVATION OF CLARITY AND STILLNESS
Meditation and the cultivation of clarity and stillness are integral to both single and paired practice. The internal alchemical transformations will not occur–or, worse, could go wrong–if the practitioner does not clear the mind of thoughts and desires.
Meditation is essential at all stages of internal alchemy. Initially, meditation serves to quiet the mind, relax the body, and familiarize the practitioner with postures that will be important in the later stages of training. In single practice, the cultivation of stillness, clarity, and emptiness is the key to the entire path. In fact, the single path is referred to as the path of clarity and stillness. Practitioners on this path will attain the internal transformations naturally if they are able to cultivate stillness. In paired practice, meditation is used to dissolve desire and empty the mind in order for sexual alchemy to work. If desire is present when a practitioner is gathering generative energy from a partner or when the partner is helping the practitioner to stimulate the production of generative energy from within, the practitioner’s own energy will leak out. This is why sexual alchemy is useless or even dangerous if mind is not tamed in the early stage of building the foundations.
In the transmutation of vital energy to spirit energy, the cultivation of clarity and stillness is necessary for refining and circulating internal energy. It is only in stillness that the fire will be ignited and heat will travel through the Microcosmic Orbit. The conception of the immortal fetus also requires the practitioner to gather vapor by focusing the spirit, and focusing the spirit requires emptying the mind and dissolving the dualities of outside and inside, thinker and thoughts, and actor and actions.
In refining the spirit to return to the void, the spirit, in the form of the immortal fetus, is nourished and brought to maturity. To focus the spirit is to gather the spirit into the One cavity, and the One cavity emerges only when the mind is in absolute stillness. While carrying the fetus, the body must be nourished continuously by the jade and golden elixirs, and for these elixirs to circulate, the mind must be empty and still. If the bodily shell is not nourished by the elixirs, the spirit can weaken and perish.
In refining the void to return to the Tao, there is only one practice: abiding in absolute stillness while the spirit exits and returns to the body. It is no coincidence that the alchemical classics describe this stage as “nine years of facing the wall.”
BREATH REGULATION
Breath regulation is central to Taoist internal alchemy. Taoist practice distinguishes two kinds of breath: mundane breath and true breath. The breath of the typical person is mundane breath, which is described as shallow because it involves breathing through the nostrils or the mouth. The breath of the seasoned practitioner is described as heavy because it involves breathing with the belly, specifically the lower dantien.
Taoist spiritual practice works with both mundane and true breath. By focusing on the inhalation and exhalation of mundane breath, the mind can be drawn away from objects in the external world, and by consciously slowing the cycle of inhalation and exhalation during meditation, both body and mind can relax and enter stillness. When the practitioner no longer needs to focus on inhalation and exhalation in order to still the mind, mundane breath will cease and true breath will emerge.
True breath originates in the navel and is subtle and deep. The functions of true breath are many. First, it is used to transport vapor and generative energy through the Microcosmic Orbit to nourish the body. Second, it is used to regulate the internal fire to transmute generative energy into vital energy, burn the residues of ego from the mind, and incubate the immortal fetus. Third, it is used to circulate the jade and golden elixirs in the Macrocosmic Orbit to refine the body and nourish the immortal fetus. Finally, the true breath is the liaison between spirit, vapor, and generative essence. Spirit itself is still. However, when merged with the true breath, spirit can be circulated with vapor and generative essence, thus uniting the three treasures in movement.
Breath regulation in the higher levels of Taoist internal alchemy is natural and not controlled by mind. The entire body is involved in inhalation and exhalation, and during each cycle of breath, the body absorbs the primordial energy of the universe and uses it to renew the body. The transformations of body and mind cannot occur without the true breath, and the true breath will not emerge if the mind is not empty and spirit is not focused.
THE WATERWHEEL (MICROCOSMIC AND MACROCOSMIC ORBITS)
The waterwheel is a circuit or conduit that transports internal energy. This conduit is made up of two meridians: du and ren. Along each meridian are critical points where major internal alchemical work occurs (see figures 1 and 2). The du meridian runs from the base of the spine to the top of the head and down to the mouth. At the palate, it joins the ren meridian, which runs down the front of the body and circles back to the base of the spine. The text Secret Teachings on the Three Wheels describes three waterwheels, each with a different function in the alchemy of internal transformation. The first waterwheel is used to circulate vapor; the sensation of its movement is associated with heat. The second wheel circulates generative essence; the sensation of its movement is described as electrical. These two waterwheels are known as the Microcosmic Orbit. The third waterwheel is involved with returning the jade and golden elixirs (the numerics seven and nine) to the lower dantien. This is the Macrocosmic Orbit, and its sensation is associated with coolness.
