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The Master Who Embraces Simplicity
Most Ancient & Revered Master of Longevity & Immortality
©2010 Roger Jahnke O.M.D
It
is a beautiful morning in the spring of the 3038th Year Since the Ascension of
the Yellow Emperor, the year of the Dragon.(1) On a mist enshrouded mountain in
eastern China, shaped like the spine of a sleeping dragon, Master Ge Hong (2) is
climbing the path to his favorite spot for the morning practice of gathering
and cultivating universal life force, the Qi. Within his own lifetime he is a
famous immortal. He is a master of the Daoist arts of longevity, medicine and
spiritual alchemy.
He
has just ingested his strong morning tea of ginseng, tang kuei, three fungi
(reishi, ganoderma and fuling), lycii berries, deer antler and ho shao wu. Today
he will practice a form of self-cultivation called "absorbing celestial
nourishment,” a combination of gentle movements requiring balance and
flexibility, visualizations requiring mind focus and the purposeful regulation
of the breath. He will then stand quietly in deep meditation and merge with
invisible forces and realms through ecstatic, transcendent flight. Nearly 2000
years later these practices will be known throughout the world as Qigong.
Later Master Ge will return
to his small dwelling on the southern slope of the "dragon's spine.” There
he will continue his favorite pastimes: preparing alchemical immortality
elixirs, studying and writing about the masters of longevity and immortality
and debating within himself about whether immortality is best gained from
elixirs prepared externally, in an outer laboratory, or elixirs prepared within
the body in a metaphorical inner laboratory.
From
the mountain, called Precious Stone Hill in current times, Master Ge is surrounded
by exquisite beauty. Nearby hills rise like islands above the morning mists. Except
for the music of songbirds, there is only silence. Centuries later, at the turn
of what Western cultures call the 21st century, the constant drone of Hangzhou,
a modern city of almost 4 million people, will interrupt the silence.
South
of Master Ge's beautiful little mountain, in the year 1138 ACE, the Song
Dynasty will move its capital and imperial palaces. They will construct, by
hand labor, the beautiful West Lake (Xihu) which today draws visitors from all
over the world. Beyond the future sites of the lake and palace is the mighty
Qiantang River, flowing from the legendary Yellow Mountains (Huang Shan), where
the Yellow Emperor himself traveled to collect longevity medicines. The Yellow
Emperor, Huang Ti, a legendary sovereign and cultural hero of Chinese
mythology, discovered the secret of immortality and ascended from the Yellow
Mountains on the back of a mystical dragon. This event marks the beginning of
the Chinese lunar calendar 4707 years ago.
To
the east in the future, the city of Hangzhou will grow into the "most
spectacular city in the world," according to Marco Polo who visited in the
13th Century. To the west of Master Ge's practice place are the Ling Yin
Mountains. Here the oldest village in the area, the Village of Heavenly Bamboo,
has already been in existence for many centuries and several temples devoted to
Guan Yin the Goddess of Unlimited Mercy, date far into prehistory. Bottom of
Page refers to first paragraph:
The
Chinese have a saying, "If you cannot get to heaven, then go to
Hangzhou." Some claim that Hangzhou, and its ancient predecessor, known as
Ling An, is one of the great power spots in the universe. Only such a power
place could have drawn the most renowned immortality master in Chinese history,
Master Ge Hong, the ancient Guan Yin community, the immense Buddhist influence
at the Ling Yin temple and the majestic Song Dynasty capital.
Certainly, Master Ge's
practice place and his laboratory for making medicines, is one of those classic
Chinese sites with perfect feng shui. Natural features including mist,
mountains, water and spectacular rosy clouds which gather near the mountain
tops in the dawns and evenings all conspire to create a sense of mystery.
It
is also a popular notion that Master Ge had a strong influence on the
development of traditional Chinese medicine. In particular he influenced the
aspect of medicine related to enhancing health and longevity, called "to
nourish and refine the righteous.” He is most renowned, however, for his work
as an alchemist, constantly exploring immortality and elixirs from both
internal and external sources.
Hangzhou
is among the great centers of traditional medicine, with one of China's largest
herbal pharmaceutical corporations (Hangzhou Number 2 Medicine Corporation),
the Hangzhou College of Traditional Chinese medicine, the immense Hangzhou
Municipal Hospital with its exclusive focus on traditional natural healing, the
National Museum of Herbal Pharmacy, the Dragon Well tea fields and the Botanical
Gardens of Herbal Medicine. The Qiantang River flows out of the Yellow
Mountains and has for centuries carried herbs of medical, longevity and
immortality benefit to the city of Hangzhou, which is one of the starting
points for the Silk Road.
