Academy of Daoist Alchemy

(zhengzhi fayu jichu)

According to Taoist concepts, the time connection in modern man’s prenatal nature is disrupted, and as a result people do not fulfil that, which is pre-destined to them by the Heavens. Therefore, Taoist alchemy practitioners needs to shake off heavy energy and form new and improved energy chains.

This is achieved with the help of one of the fundamental states in developmental Taoist alchemy, which is called the Unity of Heaven and Earth (Tian Di He Yi, 天人合一). This involves a certain quality associated with the attunement to the Highest Limit. In order to attain this quality, we need to free ourselves from our dependence on crude energy.

Attunement to the Highest Limit can be achieved through the Art of the Flying Mouse (feixing fu shu) – a practice that (when all the necessary conditions are met) allows one to obtain the elixir of the Hidden Spring (Da Chun Tian Jin Dan). This practice also helps us create the Perfect Mind (Zheng Zhi Fa Yu Ji Chu).

The basis for this work is a special effort in the mind, which is described as the connection of Heaven and Earth, and correlates with the mental strength generated in this practice, which is associated with the name of the immortal Zhang Guo Lao (張果老). The Art of the Flying Mouse reveals the functions of the Jing and Shen energy, and also directs us towards deepening our practice.

In the Taoist tradition, the Flying Mouse symbolizes the process of rebirth and the mental attunement needed for maintaining the alchemical process. In addition, the image of the Flying Mouse is associated with a state of conscious (mental) dominance in the practice, which leads to a brain state where we can control not only the body, but also space.

In the context of our practice, this means developing skills and efforts that are uncharacteristic of the basic state of the brain. This can ultimately help us understand the process of dissolving the body, as well as the process of transformation.

The Art of the Flying Mouse lets us form the Zero Gravity elixir, which helps us free ourselves from our dependence on heavy energy. Thanks to natural energy (namely orpiment and realgar), an alchemical solvent (vinegar) is formed, which, already at the first stage of the practice, helps change the properties of qi-jing energy to qi-shen.

Attuning your body can help you prepare yourself, your body and your mind, for the art of practical development. This is a fundamental prerequisite for body development and the initiation of alchemical work with the body. To attain this fundamental prerequisite for initiating bodily transformation (shen ti gai zao ji chu), first we have to learn to perceive the body as a multi-level structure. And in order to form internal support, we must develop our ability to perceive everything when working with one, which over time leads to an understanding of the One Body.

In Daoist tradition attuning the body is understood as the art of regulating the external and the internal. This is one of the oldest systems of exercises aimed at maintaining the human body, energy and mind according to the laws of development of The Middle Way.

This practice is very ancient and it is connected with the so-called Peach Forest. The Peach Forest is associated with the medical knowledge of ancient Daoist alchemists and physicians, such as the legendary physicians Hua Tuo (華佗, 140–108 AD) and Dong Feng (东风) who lived during the period of the Three Kingdoms (220–280), as well as Zhang Zhong Jing (张仲景, 150–219).

Attuning the body can help to simultaneously maintain your health, improve your inner strength and prepare you for alchemical work. This practice is based on a combination of internal forces that help open (Kai, 开) and close (He, 合) the body, twist and unwind, stretch and squeeze, strain and relax, divide and connect. A fundamental concept of this practice is the Preservation of the One which is connected to the idea that the movement of energy within the human body follows a set of rules reflecting the concept that all processes in the body are linked to a single source – a place where all bodily energy is collected.

By attuning the body, we can understand it as a certain volume or container made up of various bodily systems. What is more, we do not simply understand this but we learn to feel it. The blood, lymph, tendons, and in time even secretions and cells are perceived as the building material for our body. Energy is no longer something abstract, but instead we are aware of it, and can analyse and structure it.

Over time, practice becomes a tool for developing our state, and it helps transfer the practitioner into a higher level of existence. There comes a time when lifting and lowering, bending and unbending, twisting and unwinding, stretching and squeezing, etc. become actions that involve all bodily systems – which is consistent with their true state and needs.

