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Monumento,
Serica ^ ^
49(2001): 1-31,£^
Stephen Eskildsen
Contents
Introduction 1
FirstCycle 4
SecondCycle 7
ThirdCycle 8
FourthCycle 11
FifthCycle 13
SixthCycle 15
SeventhCycle 18
EightCycle 21
NinthCycle 22
Conclusion 23
Bibliography 29
ChineseAbstract 31
Introduction
This essaywill examinetheyogictheoryand regimendescribedin a Taoistinter-
nal alchemical(neidan fàft) textattributed to a ratherobscurefigurenamed
ChenPu $ttl·· This textis preservedin theDaozang ÜÜE (TaoistCanon) in two
versionsbearingdifferent titles.One versionis entitledChenxianshengneidan
jue β^ίΕΡ*]^^,1 and the otheris entitledCuixupian Igjüj^ (thusfromhere
on in mydiscussionI shall distinguish thetwo versionsby referring to theirti-
tles).2This textis of particularinterest
due to theunusualconcretenessof itsde-
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2 Stephen Eskildsen
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ChenPu's NineStages of Transformation 3
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4 Stephen EsKiLDSEN
FirstCycle
The "orallesson"forthefirstcyclestartsby stating,
Atthebeginning whenyouembark on yourtraining, needtoeatand
youinitially
drinkinordertonurtureandharmonize You
yourfiveviscera. shouldneither
star-
norfillyourself
ve yourself 13
toexcess*
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ChenPu's NineStages of Transformation 5
14 As we shallsee
later,thetextassumesthattheadepthas a penis,i.e., is male.
15
Accordingto Chinesemedicaltheorythereare twelveprinciplechannelsthrough whichenergy
flowsand circulatesthroughthebody's extremities. The greatyang channelrunsthroughthe
backof thelateral(outer)side of theheadand fourlimbs.So itwouldappearherethattheadept
feelsthetwocurrents of energyrunning throughhis arms(and perhapslegs), and eventually
re-
turning upwardto convergein his cranium.
16 Chen
xianshengneidanjue Adi.
17 Chen
xianshengneidanjue 4a. Cuixupian (4b) refersto thisconditionas "thedescentof the
true."
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6 StephenEskildsen
18 Chen
xianshengneidanjue4a. Cuixupian4b.
19 Chen
xianshengneidanjue2a. Cuixupian2b-3a.
20 Chen
xianshengneidanjueAdi.Cuixupian 4b.
21 Cuixu
pian 4b. Chenxianshengneidanjue forsome reasondoes notmentionthesurgeof en-
ergythatcomesbeforethe"growth"of thebody(4a-b).
22 Cuixu
pian 5a. Chenxianshengneidanjue (4b) simplystatesthatthe disk of lightdescends,
without
specifyingwhereitdescendsto.
23 Chen
xianshengneidanjue4b. Cuixupian5a.
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ChenPu's NineStages of Transformation 7
Second Cycle
As we havejust seen, thefirstcycleculminateswiththe "elixir"(also knownas
the"mysterious pearl") descendingupontheadept'sheart.Duringthesecondcy-
cle theadeptcarriesout an exercisedesignedto transfer the "elixir"downto the
regionof thekidneys.This exerciseis to be doneat highnoonon theninth,nine-
teenth,and twenty-ninth days of the month.The adept sits cross-leggedin his
meditation chamber.He closes his eyes and knockshis teethtogether ninetimes.
Once his mindhas becomestableand his energyharmonious, he beginsto hold
his breath.The "oral lesson" forthe secondcycle states,"For each closing[of
breath],takein ninebreaths;[this]constitutes one set."24The meaningof thisis
notclear,buttheidea seemsto be thattheadeptinhalesand holdsin ninebreaths
in successionwithoutexhaling.(If so, thetimeintervalbetweeneach successive
inhalation is notindicated- perhapstheadeptis supposedto tryto makethisin-
tervalas longas possible.)Afterconcludingone suchsetof nineheldbreaths,the
adeptshouldopen his eyes and takea break. He continuesto repeatthisproce-
dureuntilhe has completedninesets. The exercisegeneratesinternal bodilyheat
whichbeginsto manifest of
itselfduringthefirstcouple sets,and becomes"ex-
tremely hot"by aboutthefifth set. The culminative effectsoughtthrough theex-
erciseis as follows:
Theheartbecomeswarminsideandthefourlimbsfeelharmonious andrelaxed.