Immortality
Virtue Immortal
Legend Immortal
Transcendent Immortal
Celestial Immortal
Eternally Human Immortal
Fifth,
the Eternally Human Immortal is some one who retains health and youth forever
in their current human form - physical immortality. This variety of immortality
was so alluring to the several emperors of China that much of their imperial
reign was spent trying to find the elixir of immortality. The idea of living
forever in the same physiological form as one resides within currently, is not
particularly attractive to most people. The quest for physical immortality has
fallen out of fashion. During the Tang Dynasty several emperors died from
taking poisonous elixirs of immortality.
The Quest for Immortality
In
a much more modern and scientific sense, it can be said that it is impossible
not to be immortal. Quantum science suggests that time and space are illusions
based on the limitations of human sensory and intellectual capacity, that we
actually dwell in a boundless and timeless quantum field. In addition, every
religion promises some sort of eternal life, through a combination of right
action and devotional practice, "The spirit never dies or the soul is
eternal.” In some traditions one
lives forever in heaven or hell, in other traditions one takes on numerous
rebirths until one attains eligibility to enter heaven. Whether one is admitted
to heaven by grace or by working through karma and reincarnation, everlasting
life is guaranteed in all faiths. In one way or another, we are all immortal.
It could be said that some people are aware of and working with their immortality,
while others are simply not aware of their eternal nature.
Master
Ge, at least it appears so in his writings, was interested in the path of
physical immortality, the Eternally Human Immortal. In the Book of the Master who Embraces Simplicity (Baopuzi) (3), he refers frequently to the benefits of using external
elixirs. "Nine Crucible Cinnabars is the elixir that the Yellow Emperor
took and arose into the sky a Genii (immortal).”
Many
interpreters insist that Master Ge was a devoted inner alchemist. It is
believed by these writers that he metaphorically encoded his formulas for
preparing the inner elixir in the language of laboratory alchemy (external
elixir), to help keep the path to immortality clear for only serious adepts.
"Drawing the light of sun, moon and dipper into the Hall of Enlightenment,
they enter trances to refine their bodies. Gathering their life giving exudates
from the golden beams of Paradise, they slow down the race toward old age and
retain their youth."
It is certainly true that
there was a strong tradition among immortality writers to use the language of
external alchemy metaphorically to represent the actual practice of inner
alchemy. Fire, from the alchemist’s laboratory stove is actually inner Yang
force. The medicine cauldron is actually the abdominal cavity of the human
body. The ingredients in the formulas are not only herbs and minerals, but also
nutritional foods, water and tea, rest and sleep, the organs production of
blood, lymph and enzymes plus
factors and aspects that are inherent like the DNA (according to more recent
science especially the telemeres associated with the DNA). The
"firing" process from laboratory alchemy is – in inner alchemy -- mental calm, the power
of focused intent and the disciplined practice of inner cultivation.
Outer Alchemy Versus Inner Alchemy
Externally Produced Elixirs, Outer
Alchemy - Wai Dan
There
is a gradient of external elixirs. This gradient is the foundation of Chinese
Traditional Herbal Medicine and ranges from simply eating a diet of nutritious
vegetables and grains, up through medicaments or formulas that are super nutrients
like ginseng and ho shao wu to the alchemical level where agents like cinnabar,
mercury and gold are utilized. The materials to prepare a quality elixir were expensive,
and the cost to employ a master alchemist was high as well. Inner alchemy, as
we shall see, does not have this limitation. Everyone can afford to produce the
elixir of immortality that is produced within the human body; it is free.
The
common people were able to access nutritional diets but they could afford only
the least powerful of the pharamacological supplies like ginseng and deer
antler. (Note, unlike tiger bone and bear's gall bladder, deer antler is an
annual renewable crop and is therefore not involved in the controversy over
endangered species.)
Only
the extremely wealthy, with time and funds, could access alchemical knowledge
and materials to produce high-level elixirs. If one was wealthy enough, of
course, an alchemist could be hired or the elixir could be purchased. There is
a liability to this however. It was found that it was risky if the elixir
alchemist was out of one's control. Quite a few died from taking immortality
elixirs that contained poisonous heavy metals. Often the alchemist would claim
success – even when the customer died - claiming that the immortality
seeker had abandoned the body and ascended to join the transcendental ones in
the land of immortals, as a Celestial Immortal.