If we want to achieve natural circulation of energy in the body, our body must be internally as open as possible. This refers to the control of the external and internal volume of the body. The external volume of the body is regulated by the feet, knees, hips, abdomen, chest, shoulders, elbows, hands and head, which act as energy storage containers and valves that can increase or decrease the movement of energy in the body.

The internal volume of the body is regulated by twelve meridians – the meridians of the liver, lungs, heart, stomach, spleen, large and small intestines, bladder, kidneys, pericardium, the triple burner and gall bladder. The internal containers are the source of control over the autonomic muscle-tendon force and the secretory-chemical force.

• Muscular-tendon force. Until control is gained, it represents the concept of Yang power.
• Secretory-chemical force. It is represented as Yin until we gain control, that is, until we have conscious control over the energy in the body and can build energy connections.

When a practitioner reaches the necessary level of energy production inside the body, this leads to a change in the operation of all internal energy carriers. This concept is the key to understanding all Daoist systems and practices based on the idea of attuning the body.

When the practice is seen as a means for maintaining vitality or health, then the internal effort, which can be used in the work with our body, is not important at all. However, if we consider our practice from the perspective of changing ourselves and acquiring additional internal resources, then we must conceptually change the functioning of our body.

To do this, the body must minimize and, if possible, completely prevent the loss of this type of energy that is used for achieving internal transformation and change. This is the jing energy. Jing is produced by the Yin-Yang force, which forms a circulation-retention connection and allows the two internal forces to interact with each other to generate a more complex type of energy.

The basis for the development of the alchemical process, or the basis for the development of the Immortal embryo, is the prerequisite for the formation of internal effort (understood as a pill) associated with the influence of the mind upon the area of ​​energetic conception. This effort is also associated with the concept of Daoist meditation.

Daoist meditation is a phenomenon that requires not really an explanation, but rather practical mastery, as it is a structural technological process. This process is based on the knowledge of internal improvement, which is described with the help of a set of hexagrams and is associated with attunement to Daoist alchemy.

The practice of Daoist meditation originates from the contemplative and mental principles of the teachings of the Shangqing school (school of Supreme Clarity), which belongs to the Maoshan tradition. These principles determine the style and character of what can be called Daoist meditation. This practice is characterized by the following processes:

• Mastery of direction (Zhang Wo Fang Xian)
• Mastery of reflexivity (Zhang Wo Xun Huan)
• Mastery of internal nutrition (Zhang Wo Nei Bu Ying Yang)
• Mastery of internal breathing (Zhang Wo Nei Hu Xi)
• Mastery of the mind (Zhang Wo Xin)
• Mastery of energy (Zhang Wo Qi)
• Mastery of the alchemical process (Zhang Wo Nei Dan Guo Cheng)

Mastery of direction

Mastering the direction, or understanding the Path, is related to the organization of the development process. It combines the nature of the primordial energy jing and the prenatal mind, linked to our personal middleness or deviations (the inability, relatively speaking, to connect the higher with the lower, or Heaven with Earth). This process is described by the Fu hexagram.

Mastering the direction allows us to take control not only of chaotic energies, but also of the causally formed nature of the mind. Gaining control over the body and mind helps to streamline the energy and preserve the spirit in the heart-mind concept. This is the most important prerequisite for furthering our alchemical work. Mastering the direction is the basis for understanding the mutually generative work of body and energy.

This work must start by focusing our attention on the distractions of the mind, as a distracted mind cannot achieve harmonization, due to a lack of concentration. Such a brain is not focused on the middle state. Therefore, mastering the direction helps eliminate all factors that interfere with and impede harmonization. So, Daoist ideas are not so much focused on calming the mind, but rather on the renovation of the mind with the goal of achieving harmonization and the middle state.

