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Chapter 1

BACKGROUND TO NEI DAN

Starting out in Nei Dan (內丹) or ‘internal alchemy’ is much like building a campfire. In the beginning we must prepare the ground and collect together firewood. The fire must be laid out in the correct way and only then can it be lit. The kindling is burned first to produce a small flame and from here we tend to the fire until it is burning brightly, producing the warmth and light we are seeking. The fire still cannot be left alone, though; now it needs constant feeding of small amounts of firewood to keep it going. If we neglect the flame for too long, it will go out and our work will have been for nothing; we must start over again.

The practice of Nei Dan must be approached in the same manner. We prepare our body and set up the correct internal conditions for our practice. From here we begin to ‘light the fire’ through the use of our breath and very precise methods until we have a healthy degree of energetic warmth in the lower abdomen. Our daily practice from here on keeps this fire lit, and thus keeps the internal change process inherent within Daoist alchemy going. If we ignore our practice for too long, then the skill of Nei Dan is lost and so we must begin anew. For those new to the concept of Nei Dan and Daoist meditation methods, it is important to be aware of this: Nei Dan cannot be picked up and dropped as you please. In order to get results, you must be committed and prepared to establish a regular practice. More than simply a way to relax your mind and body, Nei Dan Gong is a powerful form of transformation for both the mind and the spirit. It is the heart and soul of Daoism and from these sitting practices the whole panoply of the Daoist arts was born.

Anybody who begins to look into any of the Daoist arts will at some point come across the alchemical teachings of this ancient tradition. Based in the tantric methodologies of working with various energetic substances contained within the body, Nei Dan or alchemy has long been the focal point of the majority of Daoist lineages. Although Nei Dan shares some

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common ground with other forms of Eastern meditation, it also has distinct di!erences which make it a unique form of transformational sitting practice. Unlike many other traditions, Nei Dan sitting practices seamlessly work together with standing and moving energetic exercises such as Dao Yin (導引) and Qi Gong (氣功) to create a dynamic system which encompasses a variety of internal techniques. Health and spirituality are inextricably combined to form a holistic internal process that is both complex and yet, at its core, profoundly simple. Unlike many modern forms of meditation which have been simplified to suit modern lifestyles, Daoist Nei Dan cannot be undertaken by those who do not have the dedication to fully immerse themselves in it. More than just a way to relax the mind and body, Daoist alchemy works to change the very way that a practitioner’s energetic matrix functions through consistent and continuous practice. It is an advanced practice for those wishing to fully understand the Daoist wisdom tradition and for those who are adventurous of spirit: many of the inner transformations that take place can be powerful in terms of the changes made to a person’s outlook on life and perception of the nature of reality.

Figure 1.1: Nei Dan Characters

Figure 1.1 shows the Chinese characters for Nei Dan. The first character, Nei, means internal; this separates the tradition from the external alchemical methods from which it evolved. Internal alchemy is based on working with energetic substances contained within the human energetic system whereas the earlier (but still practised today) external alchemy is based on combining various external substances to create a ‘pill’ which is swallowed by the practitioner. The second character, Dan, quite literally means cinnabar, the ore of mercury, which in the case of internal alchemy refers metaphorically to the divine substance that is produced within the consciousness of the practitioner through diligent and correct practice. Due to di.culties


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directly translating Chinese terms into English, the term ‘internal alchemy’ is generally used when discussing these methods.

In order to understand exactly what sort of meditation Nei Dan is, we must first look at the various broad categories that many forms of meditation fall under. These categories are as follows:

• Visualization meditation. Many forms of meditation are based around the practitioner building an image within their mind’s eye. Imagination is heavily used to create either a simple visualization such as a colour or small object or complex mandala-type images or sacred locations which practitioners use their imagination to journey to. Many of these visualized images are actually based on accounts of experiences people have had spontaneously arise during other non-imagination-based meditations. This is probably the most common form of meditation that beginners will encounter.

• Devotional meditation. Devotional meditation is often closely linked with religious practice, but not always. A deity or spiritual being is visualized or contacted through mantra or another similar technique. The practitioner aims either to communicate with or to seek guidance from the deity so that they may be led through increasing levels of transcendent comprehension. This form of meditation is used heavily within religious Daoist sects and it is possible to argue that prayer is a form of devotional meditation.

• Empty meditation. Meditation based solely around emptiness provides little in the way of method or instruction. Any guidance would be seen as an external distraction from the essence of the training and so is avoided as much as possible. Instead, practitioners aim to enter emptiness by silencing their mind through prolonged practice of sitting. These forms of meditation require a great deal of patience and often the assistance of direct mind-to-mind transmission from an accomplished master within the tradition.