It
is worth noting that in modern pharmacological medicine (a later day sort of
external alchemy) customers often live longer lives but may have little quality
of life. It is widely known that the third cause of death in both the US and
Canada is the negative interaction of pharmaceuticals.
Even
the great immortality specialists, including Master Ge, used the lower level
elixirs of correct diet and tonic medical teas. Both of these prevent disease,
cure disease, enhance health, strengthen the constitution, improve performance
and potentiate healthy longevity. Immortality seekers historically used these nutritional strategies to
strengthen themselves so they could tolerate the impact of the more intense
alchemical elixirs which frequently included dangerous elements like mercury, metal
oxides, carbonate of lead, tin and jade.
Most of the ancient classic
herbal texts on healing and health enhancement (including Shen Nung Ben Cao and Shi
Liao Ben Cao (4) categorize herbs and medicinal resources in four classes
ranging from tonic, nutritional resources to medicinal, poisonous resources. Chinese
traditional medicine has developed a highly refined approach to nutrition where
particular tonic class foods are targeted at enhancing certain organs and
personal attributes, including virtuous characterological qualities.
Lotus root, a delicious and
commonly used food in China is reputed to strengthen weakened function of the
stomach, tonify the spleen and liver, reinforce the spirit, increase vitality
and prolong life. Ginger reinforces the digestive function, prevents disease
and enhances deficient organ function caused by the lack of yang (warmth). Because
all life and vitality is dependent on efficient digestion ginger is a longevity
assurance food. Both Lotus root and Ginger are common foods of immortals and
aspiring immortals. And they are common in Chinese dishes that are reputed to
foster longevity and vitality.
Medicinal
mushrooms, ginseng and ho shao wu are more likely to appear in longevity teas
(actually called soup, tang) than in food. They are relatively available in
Chinese pharmacies but they are much more expensive than ginger and lotus root.
The health and longevity formulas that were taken as medicines, soups and teas,
are at the heart of the aspect of Chinese traditional medicine referred to as
"Support the Righteous" (also "Nourish the Vital
Capacity").
Each
organ has its favorite power food or tonic. Qi and blood each have a favorite
herb and favorite foods as well. These are always included in general health
tonics. The spleen, for example, loves Huang Qi (astragalus). The kidney's favorite
is Ti Huang (rehmannia). The most famous tonic for the vitality or Qi is ginseng.
For blood it is Tang Guei. A classic general tonic, Ho Shou Wu, is reputed to
sustain eyesight and mental clarity and is loved by all of the organs. These
herbs do not enhance health by targeting and killing disease or forcing
deficient function, like the pharmaceutical medicine of the West. They empower
the naturally occurring self-healing resource within that the Chinese refer to
as Zhen - the "righteous.”
Foods
and herbs that are intended to enhance health and prolong life may not produce
immortality but they are powerful health sustainers, and healthy longevity is
one of the key precursors to the purposeful quest for meaningful immortality in
both Virtue Immortals and Transcendent Immortals. These tonic foods and herbs
will soon become a key thread, in Western societies, in the emerging discussion
of healthy longevity, wellness and performance enhancement as well as
immortality or purposeful living of the eternal life.
The immortality elixir formulas, including the more dangerous metallic factors, were questionable for facilitating physical immortality. However, immortality alchemy was a remarkable advance in the science of practical chemistry as it emerged from its ancient shamanic roots. Similarly, the great European alchemist Paracelsus (1500 ACE) in Germany was a key figure in the foundation of modern European chemistry. The genuine forerunner of more modern pharmaceutical and industrial chemistry, European alchemy also explored transforming basic materials like tin, lead and even jade into gold. Interestingly, alchemy emerged in China nearly 1200-1500 years before it surfaced in Europe in the Rosicrucian and Paracelcian traditions.