The heartspiritstirsintomotion, anda singlepathofhotenergy flowsintothe
[lower]elixirfield.Thisis theentranceoftheinnerelixirintotheelixirfield.25
Accordingto our text,thelowerelixirfieldseemsto be locatedrightby thekid-
neys- in some places thetextseemsto practically identify it withthekidneys.26
Once thistransference of the elixirfromthe heartto the elixirfield/kidneys is
complete,theadeptcan quitthisexerciseand moveon to thethirdcycle. At this
point,theadeptis also supposedto obtaina specialtypeof radianceor vision:
Whentheenergy ofthetrueelixiris sufficient,
therewillbe a divinelightemer-
gingfrom yourvisage. While sitting in
casually themiddleofthenight youcanin-
24 Chen
xianshengneidanjue 7a-b. Cuixupian 7a-b.
25 Chen
xianshengneidanjue 7b. The corresponding portionof Cuixupian (7b) reads, "... the
fourspiritsfeelharmonious..." Also thefinalsentenceof thepassage in questiondoes notap-
pearin thetextof theCuixupian.
26 The to the"Wangjiangnan"versestates,"[Whentheelixir]firstdescends,storeit
commentary
in theheartand therebynurturethetruefire.[Duringthe]secondcyclereturnitto thePalace of
theKidneys,and thereby nurturethetruewater."It also states,"The gateof thesea is theelixir
field,themansionof thekidneys**(Chenxianshengneidanjue 6b. Cuixupian 6b).
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8 StephenEskildsen
Third Cycle
At thispoint,our textbecomesconfusing.The "oral lesson" in thesectionallot-
tedto thethirdcycle28omitsentirely anydescription of theyogicmethodforthe
thirdcycle, and insteaddescribesthemethodof the fourthcycle. The onlyde-
scription we haveof thirdcyclemethodis thevagueone givenin thecommentary
to theduangepoem:
Whentheelixircompletes thesecondcycleit is storedin theelixirfield.When
you encounterthe sixes,carryouttheyin,andthereby nurture theenergy oftjie
trueyin,Whenthenumber oftheinner y in is sufficientyou interflowwithheaven
andearth.Thetrueelixirsuddenly flowsfromtheelixirfieldintotheleftsideof
thetorso.Perspiration willflowoutof yourfourlimbs,eliminating thecorpse
energy, andthusaccomplishing the third cycle. From here on therewillbe nomo-
re Three Corpse29spirits in
[dwelling you].30
Shortand vagueas thisdescription is, it is plausibleto speculatefromit thatthe
methodis carriedouton thesixth,sixteenth, and twenty-sixth daysof themonth
at
("thesixes"), probably midnight (since it is a nurturing of thetrueyinenergy).
The methodprobablyresemblesthatof thesecondcycle,entailingtheinhalation
and retention of successivebreaths,althoughthistimein sets of six ratherthan
nine. The resultultimately gained is the transferring of the "elixir" fromthe
elixirfield-kidneys to the leftside of thetorso;a phenomenon thattheadeptis
probablysupposed to be able to verify through an inner sensation. Profusesweat-
ing also occurs,which is said to purge the of
body malignant,death-bringing
spiritsknownas theThreeCorpses.
At thispoint,"theyangenergyis fulland sufficient" and thisleads to a num-
berof alarmingor remarkable results:
[Your]urine,mucus,andspittle willall be pinkin color,thusresponding to the
substanceof pureyang.Also,theradianceof theelixirwillshine from within,
27 Chen
xianshengneidanjue7a. Cuixupian7a.
28 Chen
xianshengneidanjue7b-1U* Cuixupian 7b40a.
