This chapter continues the theme of the ‘double-entranced cave’ begun in the previous chapter. It forms the core to Wei Boyang’s writings. The fostering of the self is illustrated here in general terms which suggest the practices of the Daoists. The last few hyperbolic lines tell of the legendary ascension often associated with Daoist Immortals. This and the previous chapter are both crucial to an understanding of the Can Tong Qi, dealing as they do with the central alchemical process.
Nourish yourself thus within,
The opening section describes the first task in the development of an Elixir – the building of a firm foundation. What is implied by a ‘firm foundation’ is that the body’s and mind’s resources are turned back within, so that they can advance along their restorative process. These lines should be compared with the later passage in Xu Congshi – ‘The ear, eye and mouth, these three jewels, block and stop them up, do not let them gape.’ (Chapter 25)
Within the human body, the heart (fire) corresponds to the sun, the kidneys (water) to the moon, and the spleen (soil or earth) to the northern Pole Star in the constellation the Dipper. Once ‘water’ and
‘fire’ have conjoined at the central soil and the senses are all ‘swallowed up’ within, the water and fire knot together to form a precious jewel, the ‘pearl’, that ‘holy babe’. The ‘holy babe’ rests in the lower belly, depending on the ‘true fire’ for nourishment and support; yet its eyes are not yet opened while it draws its nourishment from its mother.
The book Awakening to Reality stresses: ‘What is useful, we cannot see; what is seen, cannot be used.’
Master Shangyang comments: What is meant by to ‘nourish yourself [yang ji]’ is all your life to develop yourself within [lian ji].
Confucius [see the Great Appendix I.8] says: The one of true virtue stills his body and then moves, he simplifies his heart and then speaks, he settles his relationships and then sets out his demands. If the one of true virtue cultivates just these three he will become whole.
The sages’ first real concern was with providing a training for the circumstances of being human.
For every movement, every spoken word and every wish to accord with the principle of the sages – this is the true meaning of to ‘nourish yourself’.
Treasure truly lies in the inner vitality or seed, and wealth in inner energy; this again is to ‘nourish yourself’. To ‘stand opposite a mirror and forget the mind’ is to develop yourself within; ‘to be constantly still, but constantly responsive’ is to develop yourself within; ‘to accumulate power and reach achievement’ is to develop yourself within.
The bitter practice of these methods of meditation is to develop yourself within; while the long experience of these methods is also to develop yourself within. A student of inner alchemy must first develop himself within so that through bitter practice and the bearing of disgrace, he may find time to retreat into his own room. Then all his senses, each and every pore of his body, reach a stillpoint [dading]; he reaches a perfect maturity, while his experience tends to ripen. Then he forgets, without needing to forget, and the method is complete.
Yuyan comments: Generally if the mind is quiet and empty, the method will come of itself and dwell within. ‘Utterly empty, with a profound sense of peace’ the original Yang energy will return of itself [cf. Daode Jing, Chapter 16].
He adds: To ‘return to the source and to travel back to your original nature’ [ fanben huanyuan] and to ‘reflect back your brightness to light up within’ [huiguang neizhao] – these are the great clues to the inner development of the Elixir.
Former scholars spoke of these methods as the Daoist method of the ‘nourishment of one’s health [yang sheng]’. You withdraw your gaze and turn back your sight, just like gold and water submerging their light within. Do believe them, these are true and valid words!
He concludes: The great medicine of the Golden Elixir is simply there before your eyes. How could it not be close by? But it lies in observing the ‘unobvious’! As you grab for it, you lose it, although it is close by, it is also far away.
If you are able to have a plan as you search for it, then, in no more than the time taken to eat a meal, the work will be achieved and then, right before your eyes, the ‘yellow flower’ is revealed. So how could it be far away?
In the book Awakening to Reality [the poem ‘Moonlight on Western River’] it says: The task is easy – the medicine not far away, divulge it and people will laugh out loud!
They laugh out loud because of how close it is and how easy to seek. But men tangle themselves in all kinds of high and lofty schemes. The book Returning to Life says: Understand clearly that it only exists there in front of your very own eyes. Because of this, the followers of fashion will never be able to see it.
Indeed this medicine only exists in the ‘unobvious’. Thus you must contain the world within, whilst attending to it without. Perhaps you get up and breathe in the glorious rays of the sun and moon, or find time to brew up minerals, rocks and plants, or indulge yourself in the arts of the bed-chamber.
Properly the path is made up in you yourself – but you are searching for it far, far away. The method lies in taking an easy line – but you search out all the tangles and complications. Oh dear, how sad you are!
Master Zhuxi comments: This section refers to those ‘inward affairs’ which are so very crucial to the book. Again the text describing ‘the senses all swallowed up, to gently support that pearl so young’, are the most crucial of the most crucial!
When a comparison was made earlier with ‘that which is foremost in managing government, the
‘power of the throne’, and the ‘linking-feature of change’ [Chapter 6], it properly referred to just this.
Diligently practised then,
And to grow in happiness without being sad.
The path comes to an end, the power is attained, And secretly subdued, you await the hour
When Great Oneness himself summons you To reside upon the Solitary Isle;
Then your work realized you rise above, Borne upon the List of Immortals.
As the ‘holy babe’ matures so it grows in strength and power, and we should do all we can to help in its gradual progress. Very generally, within 100 days, the foundation is laid; within ten months, or 300 days, the babe is fully formed; and then, over three years, whilst it is properly tended and cared for, the process is complete and the body becomes transcendent.
The peak of achievement within Daoist folk-history has always been the attainment of blatant physical immortality.
Master Shangyang comments: Supposing there is a clear and intelligent scholar, who hears in his mind the words exchanged between him and his true teacher. He is boundless in his pursuit of their meaning and diligently practises without any disrespect. Day and night he unceasingly seeks out the medicine. Singlemindedly he ‘subdues his appetite’ for the world and works in secret, dwelling in some ‘fairy grotto’ lacking any sadness for the world which he has left behind.
He sits still by his clear-jade pool, which shines like green jasper, and grows in happiness. The path comes to an end, but he is ‘secretly subdued’, accumulating his power within and awaiting the hour when his fame will travel the world.
Then Great Oneness summons him to take up his post in an office of the Immortals and to move his residence to the ‘Solitary Isle’. Then perhaps, if he further merits this high position, his body ‘slips its traces’ and he moves beyond the ‘triple worlds’; then his work further suits advancement in rank and he becomes borne upon the List of Immortals.
Yuyan comments : The development of the inner Elixir only takes the time taken to eat a meal. But here a ‘subdued appetite’ is mentioned ‘over three years’. Why is this? The old saying goes: In the
time taken to eat a meal, its cultivation is easily seen. But to be well-matured takes longer than three years.
The ‘time taken to eat a meal’ is the time taken to first form the Elixir. ‘Three years’ mean that, after you have retreated away into your room in the first year, you must further work at it and gently support and revive it. It is not permissible to leave it alone or move far away from it.
He concludes: This method of gentle support and revival [wenyang] is quite distinct. You should also be ‘secretly subdued’ whilst in the human world, building up your work and accumulating inner virtue that you might see the limits of the many false paths. Then you can lightly take them for what they are – and leave them alone.