The Tools and Materials of the Elixir
Alchemist in External Alchemy
In
all forms of alchemy, from both the Asian and the European, an array of
specific tools and implements were necessary to perform the preparation of
immortality elixirs. It is important to keep in mind that it is very likely
that external alchemists who promoted both making gold from soil and
immortality elixirs from expensive minerals may have simply been naively (and
dangerously) misinterpreting the more ancient and more likely system of inner
alchemy. In this context, the equipment of the alchemical laboratory has
parallels with the inner equipment and inner ingredients of inner alchemy. The
alchemical laboratory or site (sometimes called a kitchen) had particular
equipment and necessary resources. The alchemical stove as well as an alchemical vessel called the cauldron
or elixir container were the key implements in elixir preparation. Also
necessary were the essential elements of clear water, hot fire, fresh air,
earthen minerals along with the fifth Chinese element often called wood (vegetative
essence, which corresponds with life force or biological quickening in the West
and "aether" in Ayurvedic and Tibetan medicine.)
In
addition a key to elixir making was the revered elixir recipes from former
masters of immortality or the direct, personal revelation of new insights of
the immortality alchemist. An elevated moral character, consistent with the
ancient masters (immortals) LaoZi (Lao Tze) and ZhuangZi (Chuang Tze) also
helped to insure security in the Taoist heavens. With absolutely correct
resources and correct preparation an "elixir" could be produced that
would create immortality with only one small dose.
The
most renowned ingredient in the production of the external elixir of immortality
tradition is cinnabar; it is a mysterious mineral or mineral combination. In
Shen Neng's Classic Materia Medica (Shen Nong Ben Cao Jing), cinnabar is
described: “sweet taste, slightly cool, cleans all diseases of the five inner
organs of the body, nourishes the spirit, calms the souls (spiritual and
material), strengthens the Qi and brightens the eye. All evil influences and
demons will be exterminated by its use, the light of spirit will become all
pervading, and old age will be completely avoided.” If mutated, cinnabar turns
to mercury. It is reputedly found in the deep ravines of the mountains. The
immortal Master Ge proclaimed in his Baopuzi (The Book of the Master Who Embraces Simplicity) that cinnabar was the key
resource for attaining longevity and immortality.
In
modern time cinnabar, known as zhu sha, is a mineral compound (mercuric
sulfide, magnesium oxide and ferric oxide). In traditional Chinese herbal
medicine it is used to treat insomnia, heart palpitation, epilepsy and
convulsions. Its properties are sweet, cold and toxic. At different times in
history cinnabar ranged from a natural compound found in nature to a highly
refined compound produced in the alchemist's laboratory. And, as we will
explore soon, cinnabar has represented, metaphorically, an inner ingredient that
an individual can cultivate and refine within the Spirit-Mind-Body complex.
Ge
Hong was a cinnabar master. Of his "Nine Tripod Elixirs of the Yellow Emperor"
eight are called cinnabar. One, floreate cinnabar, has the following recipe: “The
base is simmered for 21 days, then sinestral oyster, red clay and kaolin are
added. The concoction is placed in an earthenware jar, pounded 10,000 times
(think homeopathy, secussed), transferred to an iron vessel and heated over
raging flames for nine days. It is then pounded another 10,000 times into a
fine powder which when mixed with specially brewed vinegar becomes the elixir. Taking
this elixir for seven days will transform the individual into an immortal. If
the elixir is manipulated somewhat differently, it is transformed into gold.”
Master
Ge received many offers to be granted high level positions in government. Part
of his Daoist charm is that he refused to become involved in the complexities
of society. However, it is reputed that he once accepted a post as a magistrate
of an area in southern China because it was the source of particularly pure cinnabar.
He and his wife, the story goes, moved to this area on the fringe of China's
imperial territory. He collected cinnabar for his alchemical refinery, helped
to create peace and tranquility in the region and returned to his home with the
gift of cinnabar for his wife's father, who was also an alchemist with a
particular interest in producing silver and gold.
Cinnabar,
which contains mercury and often arsenic, is no longer prescribed in
traditional Chinese medicine. The cinnabar elixirs frequently caused severe
poisoning. In empirical science, the science of the tried and true, cinnabar
was found to be of less value than many of the longevity and immortality
seekers had hoped. So, it disappeared from use. Mercury, copper and tin were
found to be harmful as well, except in microscopic doses, and so they fell out
of use as well. Historically, it is especially interesting to notice that in
homeopathy, a much later day European approach to lengthening life by healing
disease, microscopic dosing was even further refined using the 10,000 poundings
recommended by Master Ge Hong, known in homeopathy as secussion. This process
was in Master Ge Hong’s alchemy a method of potentizing the elixir. In
homeopathy this process is in fact referenced as potentization.