29 The Three
Corpses- also knownas theThreeWorms- are evil spiritsthatwere believedto
dwell in the threeelixirfields(dantianfl-ffl)locatedin thehead, chestand lowerabdomen,
Theywerethought to cause thepeopletheyinhabited to be hungry,greedyand lustful,in order
A
to hastentheirdeaths. detailedstudy on the development of thisconceptcan be foundin
Kubo, Koshinshinkõno kenkyü.Also see Eskiltfsen, Asceticismin Early TaoistReligion,pp.
46,61.
30 Chen
xianshengneidanjue 7b-8a. The corresponding portionin Cuixupian reads, "Whenthe
elixirhas completedthree(?) cycles,carryouttheyinwhenyoumeetwithHeaven(?).,, When
thenumberof theinneryin is sufficient theelixirenterstheelixirfieldand flowintotheleft
ribcage...(7b-8a),
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ChenPu's NineStages of Transformation 9
31 Chen
xianshengneidanjue 8a. Cuixupian8a.
32 Chen
xianshengneidanjue 8b-9a. Cuixupian does notmention thissymptom.
33 Chen
xianshengneidanjue 9a. The corresponding portionin Cuixupian(8b) reads,"... Gradu-
ally you entertherankof Earth[-bound Immortal(?)], and therebywill accomplishtheway of
no outflowings."The term"no outflowings" has itsoriginsin Buddhistliterature,
whereit de-
notestheremovalof thethreeoutflowings whichare 1) thecravingforsensualpleasures,2) the
cravingforexistence,and 3) ignorance.However,in thiscontextitperhapsrefersto thecessa-
tionof thedischargeof bodilywastes.A clear exampleof sucha usage of theword"outflow-
ing" (lou) in a Taoistcontextis foundin a story(set probablyin theNorthern Song period)re-
cordedin theLishi zhenxiantidao tongjian52/16b-18b. Therewe are toldaboutZhangGong,
who receivedinstructions on fastingfroman itinerant Taoistmaster.Accordingto thestory,the
Taoist mastertold him, "Whenyou eliminategrainsyou have no waste-filth, and whenyou
have no waste-filth you do nothave outflowings (bulouJ^M)·" Withintwoyears,ZhangGong
(whohad ingestedsevenjujubesgivento himby themasterand remainedcelibateas instructed)
gotto wherehe no longerate and no longerexcretedanyfecesor urine.
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10 Stephen Eskildsen
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ChenPu's NineStages of Transformation 11
[Fromthe]gurgling
springintheflower issues]forth
pond[there thewaterthatis
likesweetdew.Savoranddrinkit.37
Accordingto our texttheunusualsoundsare not illusoryproductsof hallucina-
tion.The adeptcan hearthembecause his sensorycapacitieshave surpassedthe
ordinaryhumanrange.The "gurglingspringin the flowerpond" refersto the
salivaryglandsin theadept'sown mouth.The gushingforthof "sweetsaliva" in
themouthis a phenomenon widelymentionedin Taoistmeditation
manuals.
FourthCycle
In thiscycle,theadeptperforms two exercisesdesignedto transfer the "elixir"
(or the "holy womb") from his left side to his right side. These exercises also
purport to nurture the in and
y energy, thereby the
complete body and souls of the
internal "baby."
The firstof the two exercisesis performed threetimesper month,on the
and
sixth,sixteenth, twenty-sixth days. At midnight, afterrinsingand washing
himself,theadeptentershis meditation chamber.He sitscross-legged, knockshis
teethtogether ninetimes,concentrates his spirit,and stabilizeshis breathing. He
thencloses his eyes, inhalesa breathand holdsit. Aftersix suchinhalations and
holdingsofbreath,he openshis eyesand takesa break.He repeatsthisprocedure
fivemoretimesfora totalof six setsof six holdingsofbreath.38
The secondexercise- knownas thenurturing of fire- is carriedout on the
lastdayof themonth,also at midnight. Sittingcrossleggedwithhis eyesclosedin
his meditation chamber,theadeptrubshis headwithhis lefthandand his tailbone
withhis righthand,holdinghis breathwhiledoingso. He maytakea restwhen
the "numberhas been sufficient" (afterhe has held his breathfora sufficiently
long time?),and resume the exercise once his "breathis stabilized."He does the
exercisethreetimes,and will naturally feeltheenergiesof his heartand kidneys
mingleat his diaphragm.This stimulates the "elixirenergy"and "plugsup" the
fiveviscera.The adeptat thispointfeelsa fieryheatin his fiveviscera.39
Eventually at somepoint,as he continuesto perform theabove twoexercises
on theirappropriate days,theadeptwill feelthe"innerelixir"shakingin his left
side, causinga slightnoise. He will thenfeela current of hotenergyflowfrom
his leftside, cutthrough his elixirfieldand enterintohis rightside. He will con-
tinueto feelthehotenergyof theelixir"shaking"in his rightside fora while,
beforeitfinallycalmsdown.The fourth cycleis thuscompleted.40
The effectsthatfolloware again quitemarvelous,and are describedas fol-
lows:
37 Chen
xianshengneidanjue 10a. Cuixupian9a.
