《洞元子内丹诀》

Among the adepts of high antiquity who attained the Dao (the Way), there were several million, yet those who wrote books to guide people toward goodness were perhaps one in ten thousand. Even when they left writings, these often offered only a hint and refused to reveal the true root, and the general sense of the text frequently leaves readers bewildered. Some even require readers to consult other classics and then verify them against the Xuanyuan (a Daoist classic), with so many comparisons and analogies that one can hardly find the gateway to understanding the principle at all. Unless one has penetrated the Great Dao, it is difficult to grasp what they mean.

The sage's Great Dao is not entirely written in books, but cultivation has its own path: some complete it in ten months, others need a thousand days. A slight error, and one may in the end fall into the way of ghosts. Therefore, to draw the Bagua (Eight Trigrams), which presents the transformations of things through hexagram images, one must set out the images, and to distinguish fortune from misfortune, one must examine the line statements closely. The movements of sun and moon and the transformations of Yin-Yang are all contained within the hexagrams and lines. When the images and the principles of the lines take form within, transformation appears without; the myriad things grow from this, and it is the great De (Virtue/Power) of Heaven and Earth. The sage, modeling on Heaven and Earth, must treasure the position in which the self is placed. The "position" spoken of here is the foundation on which the sage settles body and destiny, not fame or official rank: while the foundation remains, the benevolent can dwell securely within it; once it is lost, the benevolent depart. If the benevolent can hold fast to their nature, how could they be unable to cultivate? And is one who knows how to cultivate not a sage?

The sun and moon, which the text calls the "crow and hare," move ceaselessly and bring forth light; cold and heat alternate and form the seasons of the year. The dragon lies hidden to await transformation, and the toad lies coiled to seek advancement; only when the Shen (spirit) is concentrated inward can accomplishment finally come. If a person remains still and steadfast, then although the myriad affairs under Heaven follow different roads, they can in the end return to a single place. Thus the benevolent settle themselves, dwell in stillness to await the right moment, and increase their virtue and work in order to fulfill themselves.

Misguided people of recent times, having barely grasped some shallow method, declare themselves to have attained the Dao. They pursue only an imagined separation from the body and call this immortality. They do not realize that clinging to the path of separating form and spirit easily throws the Shen into disorder. To become a true immortal, one must cultivate the Shen. Everyone has Shen, yet often cannot know it; even if one uses it every day, one may not understand it. This is what the sage meant by "using it daily without knowing it."

Suppose someone stands before a mirror to look at themselves. Is the image in the mirror not manifested by the Shen's awareness? Whether a person's appearance is beautiful or ugly, it is reflected in the mirror; what difference is there between the image in the mirror and the person looking into it? So the image in the mirror may also be called Shen. If someone sees their own Shen but does not know how to cultivate it, they may in the end become a ghost instead. The sage therefore said: "Some know the Shen and deliberately seek it, and so take the Shen for Shen; others do not deliberately seek it, yet naturally have Shen." This is exactly what is meant.

To become immortal by cultivating the Shen, one must first cultivate the body. When the body is whole, the Shen can be whole. Someone asks: "Why is the Shen whole when the body is whole?" The answer: if a person is blind in one eye, the image in the mirror will also be blind in one eye; when a one-eyed person looks in a mirror, the mirror never shows a complete pair of eyes, and when a person with a whole body looks in a mirror, the mirror never shows an image of a blind eye. Therefore one must first preserve the body intact.

Another asks: "Does the Shen dwell in the human body?" The answer: "It does." Then why, when facing a mirror, does the Shen seem to appear outside? The answer: "It is not that the Shen has left the body, but that the person's eyes are blind and cannot see the Shen's manifestation." The human body is like the Shen's dwelling, and the Shen lives within the body as a person lives in a house. As long as the comings and goings are unobstructed and the doors are sturdy, nothing will go wrong. When the house is ruined, the person leaves; when the body decays, the Shen departs. This is the essential principle.

All who cultivate must first be generous and kind, value righteousness and keep their word, take pleasure in giving, stay far from greed and calamity, and do nothing jealous or petty. Only then can one be called wise; and one who speaks no false or flattering words may be called upright. When you see someone drowning, rescue them; when you see a fire, help put it out; when you see people in distress, lend them support. Care for the young, settle the elderly, aid those in danger, and relieve those in hardship. When punishment is called for, lighten it as far as you can; when anger arises, find ways to calm it; think before acting, and govern the people with kindness. Avoid evil deeds as if you were pulling your hand from scalding water, and when you see good deeds, fear only that you will not keep up. Accumulate good deeds over a long time without seeking reward, and your visible virtue in the world will naturally grow. Do not ruin yourself through jealousy, and do not harm your body through indulgence of desire. When Jing (essence) and Qi (vital energy) are abundant, the Shen is secure; when Jing and Qi are exhausted, the Shen departs. Therefore the sage said: first nourish the Jing, then nourish the Shen, and only then can one become an immortal.

Students of the Dao in recent times do not understand the sage's Way. They know only to keep precepts and purify the body, to live alone in mountains and forests, eat coarse food and wear plain clothes, and avoid sexual relations. Although they do not leak their Jing and Qi and their Shen may be preserved, and they may perhaps prolong life and pass their days peacefully in the dusty world, when their allotted years end and the remains are burned on a pyre, the Jing and Qi they have preserved will be as extraordinary as sacred relic beads: fierce fire cannot reduce them to ash, and flowing water cannot wash them away. The scriptures (Jing) say that those who cling to such practices do not understand the Dao and De, and this describes precisely such cases. Today some people, having only just learned bigu (abstaining from grains) and meditative stillness, believe themselves on the verge of immortality, which is truly lamentable.

If one cultivates Qi without following the laws of transformation of the Bagua, one merely exhausts body and mind in vain. Now I have set down the essentials of immortal cultivation in orderly chapters, hoping that students of the Dao will not waste their resolve; there is no need to force comparisons with books such as the Zhouyi Cantong Qi or the Taiyi Zhitu, for the principles in them are already clear. What I have given here is only the general meaning, and you Daoists should ponder it carefully.

Those who practice alchemy do not refine ordinary lead and mercury, but what are called "true lead" and "true mercury." The sages of antiquity used lead and mercury as metaphors to explain methods of cultivation. Expressions found in the scriptures (Jing), such as "grasp the lead and cast in the mercury," "master the fire phases according to the proper time," and "gather the flower," are all symbolic. They do not refer to actually refining an elixir from minerals.

The upright Qi (炁) of the north is called water, and the upright Qi of the south is called fire. The Qi of water and fire must be gathered and refined at the proper time and applied at the right moment; if the moment is missed, even a hundred years of practice will be in vain. If one can return the images of sun and moon to their original source and bring water and fire into mutual harmony, cultivation will yield results more quickly. Thus the "elixir" spoken of here refers to the Jing (essence) and Qi within the Dantian (energy center), not to an elixir produced from lead and mercury.

The upper Dantian is called the Niwan (Muddy Pellet), the middle Dantian is called the Crimson Palace, and the lower Dantian is called the Sea of Qi, which is also known as the cauldron. Because the Qi of water and fire is taken into the cauldron, it is also called the furnace. To restrain desire, cherish the seminal essence, strengthen the sinews and bones, and nourish the Niwan is to cultivate the upper Dantian. To keep a heart of loyalty, filial piety, and compassion; to take up the responsibility of rescuing others in danger; to practice benevolence and righteousness; to give generously and aid the multitude; to avoid relying on one's own strength; and to guard one's original source so that Jing and Qi do not stir recklessly is to cultivate the middle Dantian. To take the Qi of water and fire into the furnace and cauldron, to keep Jing and Qi from dispersing, and to hold firmly to the root is to cultivate the lower Dantian. When all three Dantian have been successfully cultivated, one can attain long life and never die.

Heaven and Earth, in their forms, are able to move on for a long time: cold and heat alternate, the sun and moon revolve, clouds rise over high mountains, and the tides of the great sea rise and fall. All of these are manifestations of the coming and going of Qi's seasonal phases, and the human body corresponds to Heaven and Earth. The scriptures liken the eyes to the sun and moon, and the intestines and stomach to the rivers and seas. The liver belongs to the east and Wood, the heart to the south and Fire, the lungs to the west and Metal, the kidneys to the north and Water, and the spleen to the center and Earth (the Five Phases). The rising, falling, entering, and exiting of Qi's phases are like clouds; the flow of bodily fluids is like the tides; the circulation of blood in the vessels is like rivers; and the seminal chamber below is like the great sea. The sages followed the creative transformations of Heaven and Earth and took these natural phenomena as analogies for their cultivation, and so they were able to attain long life and soar as immortals.

Many people merely expend their minds in vain, cling stubbornly to their own views, and even practice austerities to the point of forgoing sleep and food, yet never achieve any result. The Qi of Yin-Yang must be gathered and refined at the proper time; once the moment is missed, the elixir is difficult to complete. The fifth month is when the first Yin is born, as Yang Qi gradually wanes and Yin Qi grows; the winter solstice in the eleventh month is when the first Yang is born. The Qi of Yin and Yang each has its days of generation and its hours suited to gathering and refining, and so the year is divided into months and the day into double-hours. The remaining seasons may be understood by analogy. When Yang Qi is suited for use, it should be used; Yin Qi should be left to rest. Therefore, those who gather Qi often take the Zi hour at midnight as their moment. For the larger cycle, the winter solstice is the standard; for the smaller, daily cycle, midnight is the standard. If the timing is off by even a little, the results may differ enormously.

The oral formula says: Ordinary lead and mercury are not the true water and fire; the true water and true fire are one alone. They transform into the Dragon and the Tiger, who accompany one another and stand guard together. When the Dragon moves, the Tiger cannot remain still.

One should work diligently at refining and circulating them around the winter solstice, so that they continue their movement at the hour of Zi, midnight. Qi (气, written here as 炁, the vital energy of internal cultivation) is like the Dragon, and the bodily fluids are like the Tiger. Accompanying one another, the two enter together into the Mysterious Palace (the key location within the body in Neidan, internal alchemy).

If one can discern the right moment and obtain them, every practitioner may set foot upon the path that rises into the clouds.

Chapter Two: The Kan Palace

Kan represents the north. It also symbolizes Yin, the moon, the Tiger, water, and Qi. Its trigram consists of one yang line enclosed by two yin lines, showing yang energy sprouting within yin. Water nurtures the myriad things, and Qi likewise gives birth to and sustains them. Before heaven and earth had separated, Qi had a form like water. Then yang energy began to stir, enfolded within yin, like life within an egg. This is precisely the image of the Kan trigram, with two yin lines wrapped around one yang: yin energy has reached its extreme, and yang begins to arise.

When yang energy emerges and joins with yin energy, they divide into heaven and earth, and heaven and earth in turn give birth to the myriad things. This is the root of the Dao (the Way). The long course of heaven and earth begins with water. Thus one who refines Qi must guard the Kan Palace; to lose it is like losing one's mother. Nothing can grow without a mother, so one must keep to the root, and only then can cultivation reach accomplishment.

To dwell in obscurity and yet grasp its principle: is this not what Kan means? To nurture clarity in deep darkness, to find something real within the vague and indistinct, to condense essence and obtain what one seeks: none of this happens without reason. When the noble person lives amid turmoil, they must preserve their resolve; when nurturing Qi in the subtle and the profound, they must likewise hold fast to their Dao. When resolve is preserved, undertakings can be established; when the Dao is safeguarded, cultivation can be completed. The Yijing (Book of Changes) says: "With sincerity in the heart, one will find success."

In employing and circulating Qi, do not let it rise to heaven, for the heavenly image is one of danger and obstruction. It should reach the Gate of the Mysterious Female (a Neidan term for the crucial point where Yin and Yang transform and generate), and then return to the Sea of Qi. If it is lost through the Gate of the Mysterious Female, what cultivation has gained will perish. Therefore the Yijing says that when one's actions have a course to follow, there will be benefit.