Previous
to the era of the quest for external alchemical elixirs of immortality there
was a rich and growing body of knowledge about herbs and personal
spirit-mind-body practices for those who were seeking healthy longevity, superior
vitality and immortality. After the external alchemy era, which began during
Master Ge's period and peaked in the Tang period, alchemy again evolved toward
the notion that the seeker (the adept) – the alchemist -- actually
produces the elixir within his or her own body in a process known as Nei Gong --
inner alchemy.
Given
the dangers of seeking immortality through external means, it is amazing that
the practice of taking externally produced immortality elixirs had a history of
many centuries. This may be a reflection of the magnitude of the fear of death
or just simply the magnitude of the greed for the pleasures of life by the
wealthy Chinese of these eras. By the Song period, external alchemy and the external
elixir were in severe disfavor and the only alchemy that remained was inner
alchemy – Nei Dan – which produced the elixir exclusively through
the cultivation of inner processes. One legend about why Hangzhou was chosen
for the Song capital suggests that the new imperial court and academic
institutions wanted to be near Master Ge's hermitage on Precious Stone Hill. It
is clear now what “precious stone” references -- the precious ingredients,
typically minerals, of alchemy. In addition, it also becomes clear that the Song
emperors were not likely interested in Master Ge Hong’s mercury based external
elixirs, but his recipes and formulas for making the elixir within. Each of
these precious minerals has an alchemical analog within. Each ingredient in the
formulation and each of the tools in the alchemist’s laboratory, as we will see,
represents an aspect of our own internal being.
Internal
alchemy has had a long history, beginning long before written records. Pangu is
the original shamanic mystery land of China where mortals and immortals
co-existed in a golden era of peacefulness. The ancient legendary Shang Dynasty
(1700 BCE) and more recent legendary Zhou dynasty (1000 BCE) were probably
historic in some ways, but all knowledge at the time was spoken. An alchemy type
conceptual framework was a prevalent “paradigm” as well in the Spring and
Autumn period (770 – 476 BCE) and the Warring States period (476 –
221 BCE), the time of China’s greatest teachers Confucius, Lao Tze and Chuang
Tze. In all of the available writings of these great thinkers there is an underlying
thread of the eternality of things – a kind of ancient quantum physics
and the foundation of immortality alchemy. In the era of Ge Hong, known, as the
Six Dynasties period both internal and external alchemy were prominent. Ge Hong
was one of the earliest and most prolific writers on immortality and alchemy.
Scholars claim that he was actually collecting in writing the spoken wisdom of
many that came before him in earlier, more shamanic time.
Inner alchemy continues to
evolve today. In Asia Nei Dan (inner medicine) and Nei Gong (inner cultivation)
are revered by many. Wai Dan – external alchemy still exists in China though
the mercury and arsenic ingredients are very rarely seen. The pharmacology of
Western medicine is very much in the business of promising extended life even
with the negative influence of side effects, overdosing and the dangers of
polypharmacy causing negative drug interactions. With the importation of Qigong and Tai Chi into the West
there is an absolute gusher of research on the health enhancing and life
extending influence of mind-body practice and energy medicine. New scientific
evidence suggests that inner enhancement does occur through intentful personal
practice, and the breakthroughs in quantum physics make a compelling case for
the link between the personal and the universal.
Like
external alchemy, inner alchemy is comprised of a gradient of formulas and
activities. Unlike the external, because the elixir is produced within, the most
precious ingredients are not so limited to the wealthy. For example the poorest
of people have direct access to the practice of stress reduction and its
benefits. In many ways inner alchemy is an elaborate and profound form of
stress mastery. Cultivation and refinement practices do require two important
resources that most Chinese have (except for laborers in former eras) and that
average citizens of Western societies have today. The first is time. In China
today nearly everyone takes the time between 5:30 am and 7:00 am to perform personal
health cultivation – right living and Qigong. Second, it is important to
have a healthful diet of vital, nourishing foods. Most Chinese citizens have in
recent times had access to natural foods because grains, beans and vegetables
are easily produced in China. Highly processed Western style foods have
typically not been available until recently. Most tonic herbs, to modify and
enhance internal function, are inexpensive. Most herbal pharmacies have
ginseng, longevity mushrooms, ho shao wu, antler and other of the super tonics
available for little expense in China. Because of the global interest in
Chinese medicine, resources are strained and prices are rising. In the West
both of these resources, time and nourishing food, are available. It is true that
few people understand how accessible practical alchemy is to them.