38 Chen
xianshengneidanjue 10a. Cuixupian9a-b.
39 Chen
xianshengneidanjue lOa-b. Cuixupian9b.
40 Chen
xianshengneidanjue 1Ob-lia. Cuixupian 9b-10a .
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12 Stephen Eskildsen
41 Chen
xianshengneidanjue lia. Cuixupian10a.
42 Chen
xianshengneidanjue lib. CuixupianlOa-b.
43 Chen
xianshengneidanjue 12b.
44 Chen
xianshengneidanjue 13a. Cuixupian10b, lia.
45 The thatcontainsand
capitalizedword"Spirit"(shen#) hereis used to denotea singularentity
holdstogether all thehunmdpo (whichindividually of themselvesare "spirits").
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ChenPu's NineStages of Transformation 13
FifthCycle
Duringthefifth cycle,theadeptfirstcarriesout an exercisedesignedto transfer
the"baby"fromtherightside of thetorsoto thelowerelixirfield.At midnight,
on thesixth,sixteenth, and twenty-sixth daysof themonth,theadept,afterwash-
ing and rinsing himself, enters his meditation chamber.He sits cross-legged,
closes his eyes, knockshis teethtogether thirty-sixtimes,concentrates his spirit,
and stabilizeshis breath.He thenstopshis breathing. Unlikewhatwas described
in previouscycles,he does notinhaleanybreaths,but "simplymakesit so that
no breathis exitingand entering[his] nose." While doingso, he waits forthe
"trueenergyto fillup within,"and the"elixirenergyto piercethrough theaper-
turesof the tongue(the salivaryglandsunderit)." This causes saliva to gush
forthin the "flowerpond." When the saliva has filledthe mouthto the point
whereit is aboutto overflow,the adeptslowlydrinksit and "returnsit to the
heart."The "divinewater"reachestheheartand stimulates intomotionthe "di-
vinefire."The adeptfeelsheatin his fivevisceraand beginsto sweatall overhis
body.He thenenjoysa relaxedfeelingin his fourlimbs.This processis repeated
twomoretimesfora totalof threetimesduringthemidnight session.This exer-
cise is also called "thestageof embracingand bathingthesacredfetuswithdi-
vinewaterand divinefire."Eventually at somepointas he continuesthisexercise
regularly duringitsallotedtimes,theadeptwill feela current of hotenergyrun-
ning from his leftside intohis lower elixir field,emitting a thunderous noise. At
thesame timea fierylightwill shineout fromhis nose. All thismeansthatthe
"innerelixir(the'baby') has returned to the[lower]elixirfield."46
At thispointthe inner"baby" has grownto a heightof over one chi /ζ.
(30.72 cm), and "employsspiritualpenetrations (supernormal powers)according
to itswill."47The "baby"does all itstravelling whentheadeptis awakeand con-
scious; neverwhentheadeptis asleep. The profoundsignificance of thisfactis
eloquently explainedas follows:
Ordinary peopledo notcultivate themselves inanyway.Theirsubtlespirits (Jing-
shenfjf |φ) scatterinthefourdirections,andhavenothing toadhereto.In theday-
timetheirspirits areintheirheart.Atnight theirspirits
exitthebody.When[they]
fallasleep,theirspiritshavenothing to guard,andfurthermore no longerknow
thattheyhavea bodyanddo notknowwheretheyare.Following thehunandfol-
46 Chen
xianshengneidanjue 13a-b.Cuixupian lla-b.