In circulation, let the two Yin energies go together to pay court to the Valley Spirit (a Daoist term for the empty, still source capable of generating all things), traveling through the meridians and the related parts of the body. The Kan trigram symbolizes doubled Yin: Qi ascends without deviation, and the bodily fluids flow downward without disorder. Gather and refine on the proper days, and apply them at the proper hours. When Jing (essence) and Qi are not dissipated and the movement of Qi does not go astray, it travels a fixed circuit and finally returns to a single place. Thus the Yijing says: "Water flows on without overflowing; it passes through danger without losing its constancy." Is this not describing precisely such a situation?

Those who cultivate Qi should constantly practice the Kan Palace, circulating it according to a regular pattern, day and night without interruption. After one thousand days, the work will be complete. Thus the Yijing says: "The noble person cultivates themselves with constant virtue and continually practices the teaching of affairs." It also says: "If after three years there is no fruit, there will be misfortune." If after one thousand days of practice one still has not succeeded, in the end there will likewise be misfortune.

The Sea of Qi is also called the cauldron, or the vessel. When the two Yin energies meet, they descend into the cauldron and condense into Jade Efflorescence (a term in internal cultivation for the refined essential substance). The cauldron is also called the Spiritual Root, and the path along which Qi travels is also called the Balance Hut. The Jade Efflorescence tastes sweet as honey; once it returns into the cauldron, the Dao of cultivation begins to be accomplished. Therefore the images in the sixth-place line, the "six-four," of the Yijing, of offering wine and food and receiving gifts in earthen vessels, can be compared to this.

The image of the Kan Palace (the Bagua trigram associated with water and Yin) is a state of chaos and obscurity, dim and hard to discern, and it also expresses the Yin-Yang relationship of mutual generation, like that of child and mother. When the practice circulates and the mind is open and unobstructed, it shows that one holds firm conviction within; when the flow moves without overflowing, and one stays steady even in perilous circumstances, it shows that sincerity dwells in the heart. If one cannot uphold constant virtue (De), and the practice and its teaching are not conducted properly, lasting misfortune may follow.

The fluid within the Kan Palace, after long refining and nurturing, transforms into a saliva-like fluid that surges swiftly like jade blossoms. What is called "the sixth-four crouching wine" refers to the liquid born from the union of two Yin lines; gathering it into the "fou" (a vessel) means taking it into the cauldron. When a noble person follows this method, they will naturally gain from it; but to overstep its limits is a grave transgression.

The verse says:

Qi (vital energy) transforms into the dragon, and the saliva transforms into the tiger; within water there are bones, and within fire there is earth. Ordinary people do not understand the union of Yin-Yang, nor do they grasp the child-and-mother relationship in which all arises as one from the original source.

The child goes out to meet the mother, and the mother follows the child. The crouching wine tastes wonderful, sweet as fine liqueur. Guide it into the River Cart (the movement of Qi that carries the inner elixir) and carry it back; growing white-haired together, side by side, one may live forever without dying.

The Gate of the Mysterious Female (a symbol of the source of generation and transformation) must be tightly sealed; sit at ease and content upon the Jade Terrace (a symbolic realm in internal alchemy, or Neidan). Bathe the body in the divine spring, eat when hungry, and the primal fire (the fundamental fire within the body) will be stirred.

After a thousand days of cultivation, the crouching wine tastes sweet as fine liqueur. Guide it into the River Cart and carry it back; growing white-haired together, side by side, one may live forever without dying.

The Gate of the Mysterious Female must be tightly sealed; sit at ease and content upon the Jade Terrace. Bathe the body in the divine spring, eat when hungry, and the primal fire will be stirred.

When a thousand days of cultivation are complete, descendants will be born. Hence it is said: "My destiny lies in my own hands."

Chapter Three, "On the Li Palace."

The Li Palace (the southern trigram position) belongs to Fire and symbolizes both brightness and generation. The Qi of the sun is strong and fierce, so the Li trigram takes the form of firmness outside and softness within. When softness harmonizes firmness, and firmness restrains softness, Yin-Yang (阴阳) flows in harmony. When Yang Qi reaches its peak, Yin Qi arises; when Yin Qi reaches its peak, Yang Qi arises in turn. Thus the Kan trigram holds firm Yang within it, and the Li trigram holds soft Yin within it, each harmonizing and flowing with the other.

Within the sun there is a crow, and within the moon a hare. Sun and moon shine upon each other in radiance, but without the nourishment of hidden virtue (Yin De) they cannot endure. When Yin Qi reaches its fullest, if it receives no Yang Qi, it too cannot long survive.

In cultivating Qi (气), one must not circulate only the Kan Palace (symbolizing Water, with Yang within Yin) and expect to accomplish the function of Kan; nor circulate only the Li Palace (symbolizing Fire, with Yin within Yang) and expect to accomplish the function of Li. If one circulates only one side, Yin and Yang fall out of accord, error is certain, and success is hard to reach, like digging in the earth to find the sun and moon. Kan holds Yang and Li holds Yin; only when the two circulate with each other can the corresponding trigram image take form. Hence the Book of Changes (Yijing) says: "Nurturing the cow brings good fortune." Here the "ox" corresponds to Chou, and Chou belongs to Yin. The Chou position lies at the far end of the north, adjacent to the Kan Palace. When Li Fire is blazing, it must be balanced by Kan Water; without such balance there is danger, and so it is said, "Nurturing the cow brings good fortune."

Draw the Li Qi into the cauldron (in Neidan (内丹) practice, a metaphor for the place where refinement and nurturing occur), gather it into one place, and circulate it in harmony together with the Kan Qi. Then the breath of body and mind will radiate with brilliance, and the complexion will be like ice and jade. Hence the Book of Changes says: "The great man, continuing the brightness, illumines the four quarters." That is, by continuous brightness he lights the four directions.

Draw in the Li Qi, then harmonize it with the Kan Qi, so that it arises in the heart. The heart is the "Sovereign" (a symbol of that which governs body and mind). In carrying out the practice, one must be careful and measured, and must not lose proper order; once measure is lost, danger follows. Hence the Book of Changes says further: "Abruptly it comes, like a burning fire, like something cast away; like death." The commentary says: "Pressing upon the Most Honored, this speaks of the heart." Here the hexagram images are being used by analogy for explanation.

The Image text says:

When softness harmonizes firmness, and firmness restrains softness, this is the harmony of the Way of Yin-Yang. Circulating Kan Qi to complete Li, and circulating Li Qi to complete Kan, is the alternating nourishment of Yin-Yang Qi between movement and stillness. This is the meaning of "nurturing the cow." Here the hexagram images are being used by analogy for explanation.

Using softness to harmonize hardness, and hardness to govern softness, is the principle by which Yin-Yang (yinyang) coexist in harmony. Turn Kan (representing water, the Yin side) so that it rises, then turn the risen Qi (vital energy) so that it returns to the Kan position. This is how the Qi of Yin and Yang nourish each other between movement and stillness. To keep a cow is to subdue hardness with docility.

"The great man, continuing the brightness, illuminates the four quarters." This means the practitioner receives the light and lets it shine in every direction. By taking in abundant, lofty Qi (the ascending Qi), the complexion becomes radiant, the limbs are moistened, and no illness arises. "Abruptly it comes, suddenly it bursts forth, burning, dying, cast away." This describes the Qi of Yin and Yang in motion: it arrives suddenly, stirs fiercely, then gradually subsides, as though burned out, dead, and abandoned. When the Qi of Yin and Yang moves smoothly, brightness embraces darkness, and the murk awaits the dawn. Dao-work is formed within this alternating transformation, and years and the old body are changed and left behind with it. Those who cultivate the Dao and practice these methods can reach the state of original truth, free of delusion.

The formula uses images such as the tiger, the dragons, the hare, and the Yang crow to represent the interaction and circulation of Yin and Yang Qi in Neidan (internal alchemy) practice. The tiger and the two dragons govern one another and together enter and leave the Mysterious Palace (the place within the body where the work of refining is carried out). The Mysterious Palace is vast as the Celestial River, and at its center holds a bright, pale moon. The hare in the moon leans out and stirs, drawing the Yang crow (a symbol of the sun and of Yang Qi) into motion at midnight. The practitioner seeks the Golden Body (the firm essence and Qi that result when the internal elixir is complete), as if placing it in a cauldron to be refined. It cannot be subdued by sharp weapons alone, and neither can the two dragons.

The young woman in the Kan palace, still in her youth, is dressed in black and gracefully poised. With her companions she spends the whole night arranging her hair, and she does not smile because she has not yet seen her husband. Fortunately two young men of the Gao family arrive, and the Three Powers (Heaven, Earth, and Humanity) are complete, their bearing upright. After the marriage is divined, all is as hoped; the two sides are joined in accord and together set out the Jade Nectar (a symbol of the essence gained through inner refining). Once the nectar is drunk, they sleep in peace. The dark and yellow Qi turns into a flowered coverlet, and in the jade hall and golden palace they bind their intentions and vow to remain united for ten thousand years. After ten thousand years they vow again, until Heaven and Earth come to an end. Now that the practitioner has achieved this union, they have the woman given in marriage to an infant (the state in which Yang Qi has just begun to arise and is not yet full). But the infant's Yang Qi is still incomplete, so how could it enable her to bear offspring?

Chapter Four: Jiji (Already Completed)

"Jiji" means that everything has been accomplished and brought to a smooth completion, with matters great and small all aided to success, and hence it is called "Already Completed." It also means being able to rebuild after defeat, and not sinking under it despite flaws. The hexagram presents the form of completion, symbolizing the pairing of Yin and Yang, each joined to the other as a couple. Therefore

"Jiji" (既济, "Already Crossed") describes a state in which Yin-Yang and water and fire each occupy their proper place, and matters have been harmonized and set in order. Both the great and the small are brought into balance, and so it is called "Jiji." It may also be said to symbolize that, although there has been damage and decay, one can still rebuild, and although there are losses and leaks, one does not sink into them. In this hexagram, Yin and Yang are paired, and because they are paired there is no turbulence; hence the name "Ji" (crossing, completion). One Yin and one Yang working together is the Dao, and "Jiji" displays precisely this condition.

In cultivating qi (炁, the vital energy of life as understood in Daoism), one first draws in the qi of the Li (离) image after the Zi hour (子时, 11 p.m. to 1 a.m.), and then draws in the qi of the Kan (坎) image. Once Li and Kan are each full, the Li qi drawn in first rests below and the Kan qi drawn in later rests above, so that water and fire meet and mingle from above and below and reach harmony. What is called "crossing" (Ji) is, at root, the mutual completion of Yin and Yang.

The Yang qi of the first nine is vigorous, and it is brought into the cauldron (ding 鼎, a metaphor for the vessel in which qi is refined). This is why the Yi says "wets its tail," like a small animal whose tail is soaked as it wades through water. The "Gounü" (勾女, "Hooked Maiden") in the Kan palace first returns to her original position and then turns toward the cauldron; having left her former place, she stands in the image of a sojourner. When the Yang qi of the first nine first meets between lesser Yin and lesser Yang, the pairing has only just begun and the intention is not yet focused or close, so the Yi says "loses her carriage cover." After seven days, Yin and Yang gradually come together in harmony, and so it is said: "She obtains it after a long while, through harmony."

Draw out the qi of the Kan palace, circulate and transform it, and bring it back into the lower Dantian (丹田, the energy center in the lower abdomen), so that it is paired with Li. After three years of such cultivation, the results naturally appear, and so the Yi offers the analogy: "The High Ancestor attacked the Guifang, and after three years he subdued it." Here the "Guifang" (鬼方, the "Demon Region") symbolizes Yin qi. One must keep circulating the qi of the Kan palace, and only after a long time can results be achieved.

Those whose Yang qi has declined, even in old age, can still devote themselves to the Dao and cultivate, understanding how to use the qi of Kan and Li. As long as the refining of qi is uninterrupted and one holds to the proper moment without losing it, one can replenish the upright qi. Persisting over a long period, one may gradually reach the realm of the immortals. Thus the Yi uses "At the beginning and the end, there is caution" to remind practitioners to remain careful from start to finish, and also says "At the beginning, one must plug the leak in the boat," meaning that the leaks in the vessel should be stopped from the very outset.

