The Southern Sect 南宗

The Southern Sect is an important school of internal alchemy in Taoism.

Founded by Zhang Boduan in the Northern Song Dynasty, it spread across vast areas in southern China. This sect is renowned for its cultivation approach of "nurturing life first, then nature," and since most of its representative figures came from the south, it is named the Southern Sect. It is also known as the Ziyang Sect or the Tiantai Sect. Zhang Boduan (987–1082), styled Pingshu and known as Ziyang, was a native of Tiantai, Zhejiang.

In his youth, he "pursued the imperial examinations" but failed. Later, he served as a petty official, but was "exiled to the military register in Lingnan" due to violating the "law on burning documents by fire." In Chengdu, Sichuan, he encountered the immortal Liu Haichan, who imparted true teachings to him. Therefore，he wrote Wuzhen Pian (Awakening to Truth) and passed his teachings to Shi Tai, who in turn passed them to Xue Daoguang, Chen Nan, and Bai Yuchan. These five later became known as the "Five Patriarchs of the Southern Sect."

Since Zhang Boduan and others never officially became Taoist priests, and it was not until Bai Yuchan that the teachings were passed down by a Taoist priest. Moreover, Bai Yuchan was a prolific writer and made great efforts to promote the doctrine. Therefore, Yu Yan, in Xishang Futan (Idle Talks at the Feast), believed that the Southern Sect took shape during Bai's time. In fact, the alchemical methods passed down in Bai's lineage were an elaboration of the pure cultivation thoughts in Wuzhen Pian. This lineage was passed down to Xia Zongyu, Yu Yan, and others, historically known as the "Pure Cultivation School" of the Southern Sect. In addition, the Southern Sect also had a "Yin-Yang School" that developed the Yin-Yang thoughts in Wuzhen Pian.

The Yin-Yang School originated from Liu Yongnian, a disciple of Zhang Boduan (Sancheng Miyao [Secret Essentials of the Three Vehicles] states that Zhang Boduan had two direct disciples: one was Shi Tai, and the other was Liu Yongnian). Liu passed the teachings to Weng Baoguang, who passed them to Ruo Yizi, then to Lu Shu, Dai Qizong, Chen Zhixu, and later to Lu Qianxu, Peng Haozhan, Zhen Shu, Tao Susi, Qiu Zhaoao, etc., during the Ming and Qing dynasties. In fact, Shi Tai and Xue Daoguang also practiced the alchemical methods of the Yin-Yang School. Hence, the Southern Sect regarded Yin-Yang dual cultivation as orthodox.

The Southern Sect emphasized "nurturing life first, then nature" in alchemical cultivation. Zhang Boduan wrote in Wuzhen Pian: "The meanings of emptying the heart and filling the abdomen are both profound. It is because emptying the heart requires understanding the heart; it is better to first fill the abdomen by refining lead, and then collect the golden treasures filling the hall." Peng Haogu of the Ming Dynasty annotated: "Emptying the heart pertains to the cultivation of nature, while filling the abdomen pertains to the cultivation of life. Both have profound meanings. However, the human heart is volatile; how can it be emptied? It is better to refine lead and circulate qi, first filling the abdomen, so that the qi of golden essence overflows the body. Then, practice the skill of embracing unity to empty the heart. Thus, both nature and life are cultivated, form and spirit are both marvelous, and the great cultivation is completed." (Qiu Zhaoao's Wuzhen Pian Jizhu [Collected Annotations on Awakening to Truth]) This statement and annotation clarify the essence of the Southern Sect's alchemical cultivation. Qiu Zhaoao also said in Wuzhen Pian Jizhu Liyan (Preface to Collected Annotations on Awakening to Truth): "In Wuzhen Pian, there are more discussions on life and fewer on nature." He also said that those who annotated Wuzhen Pian "mostly elaborated on life while neglecting nature."

Although both the Northern and Southern Sects advocated the dual cultivation of nature and life, in handling the relationship between them in specific cultivation, the Southern Sect obviously focused more on refining the form and circulating qi. For example, Shi Tai said: "True essence and primordial qi are the foundation of the great elixir." (Huanyuan Pian [On Returning to the Source])

The Yin-Yang alchemical methods of the Southern Sect consist of seven steps: concentrating the spirit and regulating breathing, circulating qi to open the meridians, preserving essence and refining the sword, gathering medicine to build the foundation, returning the elixir to form the embryo, warming and nourishing with fire symbols, and embracing the origin to maintain unity. According to the cultivation stages, they are actually divided into four levels: building the foundation, refining essence into qi, refining qi into spirit, and refining spirit to return to emptiness. Throughout these stages, the wonderful use of fire phases and medicines is always involved, and the elaboration on the principles of fire phases and the purpose of warming and nourishing is more detailed than that of the Northern Sect.