47 Chen
xianshengneidanjue 13b-14a . Cuixupian 12a .
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14 Stephen Eskildsen
48 The
meaningof thissentenceis unclear.It seemsto meanthatthemultiplespirits{hunandpo)
scatterand wanderaboutdue to theirinnatetendencyto do so whennotconsciouslymonitored.
Anotherpossibility
heremaybe to interpret to ghoststhatlureaway
"hunandpo" as referring
theperson'sinnerspirits.
49 Chen
xianshengneidanjue 14a-b.Cuixupian12a-b.
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ChenPu's NineStages of Transformation 15
SixthCycle
The exercisefor"fetching theefflorescenceof themoon" is carriedout at mid-
nighton the fifteenth
day of each month- in otherwords,thenightof thefull
moon. After the
washingand rinsinghimself, adeptsitsdowncross-leggedwith
his eyes closed, facingthe moon. Afterstabilizinghis breathing,he stops all
breathing throughhis nose and mouth.This keepsthe"trueenergy"fromleaking
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16 StephenEskildsen
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Chen Pu's Nine Stages of Transformation 17
57 In the Cuixu
pian this sentence reads, "... always have blood that comes out togetherwith the
urine."
58 Chen
xianshengneidanjue 17b. Cuixupian 15a-b.
59 For of suchmethodssee Kohn, The TaoistExperience,pp. 269-271; Bokenkamp,
descriptions
EarlyDaoist Scriptures, pp. 314-322; and Eskildsen,Asceticismin Early TaoistReligion,pp.
56-58.
ou The term
"corpseliberation(shijierm) 1Sused in Taoisttextsto referto waysin whichTao-
istadeptswerethought to attainimmortalityin spiteof theapparentfactthattheyhad died. In
somecases, theidea coveyed is thattheadepthad in factfakedhis/her death,leavingbehinda
magicallycreatedsemblanceof a corpse.In othercases, thecorpseis indeedthought to be real,
buta miraculoustransformation or resurrectionis thoughtto occurafterburial.(See Eskildsen,
Asceticism in Early TaoistReligion,p. 93; Bokenkamp, EarlyDaoist Scriptures, pp. 359, 411;
and Kohn,The TaoistExperience,pp. 120, 217, 304, 331-332.) Here theauthor'sunderstand-
ing is thatwhena less accomplishedadeptattainscorpseliberationtheSpiritalone risesfrom
thegrave,whiletheentirebodywill resurrect and ascendin thecase of themoreaccomplished
adept.
61 Chen
xianshengneidanjue 19a. Cuixupian 16b.
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18 StephenEskildsen
Pureyangofthesun.Fromnowonghosts anddeitiescannot
seeyou,andyouare
beyondcalculations
of and
yin yang.Thus,youwillhave theWayof
accomplished
TrueImmortals.62
My tentative analysisof thisstrangepassage is as follows.The body'spropensity
forcastinga shadowis apparently to thepresenceof thehurtandpo
attributed
the
(especially latter, one would The
think). hurtand/?oare profaneand mortalin
theirnature.It is desirablethattheytransform intoa moresublimepair,namely,
Spiritand energy.They are the profaneyang and yin(mortalconsciousnessand
that
vitality) need to transforminto the "true"yangandyin(immortal conscious-
ness and vitality).The profanepair is yin when comparedto the "true"pair,
whichis yang. It is probablyforthisreasonthattheadept's transformed body,
imbuedcompletely withthetrueyinand trueyang,is said to in factbe pureyang.
His pureyangbody,whenshineduponby thesun,no longercastsa shadow.
SeventhCycle
At thispoint,theadeptis toldto remotely distancehimselffromcivilization ("the
dustymarketplaces") and enterdeep intothemountains.Sittingcasuallyamidst
thecrags,he is to holdhis breathand concentrate his spirit.This causes the"true
to
yin" and "trueyang" mergetogether within his belly. "Usurpingthemeritof
thecreationsand transformations of Heavenand Earth,he returns it to [hisbody
withits]fourlimbs."Afterpursuingthispracticeforone thousanddays,his five
viscera(liver,heart,spleen,lungs,and kidneys)will completely transform, and
thewombenergywill transform to becomethe "bowelsof theimmortals."Dur-
ing the course of this process orificewill format the top of the head, and
an
black and red vaporwill issue out of it. This black and red vaporis noneother
thantheprofane"wombenergy"thatis madeto dissipate.Aftera thousanddays,
thiswill have all dissipated,and theorificeatop theadept'shead will close up.