With
time to practice inner cultivation and nutritious foods and herbs to optimize
internal resources, the necessary ingredients for inner elixir preparation are
in place. Practices such as body flexibility and strengthening through
gymnastics and calisthenics, self-applied massage, breathing practices,
chanting, visualization, meditation and prayer are also involved in internal
elixir refinement. All of these are merged into what the Chinese have come to
call Qigong. As in external alchemy, the first levels of practice provide a
foundation for the higher levels of inner alchemy. Right diet and the use of
tonic herbs (or nutraceuticals) plus body movement, particular body postures,
breath practice and self-applied massage all produce internal healing resources
- the internal elixir. These are the more Yin alchemical ingredients associated
with the body and the earth which are the foundation for the higher levels of
cultivation. These “ingredients” often referred to as the Earth aspect of the inner
elixir.
The
higher levels practice - chanting, visualization, prayer and meditation -
produce an aspect of the internal "elixir" which is more
transcendental. These are the Yang alchemical “ingredients”. The key in these
higher levels of practice is Yi or mind-intent. Intention is the metaphorical
equivalent of cinnabar. In Wai Dan, while the basic level of longevity and
immortality was simply getting the body healthy, the higher level aspects of
alchemy were life threatening. In the higher levels Nei Dan cultivation one
merges with the field of virtue and beneficence to become one with the pure
field of quantum potential. This is the virtual state, wherein one is present
in the entire universe while, simultaneously, present in one local body.
Virtual, in modern terms means to have a presence but not be limited to a
place, as in virtual reality. In Daoist terms virtual is linked to virtue,
which is not only a personal quality but also a unified field of being –
Tai Yi - The Ineffably Immense ONE -- that all humans share. In the mystery or
Dao, it becomes impossible to harm as one is directly woven in a boundless
fabric with all – all things and all beings. One is virtually alive;
therefore one is virtuous, unbounded and aware of one's eternal or immortal
nature. It is rare to fear or to harm. In this state of ONEness it becomes
obvious that any pain or assault is only coming from an aspect of the self - this leads to fearlessness. In this
state it is rare to harm, because in the ONEness, it is senseless to harm
oneself.
Internal
alchemy replaced external, pharmacologic alchemy, not just because it was
safer, but also because it is far less limited. The proponents of inner alchemy
knew that it was available to every one not just the wealthy. Inner alchemy is clearly
more effective than any system of external drugs, remedies, medications or
elixirs in creating health, longevity and an awareness of immortality. It is apparent
that Ge Hong was compelled to explore the production of an external elixir.
However, it is also clear from his writing that he strongly believed that the
medicine of immortality could be produced within. It may be that he was able to
raise funds occasionally by selling some of the external elixirs that he made.
There is no record of him killing anyone, so it may be that his external
elixirs were primarily herbal formulas.
The elaborate recipes for the immortality elixirs with
mercury and sulfur likely were metaphoric formulas for inner practice. For
example, what might be the metaphoric equivalent of the “10,000 poundings” and
the “9 times firing” in Master Ge’s recipes? In life, to get to the point where
the mind and heart are clear of fear and the defenses of the personality, one is
pounded over and over with trials and challenges, even false starts and
realizations about the nature of things – this is likely “the 10,000 poundings”. In the
cultivated individual these experiences are opportunities to refine. Eventually
after decades of lessons/opportunities, especially if one evolves through focus
and discipline, to the perspective of the witness rather than the victim, one
is transformed. In alchemy this is called transmuted. Those who are attentive
typically realize – meaning become more real. In the state of greater
realization one is accepting of that which “is”, sustains a sense of humor and
always watches for opportunities to migrate toward a state of calm. This is the
“firing” or cooking process. In alchemy, when the ingredients have been cooked
and cooked again at high heat (high level of intent) all that is left is pure
gold – the refined self.
In his writings Ge Hong described
ample methods for enhancing the health and endurance of the body systems. These
practices, he declared, were practical methods for refining the body’s capacity
to sustain well enough (health) and long enough (longevity) to become aware of
the potential of life beyond the fears and aspirations of the personality (ego).
Such practical methods (Yin) were combined in balance and harmony with
transcendental, consciousness cultivation methods (Yang) that function to create
paranormal events like miracles, healings, ecstatic flight and soul
purification.