Improvement in Daoist alchemy is linked with having control over the mind, which requires concentration, developing a true intention, and focus on maintaining the task, that is, keeping the mind in a certain toned state. Until we replace the chaotic qi with a more perfect jing, we will not be able to improve in our practice and learn how to cultivate shen energy.

Mastery of reflexivity

An important aspect of the alchemical work is reflexivity, which begins with the process of energy accumulation. The main task here is to gain mastery over our state/ position or to learn to understand the body at rest. This process is described by the hexagram Shi.

Mastering the position is a necessary prerequisite for the accumulation of energy, which allows you to experience the body in a state of rest. This requires that we learn how to work with the mind and the body at rest (i.e. understand accumulation), so that we can rely on our internal qualities and use them in the practices involving movement.

Rest in movement and movement in rest are key concepts in Daoist alchemy. The body at rest allows one to achieve balance and harmony, while movement at rest allows one to understand the concept of depth.

Reflexivity also allows you to solve the primary task of the practice, which is to restore your vital energy. Since our body is the seat of our spirit and energy, we need to first reduce the dissipation of energy, resulting from the disturbances in the body and mind.

Mastery of internal nutrition

Mastering internal nutrition solves the problem of additionally imported energy. This energy can be accumulated via various processes – from saliva nutrition to the energy of food. This additional energy may be internal or external qi, which affects the preservation of the original jing and the process of energy breathing. This process is described by the Qian hexagram.

Mastering internal nutrition is not only the most important prerequisite for cultivating internal breathing, but also an important factor in the nourishment of our bone marrow (and spirit). This is the main effort aimed at restoring and organizing the internal space of the lower cinnabar field. In addition, having achieved moderation with respect to external food, we can also turn to our internal nutrition.

Mastery of internal breathing

Mastery of internal breathing is associated with the Li hexagram. This is the process of attaining energy breathing, where breathing is initially understood in the same way as internal nutrition. This process helps to develop the perception of the energy of the breath.

Achieving balance and inner peace is the primary task of internal breathing. This is the depth that our practice must achieve. The mastery of internal breathing is based on the internal nutrition effort and involves primarily the change of qi energy to jing energy, which is used in external breathing.

Mastering internal breathing, just like mastering internal nutrition, is an important prerequisite for nourishing our bone marrow (and spirit). This is the main effort aimed at strengthening and organizing our internal space. By moderating ourselves in external breathing, we strengthen our internal breathing.

Mastery of the mind

Mastery of the mind is associated with the Tongren hexagram. It refers to the knowledge of spirituality – the true original goal, which is the basis of alchemy. The way to achieving this goal is through a gradual advancement of the internal effort, which leads us to the idea or delineation of the external and the internal consciousness. Working with the mind is of primary importance in the alchemical practice, as it activates the processes of nourishing our spirit, which is correlated with the development of contemplation.

Mastering the nutrition of the mind allows you to improve both consciousness itself and the processes associated through it with internal nutrition, internal breathing and internal movement (energy circulation). We need to have command over our minds not in order to be in the practice, but in order to master the alchemical work, even the purification of the mind is part of the alchemical process.

Mastery of the energy

The most important among the fundamentals of alchemical work is the mastery of energy circulation, which allows us to manifest our original nature (this determines the properties of our energy reserve), as well as to develop our ability to accumulate energy. The mastery of the energy is associated with the hexagram Tai.

Gaining knowledge and mastery over the energy is the most important task on the Daoist path, as it leads us to the stage where we work with the ultimate. This work is based on the ability of the lower cinnabar field to control the internal processes. This helps to develop internal harmonization, which forms the proper directed efforts and frees us from the distractions of the mind.

Initially, the control process is used as a way to eliminate all interferences and impediments hindering internal harmonization, however later it becomes a way of managing the harmonization process. In addition, this helps us to manifest our original nature, which determines certain qualities and properties of our energy reserve.

We must first realize what is given to us, before determining that which is brought in. Knowing and mastering the energy is an important task on the Daoist path, leading us to work with the ultimate.