Like the Northern Sect, the Southern Sect was also deeply influenced by Buddhist thoughts. Its discussions on cultivation often combined immortality and Buddhism, and it also attached great importance to refining the heart and cultivating oneself. However, unlike the Northern Sect, which required refining the heart and cultivating oneself from the very beginning, the Southern Sect placed this in the fourth level of cultivation, that is, starting with life cultivation and ending with nature cultivation.

The Pure Cultivation branch of the Southern Sect, represented by Bai Yuchan, advocated celibate pure cultivation, believing that one's own body is a complete universe, containing both the qualities of Qian (heaven) and Kun (earth), Yin and Yang, and there is no need to seek externally. As stated in Daozang Jiyao·Bai Zhenren Ji (Essentials of the Taoist Canon·Collected Works of Real Person Bai): "Cultivate, plant, and refine by oneself, one grain a day like a millet." Yu Yan believed that terms such as "husband and wife" in alchemical classics actually refer to the two qualities of Yin and Yang, which are all possessed by one's own body. He also said: "If one knows that there are sun and moon within one's own body, then the wonderfulness of endless circulation lies within oneself and does not need to be sought in lofty places." (Yi Wai Bie Zhuan [Alternative Biography Beyond the I Ching])

The Yin-Yang School developed the thought of Yin-Yang intercourse in Wuzhen Pian, advocating dual cultivation between men and women, that is, extracting the true Yang from Kan (☵) in the same kind to supplement the Yin in Li (☲) within oneself. This kind of supplementary alchemical method is divided into three vehicles. The middle and lower vehicles practice the "physical intercourse method"; the upper vehicle practices the "spiritual intercourse method," where men do not undress and women do not unfasten their belts. Men and women sit facing each other, their natures and emotions interact, and qi transforms and responds, thus cultivating and supplementing each other, benefiting oneself without harming others, and both parties gain the benefits of supplementation. This is different from the technique of sexual warfare and indulgence with women. Given the danger of this technique being misunderstood and leading people astray, the masters of the Yin-Yang School were reluctant to pass it on lightly.

The Northern and Southern Sects merged in the Yuan Dynasty, and their differences were confined within the Quanzhen (Perfect Truth) Taoist sect. The "Patriarchs" of the Southern Sect were demoted to "True Persons," and the original "Five Patriarchs" plus Liu Yongnian and Peng Si became the "Seven Perfected Ones of the South." Although the Yin-Yang and Pure Cultivation Schools continued to develop independently in alchemical methods, there was also mutual penetration and integration. For example, Chen Zhixu's alchemical methods had the characteristics of integrating the Northern and Southern Sects, as well as the Pure Cultivation and Yin-Yang Schools.

The main golden elixir works of the Southern Sect include: Zhang Boduan's Wuzhen Pian, Yuqing Jinsi Qinghua Miwen Jinbao Neilian Danjue (Secret Text of the Jade Clarity Golden Casket and Blue Flower, Golden Treasure of Internal Alchemy Formulas), and Qijing Bamai Kao (Study of the Eight Extraordinary Meridians); Shi Tai's Huanyuan Pian; Xue Daoguang's Huandan Fuming Pian (On Returning the Elixir and Restoring Life); Chen Nan's Cuixu Pian (Green Emptiness); Bai Yuchan's Haiqiong Wendaoji (Sea Jasper Records of Asking and Answering), Haiqiong Chuandaoji (Sea Jasper Records of Imparting the Dao), Jinhua Chongbi Danjing Mizhi (Secret Essentials of the Golden Flower and Blue Jade Alchemical Classics), and Haiqiong Bai Zhenren Yulu (Recorded Sayings of Real Person Bai of the Sea Jasper); Xia Zongyu's Ruyao Jing Jian (Commentary on the Mirror of Medicine Entry), Yinfu Jing Jiangyi (Lectures on the Classic of Hidden Contracts), and Wuzhen Pian Jiangyi (Lectures on Awakening to Truth); Yu Yan's Zhouyi Cantongqi Fahui (Elaboration on the Unity of the Three According to the Book of Changes), Yi Wai Bie Zhuan, and Xuanpin Zhi Men Fu (Ode to the Gate of the Mysterious Female); Weng Baoguang's Wuzhen Pian Zhushi (Annotations on Awakening to Truth), Wuzhen Zhizhi Xiangshuo Sancheng Miyao (Detailed Explanation of the Direct Point of Awakening to Truth: Secret Essentials of the Three Vehicles), and Wuzhen Pian Zhushu (Annotations and Commentaries on Awakening to Truth, with commentary by Dai Qizong); Lu Xixing's Wuzhen Pian Xiaoxu (Short Preface to Awakening to Truth); Peng Haogu's Wuzhen Pian Zhu (Annotations on Awakening to Truth); Zhen Shu's Wuzhen Pian Yi Zhu (Supplementary Annotations on Awakening to Truth); and Qiu Zhaoao's Wuzhen Pian Jizhu (Collected Annotations on Awakening to Truth), etc.