• Observational meditation. This form of meditation works by getting the practitioner to observe a naturally unfolding phenomenon within their own body. The most commonly used focal point for observation is the breath. The idea is that by observing something we accomplish several things. First, we learn more about the nature of mind and its fluctuations through how it a!ects that which we are observing. Second, we give the mind something to observe,



which allows it to gradually become quiet; the analogy often used for this process is giving the monkey (mind) a banana (something to observe) to keep it quiet. Finally, by observing a process we give it the space and attention to improve, and thus the e.ciency of the workings of our body and mind increases.

• Alchemical meditation. The final broad category of meditation methods is the alchemical category. This is the form of meditation based around direct use of and transformation of energetic substances within the body. Through gradual refinement of vibratory frequencies within the realm of the energy body and later the consciousness, it is possible to move through a powerful form of inner transformation. It is worth noting here, though, that alchemical meditation systems (sometimes known as tantric methods) generally serve to pave the way for more passive states of mind akin to ‘emptiness meditation’.

DAOIST NEI DANDaoist Nei Dan is primarily a form of alchemical meditation as it aims to work directly with the three treasures of Jing (精), Qi (氣) and Shen (神). Rather than aiming to work directly with the mind from the outset, Daoist Nei Dan builds a foundation in the essence and subtle energies of the body. It therefore prepares the way for the more di.cult stage of transforming the state of your consciousness. Once this has been achieved to a su.cient level, it is time to begin moving towards the state of ‘conscious emptiness’ that many other systems may begin with. Alongside this, it is closely linked to the auxiliary practices of Qi Gong and associated arts that most people looking at Daoism will have encountered.

Some may argue that Daoist Nei Dan must be more basic than other methods and therefore less powerful since it does not begin at the state of emptiness many other systems begin from, but this is its greatest strength. Rather than try to take beginners through a very di.cult and generally frustrating process of trying to silence their incessantly active mind, it gradually leads them towards this state through a systematic process of working with increasingly subtle energies which bring a tangible guide to the process. I began with emptiness-based sitting practices when I was younger and struggled to attain anywhere near the correct state of mind. As I began to move into alchemical methods, I found that the step-by-step approach of working first with my body, then my energy system and finally



the spirit enabled me to grasp this state of stillness which had previously been so elusive. Figure 1.2 shows how this concept works. A solid base is built in the early stages of working with Jing; from here a practitioner works to regulate the nature of their Qi and then finally this leads them into work with the Shen. This ‘pyramid’ of development is the systematic path of movement towards direct comprehension of the divine state of Dao (道).

Figure 1.2: The Pyramid of Progression Through the Three Treasures

ATTAINING GONGThe Chinese character Gong (功) is shown in Figure 1.3. It is generally translated as meaning the attainment of skill through e!ort. This is the character that appears as a part of such terms as Qi Gong and Nei Dan Gong.

Figure 1.3: Gong



The key thing to understand with the concept of Gong is that when we first begin we do not have it. Gong is not something we do; it is something we achieve. For example, Qi Gong does not refer to the slow-moving exercises many people practise; it refers to the skill, gained over time, of controlling one’s internal energy. There are various ways to do this, but only an expert can actually be said to have attained Qi Gong. Nei Dan is the same in that when we begin we are practising a form of sitting meditation, but only when we have become proficient at this art will we have attained Nei Dan Gong, the skill of attaining the internal elixir which has been formed over time. It is important that we keep this in mind when we practise as we must remember that just because we go through the various practices and exercises that we have been taught, this does not mean we have achieved the levels we are aiming for. Too many people learn some simple breathing exercises and then a week later call themselves Qi Gong teachers. This is a problem because they have not taken the time to practise and absorb the movements until they have really attained Qi Gong – mastery of their own internal energy. Nei Dan must be treated in the same way: it must be engaged with, practised and internalized over a period of many years until a person has begun to understand exactly what the internal elixir training is all about. When they have attained true Nei Dan Gong, they will have practised for long enough to fully integrate the training into their being.

In this book I am outlining the principles and practices for the early stages of Daoist alchemical meditation. These are the foundation practices of converting the body and awakening the internal fire that is required within the lower abdomen. Please remember that we are aiming for the attainment of Gong – true skill – which takes time. I have outlined a process that can take a long time to perfect, so I invite you to try out the practices, establish your own practice and work towards the stage of having achieved Nei Dan Gong.