The Image says:

First draw in the Li qi, then the Kan qi, symbolizing the meeting of water and fire. When water and fire are harmonized, Yin and Yang are paired. Water and fire are cast into the cauldron, and so it is said "wets its tail." The Kan maiden and the Li man stand on opposite sides. The Li man obtains the Kan maiden not by coming together at the very start but by meeting along the way, and so it is said "loses her carriage cover."

"Obtained in seven days" means that after a period of time, Yin and Yang naturally unite in harmony. "Attacked the Guifang for three years" means that the Guifang symbolizes Yin qi; one circulates the qi of the Kan palace for roughly a thousand days, and only then can success be achieved. Those who cultivate the Dao, even in old age, who persist in refining qi without slackening, will find their spirit replenished. This is the meaning of "At the beginning, one must plug the leak in the boat."

A man of Huanggao, matchless in his craft, traveled ten thousand li from his homeland to the Golden Palace (Jinque, the celestial halls of the immortals). Soon after passing through the Golden Gate, he stood alone and held fast to his lofty integrity.

In the north lived a beautiful woman, her face as radiant as peach and plum blossoms, her body as pure as white silver. Alone she drove the River Cart (hechе, a cultivation method of circulating the breath within the body), ascended to the Jade Door on high, and went to the Primal Residence (Yuanfu, a sacred hall in the Daoist context), where she herself sought a marriage match.

The two were joined in kinship just as Heaven and Earth came together; the sun and moon moved on their courses, advancing and retreating in turn. They met at about midnight, the hour of Zi, and so Yin-Yang blended into one, reaching the state of "Already Crossed" (Jiji, the harmony of Yin-Yang and the completion of a task).

Chapter Five: Not Yet Crossed (Weiji)

When Yin-Yang first stirs into being and Yang is about to wane, the state is called "Not Yet Crossed" (Weiji, not yet completed). Yet Weiji can finally turn into Jiji, because Yin-Yang follow the proper order of their movement. Like the hexagram Weiji, with Fire above and Water below, they can still bring Yin-Yang into mutual harmony.

Those who cultivate Qi (vital energy) must, before the noon hour and before Yin has begun to arise, draw in and take up the breath, so that Yin-Yang interact and form their corresponding substance and function. They first work with Kan (representing Water and Yin), and only afterward with "Gao" (as in the original text). Hence the saying, "the six are prepared, and Gao is six."

Next, one portion of Yin Qi begins to enter the Great Granary (Taicang, in Daoist cultivation the place where breath is stored). Because Yin has only just begun to arise, this is called Weiji. The Book of Changes says, "The little fox, nearly across the water, wets its tail," which speaks of precisely this state of incompletion.

The single Yang within Gao (a term as given in the original) is then cast into the Yin of the cauldron (Ding, a metaphor for the place in cultivation where Yin and Yang unite). Delusion is thereby dispelled, and so this is called "Final Crossing." It is the strength of firmness that supports the weak. The Book of Changes says, "Dragging back the wheel; to remain upright brings good fortune," which speaks of this very circumstance. Using the firm to restrain the soft, and Yin to restrain Yang, enables the way of the noble person to harmonize the petty person. This is also the meaning of the Book of Changes when it says, "The noble person's radiance has sincerity."

In the moment of Weiji, if one can support Yin-Yang and bring them into union, one will reach Jiji. The noble person thereby gains blessing and emolument, and the family estate is made secure; the Daoist thereby gains blessing and protection, and the self is made stable. The Book of Changes says, "Sincerity in the topmost line; drinking wine is without fault," which speaks of this very circumstance. The above is an explanation drawn by analogy with the images.

The Xiang (Commentary on the Images) says:

The little fox can cross the water because its body is Yin in nature and its strength is slight; to cross, it must first let its body become wet. The "Yin thing" mentioned here refers to the Kan trigram (symbolizing water and Yin). Yin qi (氣, Qi) is guided by Yang qi, and since the Kan trigram holds a Yang line at its center, firmness and softness unite, and so it is able to be drawn forward.

The noble person acts by first taking a humble position and only afterward rising to an honored one; he first becomes free of error and only then can hold to what is correct. In the stage of "Weiji" (Before Completion, when matters are not yet accomplished), the noble person appears weaker than the multitude; but once the dangers and obstacles have finally been crossed and the matter is complete, he can stand above them. His brilliance comes from sincerity. When the matter is at last complete, he steadies himself and understands the mandate of Heaven, and so he can enjoy the blessings and emoluments Heaven bestows. That is why he may drink wine at ease, which also expresses sincerity.

Yin-Yang (陰陽) alternate, and the firm and the soft each find their proper place. Without forcing matters or resorting to martial force, one follows the course of the Dao (道, the Way) in circulating the breath, and so completes the "Ji" (crossing over, accomplishment).

The oral formula says:

Search for the gate of the Mysterious Palace (a cultivation term for the place of one's inner source), and feel out its hidden passes. A beautiful maiden of sixteen, charming in her bearing, often resents that the good matchmaker is slow to come, and sits alone in the high tower, her cheek resting on her hand.

She does not let her parents know what is in her heart, but slips out of her chamber door and shows her face in the street. Wandering casually to the front of a house, she comes to the place where the sun stands, and walks straight into the Dragon Palace (a symbolic inner landscape in cultivation language), yet has no strength left.

Then she meets the Yang Gentleman (symbolizing Yang qi), who arrives riding a wheel of fire. Though the appointed hour has not yet come, the two are joined, like jade pendants fitting together, and in a moment they are wed. Yin and Yang restrain one another and act in turn, and the Way of long life is at last brought to completion.

Chapter Six: Weiji and Jiji

In "Weiji," Yang is in front and Yin behind; in "Jiji," water is in front and fire behind. The hexagram arrangement places things in order: first Heaven, then Earth, which is the sequence in which Yin-Yang move; first the moon, then the sun, which shows the relationship of mother and child giving birth to each other. Thus, when Yin and Yang join, the myriad things arise from them.

All who cultivate the breath (氣, Qi) must choose the proper hour. Once the moment has been grasped, one first performs "Gao" four times, then "Kan" four times, then "Gao" four times more to complement them, together forming twelve images. Then, reversing the order according to the seasonal sequence, one performs "Kan" four times, then "Gao" four times, then "Kan" four times more to complement them, together forming twelve hexagrams; the practice is complete at this point. One then performs "Gao" four times more to complement them, the two sets interweaving to form twelve images; afterward, again following the seasonal sequence, one performs "Kan" four times, then "Gao" four times, then "Kan" four times more to complement them, together forming twelve hexagrams, and the practice is completed here.

When the sun first rises, the moon too begins its course. Before the sun has set, the moon should already be moving onward. People today insist that the moon rises late, yet in the span of a single night it has circled the heavens twelve times.

If you begin to move, I move with you; if I go first, do not stop. You and I will keep company for ten thousand ages, and when the moment and the conditions are both ripe, we should gather and consolidate what our cultivation has yielded.

When the conditions are not ready, do not act rashly; when the moment has not come, do not proceed at will. Examine the circumstances carefully and guard them with caution, so that the work of cultivation is never divulged and ordinary people never learn that I am an immortal and you are a "corpse" (shi). Here "corpse" refers, in the Daoist context, to the body in which a practitioner dwells or into which they are transformed; it does not mean a dead body in the everyday sense.

Chapter Seven of the Qian Palace.

At the beginning of Heaven and Earth, the two forces of Yin-Yang (阴阳) gave birth to all things. Thus Kan and Li came first, and Qian and Kun followed. Viewed instead from the movement of the sun and moon between Heaven and Earth, Qian and Kun come first, and water and fire follow. The virtue of yang qi is vigorous, and it moves without weariness. At first the Qi (气, vital energy) intermingles, and in the end it manifests as visible transformation. It is strong and unceasing, tempering itself without retreating, and by this strength it moves without obstruction. When gathered, it is as fine as a hair or a mustard seed; when spread out, it fills all things. It is honored and cannot be approached familiarly, which displays its loftiness; it can be seen but hardly fathomed, which displays its numinous subtlety. That which moves all day without pause and never misses the right moment is, perhaps, only the yang-strong Dao (道, the Way) described in the Qian hexagram.

Those who cultivate Qi (炁, the vital breath and energy spoken of in Daoism), if they practice for a long time and reach the state of Qian, can make the foundation of Dao and De (德, Virtue) firm and arrive at a depth that cannot be measured. Heaven and Earth are able to transform and give birth to the myriad things; to follow Heaven and Earth and assist growth and change should be done in the same way. Cultivation must grasp the right timing, drawing in Qi step by step and taking it into the body. The first drawing in is called the "Azure Dragon" (青龙). It symbolizes the first yang breath just beginning to stir, still weak and not yet able to produce change. It should be allowed to rest in its place, like a noble person who stays steadfast in hardship and waits for the time to ripen. The Book of Changes says: "Initial nine: the hidden dragon; do not act." "Do not act" means that it cannot yet be put to use.

Next, draw in more Qi and expand it, so that it enters a better position and accords with the virtue of yang strength. At this point its force is vigorous and flourishing, it stirs conspicuously, its brightness appears, and it settles calmly in its place. Its De can broadly aid all things, and it occupies the central and upright position, in harmony with what is above and below. The Book of Changes says: "Nine in the second place: the dragon appears in the field." As one continues to draw in Qi and expand it gradually, its form will become manifest.

When it reaches the extreme of the upper position, no further forceful strength can be added, or it will be difficult to remain stable. The noble person should reduce thought and worry, abstain from greed and pleasure, take the cultivation of Dao and De as protection, and take benevolence and righteousness as defense. One should be careful in speech, guard the crucial point of Shen (神, spirit), examine the profound and mysterious principles, and also observe present reality. Having reached this point in practice, one must still persevere and not slacken, so that one may complete this path. Therefore the Book of Changes says: "Nine in the third place: the noble person is active and vigilant all day, and at night remains watchful as if in danger; there is no fault." This means that the noble person who is diligent all day and still alert and self-reflective at night can avoid error.

Qian originally had no fixed name. As Qi was drawn and circulated, people modeled themselves on its image and strove to practice it, and only then was it named. The primal Qi moves and spreads, the "Jade Bloom" (玉华, the image of the transformation of essence and Qi in Neidan (内丹, internal alchemy) practice) wells up, penetrates the spiritual source, and each returns to its proper place. After a thousand days of cultivation, one may observe whether change has occurred. The Book of Changes says: "Clouds move and rain falls; things in their varieties flow into form. The great brightness, from beginning to end, rides the six dragons at the proper times to drive through the heavens." The transformation of the Way of Qian causes each of the myriad things to set its nature and life aright; the noble person should take in and imitate its images of the Dao.

Before the numinous mushroom (灵芝) sprouts, its roots have only just been planted; when cultivation is expanded once more, the virtue of yang qi becomes conspicuously vigorous. When one line joins with another, the work of cultivation can endure, and therefore it benefits the practitioner. Once benefit has been gained, one must hold to it firmly and must not give way to a mind of ease and slackness. The Book of Changes says: "Yuan is the head of all goodness; Heng is the gathering of all that is excellent; Li is the harmony of what is fitting; Zhen is the foundation of accomplishing affairs." Thus the four principles of Yuan, Heng, Li, and Zhen are all complete.

Explained according to the hexagram images: "the hidden dragon; do not act" speaks of the Way of the noble person being still faint at the beginning. "The dragon appears in the field" symbolizes the Azure Dragon emerging from concealment and beginning to exercise its virtue, as if turning toward the Ding furnace (鼎炉, a metaphor in Neidan for the vessel in which essence and Qi are refined and nourished). Being diligent all day and alert at night without fault shows that the way of cultivation is beginning to become evident, and also warns one to abstain from desire. Having reached this stage and continuing practice, one is like clouds moving and rain falling, with bodily fluids and Qi circulating together; "the great brightness, from beginning to end" symbolizes the effect of a thousand days of cultivation.