The seventhcycleis thuscomplete.63 At thispointtheadept'sdigestivesystemis
radicallytransformed:
Afterthisthefiveviscerabearfruit,and[yourbody]willnottakeinfood[thatis
preparedwith] smoke andfire.64
Thegrainworms dieandbecomewater.65 Fromhereonyourintestines andstom-
achwillbe full.Theywillnotaccomodate theenergy ofsmokeandfireandwill
notholdfood[thatis prepared]withsmokeandfire.Whenhungry, eatthefruit of
theimmortals.Whenthirsty drink theredgemjuice.66
62 Chen
xianshengneidanjue 17a. Cuixupian14b-15a.
63 Chen
xianshengneidanjue22b. Cuixupian19b.
64 Chen
xianshengneidanjue22b. Cuixupian19b.
65 "Grainworms"is anothernamefortheaforementioned ThreeCorpses,theinnerdemonsthat
impulses.See n. 29.
cause hunger,as well as otherharmful
66 Chen
xianshengneidanjue20b. Cuixupian 18a.
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Chen Pu's Nine Stages of Transformation 19
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20 StephenEskildsen
71 Chen
xianshengneidanjue 20b-21a. Cuixupian18a.
72 I have notbeenable to determine whatniunonghuang is, althoughone possibilityis thatit is an
alternatenameforniuhuang^ïf, a medicinalsubstancethatwas obtainedfromthegall blad-
derof diseasedcattle.It is said to resemblean egg yolkin appearance,and itglowsin thedark.
Whenput intowaterit becomeshard. It is used to treatconvulsionsand numerouschildren's
diseases.Thatobtainedfromtherhinoceros (consideredby theChineseto be bovinein itsna-
ture)was consideredparticularly valuable.If of niunonghuang
thisinterpretation is correct,our
textseemsto be sayingthatthe"elixir"willbe shinyand yellowin appearance.
73 Chen
xianshengneidanjue 22b-23a. Cuixupian19b-20a.
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ChenPu's NineStages of Transformation 21
EighthCycle
At thisstage,theadept,withhis newlyformedumbilicalcord,physicallyresem-
bles a fetus.It is by emulating theway in whicha fetusbreathes- or rather,the
methodby whichfetuseswerefallaciously thoughtto breathe- thattheadeptis to
ridhimselfof theproblemof "firepoison." Our textexplains:
Whena babyis in itsmother's belly,itholdsitsbreathinsidethewombandcan-
notexhale.Yet,itis notdamaged.[As forwhythisis,] itis becausethebabyhas
an umbilicalcordon itsnavelthatitclenches initsmouth.Theairthatitbreathes
comesandgoesendlessly [throughthecircuitformedbetween themouth andbelly
throughtheumbilical cord].Thisis noneotherthan[whatis knownas] "natural
womb-breathing." Thisis why[thefetus] is notdamaged.
Whenyourelixirattains theeighthcycle,youonceagainforman umbilical cord
on yournavel.You therebyresemble theformofa fetus.[Thisis] thewayofre-
turningtotheoriginal
beginnings.74
Again, the problembeing dealt withhere is the physicaldiscomfort (feveror
"firepoison")thatcouldresultfromthesustainedpracticeof breath-holding. The
perception seemsto be thatbodytemperature reachesharmful levels whenair is
notexhaledfrequently enough.However,thetextherepointsto thefactthatfe-
tusesare completely unableto exhalefromthemouthor nose, and yettheyman-
age to remainunharmed.75 This, our textclaims(fallaciously),is because thefe-
tusholdsitsumbilicalcordin itsmouthand sucksair through it. Thus,air previ-
ously taken intothe chestand bellythroughthemouthdoes notjust accumulate
there(thiswouldcause "firepoison"); rather,it is drawnout through thenavel
and intotheumbilicalcordto be recycled.The adept,now thathe once againhas
an umbilicalcord (as he previouslyhad as a fetus;thushe has "returned to the
originalbeginnings"),can emulatethefetus:
74 Chen
xianshengneidanjue 23a. Cuixupian 20a-b.