Mastery of the alchemical process

Completing all the previous stages opens the path to understanding the alchemical process, the alchemical ingredients and elixirs. This is described by the hexagram Da’yu (Da-yu).

The perception of the process itself takes time, therefore it can be approached via the examples of obtaining a particular elixir (for example, the Circulating elixir associated with orbital torsion or the elixir of the Hidden Spring). What is important is the ability to bring ingredients into the lower cinnabar field and the mastery of the mind of the lower cinnabar field (the embryo mind), as well as the availability of an internal effort used to maintain the process (maintaining a certain tonus).

The obstruction of original Qi, also known as the prenatal barrier (yuan qi liu dong), represents a fundamental disturbance or blockage of innate life energy, significantly impacting a person’s comprehensive development. This barrier is manifested both in the limited amount of original Qi received at birth and in the insufficient maturation of the body’s systems or organs, creating physical, energetic, and mental barriers.

The prenatal barrier is a significant obstacle to achieving longevity (shou), which, in Daoist understanding, denotes not just life span but also the ability to manage life energy, a crucial condition for advancement in practice.

When the body is unable to provide itself with the necessary amount and quality of energy due to congenital disorders, improper development, aging, or an inability to assimilate energy, achieving internal changes and transformations becomes impossible.

According to the teachings of the Daoist immortal Lian Cai He (Lian Cai He, 藍采和), to overcome this, one must generate higher-frequency energy (jing energy) and additionally obtain Qi energy to maintain the functioning of the body and consciousness.

In the context of Daoist alchemy, the prenatal barrier is seen as an impediment to the use of alchemical elixirs of orpiment (ci huang) and realgar (xiong huang) — natural components of essence responsible for producing jing energy.

Since Qi possesses not only energetic but also biological potential, any blockage, whether congenital or acquired over a lifetime, affects overall development and, generally, the ability to undergo practical development. With age, after forty years, the life resource of Qi decreases and is maintained by the energy of jing or shen, thus special attention should be given to maintaining prenatal Qi. Age itself can also cause Qi blockage, often overlooked by practitioners.

The prenatal conditions often serve as both an apparent and a hidden cause of life problems, seriously limiting the possibilities for their resolution. Restoring prenatal energy is a complex process involving adjusting the internal rhythm and perfecting the innate principles based on prenatal factors.

Unlocking and restoring original Qi should involve addressing both identified and hidden disruptions and deficiencies, which may have a congenital nature, starting with the vessel of original Qi, or the kidneys.

In this state, the work should be directed towards unblocking and strengthening the vessel of original Qi, which aids in restoring vitality and in improving in producing orpiment and realgar, necessary elements in the process of energy development.

Postnatal barrier is an energetic concept rather than a physical condition. It implies a blockage or disruption that occurs after birth—postnatal—impacting the flow of internal rhythms, energy, and potentially affecting mental and physical health.

In TCM and related holistic approaches, life is understood as a balance of energies, with Qi being a fundamental component. Qi circulates throughout the body along pathways known as meridians and is essential for sustaining health and vitality. The concept of a “barrier” suggests an obstruction that hinders the natural flow of energy, blood, or other vital substances. This barrier could manifest as physical symptoms, emotional disturbances, or barriers to spiritual and personal development.

The concept of the postnatal barrier revolves around the disruption of internal rhythm, affecting blood circulation and heart function. This disruption leads to a multitude of conditions that disturb energy and our mental state, often manifesting in haste and anticipation. In alchemy this issue manifests itself in lack of plasticity or flexibility, suggesting that the quality of our circulatory system directly impacts our capacity for self-realization and practice.

Disruptions in our internal rhythm hinder a comprehensive understanding of our practices and their deeper realities. This makes it challenging to grasp the underlying principles and goals of rhythm within our practices and their combinations. Furthermore, such disturbances prevent us from attaining satisfaction from our practices and achieving a state of harmony.