The oral instructions say that a gentleman cultivating the Dao may seem, at the outset, to have already grasped its principles, yet he must not stop his practice on that account; he should keep on cultivating and apply himself diligently. If he can bring the "dragon" (the yang qi, or true qi, of Neidan, internal alchemy) back into the "Original Cauldron" (the furnace in which the inner elixir is refined, or the fundamental place within the body), he will attain clear understanding and gradually come into communion with the realm of the divine.

Fire catches when it meets dry things, and clouds rise in the wake of the dragon; sounds answer one another, and wind follows the tiger. These lines use natural phenomena such as the dragon, tiger, fire, and clouds to show how Yin-Yang qi respond to one another. So long as one guards the "Valley Spirit" (in Daoist thought, the empty, still, and inexhaustible spirit) and keeps it from dispersing, one must not let the true qi symbolized by the Azure Dragon leak outward and be spent.

The line "Drive and chant, and the coming person enters the Great Yang" stands as it does in the original, and its meaning is not clear. The text goes on to say that one should let the power of transformation unfold; if the driving force fails to take effect, great loss will result.

Do not refine cinnabar, do not bind mercury, and do not fuss with Yin-Yang charcoal fires. This warns the practitioner against clinging to alchemical materials and the tending of the furnace fire. Since ancient times many have failed in this way; even those called immortals may not be able to receive, dismiss, or command these transformations.

Receiving and dismissing each have their own method and place. One should set out the precious vessels within the secure "Golden Chamber" (the place within the body where the inner elixir is nurtured). The vessels must be arranged properly and the right position chosen, and the dragon and tiger (the two qi of Yin-Yang) should likewise be settled in their respective positions. The natures of water and fire must not be allowed to clash and fall out of harmony; only when they are harmonized can one hope to gain the benefits of "Qian Yuan" (the Qian yang and primordial qi).

Chapter Eight, "Kun Palace."

Of the patterns by which Heaven and Earth operate, none is more important than Yin-Yang. When Yin qi (vital energy) reaches its fullest extent, it begins to stir and must be restrained by Yang; when Yang qi grows too strong and rigid, it in turn needs Yin to lie hidden and bring harmony. Once the mutual restraint and harmony of Yin and Yang are settled, the Dragon and the Tiger (a metaphor in Neidan, or internal alchemy, for the two forces of Yin and Yang) each rest in their proper place, and the practitioner is able to hold each position firm, keeping Yin and Yang stable.

Thus the De (Virtue) of Heaven and Earth come into accord, the sun and moon complement one another, and the four seasons proceed in order. The auspicious and inauspicious signs revealed by ghosts and spirits each find their correspondence as well. All of these are essential mechanisms by which the Dao (the Way) operates. The Way of Kun (the principle in the Book of Changes that symbolizes Earth, soft receptivity, and yielding) excels at accommodating: gentle and upright, it allows the myriad things to grow. By holding to the correct path one preserves oneself and brings all things to fulfillment. The Kun hexagram is made up of six Yin lines, and Kun means "compliance." The way of gentle compliance preserves the body, and only afterward can one gain benefit and remain upright.

In refining Qi (cultivating essence and vital energy), one must draw upon it at the proper times, and regulate and take it in according to the seasons, so that the patterns of Heaven and Earth find expression and cold and heat do not miss their appointed times. When cold and heat are not disordered, all affairs can proceed smoothly and endure. The practitioner should harmonize with the Way of Heaven, and only then can they preserve an achievement both vast and lasting. This accords with the phrase "compliantly receiving Heaven" in the Commentary on the Judgments (Tuanzhuan) for the Kun hexagram of the Book of Changes, as well as with ideas such as "the blessing of Heaven" and "union with Virtue," which symbolize boundless good fortune.

Yin qi at first appears only faintly, then gradually grows full, its change moving from the subtle to the evident. Its De accords with Taizhen (the Great Truth, a state of pure and original authenticity), and when the noble person acts in keeping with this, they find good fortune and ease. For this reason the Commentary on the Images (Xiangzhuan) says, "The noble person, with abundant virtue, bears up all things." The line "At the first Yin line, treading on frost, solid ice is coming" carries a similar meaning: the moment one steps on frost, one should know that solid ice will follow, showing that things develop gradually from small beginnings.

When the Qi of Huangzhong (the primordial energy symbolized by the Huangzhong pitch-pipe) gathers together, it can bring ease to the four limbs and all parts of the body. When the body is harmonious and compliant, the path of cultivation moves toward excellence. Hence the Commentary on the Images says, "The Way of Earth is radiant," and mentions "the third Yin line: holding one's brilliance within," as well as "the yellow lower garment: supreme good fortune." The phrase "first Heaven, then Earth" refers to regulating according to the order of the Prenatal and Postnatal, drawing the two Qi into the Ding (the cauldron, in Neidan a symbol of the place of refining and nurturing). After Yin and Yang unite, Jing (essence) and Qi are abundant, and when Yin reaches its extreme, Yang restrains it. Therefore the Commentary on the Images says, "Dragons fight in the wilds; their blood is dark and yellow," using the struggle of dragons and the dark-yellow color of their blood as a metaphor for the transformations of Yin and Yang in conflict.

Following the blessings bestowed by Heaven, one accumulates hidden virtue (yin De) so that manifest virtue (yang De) may shine forth. It is like stepping first on thin frost underfoot, which only later hardens into solid ice: affairs always emerge gradually from the subtlest beginnings. The third yin line holds its patterned brilliance within, symbolizing the profound De (Virtue/Power) of Kun, the Earth. The dark-and-yellow blood is formed from the meeting of the refined energies of Heaven and Earth. Thus the Yi speaks of "dark and yellow," referring to the intermingling of Heaven and Earth: Heaven's color is dark and black, Earth's is bright yellow, and through them the principle of their movement is made clear.

The oral verses say:

The Yellow Dame (a Neidan (internal alchemy) term, often used to signify the medium that harmonizes Yin-Yang) has a daughter whose appearance is radiant as gold. Until she meets a fitting matchmaker, she will not give her consent. Chaste and resolute, as pure and firm as ice and jade, she will not let just anyone presume upon her.

The Heavenly King has a son in the prime of youth, who first carries out virtuous governance in the Central Palace (the central position in the body or in internal alchemical practice). Then, following the natural course, he goes out alone by another gate, and so he knows how to unfasten the golden ring, making the union lasting and secure.

To make this union lasting and secure, one must pledge a thousand days of cultivation. The gateway becomes bright, and through it the household prospers. The children and grandchildren born surpass their parents: scarcely have they left the womb when they already know how to comb their hair and tidy their appearance.

Chapter Nine: The Palaces of Dui and Gen.

The Dui hexagram (symbolizing joy; its image has yang below and yin above) embodies firmness at the center and gentleness on the outside, responding in accord with the timing of Heaven. On the third day of the month, the lunar "soul" (the yin phase of the moon) begins to appear. At this point yang Qi (qi) is strong and yin Qi is still weak. Thus those who circulate Qi (the practice of moving the breath within the body according to the seasons) must, at the proper time, move the Azure Dragon (a technical term for the cultivation of yang Qi) through the High Palace (here referring to the corresponding region of the body), drawing in Qi by the number nine to supplement the deficient yin. Yin Qi occupies a weak position, so yang Qi is used to assist it; the hexagram corresponding to this moment is Dui. When the moon is full, the supplementing must cease, for if one supplements to excess, Yin-Yang will lose its balance.

On the sixteenth day, yin Qi grows strong and yang Qi falls short. Those who circulate Qi must, at the proper time, move the White Tiger (a technical term for the cultivation of yin Qi) through the Kan Palace (the region corresponding to the Kan hexagram), drawing in Qi by the number seven to supplement the yang. When yin is strong and yang is weak, the corresponding hexagram is Gen (symbolizing stillness). This "stillness" also depends on timing: move when it is time to move, and stop when it is time to stop. The principle by which the noble person conducts affairs, with its fullness and depletion, its decline and growth, is already contained here.

Gen symbolizes the mountain and Dui symbolizes the marsh, and from this the correspondence between mountain and marsh becomes clear. Dui is taken first and Gen afterward, so the hexagram image presents the meaning of Sun (Decrease). Decrease carries great significance here: when Qi circulation reaches this point, it should stop, and the practice is about to be completed. "Decreasing the above to benefit the below" means diminishing the upper part and enriching the lower part; "extinguishing what remains in order to give birth" means letting what should decline decline, and letting what should grow grow. In every case of drawing in Qi, the first three days and the last three days of each month are a time to pause the circulation. This is called "extinction and concealment" (mie mo), and it is done to accord with the timing of Heaven. This is what is called the ultimate Dao (the Way).

The oral formula says:

When yang Qi is faint, move the Azure Dragon; follow the numbers one and nine, beginning at the time of its first emergence, and the effect will come of itself. When yang Qi is flourishing, add the White Tiger; follow the numbers three and four, and even so there must be limits.

The waxing and waning of Yin-Yang each follow constant rules. The formula left by the sages says:

When yang Qi is faint, move the Azure Dragon; follow the numbers one and nine, beginning at the time of its first emergence, and the effect will come of itself. When yang Qi is flourishing, add the White Tiger; follow the numbers three and four, and even so there must be limits.

The waxing and waning of Yin-Yang all follow regular patterns, and those who understand the principle will adjust and supplement in accord with the seasons. How, then, should this adjustment be done? The first three days at the beginning of each month and the last three days at its end must always be avoided. If cultivation does not accord with the timing of Heaven, one is no different from ordinary people. In arranging the order of practice, one must follow the corresponding positions; even the slightest error will lead to a great calamity.

Those who do not understand these positions should not boast rashly; if one recklessly practices accordingly, one may well bring one's household to ruin.

Chapter 10: Transformation of the Images

When the six lines are set in motion, the Bagua (Eight Trigrams) take form; when the trigrams change, the omens of fortune and misfortune appear. The noble person who observes the images of Qi and examines their transformations may thereby escape hardship.

Thus, when fire comes first and water after, one obtains the image of "Already Crossing" (Jiji); when water comes first and fire after, one obtains the image of "Not Yet Crossing" (Weiji). When the Li trigram (fire) comes first and the Qian trigram (heaven) after, one obtains the image of "Heaven and Fire." The Book of Changes (Yijing) calls this image "Fellowship with Others" (Tongren), saying that the noble person can reach the hearts and minds of all under heaven.

One who places the Black Tortoise (Xuanwu, water) first and the White Tiger (Baihu, metal) after obtains the image of "Earth and Water." The Book of Changes calls this image "The Army" (Shi) and speaks of "the army's perseverance." One who understands the principle of this perseverance can receive the favor of Heaven. Viewed in reverse, the images that appear are each different. This is the working out of the intent of the Kan trigram (water).

When the Black Tortoise comes first and the White Tiger after, one obtains the image of Earth and Water, which is what the Book of Changes calls "the army's perseverance." One who understands this principle can receive the favor of Heaven. Viewed in reverse, the images again differ.

The movement of the Kan and Li trigrams concludes in the ninth month, and when Kan and Li are carried on in succession, the same holds. When Kan and Li are made to run side by side, the same method applies. For three months one rides the Dragon and Tiger (a metaphor in Neidan, or internal alchemy, for the Qi of Yin-Yang), and after that, transformation takes place.

End of the first volume of the Dongyuanzi Neidan Jue (Instructions on Internal Alchemy of Master Dongyuan)

Second volume of the Dongyuanzi Neidan Jue

Chapter 11: Water and Fire

Once the image of the Dragon and Tiger has formed and the work of cultivation is complete, then after the ninety days have run their course, one should settle the Shen (spirit) and gather in the mind, keeping watch in a clear, still, empty chamber. Gazing steadily so that the body becomes firm, one drives the Qi of water and fire through its circuit until the mind's intentions disperse and return to stillness.

The verse says:

The Golden Crow (symbol of the sun) flies into the Moon Palace; the flames of Yang Qi blaze fiercely, and the mind turns back no more. Like a running hare entering a lofty hall, a bright moon like autumn water flows on without rest.

The face and head are changed, yet those nearby do not know it; the transformations of creation are carried out, and in an instant they are complete. A man becomes a true woman, and a woman becomes a man.

There is much reversal in this principle: Yin and Yang transforming into one another is itself the Dao (the Way). The woman within Kan puts on yellow robes, while the man within Li wears his black garments inside out.