The famous physician Hua To
from the Han Dynasty (second century ACE before Ge Hong) developed a well-known
practice for enhancing the body, the blood and the vitality (Qi). He copied
animal patterns of movement and stated "who ever feels sick anywhere in
the body should undertake the practice of one or the other of the animals
patterns."
It
is known that Master Ge Hong had a copy of a famous Gymnastics classic, Daoyin Jing in his library. He also
studied the massage classic, Anmo Jing.
Self-applied massage methods are key components of the practice of sustaining
and enhancing health of the body, which is referred to as the alchemical vessel
in inner alchemy. A health body is the preferred vehicle for the more refined
levels of alchemy. Ge Hong refers to the widespread spread use of Hua To's animal
patterns in his Baopuzi. He may have
been referring to them in the following quotation:
"Whoever can guide his breath like a dragon, pull it in and circulate it like a tiger, stretch like the bear or swallow it like the tortoise, who more over can fly like the swallow, coil like the snake, stretch like the bird...he will live a long life."
Many
thousands of methods of cultivation have emerged over thousands of years. The
more dynamic forms, Dong Gong, enhance the Qi and produce the medicine within
by accelerating internal fluids, delivering oxygen and enhancing flexibility and
functional efficiency of the connective tissue. The more quiescent forms, Qing Gong,
including meditation and visualization type practices, enhance the Qi,
accelerate the level of immune potential and foster the production of healing
neurotransmitters. In both forms, known today as Qigong, the ability to deeply
relax and clear the mind are the most profound triggers of the alchemical
process and the production of the inner elixir of healing and immortality.
The Tools of the Elixir Alchemist in
Internal Alchemy
The
production of the alchemical elixir of immortality in inner alchemy is the same
as in external alchemy, except that in inner alchemy the production facility
and the raw materials for elixir refinement are all interacting within the
person – Spirit-Mind-Body. The individual is the alchemical laboratory
(kitchen). The alchemical vessel is the body cavities. These areas for
preparing the elixir are called "elixir fields" (Dan Tian) or
medicine centers. The flame (fire) is in the lower pelvic area related to the Yang
(hot) energy of the kidney (Yuan Qi) and is also known as the alchemical fire,
fire of life, original (ancestral) Qi or the cooking activity of the alchemical
stove. The cauldron or refining container is in the abdominal cavity.
The
raw materials for the production of the inner medicine for longevity and
immortality include the nourishing minerals and herbs and good food choices,
the air of the breath, as well as the internally residing essence (Jing, which
is an analogue to DNA, neuropeptides, endocrine fluids, male sperm and female
egg). Blood and body fluids are also stirred in to the inner elixir soup. From
the middle Dan Tian caldron, the essence of the inner elixir medicine rises as
steam (Qi) into the chest and is circulated in the body as the Qi of the energy
channels - Zhen Qi or righteous Qi.
In
internal alchemy, cinnabar is a metaphorical element of consciousness and the
clear minded awareness of the transcendental nature. Cinnabar is the
non-substantial “catalyst” of alchemical transformation. Mental clarity,
emotional calm along with imaginative, spiritual and virtual elements are
purposefully cultivated and stirred into the elixir. Cosmic or universal
factors are blended in through cultivation practice in a ritual mood to rarify
the elixir. Energy and influences from stars, planets, sun, moon and earth are
carefully mixed with the radiant energies of ascended masters, legendary
alchemists, god's essence and the "mysterious origin - unity”. What an
amazing sort of medicine this is – all produced mindfully within one’s
own being. Access to wellbeing and improved health springs spontaneously from
such practice. Longevity is its longer-term outcome. And, in the presence of
the highest value of the Dao - virtue - such practice assures awareness of
one's eternal nature and unity with all that is and beyond - the foundation of awakened
immortality.
When
the practitioner has the skill to coordinate the functioning of the alchemical
equipment of the body, mind and spirit along with the alchemical raw materials
from the body and nature under the influence of conscious intention (mind
intent), the "elixir" is produced purposefully within. Inner alchemy
is a process of attaining what the philosophers of modern physics might call “purposeful
convergence with and immersion in the boundless quantum field of infinite
potential”. In both the Daoist and Buddhist schools of immortality practice,
inner alchemy and the production of the elixir of eternal life are aimed at
attaining a state of constant awareness of the self and the universe as
one.