The heart, perceived as a repository capable of capturing and maintaining various states, plays a crucial role in overcoming these disruptions. Without recognizing the heart’s pivotal role, we encounter obstacles in our spiritual progression. The postnatal barrier impedes the heart’s ability to experience true sensibility, blocking the discernment between qi and jing energies.

Acknowledging the strong link between the heart and the mind emphasizes the importance of managing internal rhythm perception. This management is vital for deepening practice and detaching from external reactions.

Initially, understanding the rhythm of practice might seem elusive, necessitating a deliberate effort to internalize this concept. By engaging with the heart’s substance, recognizing blood circulation, appreciating body geometry, and harnessing concentration power, we can navigate beyond the postnatal barrier towards a more profound practice and self-awareness.

The Art of Energy Reciprocity embodies the essence of mastering the flow and return of energy as an essential aspect of the learning art. This process is instrumental in bolstering one’s inner strength through a deliberate blend of preparation and the mastering skills of managing the body, consciousness, and energy. It reveals that the principle of energy reciprocity aligns more naturally with the female body, attributed to the presence of the uterus, presenting a nuanced challenge for the male physique to assimilate this principle.

Acknowledging this principle as a cornerstone in the realm of energy development and management is crucial. Without actively engaging in refining reciprocity, advancements in practice remain stagnant. Energy reciprocity principle allows us to restore energy balance as well as improve both water and blood equilibrium within the body.

At its core, this principle emphasises harmonising with the natural laws of qi balance, advocating for a focused and energy-intensive approach to enrich this alignment. Such a methodology facilitates not only the conservation but also the augmentation of energy, culminating in the ability to perceive and embody the essence of jing’s energy reciprocity and ultimately, the profound connection with shen‘s reciprocity. This journey towards mastery unfolds a transformative path that enhances one’s capacity to navigate and influence the subtle energies that govern our physical and spiritual existence.

The art of learning is a process that must be mastered over time. A fundamental concept in this art is mastering tools like the compass and ruler. But what does this really mean?

When someone starts learning, the first step isn’t to act mindlessly but to consider how and where to begin. This approach requires developing a mindful practice where consciousness is actively engaged, and reflection on actions becomes a habit. It’s essential to maintain an awareness of the importance of learning skills at every developmental stage.

Our approach to learning often stems from our personal beliefs or experiences. Usually, something or someone inspires us to explore new knowledge. Often, it is our spirit or personal drive that nudges us toward practical engagement. However, truly measuring success in learning requires connecting our consciousness with our inner spirit.

It’s crucial to remember that no one can offer precise advice without observing your personal learning journey. While it’s easy to suggest focusing on particular areas, such advice often remains a general wish and is subject to personal interpretation. Moreover, without consistency in practice, one’s learning is influenced more by everyday routines than by genuine progress, whether these be mundane tasks or financial constraints.

Today’s challenge is the widespread lack of accountability for one’s words and actions. This reality brings us to the fundamental question of how to start: the key lies in fostering attentiveness to how we listen, speak, implement tasks, and set goals. Genuine development begins only when our actions and experiences converge towards a deep understanding of our involvement in the learning process. Simply directing people to engage in activities is ineffective; instead, we must guide them to introspect first.

I have observed a significant decline in teaching quality, which certainly has its underlying reasons. Modern education often resembles a mere transaction between instructor and student, where many educators focus more on service than on genuine teaching. This shift disrupts both the method and rhythm of delivering educational content, causing a disorientation where learners face a barrage of identical terms and explanations that lead more to misunderstanding than to clarity.

Even true masters and teachers face tough conditions today, struggling with how to continue their traditions amid such constraints and competition. The existing masters are split between those who have become exorbitantly priced and inaccessible, and those who have limited their teachings to a small group of students to preserve their knowledge.

The market today offers everything and anything, leaving individuals confused about how to make choices that align with their needs. Often, people opt for what appears easier and cheaper—or even free. However, engaging in learning is not about paying others; it’s an investment in oneself. The true value of knowledge cannot and should not be quantified.