The man, refined by fire, obtains gold; his movements are clear and plain, and his heart is content. The woman, her heart suddenly chilled, is instead delighted; she needs no fan as she sits in the shade of the crimson gauze curtain.

The man within Li wears his black garments inside out. The man, refined by fire, obtains gold; his movements are clear and plain, and his heart is content. The woman, her heart suddenly chilled, is instead delighted; she needs no fan as she sits in the shade of the crimson gauze curtain.

Who says there is no transformation within the Li Palace (Ligong; the position of the heart-spirit, corresponding to the Li trigram)? When the yang line stirs, it sends the precious pearl into the Jade Pavilion. Form and appearance manifest distinctly, and the Qian trigram is truly established; who would still dare say that Yin-Yang is inverted and confused?

Who says the Li Palace holds only water? The nature of water is to turn and flow, with no fixed place to rest. Draw near to yang qi and it grows hot; draw near to water and it grows cold. Its gentle, yielding temperament is hard to match with anything.

From this moment, the Yellow Sprout (huangya; in Neidan practice, a metaphor for newly arisen Jing and Qi) is born between Heaven and Earth. It sprouts of its own accord and opens into golden blossoms. If one can gather it in and hold to it, making it a lasting work, one will understand how to send the River Cart (heche; a Neidan term for the pathway or circulation of Jing and Qi within the body) onward fully laden.

The River Cart must return to your own self; even in a year of famine, you will not fall into hardship. All of this is offspring you have conceived within yourself, so do not mistake another for your parent.

Chapter Twelve: Burning the Demon

What is called the "demon" is the poisonous qi gathered from the five grains. It moves once every five days, rising from the Kan Palace (Kangong; the position corresponding to the Kan trigram) and ending at the Li Palace, fiercely radiating in all directions and burning the five poisonous qi.

The oral instruction says:

Be mindful to avoid and yield to the changes of the four seasons. Fire lies hidden deep in the sea; when the blaze of yang fire flares, it seems to show itself through the water. If it is not set in motion, great undertakings are hard to accomplish.

Suddenly it rises from the Mysterious Spring (xuanquan; a deeply hidden source of water, here referring to the depths of the body). As the Dragon advances, the Tiger gives way; it rushes straight into the Palace of Great Yang, burning the five poisonous qi.

The oral instruction says:

Be mindful to avoid and yield to the changes of the four seasons. Fire lies hidden deep in the sea; when the blaze of yang fire flares, it seems to show itself through the water. If it is not set in motion, great undertakings are hard to accomplish.

Suddenly it rises from the Mysterious Spring. As the Dragon advances, the Tiger gives way; it rushes straight into the Palace of Great Yang, and when yang qi is at its height, the fire gathers.

The soldiers of the Li and Kan Palaces meet and raise their halberds; in the Dantian (Dantian; the lower abdominal site of cultivation in the body) it seems that ten thousand oxen are stampeding. The Demon King, bound hand and foot, surrenders of his own accord, and in a moment the realm of the Three Corpses (Sanshi; the three malevolent spirits that Daoism holds to dwell in the body and hinder cultivation) is burned away.

Who can sit alone in its midst and secretly keep the Ghost Gate firmly shut? Let the fire spread to the very edges of Heaven and Earth, so that nothing at all can steal my Jing.

Beings will plunder a person's Jing and invade the fields of others. One must guard them carefully and not let them till the soil; once the field is ruined, it can no longer be used to sustain one's livelihood.

One must observe the signs closely and make no error, calculating in advance the moment three days or five days ahead. If one truly waits until the moment it is about to be seized, one should immediately set the firing phase in motion and burn it to ashes.

If after three burnings it still cannot be removed, one must seek another path of ascent and transcendence.

Chapter Thirteen: Exchange and Selection

"Jiaogou" (交遘) means "meeting" or "encounter." Here it refers to the True Dragon and the True Tiger meeting at the proper moment, which is why it is called gou (遘). On the day the Dragon and Tiger meet, one must avoid the "Primal Fire Day" (元火日), and also avoid days that clash with the seasonal rhythms of heaven and earth.

The Azure Dragon has long dwelt within the Southern Peak, while the White Tiger lies hidden in the depths of the Northern Sea. Unless a celestial talisman (天符, a sign of heavenly mandate or heavenly mechanism) descends from above to urge them on, they merely sleep among the rocky walls of their mountain caves.

The Emperor Lord issues a command and summons the cinnabar qi. The Azure Dragon rouses itself, leaves its former tracks, bursts through the dark clouds, and sends forth flashes of lightning. It lifts its head and sways, its radiance seeming to vie with the sun.

Turning leftward in accord with the heavenly seasons, it heads for Yanggu (旸谷, the legendary place where the sun rises). Colored clouds appear as though they were locking up a house of gold. Then the White Tiger is commanded to come forth from the Mysterious Palace (玄宫, a deep and secluded hall); it smiles faintly, and a clear breeze arises.

The breeze then turns rightward and enters directly into the Fire City (火城, in Neidan (内丹) practice, the place within the body where the inner furnace fire resides). Within the city there is no need to do anything superfluous; the essential thing is to let the breath settle and grow still.

Perform this three times, and do not hurry to drive it along as you proceed. One who can command the Dragon and Tiger is already a person with the talent of an immortal.

Chapter 14: On the Primal Fire (元火篇)

The "fire" spoken of here is not the fire of the Five Phases (五行) that belongs to the Li trigram; it resides within the Kan trigram. The kidneys are one of the roots of life, and if a person damages them, the body declines, so this is called the "Primal Fire." The Kan trigram is Yin on the outside and Yang within, and for this reason it is called the "Primal Fire."

The sage accumulates and nourishes this Primal Fire, using it to warm and nurture the body's interior so that all the Shen (神, spirit) and Qi (气) remain settled in their proper places. If the "chamber" of the body loses this warmth, the Shen and Qi scatter. One who can bear and circulate the Primal Fire has completed the cultivation.

Each of the four seasons has its own "ruling days" and "assisting days" (王日 and 相日, auspicious days calculated according to the season). Begin by arranging the movement of the Li and Kan trigrams after the Zi hour, and then open the Great Fire City of the south. Within the city there is a spring whose water is sweet as honey.

A single cup of clear spring water, deep and profound, can nourish the Golden Crow (金乌, in Neidan, a symbol of Yang qi or true Yang) and keep it enduring without decline. Who will take the trouble to build a sandbank, then open the channels so the water flows, allowing boats to sail and carry people across, bringing benefit to all beings?

The water surges suddenly forward, one current rushing straight up to the Origin Head (the crown of the head, or the place of the Shenting point), and astonishingly, within it is a spring as sweet as honey.

A cup of clear, translucent true water lies hidden deep in the mysterious source. It can nourish the Golden Crow (a divine bird symbolizing Yang qi) and make it endure without decline. Who can deliberately open the sandbank so that the water flows smoothly and boats may sail and cross over?

The water surges suddenly forward and strikes the Origin Head, startling the Jade Rabbit (a divine creature symbolizing Yin essence) so that it flees in alarm. Avoiding obstacles like a net, it passes straight out through the navel, then flows backward into the Yin Gate and travels through nine miles.

When the water reaches the Niwan (Muddy Pellet, a point in the head), it does not stop, and only turns back when it meets the Canghua (a term referring to a related part of the head). It spreads with a roar throughout heaven and earth, driving the host of demons back to where they belong.

Suddenly the water scatters into the finest recesses, and each part returns to the Crimson Palace (Jianggong, the place where the heart resides) according to its own root. The Toad flies into the bright moon, while the Golden Crow returns to the sun.

Chapter Fifteen: Bathing

Those who cultivate must cleanse themselves. The "cleansing" spoken of here refers first of all to bathing. But this bathing does not mean washing the body with the fragrant, perfumed water of the ordinary world. When immortals speak of purification, how could it be done without water? So the water meant here is not ordinary water but true water. The source of true water is extremely subtle; though little is drawn from it, it can pass through ten thousand kalpas without being exhausted. Store it in a place as small as the tip of an autumn hair and it still cannot be filled; encompass heaven and earth and they still cannot fully contain it. Therefore only sages and worthies can use it, while others who use it rashly will instead be drowned by it.

The Verse Says

The Golden Crow takes flight, and its gathering in has not yet reached noon. Arrange the Kan trigram (the trigram symbolizing water and Yin) according to its proper season, then draw forth the spring of the Northern Sea and let the Jade Toad (a divine creature symbolizing Yin essence) rest on dry ground.

The waves surge and rush southward, drowning a thousand mountains and ten thousand mountains. The cold moonlight is like an autumn moon on a clear night, its chill penetrating to the bone and leaving one shivering. Arrange the Kan trigram according to its proper season, then draw forth the spring of the Northern Sea and let the Jade Toad rest on dry ground.

The waves surge and rush southward, drowning a thousand mountains and ten thousand mountains. The cold moonlight is like an autumn moon on a clear night, its chill penetrating to the bone.

It strikes the Bing-Ding fire of the south (symbolizing the heart-fire), so that the fire dares not remain at rest; then, driving the golden wheel, it races to the Moon Palace and unites for a moment with the Toad.

In the blink of an eye, terrifying waves burst forth from the subtlety of an autumn hair, vast and boundless, the billows swelling and overflowing. The Azure Dragon (symbolizing the Wood qi and Yang qi of the east) guards the sea of Original Yang, so who would dare use a fishing rod to angle for the giant sea turtle?

The Realized Person (a practitioner who has attained the Dao) bathes in it personally; the hair is black, the face youthful, and the eyebrows even more verdant. Because they have loved cleansing themselves all their life, they remain immersed in it all day and still feel it is not enough.

In the Li Palace (the position corresponding to the heart), there was originally nothing but water, while in the Kan Chamber (the position corresponding to the kidneys), there is only pure yang qi (vital energy). How marvelous are the transformations of creation, by which heaven and earth can expand and contract!

Who can retain and master this complete method of cultivation? The Dragon and Tiger (symbols of the two Yin-Yang energies in Neidan, or internal alchemy) will not stay hidden for long. Once a single elixir pill has been refined, the yin woman can be transformed into a yang man. Here the transformation between man and woman is used as a metaphor for the conversion of Yin-Yang and for the attainment of internal alchemy.

Chapter 16: On Mother and Child

A child cannot grow without a mother, and a mother has no one to protect without a child. If the child's qi is nourished in a way that does not accord with the Dao (the Way), it loses its source; if the mother's qi is guarded without stillness and calm, the child's qi is lost. When mother and child come together and do not part, the practice of the Dao reaches its most essential state.

The oral formula says:

The three hun souls and seven po souls (in the traditional view, the spiritual components that make up a person) all dwell within the human body. Only the Original Spirit and the intent of the heart communicate with each other.

To guard them so that they are not scattered or lost is the root that runs through the whole of cultivation. If mother and child can be reunited, how could a snake fail to become a dragon? The snake becoming a dragon here is a metaphor for cultivation progressing from the shallow to the profound and undergoing transformation.

Chapter 17: Embracing the Origin and Guarding the One

Since antiquity, sages and worthies have attained the Dao by beginning here. Those who have attained the Dao but not yet to completion all hope to be freed from the physical form. Today, Buddhist monks who settle into meditation and pass away seated are all people who understand the great Dao and have grasped its key; this is called "yin release." What Daoists today call corpse liberation (shijie) belongs to the same category. To succeed in practicing this secret method, one must grasp its crucial point, and its essential secret is transmitted orally.

The oral formula says:

Embrace and guard the original qi without letting it shift, and the Dao will be complete. If you can embrace the original qi and also make it circulate, you may hope to become an immortal. Keep the Shen (spirit) of the heart single-minded and unlost, and all undertakings will succeed. My life is in my own hands and is not governed by heaven's decree.

Within the Dantian (in traditional cultivation, the region held to store essence and qi) there is something that burns fiercely like fire; its taste is mild and sweet, like honey. Simply hold to it quietly, without straying and without interruption, and your cultivation will grow purer day by day.