One
of the most prevalent methods of inner alchemy is, in fact, called
"Guarding the One.” The "One" (also translated as Truth-Unity or
Origin) is the singular, undifferentiated, boundless field of all possible
essences, things and interactions. This is likely the quantum field that
Western culture discovered 2,000 years after the Chinese alchemists of the Han
Dynasty (200 BCE) and the Old Master himself, LaoZi (400 BCE) described it
using the simple tool of disciplined inner focus. Guarding the One is common
throughout the Daoist and Buddhist literature and has many iterations, descriptions
and methodologies. There are
numerous other inner alchemy systems, too many to mention. The goal, however,
is always the same -- seek absolute awareness of oneself as undifferentiated
from the entire cosmos, at one with the unity of all, completely merged with
undifferentiated Origin.
Master
Ge from his humble dwelling on Precious Stone Hill gives this prescription for
producing the "elixir" through inner alchemical practice in Chapter
18 of his Baopuzi (The Book of the Master Who Embraces
Simplicity):
Preserve the One (Unity),
guard Truth,
and you can communicate
directly with the highest forces.
Lessen desire,
restrain sensual distraction,
And Unity will abide.
Guard the One,
and you will be free of exhaustion
and eternally vital.
Alchemy in Current Time
Even
today there are people who wish for immortality. Obviously, no one has
succeeded in achieving immortality of the human body on the earthly plane. However,
there is an argument currently that such a state can be attained through
technology. Numerous people have cryogenically frozen themselves so that they
may be thawed out and given a newly developed "elixir of eternal
life" (whenever that is actually developed) and live forever. There is an
emerging trend that suggests that certain new nutritional supplements, known as
nutraceuticals, will extend life and postpone aging.
The
wisdom of using foods as medicine is still intact. The great longevity formulas
of herbs, roots and mushrooms are
still available. Qigong, the methods for Spirit-Mind-Body cultivation, continue
to evolve and have been migrating to Europe and America. As the modern world
looks for health, healing, longevity and even immortality the writings and practices
of Master Ge Hong remain powerful resources. Oddly, while the promise of such
disciplines is provocative and compelling, these practices are little known and
rarely utilized – even though they are very inexpensive and very
accessible. In part we just don’t believe in the inherent power of our own
being. And, the esoteric language of ancient time can be confounding.
Master Ge, His Practice in the Dawn
On this beautiful morning
Master Ge does not seem to care about the future or the debate on inner and
outer alchemy. He simply gathers the Yin influences of earth through his energy
circulatory system, into the alchemical cauldron within his torso. This
includes the influences from the herbs in his morning tea. He gathers in the Yang
influences of celestial heavens, into the inner alchemical cauldron as well,
which includes focused mind intent, clearing distraction, stirring the unseen
aspects of his eternal nature in with the absorption of celestial energies.
Mindfully
he mixes them, Yin earth and Yang heaven, within the alchemical vessel of his
own body. He can feel the circulation of forces within, brewing the most
supreme elixir – refining and cooking the combination of inner resources
and outer elements into the most profound medicine.
This
elixir circulates within him for hours to sustain his body, calm his mind,
cultivate his spirit and open the portal between his local self and the
infinite ONEness of Dao. As he continues to refine the elixir within he begins
to – with breath and consciousness -- direct it into the circulatory
channels, into the organs and to the limbs. Trusting that the practice produces
a powerful medicine, he allows himself to – in a kind of gentle ecstasy
-- fall into the arms of infinity and merge with cosmic unity.
Master
Ge is not simply a man practicing elixir making in the rosy dawn, he is a superconscious
local expression of the entire universe. He is the presence within a discrete
being of what Daoist writers call "undifferentiated origin" or the
"supreme ultimate.” He is immortal because he is aware of his unity with
what the new alchemists – our physicists -- have determined to be the
timeless and boundless field of infinite possibility.
(1) The year 341 after the
common era (ACE), from the Roman calendar, is 341 ACE. 2010 ACE on the Roman
calendar is the 4707th Year since the Ascension of the Yellow Emperor, the Year
of the Golden Tiger. In traditional China it is not 2010, it is 4707.
(2) Also Ko Hung, both Ge and
Ko are pronounced "guh.” He was born around 280 ACE and ascended 363 ACE
(83 years). There are many opinions on these dates and the actual duration of
his life.
(4) Shen
Nung Ben Cao, written by the legendary founder of Chinese herbal medicine,
1200 BCE; Shi Liao Ben Cao, written
by Meng Xian, Tang Dynasty, 600-900
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