DIFFERENT ASPECTS OF DAOISMAs well as there being di!erent forms of meditation, there are also various ways in which Daoism has been interpreted. As time has passed, the Daoist tradition has gone through various evolutions into di!erent forms. These transformations have been according to the beliefs and cultural norms of the time, although within each era certain groups have adhered to di!erent versions of Daoism. Although the history of Daoism is actually quite



complex, we can simplify it somewhat by dividing Daoism into four main segments. These are as follows:

• The shamanic era of the esoteric Wu (巫) people. These were the original healers and mystics of ancient, tribal Chinese society. Although the term ‘Daoism’ had not yet come into use, it is clear through study of ancient Chinese documents that the Wu people were the predecessors of Daoism in its modern form. The shamanistic Wu people lived as part of the land, and perhaps their key philosophy, which was carried forth through the ages, was the close connection that humankind has with the powers of Heaven above and Earth below.

• Philosophical Daoism and the teachings of Laozi (老子). Although the Yi Jing (易經) or Classic of Change had been in circulation for several ages, the Dao De Jing (道德經) or the Classic of the Virtue of the Way, which is attributed to the great sage Laozi, is generally heralded as the beginning of Daoism in its modern form. Laozi laid down the key philosophical tenets of Wu Wei (無為) (non-governing) and Pu (樸) (simplicity) which form the basis of much of Daosim. The focus of meditation at this stage is on Zuo Wang (坐忘) (sitting and forgetting) rather than alchemical meditation.

• Esoteric or alchemical Daoism. The evolution of Daoism brought it in line with energetic practices such as Dao Yin (which goes back to the Wu people) as well as the philosophy of external alchemical practices. Here we see the beginning of a full system of Daoist practices being born; these include Qi Gong, Nei Gong (內功), Nei Dan Gong, the internal martial arts and various medicinal practices.

• Religious and ceremonial Daoism. Although originally Daoism was against any form of structured religion or hierarchy, the evolution of the tradition brought it in line with other spiritual beliefs being practised at this time. Temples were built, monastic lifestyle was incorporated into Daoism and various gods and deities began to be worshipped. Ceremonial practices and ritual were added to Daoist training and a hierarchy of priests was put in charge of the tradition. This is the most common form of Daoism which people will encounter when they visit the various holy sites and mountains of China.



It is important to understand the various stages of development that Daoism has been through in order to see exactly where each practice sits. It is also because every teacher you encounter will teach from the standpoint of one or more of these di!erent forms of Daoism. I personally draw practices from and teach according to the second and third forms of Daoism, although a small amount of influence comes from Daoism’s roots. This means that philosophical and esoteric/alchemical Daoism are my key areas of study. This is supported with some practices which I believe come from the shamanic Wu era, although the lack of historical records makes it di.cult to understand exactly how much these practices have altered over time. Few of my practices come from the most modern version of Daoism, which is religious and ceremonial. I am not against this form of Daoism; I have just never studied it. Consequently, the teachings in this book (and indeed any of my books) have little to do with religious Daoism. Rather than seeking entrance into the various levels of Heaven discussed in religious Daoism, the alchemical methods outlined in this book aim to take a person towards elevation of consciousness, a way of being removed from the distortions of acquired mind, and ultimately to direct connection with the non-definable state known simply as Dao.

THE CONGENITAL AND THE ACQUIREDIn order to understand Daoist alchemy, we must first understand two terms. The first is Xian Tian (先天), which is often translated as meaning pre-Heaven or simply as congenital. The second term is Hou Tian (後天), which is translated as post-Heaven or acquired. Throughout this book I will use the terms congenital and acquired as I have seen how much confusion these two terms can cause for those not familiar with the Chinese language.

The congenital state of all phenomena within existence is to be still. At this stage there is the potential for existence, but it is the movement of the acquired that causes the potential of the congenital to move into the manifestation of reality. According to Daoist thought, every facet of the world in which we live was born from the stillness of the congenital. All life began this way and will return to this stillness upon death. This is known as ‘the return of the myriad things to the source’. It is movement that generates life and the various cycles which life goes through. Anything that moves is known in Daoism as being in an acquired state. To massively simplify alchemical teachings, the aim is to work initially with the acquired energetic substances within our body and take them back to their congenital



state through seeking stillness. This is known as ‘returning to the source’ or ‘reversing the course’.

Those familiar with my previous books will no doubt already understand the concept of the Daoist process of creation. This is a simple way of understanding the movement from the potential of the congenital state towards the manifestation of the acquired world. This takes place as Dao gives birth to reality via the window of Wuji (無極). This is a process summarized in the common Daoist diagram shown in Figure 1.4.