When the moment turns, it moves to the Crimson Palace (the location of the heart in the Neidan system), coming and going like a carriage and horses, flowing freely and naturally. At times it draws near the Valley Spirit (the empty, still inner foundation that can give birth to all things), passing in and out through the mysterious gate of heaven and earth.

At first it advances only one step or two, but later it can advance ten steps, then a hundred, turning as swiftly as the wind. It seems to have traveled a mile or two, yet in truth it has not arrived anywhere; when it has gone a hundred miles, a thousand miles, it leaves no trace at all.

When leaving, the gates and doors must be tightly sealed, and the many layered trigrams and markings must be carefully memorized; there can be no carelessness. If a thief conceives the intent to plunder, then even from a thousand miles away one must spin like the wind within ten or a hundred paces; one who seems unable to cover even a mile or two can, in the blink of an eye, reach a hundred or a thousand miles away, leaving no trace at all.

When leaving, the gates and doors must be tightly sealed, and the many layered trigrams and markings must be carefully memorized. If a thief conceives the intent to plunder, then even from a thousand miles away one must arrive at once.

Those who cultivate the Dao (the Way) in the world must not be negligent, and must not mistake what is their own for another's. If one can repair the palace dwelling until it is whole, one can pass freely in and out of it. Here the "palace dwelling" refers to the inner abode involved in cultivation, and "repairing" means making it complete and stable.

Chapter 18: On Numbers

One who comes to understand the Dao only in old age and begins cultivation then, if the practice is not yet complete and the span of life has not yet reached its end, will certainly be unable to escape death and ascend as an immortal. If one knows that one's allotted years are nearing their end, and can act according to the oral instructions, one has already reached the level of the Earth Immortal; only after this may one practice the way of long life and of soaring up into the heavens.

The instructions say:

People's lifespans are long or short, and when the great limit draws near, it often arrives within a single morning or evening. Once the spirit-light (Shen, spirit) departs, the primal Qi (vital energy) in the gate disperses along with it; even if one were to burn fiercely three times over, it could not be made to return.

Since one knows that the great limit is approaching, one must find a way to avoid it. Quiet the mind and enter stillness, so that the Mysterious Pass (the key place in cultivation concerning the inner landscape of body and mind) is firm and secure.

Before one's eyes there are often people who claim to be divine immortals. Some wear red kerchiefs and red ornaments, and hold the Supreme Mystic Origin (a Daoist deity and its emblem), humbly and earnestly coming to invite you. They also speak of all manner of soaring ascents into the heavens, saying they will take you along up to the nine heavens.

When you encounter such words, in the end do not believe them; and if someone wishes to go along with you, be cautious and do not argue. Simply know to keep the Vermilion Gate (a gate in cultivation symbolizing the bodily apertures) shut and guarded, and say that you are going to the Mysterious Palace (the dim and profound palace of which Daoism speaks) to practice in quiet.

Even if the spirit roams a thousand miles and crosses passes and mountains, one must wait for the other to return and look upon you. After the spirit has departed on its roaming, there will be a decree from the divine powers; this decree is transmitted by the immortal master in person.

Chapter 19: On the Spirit-Light

Recent Daoists have adopted various popular claims, holding that before the divine light (shenguang, the luminous appearances seen during cultivation) can arise, one must cut or injure the corners of the eyes with the hand in order to see it with one's own eyes. All of these claims are wrong. The Dao (the Way) comes from nature, so why strain after it? Whatever is obtained by forcing cannot be called Dao and De (Virtue/Power), that is, accordance with the laws of the great Dao. One need only sit upright facing east in the fifth watch of the night, before the cock crows, close the eyes, and wait a short while in a state of clear stillness, with the mind empty and free of thought. The divine light will then appear of its own accord. It resembles the light of the sun and moon, and at times the light of a lamp or candle, circling up and down, vanishing and then appearing again. If one waits long enough, it will appear whenever the eyes are closed. Some people wait three days and still see nothing. This only shows that people differ in their circumstances, and such a person should leave promptly.

The oral verse says:

Simply learn to close your eyes and sit quietly in a secluded chamber; at midnight, the Zi hour, the divine light will often appear. Sometimes it arrives suddenly like a flash of lightning, or drifts as though carried on flowing water, now visible, now hidden.

Sometimes it is bright as the sun and moon, and sometimes it shines in five colors like a spirit pearl (a miraculous jewel of legend). When its radiance appears, it seems that all things can be seen, and the inner chamber is half white and half red.

If the divine light is slow to come, one should promptly gather in the mind and spirit (Shen), shut the doors and withdraw, and go far away to live in seclusion on a famous mountain, rather than following Zhang San and Li Si (a general expression for other people).

Do not look repeatedly into the water-chestnut-flower mirror (a bronze mirror); in discerning the matters of immortals, one must be extremely careful. When the light's appearances turn left and right and their coming and going has become familiar, you will see, in a tall forest, a cicada shedding its old shell.

These words cannot say everything, and people of the world will still be confused; yet if everything were fully explained, one would fear revealing heavenly secrets. Do not say that cultivation has no gateway, for the way of the immortals has its own path.

Chapter Twenty of the "Essentials" (Zongyao pian)

When practicing the method of the hexagram lines (gua-yao), do not practice during wind and rain. Only after the wind and rain have passed should the Kan and Li trigrams be arranged. On the last day of the lunar month (huiri), when there is no moonlight, no divination is performed. One cycle ends with twelve lines, after which thirty-six lines are arranged. The Kan and Li trigrams correspond to nine months, during which water and fire continue to be cultivated. Another nine months are devoted to cultivating Kan and Li together, forming the hexagrams Jiji (Already Completed) and Weiji (Not Yet Completed). A further nine months are then spent rectifying the Qian and Kun trigrams. After three more months of such practice, the transformations of the Dao (the Way) begin to take effect. The practitioner then dwells in the Chamber of Mystery (xuanshi, a secluded room for meditation) and completes the work in one hundred days. In all, the entire process takes one thousand days.

For those whose constitutions are depleted, even a thousand days may not be enough to make up the losses. They must practice over a long period to fill the Yang Gate (Yangguan, the point where Yang energy is deficient). The Kan trigram consists of one Yang line and two Yin lines: fire is born from within water, which is the natural way of things. When people indulge their desires, they exhaust the original Yang symbolized by that single Yang line. When the strength of the original Yang is spent, a person moves toward death. One must therefore draw upon the Qi (vital energy) of primal harmony (yuanhe zhi qi, the harmonized original Qi) to replenish it. When the replenishment is sufficient, life is restored.

Heaven is high and Earth is low, and the order of Yin-Yang is arranged accordingly. With each movement and each stillness, the positions of the firm and the yielding become manifest. Like things join together and kindred things gather; once groups have formed, they are then distinguished from one another, and so the principles of fortune and misfortune are revealed. In the heavens appear the sun, moon, and stars; on the earth take shape mountains, rivers, lakes, and plants. The six lines transform into one another, and Yin and Yang unite, bringing the nourishment of wind and rain and the stirring of thunder and lightning, as well as the passing of autumn into spring and the retreat of cold before the coming of heat. Heaven and Earth communicate above and below; the sun moves in its fullness, and the moon waxes and wanes in turn.

The dragon gathers Qi, and clouds follow; the tiger stirs, and wind arises. The way of the dragon and tiger (longhu zhi dao, in which the dragon and tiger symbolize the cultivation relationship between Yin-Yang, water, and fire) may be approached but not shunned. It may be calmed but not driven at will. If it erupts violently, it will harm people. But if one draws near to it and cultivates it over a long time, its power will grow, and in the end one will achieve the De (Virtue) and accomplishments of a sage.

The sages established the images of the Yi (the Changes) in order to distinguish what endures from what perishes. Yi means change; when the Dao has run its course to a certain stage, it changes. Thus it is said that the hexagram images are likenesses, and likenesses can stir thought. By reflecting on them and observing them, one can penetrate to the numinous (shenming, spirit-light). The numinous here refers to the perfection of the Dao of long life, and for this reason it is called "image" (xiang).

The noble person knows when to advance and when to withdraw, when to be yielding and when to be firm. Such a person can make the night like the day, turning Yin into Yang, can find calm amid chaos, and remains diligent even in times of calm. One should apply the whole mind to this understanding and delight in studying it. In movement, observe where things come from and what signs they give; in stillness, observe the divine light (shenguang, the inner radiance of Shen, or spirit) and the hun and po souls. Though one need not travel a thousand miles, one must keep to the proper number of stages, continuing for no more than a thousand days, so that results may be achieved. In this way one will receive the protection of Heaven, enjoy good fortune, and find nothing unfavorable. This is the principle that connects Heaven and Earth.

Look up to observe the images of the heavens, and look down to examine the patterns of the earth, and you will understand the principles of the dark and the manifest. Trace things back to their beginning and examine their end, and you will understand the principles of life and death. The wandering hun becomes Shen (spirit), and the primal Qi (yuanqi) coalesces to form the body. Spirit and body must both be complete, and the body must not suffer any deficiency or leakage, or it is like a torn bag that cannot hold anything. Those who do not understand these principles describe the transformations of the wandering soul as strange, and call it a ghost. The forms of ghosts and spirits serve to illustrate gain and loss: to lose the Dao is to become a ghost, and to gain the Dao is to become a spirit. By moving with the essential Qi of the sun and moon, harmonizing the nature of the dragon and tiger, and imitating the complete transformations of Heaven and Earth, one can penetrate the changes of the dark and the manifest between day and night.

Shen has no fixed position, yet it moves along positions, and so positions become apparent. The Yi has no fixed form, yet it gives rise to concrete forms, and so forms become apparent. Every movement and every stillness is the Dao of Yin-Yang, and it is difficult to fathom. Life and death transform into one another, and Yin-Yang change without end. By following this change and continuing along with it, one will flourish.

People use the Dao of the sages and worthies every day without being aware of it. The sage reveals it through the Dao, and so it is called benevolence (ren). The wise reveal it by elucidating patterns and principles, and so it is called wisdom (zhi). The noble person nurtures their virtue in concealment and awaits the manifestation of benevolence, thereby achieving a flourishing De. The Yi says, "Daily renewal is called flourishing virtue" and "Generation upon generation is called Change." This is exactly what is meant here.

Dwelling quietly in the chamber, one understands the numbers of the cycle and observes the right moment by means of inner light. Taking Qian as a model above and Kun as a model below, one accords with the Dao of Qian and Kun and takes part in the work of creation. The Yi says that to exhaust the principles of number in order to know the future is called "divination" (zhan); to respond to change and handle affairs with understanding is called "affairs" (shi); and the unfathomable depth of Yin-Yang transformation is called "spirit" (Shen).

Movement and stillness each have their regular times, and gain and loss each have their regular principles; to gain on one side may mean to lose on the other. The alternation of day and night and the coming and going of cold and heat sometimes show irregularities or errors. For this reason it is called "divination," called "image," and also called "Yi." One who excels at exhausting change is called "penetrating" (dong), and one who excels at thorough understanding is called "mysterious" (xuan).

The "Guangxuan" (广玄, Expanding the Mystery) chapter aims to further clarify the meaning of "Dongxuan" (洞玄, one of the Three Caverns). Heaven and earth originally have no concrete form, yet they give rise to things that do. Men and women originally have no fixed image, yet they bring forth embodied life. The myriad things obtain form by means of the formless and acquire names by means of images, so people reluctantly call this process heaven and earth, male and female, birth and death. Birth is the passage from non-being to being; death is the passage from being to non-being. To go from non-being to being accords with the Dao (道, the Way); to lose what one has is foolishness. The foolish cannot follow the Dao to attain understanding. To know that being is being is merely to know being; to know that non-being is non-being is also to understand the relationship between non-being and being.

When a life first begins, the primordial Qi (炁, the original energy that constitutes life) has not yet dispersed. The Yin-Yang energies gradually stir, and Yin Qi takes shape and begins to arise from this. When a male is born, the body coalesces and the nine orifices (eyes, ears, nose, mouth, and other openings of the body) develop. Once the body is fully formed, Yang Qi is replete, and so it takes its image from the Qian hexagram (乾, symbolizing heaven and yang strength).