75
Normally,to thenaivemind,themoredireproblemmightseemto be thebaby's inability to in-
hale air fromtheoutside.The moreimportant point,ifone wereto acceptthetheorypresented
here,would thenseem to be thatthe "wombbreathing"enablesthe fetusto survivecontinu-
ouslyon the same air (thathe/sheis endowedwithfromconception)as it travelsthroughthe
circuitformedbetweenthemouthand bellythrough theumbilicalcord. The authorof our text
probablydoes in facthold suchan understanding. However,herethefocusis puton theprob-
lemof exhalation,sincetheimmediate concernhereis "firepoison." Asphyxiation
is nottheis-
sue here.
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22 Stephen Eskildsen
NinthCycle
The adeptin theninthcyclehas no moreexercisesto perform, and has alreadyat-
tainedearth-bound The
immortality. remaining goal heavenlyascension,and
is
thisrequiresthathe perform threethousandmeritorious deeds; thismeansthathe
mustperform virtuousactionsthatbenefitfellowbeings.Thus, even thoughour
textpriorto thispointseemed to be geared entirelytowardself-absorbed re-
it
cluses, ultimately upholds humanitarianism as an essentialvirtue. As paragons
of thisideal itmentions twoveryfamousTaoistfigures,Xu Jingyang gftÎÉPU(Xu
Sun t^jH) and Sun Simiao îfeJSJÊ· Xu Jingyang, a wonder-working immortal of
the Jinperiod(265-419 C.E.), is mostfamousforslayinga malevolentwater
dragon.77 Sun Simiao (581-682 C.E.) was thegreatphysicianof theearlyTang
period who is creditedwithhavingcuredthediseasesand saved thelives of tens
of thousandsof people.78Our textpointsout thatbothof thesemen were re-
wardedwithheavenlyascensionfortheirgood deeds. The ultimateimmortal as-
censionof theadeptsis describedby ourtextas follows:
76 Chen
xianshengneidanjue25a-b. Cuixupian 22a.
77 A nativeof
Nanchangj^fg (Jiangxi),he is said to have beena highlylearnedmanwho served
as countymagistrate of JingyangÜßH (Hubei). He exhibitedmiraculouspowersafterbeing
transmittedthe"truetalismans"fromhis teacherWu Meng ^S. See Ren Jiyu(ed.), Daozang
tiyao,pp. 1226-1227.
78 See
Kohn,The TaoistExperience:An Anthology, pp. 319-325. [For Sun Simiao,see also Paul
U. Unschuld,"Der chinesische'Arzneikönig'Sun Simiao. Geschichte- Legende - Ikono-
graphie,"in: Monumenta Serica42 (1994), pp. 217-257. (Ed.)]
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Chen Pu's Nine Stages of Transformation 23
Conclusion
In conclusion,some comments need to be made regarding two points.First,our
textstandsat an important point of transition
in theevolutionary historyof Taoist
and
soteriology praxis, and its contents amply reflectthis. the
Secondly, descrip-
tionsof thevariouseffectsbroughton by theyogicexercisesseem, to a certain
extent,to be based on thestrangeand sometimesharrowing experiencesof real-
lifeadepts.However,someof thesedescriptions are mostcertainly based on fan-
tasy,and reflectcertainhopesand idealshelddearlyby Taoists.
DuringtheearlySong period,meditation methodsbased on neidantheories
were replacingmeditation methodsof the Shangqing±^f and otherschoolsof
theSix Dynastiesand Tang periods.Immortality beliefswereincreasingly focus-
ing on the conceptof an immortalinneryang Spiritor truenature(zhenxing
Αΐ£λ ratherthantheavoidanceof deathin theliteral,physicalsense. Our text
refersto itselfas a neidanlesson,and indeedbearstraitstypicalof thisgenre.It
teachesone how to createan internalimmortalentityout of the subtlecompo-
nentsof one's own mindand body,and refersto thisentityas the "elixir."The
79 Chen
xianshengneidanjue 26a.