Figure 1.4: Summary of the Daoist Process of Creation

The upper chart shows the formation of existence from the congenital stillness of Dao. From out of the stillness comes the spiralling force known as Taiji (太极). This force serves as the catalyst for the division of stillness into the two poles of Yin (陰) and Yang (陽). This is the beginning of the movement towards the acquired state of being known as existence. This process of creation of the two poles of Yin and Yang, known collectively as the Liang Yi (兩儀), manifested macrocosmically at the formation of



the cosmos and manifests microcosmically whenever new life comes into being. Each and every one of us went through this process when we were conceived. As we move through the various stages of evolution discussed in this theory, we develop into human beings and develop consciousness.On another level, this process is also repeated each and every time we have a thought of any kind. According to this ancient wisdom tradition, each and every movement of our mind repeats the very process of creation that formed both the universe and each life form living within it. This is an important aspect of Daoist philosophy; understanding this is important when attempting to move beyond the surface layers of alchemical training. Within Daoism our thoughts do not come from our brain. The brain is simply a processor for our thoughts which are instead born from the stillness at the centre of our own innate consciousness. As these thoughts emerge from the stillness, Dao, they move through the various layers of consciousness and mind until they produce the emotionally driven acquired thought processes that dictate our actions within life.

The Daoist classics say that ‘from the two came three’, which is the formation of mean Qi. The term ‘mean’ is referring to the sum of two things rather than the emotional state of being nasty! This is mean as in the mathematical average of two elements. Mean Qi is formed from the interaction of Yin and Yang, and essentially gives us a sliding scale between the two extremes. If Yin and Yang are black and white, mean Qi is the shade of grey that exists between the two. All life is formed from mean Qi of some kind. The countless manifestations of Yin and Yang intermingling through mean Qi were mapped out diagrammatically through the theory of the Yi Jing and the Gua (卦) or ‘hexagrams’. These are explored in greater detail in Chapters 11 and 12.

‘From three came four’, and thus mean Qi moves between the two poles to generate the four directions we usually associate with the four compass points. This is the equivalent of the formation of the three-dimensional world. This is the stage upon which the movements of life can take place. The three-dimensional world gives us existence and a platform upon which life can be played out.

‘From four comes five’, which is the formation of the Wu Xing (五行), more commonly known as the ‘five elements’ or the ‘five elemental processes’. These are various interactions of mean Qi within the space of the four directions which give us the various cycles and processes of life. In the human body this is the stage of interaction between mind and body that goes on to form the acquired spirit. The refractory process by which



spirit moves into the Wu Xing is both our biggest obstacle in Nei Dan training and also our biggest tool when working with our nature.

Note that in the chart in Figure 1.4 everything is encompassed by the space of Wuji, which literally means ‘without limits’ or ‘without extremities’. The limits of extremities referred to here are the extreme poles of the Liang Yi, Yin and Yang. Since they are non-existent in the state of Wuji, there is no existence. No manifestation, only potential. This is the extreme stillness and space that surrounds us and permeates all of life. Although we spend the majority of our life focused upon the various tangible objects that fill our existence, it is actually the ‘potential filled stillness’ of Wuji that we are trying to contact through meditation practice. Life is essentially a vast expansion of stillness – Wuji – which is broken up through small pockets of movement that we call physical matter. We generally only interact with the ‘breaks’ in this stillness while missing the beauty of contacting the potential for all manifestation that surrounds us.

The process discussed above is vitally important for our Nei Dan training as it shows us exactly how the congenital forms into the acquired. This is the natural course of life and the process that we all inevitably move through as we are born, age and eventually die. Our path through this process is known as Ming (命). When alchemical teachings tell us to ‘reverse the course’, it is this process we are trying to move back through. We are trying to return the five to the four to the three to the two to the one. In brief, the five of Wu Xing is stilled when we manage to regulate the five spirits and the processes of energetic movement that will return us to a state of inner balance. Then the four will return to stillness, meaning that the three-dimensional world will cease to be a part of our framework of reality. At this stage we are able to slip back through the kinks in the false world of tangibility to access Wuji and the great stillness. It is within this vast space that the more complex work of regulating and recombining Yin and Yang can take place, which will eventually lead us towards Dao and spiritual elevation.

I would encourage anybody who wishes to begin serious practice of Nei Dan to become familiar with this theoretical framework. It is derived from an original chart attributed to the semi-mythological Daoist, Chen Tuan (陳摶). Only when all of existence and the various manifestations that take place within it can be understood according to this concept will ‘returning to the source’ become a possibility. It is the coming together of the subconscious mind through practice and the conscious mind through study of theory that we build the focus necessary for deep alchemical training.


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