Qian means strength and vigor. Before desire has sprouted, emotions such as appetite, likes, and dislikes have not yet disturbed body and mind; once stirred, one becomes angry. At this stage Yang Qi is pure and undivided. An ordinary person at first preserves their original nature, with the spirit (Shen) focused in one point. Around the age of ten, as experience and learning grow, they gradually acquire the conditions for setting aims and carrying out civil and martial accomplishments. Extending the pattern of this change, the corresponding hexagram is Gou (姤).

Gou means "encountering," and is also the head of the north. At this point strength has not yet matured; the five Yang energies gradually meet, and transformation is about to arrive.

"Gou" (遘) means "to meet," and it also symbolizes the northern point where things begin. At this stage the force is not yet strong. "Strong boar" (强豭) refers to a powerful male pig, symbolizing the Qi (vital energy) of the five Yang lines. When it meets Yin Qi, it is stirred and disturbed within itself. What is covered and bewildered by cap and robe is the heart's longing for a household and for desire. The Yin and Yang lines withdraw into concealment together, which is why the Book of Changes says, "The noble one does not know." When the single Yang of Wuwei (无为, non-action) has only just begun to descend, the Qi of the four directions gradually grows covetous. Craving has not yet sprouted, and the six lines have not yet been stirred. Yet if a person indulges in amusement and play, is bound by the constraints of ritual and music, and craves the flavors of food and drink, then these various desires combine and lust grows along with the changes. Thus the first Yang line at the bottom has only just begun to suffer loss, and its momentum begins to return to its original place. This stage is called "Hai" (亥). As for the meaning of "Hai," the Book of Changes explains it with the phrase "the lean sow meets the strong boar." The lean sow is a thin, weak female pig, symbolizing Yin Qi; thoughts of lust are about to arise.

"Below heaven there is a mountain" speaks of the Dun (遁) hexagram. The Yang force is about to weaken, and if a person lingers at this point, they will be assailed by desires like a host of strong boars and so be harmed. When one reaches young adulthood and the time of marriage and setting up a household, one is often tied down by family life, and so this stage corresponds to the Dun hexagram. "Dun" means to retreat and withdraw, indicating that Yin Qi is growing while Yang Qi is not yet robust, and therefore one should keep away from petty people. The "petty people" mentioned here refers to women; the Dao-possessing noble one knows how to guard themselves. Desire causes people to lose body and mind. When Yin Qi is at its height, one must be especially careful to renounce pleasures of desire, thereby supplementing the sense of defensive withdrawal that Dun represents, so that Yang Qi may be preserved.

By the age of thirty, blood and Qi are vigorous, family life has gradually become stable, and descendants have heirs to follow. If one is loyal to the state, the pursuit of office and profit can hardly cease; if one harbors resentment, the fierce and decisive spirit of contention can hardly be restrained. One covets the wealth and profit of the household, wishing to accumulate so much that it lasts through the ages without running out; one chases rank and reputation, wishing to be promoted without end and never knowing satisfaction. Yet people do not realize that lust is the axe that damages lifespan, and craving flavors is the drug that corrodes the intestines and stomach. Thus the three Yang lines suffer loss, and this hexagram becomes Pi (否).

When the qi (vital energy) of Heaven and Earth is in the hexagram Pi (Obstruction, a state of blockage and impassability), it is no longer vigorous: the firm, yang qi has already been reduced by half, and the soft, yin qi has gained the upper hand. So when a person reaches the prime of life, their appearance may still look flourishing and their strength may still be robust, but if they indulge their desires and let them drain them away, their vigorous nature will decline day by day. Strong outside yet weak within, they are just as the Yijing (Book of Changes, Jing, the classic) says: "outwardly a noble person, inwardly a petty one." If a person remains in this state without cultivation, their primal qi will dwindle day by day. This is why the Yijing says, "The great departs and the small arrives; the way of the petty person grows, and the way of the noble person wanes," which describes exactly this situation.

The noble person does not behave this way. Knowing that yang qi drains away while yin qi increases, they moderate their eating and drinking, are careful about sexual desire, protect the root of life, and preserve their primal qi and single-minded focus, so as to diminish the yin qi. Hence the Yijing's saying, "The noble person, by frugal virtue (De), avoids hardship," speaks to precisely this principle.

By the age of forty, one's children and grandchildren have flourished, and if desire is still excessive, the teeth and hair will age as well. The yang qi then suffers further loss, and the hexagram becomes Guan (Contemplation).

"Wind moving over the earth" is called the Guan hexagram, and its Nine in the Fifth place, the line representing the ruler, can also be likened to the human heart. By the age of forty, a person who has not yet had their fill of indulgence ought to feel remorse. By reflecting on the losses they have caused themselves, they can use the heart to contemplate the body; they then become careful about sexual relations, restrain greed, and thereby replenish the harmonious primal qi. The noble person therefore stops indulging and turns to cultivation, while the petty person does the opposite and keeps on depleting themselves; if still heedless at forty, they will be cast aside. As the Six in the Third line of the Yijing says, "Contemplate your own conduct, whether to advance or retreat," and its meaning is plain. If one now diligently cultivates oneself, using yang qi to nourish yin qi, one can still hold fast to the root and avoid error. Therefore the Nine in the Fifth line of the Yijing says, "Contemplate your own state; the noble person is without fault."

By the age of fifty, if a person still does not follow this path of cultivation, the yang qi will decay and fall into disorder while the yin qi grows stronger by the day. The yang qi symbolized by the Nine in the Fifth place will also be depleted, and the hexagram then becomes Bo (Splitting Apart).

The Bo hexagram (Splitting Apart) symbolizes peeling away and decline, like plants and trees withering in autumn. "The first yin line: splitting the foot" means that decline begins in the subtlest places. The foot is what a person relies on to walk; when the foot is damaged, movement becomes difficult. The Yijing (Jing, the Classic of Changes) says, "Splitting the bed begins at the legs," meaning that a bed starts to fall apart from its legs. The bed is where a person settles in to rest, and once it is broken, there is no place to lie down in peace.

The human body is like a bed that bears one up. When the body declines, it can no longer nourish the spirit (Shen); once the spirit departs, the physical form inevitably perishes. For this reason the meaning of Bo runs deep: firmness turns to weakness, Yang turns to Yin, and uprightness gives way to danger. As Yin qi (Qi) grows stronger, the way of petty people gains ground, so the Yijing says, "It is not favorable to go anywhere," that is, it is not the time to set out on any course.

If one still fails to wake up at this point and does not mend oneself, the body will be like a house: its walls collapse, its rooms fall into ruin, and the person will die. As Yin flourishes and Yang wanes, the po soul seems to rejoice while the hun soul grieves. Following the momentum of decline, one becomes like an overreaching dragon that has suffered loss. At this point the hexagram returns to Kun.

Kun means "yielding" and stands for the earth: its substance belongs to earth, its nature is gentle and compliant, and its function is vast. If a person reaches sixty without cultivation, Yin qi is fully exposed. The liver's function weakens, lung qi is exhausted, the heart's spirit grows dim, spleen qi is spoiled, gallbladder qi is deficient, and kidney qi is spent. When all six of these fail, the person moves toward death and becomes a ghost (gui). "Ghost" carries the sense of "returning": the hun returns to heaven and the po returns to earth. Thus, following the Way of Qian is called life, and following the Way of Kun is called death; the principle of life and death can be seen here.

Those who understand this principle and practice cultivation must reverse the Way of Kun. The Yijing calls Qian and Kun the gateway of change, and the Yi is the book in which the sages speak of change, life, and death. If one only comes to understand this Dao at sixty, can one still cultivate? If one can nurture Yang qi and diminish Yin qi, restoring the original Yang line at the bottom, the hexagram can turn into Fu (Return).

Thunder stirring beneath the earth is called the Fu (Return) hexagram. When the vigorous qi (vital energy) begins to move and yang qi returns from within, the fundamental principle comes into view. This "root" is the heart of Heaven and Earth. If a person begins to grasp and practice the supreme Dao (the Way) at the age of sixty, there is still hope of returning to their original nature.

In cultivation, one must operate Kan and Li (symbolizing water and fire respectively, and also standing for Yin-Yang in the practice) at the winter solstice, following the seasons without losing measure. One should observe what is seen and heard, silently keep watch over oneself, and abide in deep stillness, following the course of Yin-Yang so as to return to the root. Hence the Yijing (Book of Changes) says that the Fu hexagram reveals the heart of Heaven and Earth.

It also says that the ancient kings closed the passes on the winter solstice, and merchants and travelers did not set out. This is a practice modeled on Heaven and Earth: at the solstice all things lie hidden, and it is fitting to be quiet and settled. The Commentary on the Images says, "Returning from no great distance," meaning that one turns back to the right path in good time, and so cultivates oneself. The practitioner must be diligent and unflagging, steadying the mind morning and evening and maintaining great stillness. By making up for the deficiency symbolized by the second line of the Fu hexagram, so that yang qi grows pure, one advances from Fu to the Lin hexagram.

Earth above the marsh is called the Lin (Approach) hexagram. Yang qi flourishes anew, and although yin qi is still abundant, it wanes day by day. Thus the way of the noble person grows while the way of the petty person declines. The practitioner must be diligent without rest, and even in months when yin qi is strong, must follow the proper methods of cultivation, letting vigorous qi increase gradually, and so will be free of fault. As the Fu hexagram continues to develop, it can finally reach the Qian hexagram; when cultivation reaches this stage, it is like entering the state of free-flowing harmony symbolized by the Tai hexagram.

Therefore the Yijing says, "When the eighth month comes, there will be misfortune." In the eighth month yin qi is at its fullest; if one does not cultivate yang qi and diminish yin qi, misfortune will follow in the end. The meaning of the Lin hexagram is very great. It accords with the seasons of Heaven and restores the Dao's pattern of movement, and so the Yijing says that the vigorous stands at the center and finds response, which is the path of success and rightness. If a person can recognize their faults, receive the vigorous qi, and repair and increase the three yang lines, the hexagram will reach Tai.

When Heaven and Earth are in harmonious communion (Tai), the noble person must keep accumulating De (Virtue), refining and nourishing Yang qi while diminishing Yin qi, making progress every day without pause. In this way the nine orifices (the nine openings of the body) remain unobstructed, the four limbs are full and strong, daily life accords with proper measure, and the many spirits (Shen) within the body are at peace. Yin qi wanes day by day, and Yang qi grows stronger day by day. Inwardly one is firm and upright, while in dealing with others one is gentle and yielding, and so whatever one undertakes goes smoothly. The Yijing (Book of Changes) says: "Heaven and Earth unite, and the myriad things flow freely; the Way of the noble person grows, and the way of the petty person recedes." This describes exactly such a state.

Remain strong and diligent without slackening, advance in cultivation each day, and let Yin qi gradually withdraw until it reaches the sixth-place line at the fourth position. The hexagram then becomes "Dazhuang" (Great Power).

When thunder sounds in the heavens, the hexagram is called Dazhuang. Great Power accords with the Way of Heaven, stirring and rousing to spur the myriad things into life; once the swift thunder sounds, nothing fails to stir. The noble person should observe the Qian Dao (the Way of Qian, the pattern of Heaven's firm and unceasing movement), exert himself to bring its function to full effect, and put it into practice. When one maintains utmost stillness, the host of demons cannot arise and stray affairs do not occur; when one observes the breath attentively, all distracting thoughts are cut off. When the body is stained with impurities, wash it with true water; when it is ill, warm and nourish it with the primal fire (the fire of original source spoken of in Neidan, or internal alchemy). The remaining Yin qi is burned away by Yang qi each day, and the way of the petty person is thereby extinguished.

When one is inwardly firm, upright, and full, this manifests outwardly; though the exterior is gentle and yielding, how could one be constrained by the great Yang qi? Yet the Three Corpses (spirits within the body, or things that cause illness and harm the body, according to Daoism) want to rebel and depart, and the Seven Po (the seven souls that make up the human person) likewise wait to leave; they must fear the firm and vigorous qi and can no longer wield their strength to cause disorder. The virtue of Yang is strong and vast, and so the hexagram is called "Dazhuang." The Yijing says: "Being upright and great, the true nature of Heaven and Earth can be seen." Cultivation that does not cease transforms until the ninth-place line at the fifth position, and the hexagram then becomes "Guai" (Resolution).