Chenxianshengneidanjue 26b.
81 Cuixu
pian 22b.
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24 StephenEskildsen
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Chen Pu's Nine Stages of Transformation 25
adept is fullycapable of living foreverin the world in his physical body, he opts
not to. Of course, one could scepticallyview this as an expedientrationalization
for the inabilityof neidan mastersto avoid physical death. The widely influential
Quanzhen School thatemerged roughlya centurylaterheld a view very similarto
the Zhong-Lü textsas far as the liberationand ascension of the yang Spirit was
concerned.85However, the Quanzhen School was apparentlymuch more ready to
concede thatphysical immortality was, alas, impossible. Most noteworthyhere is
the following statementby Quanzhen School founder Wang Zhe I|· (1113-
1170):
[As forwhenI speak of] leavingtheordinaryworld,[I do notmeanto say that]
the body leaves. [In such cases I] speak of one's stateof mind (lit., "mind's
ground").The body is like the lotusrootsand themindis like the lotusflower.
The rootsare in themudwhilethefloweris in emptyspace. As forpeople who
have attainedtheTao, theirbodies are in theordinary[world]buttheirmindsare
in theSacredRealm. People nowadayswho desireto be everdeathlessand depart
fromtheordinaryworldare greatfoolswho have notfathomed theTao's princi-
ples.86
Thus, it appears thatin Wang Zhe' s view the human body can neitherascend to
the heavens nor evade death. Equally noteworthyhere is thatin a spiritualsense
the adept already dwells in the heavens. The joy of heavenly immortalitycan be
experiencedhere and now, and one need not await the death of the body and lib-
erationof the yang Spirit. Elsewhere in Wang Zhe's writingswe can find state-
mentssuch as the following:
Amidstillnessfathomthecauses fortheFive Agents(wood, fire,earth,metal,and
water).
Herebyyou will be able to abandonthebodyof thefourfalse [elements](earth,
water,fire,and wind).
Look backuponyouroriginaltruevisage.
Peacefullymounted uponthecloudsis a singledivineimmortal.87
Your originaltruenatureis thegoldenelixir.
The [bodymade of] thefourfalse [elements](earth,water,fire,and wind)is the
furnacein whichyouconcoctthepill.
and withoutthinking,
Withoutgettingdefiled(by impurethoughts) eliminateyour
delusions.
outand enterthealtarof theimmortals.88
Naturally[yourtruenature]willthrust
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26 StephenEskildsen
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ChenPu's NineStages of Transformation 27
92 See
Schipper,TheTaoistBody,pp. 126-128;and id., uTheTaoistBody,"pp. 364-365.
93 The termtranslatedhere as "frankincense" may actuallyreferto the woman's breasts.This
seemspossible,particularly
in lightof theinformation
givenin thenextquotedpassage (from
"Chongzhenpian").
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28 Stephen Eskildsen
94 This
probablymeansto concentrate themindon a particular place (thebreast)and/orto holdthe
breath.
95
Chongyang zhenrenjinguanyusuojue 8a.
96 similarities
"Chongzhenpian" Zeng Zao ©fis (comp.),Daoshu Jffl|. 19thvolume.Striking
in
betweenportionsof this "Chongzhenpian" and anothertextknownas Jinzhenrenyuluhint
strongly thatJinDaochengwas thesame True Man Jinwhoseteachingsinfluenced theQuan-
zhenmasters.
97 Zhao tidaotongjian52/2a-3b.Liu Haichan(Liu Cao), muchlikeZhongli
Daoyi,LishizJhenxian
Quan and Lü Dongbin,was a famous,semi-legendary immortalreveredby the Quanzhen
Schooland otherneidanmovements. He is said to have been a wealthygovernment officialun-
der theKhitanLiao dynasty(937-1135) beforeundergoing a religiousconversionat thehands
of ZhongliQuan. Accountsof his lifeare foundinLishizhenxiantidaotongjian,Jinlianzheng-
zongji, andJinlianzhengzongxianyuanxiangzhuan.
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ChenPu's NineStages of Transformation 29
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