The waterwheel is described as a circuit because, like an electrical circuit, energy will flow through it when it is open. The circuit is called the waterwheel because it transports substances that are watery in nature: vapor, generative essence, and the two elixirs.
There are several systems of movement in the waterwheel. Initially, the motion of the waterwheel is direction-specific: up the spine and down the front of the body. Upward movement is concerned with the transmutation of generative energy into vital energy and vital energy into spirit energy; and downward movement is concerned with the creation of vital energy by spirit energy and the creation of generative energy by vital energy. With time and practice, the circulation becomes smooth, and the movement can go up the front of the body and down the spine as well. Eventually, the transportation system in the orbit becomes even more efficient, so that the two paths of circulation described above occur simultaneously.
True movement of the waterwheel is natural. Visualizing or imagining its movement will not cause it to move. Two conditions must be met before the waterwheel will turn. First, the three gates along the du meridian must be open. To open these gates, generative energy must be plentiful. When generative energy is plentiful, it can be transmuted into vapor. When there is sufficient vapor, the vapor can thrust through the du meridian and open the three gates. Second, the mind must be still and empty of thoughts. It is when stillness has reached its height that movement will begin.
The waterwheel is central to Taoist cultivation. No alchemical transformation can occur without the waterwheel. However, the work of the waterwheel does not encompass the entire process of internal alchemy. The waterwheel is a method by which the three treasures—generative, vital, and spirit energies—can be transmuted, nourished, and refined so that the practitioner can attain the indestructible body and enlightened mind and return to the Tao.
The texts in this collection contain the highest teachings of the Eastern and Western schools of Taoist internal alchemy. These texts are meant to introduce you to methods of Taoist internal practices and should not be treated as manuals. If you are interested in learning the techniques of the Eastern and Western schools, you need to find the right teachers. Following are some guidelines to help you choose a qualified teacher of either of these two schools:
First, a teacher should be knowledgeable about the theory and methods of the practices. The texts in this book are definitive classics of the Eastern and Western schools. Anyone claiming to be a teacher of these schools should be familiar with the ideas presented in the texts. Having some knowledge of the teachings from primary sources (such as translations) will help you to determine whether the instruction offered is consistent with what is taught traditionally.
Figure 1
The du meridian, showing major points of internal alchemical activity mentioned in the three texts. (1) Wind House cavity. (2) Celestial Gate, also known as Jade Pillow and Upper Gate. (3) Cavity of Between the Shoulder Blades, also known as the Middle Gate. (4) Life Gate, also known as the Lower Gate. (5) Tailbone cavity. (6) Bubbling Spring. This cavity is not part of the du and ren meridians. It is mentioned in the text and shown here as reference.
Note also that the three elixir fields (upper, middle, and lower dantiens) are also shown for reference. The three elixirs are not “points” like the cavities but are regions that can encompass several cavities.
Figure 2
The ren meridian, showing major points of internal alchemical activity mentioned in the three texts. (1) Mudball cavity, also known as Celestial Valley. (2) Upper Sea of Vapor. (3) Mysterious Gate, also known as Mysterious Orifice, Celestial Wheel, Mysterious House, and Mysterious Closure. (4) Raven Bridge. (5) Pagoda. (6) Crimson Valley, also known as Middle Valley, Yellow Pavilion, and Central Palace. (7) Primal Gate, also known as Spirit Valley and Purple Pavilion. (8) Sea of Vapor, also known as Gate of the Origin, Numinous Valley, Celestial Root, Stem of Life, Cavity of Returning to the Root, and Gate of Recovering Life.
According to the texts in this collection, the Radiant Pool is located in the area between the nostrils. Other major alchemical texts locate the Radiant Pool just above the Yellow Pavilion. To avoid confusion, the Radiant Pool cavity is omitted in the figure.
Second, the notion of lineage is central to the transmission of a spiritual tradition. A lineage is a line of transmission of teachings from teacher to student. While not foolproof, lineage-based transmission is still the best way to protect against disseminating information incorrectly and inappropriately. A teacher can always identify the lineage that he or she has inherited, as well as give an account of the history of the lineage. It is not disrespectful to ask someone about their lineage. On the contrary, practitioners of lineage-based spiritual traditions will be delighted to discuss their lineage with you. I have provided sufficient information in the introduction for you to determine whether someone is a member of the lineages of these schools.
Third, a teacher will inform the prospective student of the benefits, possible dangers, and the kind of discipline demanded by the spiritual path. The practices of the Eastern and Western schools require close supervision and a lifetime of commitment. If the training program sounds too easy to be true, then it is probably not credible.
While these criteria are by no means exhaustive, they should help you find a teacher of the Eastern or Western schools of Taoist internal alchemy.