In the tradition of learning, there is a notion of ‘family,’ signifying a deep and almost vanished commitment. Learners today are forced to ‘monetize’ their knowledge, understanding its value beyond mere participation in exercises. This reality underscores the need for a profound personal and collective commitment to learning and development.

The Art of Learning

When we discuss starting points, mastering the art of learning and analysis is vital. It’s important to recognize that the value of our learning comes not only from what we receive but also from how it is presented. This concept inherently involves a methodology—a systematic approach that fosters growth rather than just a disjointed collection of exercises.

Practice should be viewed as a construction set, something that we need to learn how to assemble properly. Firstly, awareness is key—we need to cultivate focus and concentration in every action. Secondly, maintaining a rhythm is crucial; it’s about creating a technological sequence of actions that facilitate development. Thirdly, we need a balanced combination of actions to avoid getting stuck on one aspect and neglecting others. Essentially, this involves balancing active and meditative practices, with each affecting the body, energy, and consciousness in different ways.

One of the largest challenges we face is acknowledging our prenatal nature, which can halt our progress at certain stages. Understanding our inherent nature and potential can take decades because it requires developing specific methods to unlock insights into our spirit and nature.

At the outset, our consciousness lacks the depth of penetration needed for profound development. True development is about overcoming our flaws, not indulging them. Regardless of circumstances, we must work on enhancing our mental capabilities. Often, even those with favorable prenatal qualities encounter limits that seem insurmountable. Real development begins when you immerse yourself in the process of development.

This developmental process necessitates constant attention to growth, self-harmonization, and a well-structured approach. We must understand that possessing a coherent internal architecture is crucial. Furthermore, rhythm is essential and perhaps the most complex concept to grasp because it transcends conventional notions of time. To truly progress, we must break free from traditional temporal constraints and live within the process.

This doesn’t imply a non-stop engagement from dawn to dusk. Instead, it means each of our actions should be deliberate and mindful. If our actions are out of sync, it signifies that we aren’t truly engaging, highlighting the fundamental importance of rhythmic harmony. Achieving a harmonious state changes the temporal dynamics of our existence, allowing us to connect with the spirit’s nature, marking the true beginning of development. Thus, genuine progress starts not on a whim but through achieving consistent inner stability—even during conversations, maintaining this constancy is essential.

Reflection is crucial. Hastily finding answers before fully understanding the questions or focusing on them is risky—it reflects a reflexive rather than a reflective mindset. Modern education often relies on a functional rather than a thoughtful approach, shifting towards practices where individuals struggle to find personal relevance or understand their needs. When someone fails to grasp the concept of ‘need’ and the essence of necessity, they default to instinctual desires.

Everyone starting on this path wants quick results, but true development is an ongoing process. Chasing after specific outcomes is futile because the real value lies in the journey itself. Life is a continuous process, and distinguishing between the process and the outcome becomes irrelevant once we embrace this mindset.

It’s vital to remain open to learning, requiring a strength that allows for openness. Understanding respect for knowledge, and even the concept of space, demands that we first develop our internal space to appreciate the external world.

Moreover, we must come to terms with our inherent limitations and gradually distance ourselves from them, as they are not easily discarded. Until a person achieves harmony, they cannot effectively manage their ego, which varies in strength among individuals. To genuinely navigate this, one must learn to increase their energy frequency, returning us to the concept of rhythm.

Regular engagement prevents our energy levels from dropping. Conversely, disengagement leads to a decline controlled by what we refer to as the ego, creating significant obstacles. We must accept ourselves as we are and diligently monitor our actions. Handling the ego, like any behavior, depends significantly on our ability to analyze and correct mistakes, which requires sustained concentration.

Observing our lives, we often find repetitive patterns because we haven’t overcome certain challenges. Knowing what to do in difficult times is essential. Not knowing represents a profound struggle. Therefore, practice should nourish, improve, and ultimately satisfy us.