This is the movement of ascent, the “inversion of the course” performed through Internal Alchemy. The practice, however, is completed only by compounding the Great Reverted Elixir. At this stage, one performs the complementary movement of descent, returning “from Non-Being to Being, and from the subtle to the manifest” (Liu Yiming 2013:62).
https://en.wikipedia.org/wiki/Liu_Yiming
Great Reverted Elixir (da huandan 大還丹)
https://www.goldenelixir.com/files/The_Way_of_the_Golden_Elixir.pdf
the Nine Years (jiunian guan). Its purpose is to further refine the Spirit obtained in the previous stage so that one may attain Emptiness and Non-Being. This stage is described as the conjunction of the External and the Internal Medicines, which results in the formation of the Great Medicine (dayao). The practice ends with the return to Emptiness, or the Dao.
https://nathanbrine.com/overview/
The Greater Reverted Elixir
student of Wang Liping,
http://ccat.sas.upenn.edu/~nsivin/alch.html
Wang Mu
So...
so then...
So then...
and again:
and so
the golden light as yang shen embraces the yuan qi....
but then finally returns to the Yuan Qi as Nonbeing.
Liu Yiming (1737–1821) expresses this notion as follows:
Human beings receive this Golden Elixir from Heaven.… Golden Elixir is another name for one's fundamental nature, formed out of primeval inchoateness [ huncheng, a term derived from the Daode jing ]. There is no other Golden Elixir outside one's fundamental nature. Every human being has this Golden Elixir complete in oneself: it is entirely achieved in everybody. It is neither more in a sage, nor less in an ordinary person. It is the seed of Immortals and Buddhas, and the root of worthies and sages. (Wuzhen zhizhi, chapter 1)
refine spirit to return to emptiness: thus the golden elixir is complete."
In this stage, the primordial spirit is also called the yang spirit. As Wu Shouyang伍守陽 (1552-1641) says in his Neilian jindan xinfa 內煉金丹心法 (Essential Methods of the Internal Refinement of the Golden Elixir, ZW 865),
The spirit in ordinary people is active half the time, radiating in yang mode during daylight hours. The other half of the time, during the night, it is still and shadowed in yin.
Practitioners of cultivating refinement must take hold of the dark, shadowy yin and slowly remove it, . . . gradually reaching a point where yin is dissolved to 100 percent and yang is increased to 100 percent. Then we speak of pure yang.
The Jindan dayao describes it as follows
After a long time, the lead will be completely gone while mercury will dry, transforming into elixir powder. It is called, “liquid metal reverts to the pure yang of the elixir.” By this process we can know that the body first transforms into energy, then energy transforms into spirit. The latter, then, is the divine child; it is also the yang spirit.
Internal Alchemy for Everyone by Chungtao Ho · 2018
Another effect is the ability to stop the heart beat in a state not unlike suspended animation. Due to continued absorption in fetal breathing, after eight or nine months, practitioners will no longer breathe through the nose or mouth nor will they have a pulse or heartbeat. Instead, they exchange spirit with the greater universe through the pores.
Last but not least is the emergence of the six supernatural powers ( liutong 六通), defined by Wu Shouyang in his Neilian jindan xinfa as “heavenly sight or unlimited vision, heavenly hearing or the ability to understand all, spirit reflection or the ability to appear anywhere at will, knowledge of all previous lives, the ability to read others’ minds, and cessation of all outflows, that is, spiritual awareness free from all faults” [115] (see also Eskildsen 2004, 120).
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