When Lake is above Heaven, the hexagram Guai (夬, Resolution) is formed. The noble person therefore cultivates themselves and acts with caution, never growing lax from morning to night. They reduce punishments, show compassion to widows and orphans, rescue those who have fallen into the water, aid people in peril, and quell jealousy and strife. They settle the Shen (spirit) and circulate the Qi (vital energy), embracing the primordial Qi (yuanqi) and holding it in single-minded concentration without letting it scatter. They practice where Yang energy is at its fullest, in order to dispel Yin energy. When the way of the petty person declines, the hexagram Guai can be achieved. "Guai" carries the sense of decisiveness, and having reached this stage, one can resolutely set out on the path of liberation.

For every noble person, the starting point is the Mao year, called "full Yang." By the age of ten, the Yang energy has diminished and the first Yang line is lost, so that the hexagram becomes Shen (娠, sic). If a person born in a Mao year does not understand cultivation in youth, then by twenty the hexagram becomes Dun (遁, Retreat). If they begin cultivating at twenty, nurturing and gathering in the first Yang line, the hexagram becomes Tongren (同人, Fellowship with Others).

Heaven joined with Fire is called Tongren. At thirty, if one can preserve the true nature of the Dao (the Way) and restore the first Yang line, the hexagram becomes Wuwang (无妄, Innocence).

Thunder moving beneath Heaven is called Wuwang. At forty, if one can reflect on one's faults, hold fast to singleness, and remain tranquil and free of desire, thereby restoring the first Yang line, the hexagram becomes Yi (益, Increase).

Thunder stirring and things growing is called Yi (Increase). At fifty, if one practices the highest Dao and replenishes the first Yang line, the hexagram becomes Yi (颐, Nourishment).

Thunder beneath the mountain is called Yi (Nourishment). At twenty, one replenishes the Qi and reaches the second Yang line (the Nine in the second place), and the hexagram becomes Lü (履, Treading).

Heaven above and Lake below is called Lü. At forty, by restoring the second Yang line, the hexagram becomes Zhongfu (中孚, Inner Truth).

Wind above the Lake is called Zhongfu. If at forty one still does not grow lax, and is able to circulate the Qi and refine away the Yin energy, thereby replenishing the three Yang lines, the hexagram becomes Xiaochu (小畜, Small Accumulation).

Wind moving across the heavens forms the Xiaoxu (Small Accumulation) hexagram. At the age of fifty, if one can understand its principle, cultivate with single-minded devotion, and never grow slack, one can replenish Yang Qi (the yang energy within the body). When the practice reaches the second yang line, the hexagram changes into Sun (Decrease).

A lake beneath a mountain is the Sun hexagram. Yang Qi rises and diminishes Yin Qi, which is why the Yijing (Book of Changes) calls this "decreasing the above to benefit the below." At fifty, one who understands the way of decrease can remove the sixth-place yin line and transform it into a third-place yang line, and the hexagram becomes Daxu (Great Accumulation).

Heaven within a mountain is the Daxu hexagram. At sixty, free of doubt, one continues to practice this way, reducing the Qi above and strengthening the Qi below. One refines the fourth-place yin line until it becomes pure yang, and the hexagram turns into Dayou (Great Possession).

Fire above heaven is the Dayou hexagram. In any cultivation process that draws on the four images of Qian, Kun, Kan, and Li (representing heaven and earth, water and fire, and other fundamental symbols), if the drawing off and circulating lose their proper measure, the Bagua (Eight Trigrams) will be thrown into turmoil and change, and from them the sixty-four hexagrams unfold. The sages, in elaborating the Yijing, have already fully revealed the way of change. When Yang Qi flourishes and Yin Qi lies hidden, one may hope to manifest the realm of the immortals. When Yin Qi flourishes and Yang Qi lies hidden, the hun and po souls may scatter. When they scatter, a person dies young; when immortality is manifested, one can achieve shijie (release from the corpse, the Daoist term for shedding the physical body and passing beyond). The principle here reaches a great depth. Even if one need not travel a thousand li, one should turn back to examine oneself and find joy in what one gains there.

Therefore the junzi (the exemplary person) observes the patterns of heaven's movement, grasps them, and puts them into practice. They cultivate themselves by casting off craving for the five flavors, and nurture the five constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) so that their conduct is upright. In human life, Jing (essence), Qi, and Shen (spirit) are easily depleted, yet the sages turn this very principle to their advantage. Heaven and earth are vast, the sun and moon bright, day and night alternate, and high and low each hold their fixed places, so the Gate of Ghosts can be closed. When the mind, like a galloping horse, no longer runs wild, everything depends on the practitioner. If one holds fast to the crucial point without lapse, and the stillness of meditative absorption makes the foundation firm, then the coming and going of Qi becomes free, and all manner of transformations can be realized within oneself.

The Dao of heaven is vast, and the human being is its most outstanding creation. What enables a person to accomplish anything lies in grasping the essential mechanism. By moving Qi in accord with the seasons of heaven, and concealing the mechanism in keeping with the principles of the times so that it does not leak away, one makes the Yuan Yang (original yang, the primordial yang Qi of life) firm and full. As Yin Qi is refined and returns to pure yang, the way of Qian (the way of yang strength) grows ever clearer by the day. Only once the position of Qian is established can the foundation of Kun (the foundation of yin receptivity) appear and be made secure.

As Yang qi (气, Qi) flourishes, Yin qi recedes and disperses with it. Hence it is said that Heaven reveals an austere, killing aspect, and the dragon-and-serpent forces of Yin malevolence collapse. The practitioner of the Dao (道, the Way) subdues the Three Corpses within the body (the three kinds of foul influence in Daoist teaching that obstruct cultivation), restrains the host of demons, and drives out the Azure Dragon and White Tiger (terms in internal alchemy, or Neidan 内丹, for the Yin-Yang qi and their related effects on body and mind). By inverting Yin and Yang, the practitioner makes the cultivation advance day by day. In this way the fire of the Li trigram, which is Yang within Yin, and the water of the Kan trigram, which is Yin within Yang, each return to their proper place, and the ordinary order of Yin and Yang between Heaven and Earth seems to be turned upside down. Once Qian and Kun are fixed in position, human affairs become lasting and stable. External evils cannot enter, and internal Yang qi is abundant. One guards the "One" (the state of single-minded concentration and gathering of spirit in Daoist practice) without losing it, and holds fast to the primordial qi, waiting for the body to be shed like a cicada's husk and its traces to vanish. Then the Way of Heaven and the way of humankind unite; the form is cast aside, and the spirit-consciousness (Shen 神) appears.

Heaven and Earth give birth to human beings, and the length of each life is fixed by its own measure, just as each person's cleverness or dullness depends on innate disposition. If one follows what is natural, the spirit-consciousness can roam and shift, and so it can be hidden and gathered in. Listening with the ears, looking with the eyes, savoring fragrance with the nose, tasting flavors with the mouth, and also taxing the mind and indulging desire all wear away one's lifespan. The practitioner should therefore turn attention inward: not be deluded by outward colors, not let the ears be drawn by outer sounds, not let the nose chase after fragrance, and keep the mouth closed and seek few flavors. If the mind and spirit are not wearied, life is nourished; if desire is not coveted, the foundation is made firm.

When the eyes see beauty, love may arise in the heart, and once love arises one is stirred and cannot forget. One must therefore draw in the nine orifices (the eyes, ears, nose, mouth, and other sensory openings), so that wicked thoughts have no way in. The key lies in not being deluded by external things, keeping the mind and spirit clear and still, and being careful about all desires. Agitation easily brings loss, while stillness easily brings gain.

A person can nurture the mind and spirit, yet the mind can also ruin the person. The mind is the sovereign, commanding the many spirits within the body. Once the mind and spirit fall into disorder and lust surges, the many spirits scatter and the person moves toward decline and death. It is like wood that gives birth to fire and is then burned by it, or like a state in which treachery grows from within until it ends in rebellion. If a man knows that his eyes must not crave beauty, his heart must not give free rein to desire, and his tongue must not covet fine flavors, then he should preserve himself through cultivation. Only then can he be called a sage.

Heaven and Earth let the myriad things grow through benevolent virtue (De 德), and when people lose their benevolence they harm one another. This is a common principle of the human world. As Qian and Kun alternate and the seasons turn, the hundred grains and plants grow in accord with the season, and people harvest and eat them in autumn. Yet among the grains and plants there are also poisons that can take a life. The practitioner should accord with the Three Powers of Heaven, Earth, and humankind, so that harm from external things does not arise. Then, refining with the water of Kan and the fire of Li (terms in Neidan for the Yin and Yang qi and their harmonization) and taking the result at the proper times, every part of the body will be brought into harmony. In ancient times, the rulers closed the passes at the winter solstice and halted the traffic of merchants and travelers, which was likewise a way of following the season and drawing activity inward.

People often take the vital appearance of an outward form to be spirit, without realizing that the true spirit lies within themselves. The spirit within the body, once cultivated, can attain immortality, and that is why it is called "spirit." The principle of shijie (尸解, release from the corpse, a Daoist term for the cultivator's departure from the body and the sublimation of spirit-consciousness) is like the movement of the sun and moon, with its leftward and rightward turnings and its cycles of return, and its periods follow regular patterns. One settles the body, nourishes the spirit-consciousness, dwells quietly in a chamber, and cuts off stray thoughts. First one reaches a lesser stillness, whose effects can be seen after a hundred days. Then one enters a greater stillness and accumulates a thousand days of practice. When the effects show and the practice has deepened, the radiance of the spirit appears. The sun and moon go and return, and the lesser and greater stillness differ in level, but the root of the effort is the same.

From this the divine illumination arises, and the work of cultivation is established. The practitioner should keep to the principles of the Way and, even in hardship, not reveal the key points of the practice, while petty people do the opposite. One settles the child qi and rests the mother qi, holds fast to primordial qi and guards the One with single-mindedness. When the will does not waver, wicked thoughts withdraw of themselves. One tempers the firm and vigorous qi and dissolves the soft and stagnant Yin, accumulating merit without slackening. In practice it is as if the deaf do not listen and the blind do not look, so that one may concentrate on guarding the One. If one abandons side pursuits and guards only the One, the effect will be doubled. The sun and moon rise and set and revolve in cycles, passing through three returns. When the work of the Way is complete, the defiled body is about to fall away, the luminous spirit-consciousness appears, and the effects increase greatly.

What the heart desires is sometimes exactly what should be abandoned, yet people often give rise to desire by chasing after external things. What others lose may become one's own gain, and once it is gained, the key to holding it according to the Way and not letting it go is to use the mind to govern desire and to return what one has gained to the primordial qi. One must therefore work on the breath, sit upright in a secluded, mysterious chamber, and silently uphold the Dao. When the mind is clear and free of worry, the spirit-consciousness can come and go. The body decays while the spirit-consciousness is established. Life and death therefore transform into each other, and all things rise and fall with the momentum of qi, now gathering, now dispersing. The sun and moon move with measure, and the firm and the soft temper each other. With effort comes endurance, with endurance comes fullness, and the foundation of the Way is made secure. One advance and one retreat manifest the way of change, and when the firm Yang dissolves the soft Yin, the principle of Qian, Kun, Yin, and Yang becomes clear. Thus the worthy person stays quiet and sparing of words, dwelling at ease and keeping to himself, in order to reach the utmost of cultivation.

A bright mirror placed nearby shines with light that reveals the myriad things, and through it one can also see the condition of ghosts and spirits. The common people use these principles every day without being aware of it. They gather the myriad things into qi: when qi moves it shows firmness, and when it is still it shows softness. By observing the form of things and waiting for their advance and retreat, one can judge good and ill fortune. One who understands this way of cultivation is called a sage, and it is precisely this state that is meant.

Volume Two of The Dongyuanzi Formulae of Internal Alchemy (Neidan, 内丹).