《全真集玄祕要》

The Collected Arcane Essentials of Complete Perfection (Quanzhen Ji Xuan Biyao), Volume 8, authored by Li Daochun of Qing'an, primarily elucidates the fundamental principles of firing times (huohou) in internal alchemy (neidan) as discussed in the Zhouyi Cantongqi (The Kinship of the Three).

The so-called "Great Elixir" (dadan), representing the highest attainment in internal alchemy, derives its profundity from emulating the operations of Heaven and Earth. Here, "great" signifies the ultimate state, while "elixir" symbolizes perfection and completeness. As the Patriarchs taught: the true Golden Elixir (jindan) is none other than the original true nature (benxin) of the human being, cultivated through the bodily "furnace and cauldron" (luding). To model oneself after the qian (Heaven) and kun (Earth) hexagrams means to study the governing rhythms of the cosmos.

When body and mind (qian and kun) are in motion, they generate the five energies (wuxing): spirit (shen), essence (jing), ethereal soul (hun), corporeal soul (po), and intention (yi). If these Five Phases operate in their conventional sequence, they produce the ordinary state of life marked by birth and death—what the Patriarchs called "the Five Phases moving forward create a pit of fire." However, when their sequence is inverted, one may refine the indestructible elixir body—this is the esoteric meaning behind "reversing the Five Phases yields the Seven Treasures."

The foundational principles of Daoist cultivation stem from Laozi's teachings: from emptiness (xu) emerges the primordial qi (xiantian yiqi, "the Dao generates the One"), which then divides into the two modalities (liangyi) of yin and yang ("the One generates the Two"). Just as human life consists of both innate nature (xing, spirit) and life-force (ming, physical body), these yin-yang forces further differentiate into the Four Symbols (sixiang: Greater Yang, Lesser Yang, Greater Yin, Lesser Yin), which in turn generate the Eight Trigrams (bagua). This mirrors familial lineage: qian and kun are the parental trigrams, the remaining six are their offspring, and the sixty-four hexagrams represent subsequent generations.

The transformations of the hexagrams give rise to the myriad phenomena of existence, much as the stirrings of the human heart-mind produce endless thoughts. Zhou Dunyi observed: "Auspicious and inauspicious events, fortune and misfortune, all stem from these transformations." Alas, how few are the auspicious occurrences, and how numerous the calamities! The crux of cultivation lies in turning inward through contemplative observation (fan guan nei zhao), discovering these principles within oneself.

This scripture primarily discusses the principles of Yin-Yang transformation from the Book of Changes (Yijing) and their application in Daoist cultivation:

Auspiciousness and misfortune, blessings and calamities all arise from the shifting dynamics of Yin and Yang. Ordinary people employ these principles daily without realizing it, obscured as they are by worldly attachments. Sages, however, penetrate to the root of phenomena, observing the patterns of heaven and earth, and created the Book of Changes to illuminate the profound mechanisms of creation.

The wisdom of the Book of Changes is vast and profound—it can be used to attain Buddhahood, achieve immortality (Xian), govern nations, or cultivate the self. For instance, Wei Boyang (the renowned Eastern Han alchemist) employed its hexagrams to expound the path of alchemical practice (Neidan).

The text specifically explains several key hexagrams:

1. The Tai hexagram (with three ascending Yang lines) and Pi hexagram (with three descending Yin lines) represent critical moments of Yin-Yang ascent and descent, reminding practitioners to seize the proper timing.

2. The Zhun and Meng hexagrams symbolize the initial stages of cultivation, corresponding to cycles of years, months, or bodily rhythms.

3. The Kan hexagram (associated with Water and the kidneys) and Li hexagram (associated with Fire and the heart) represent the essential interplay of feminine-masculine Yin-Yang and the harmonization of Water-Fire (Kan-Li) in practice.

4. The Zhen hexagram (dragon, Hun-etheric soul) and Dui hexagram (tiger, Po-corporeal soul) signify the dual cultivation of nature and life (Xingming Shuangxiu).

The text emphasizes the importance of "guarding the center" (Shouzhong): maintaining the Middle Way prevents deviation, as illustrated by the Kun hexagram's fifth line—"yellow skirt, supreme auspiciousness" (symbolizing humility and centeredness). Conversely, excessive forcefulness ("encountering the zenith") risks losing one's rightful position.

(Note: "Pingshu" refers to the Song dynasty Neidan master Zhang Boduan; "Patriarch" likely indicates Lü Dongbin. "Extracting Kan to fill Li" is a Neidan term describing the practice of raising kidney-water (Kan) and lowering heart-fire (Li) to achieve Yin-Yang equilibrium.)

This passage elucidates the essential principles of Daoist Neidan (internal alchemy) practice and the application of Yi Jing (Book of Changes) hexagrams in cultivation. Here is the vernacular interpretation:

Regarding the "Regret of the Soaring Dragon" (the topmost Yang line of the Qian hexagram), it speaks of knowing when to stop when the "fire timing" (referring to breath and mental regulation) reaches its peak during cultivation. Failure to grasp moderation will nullify previous efforts. This mirrors how all things follow cycles of beginning and ending—the application of fire timing must likewise move in continuous cycles.

The Fu and Gou hexagrams symbolize the cyclical alternation of Yin and Yang energies. While Qian (Heaven) and Kun (Earth) serve as the gateway to the Bagua (Eight Trigrams), Fu and Gou represent the perpetual flow of these two energies through all sixty-four hexagrams, giving birth to the myriad things. The moon's waxing and waning correspond to the rise and fall of human Shen (spirit), demonstrating the laws of increase and decrease; the sun's rising and setting symbolize the alternating warmth and coolness of the body's defensive and nutritive Qi (vital energy), embodying methods of regulation.

These principles were originally meant to enlighten beginners. Like using the metaphor of "black rabbit" (representing lead and mercury, symbolizing Yin and Yang) to clarify alchemical truths. All specialized terms in the Golden Elixir tradition are metaphorical—grasping their essence requires careful contemplation of their true meaning. Once realized, one can transcend the words themselves. It resembles using diagrams to indicate direction: once the meaning is understood, fixation on the diagram becomes unnecessary. This is like needing a boat to cross a river, but abandoning it upon reaching the shore.

Those who comprehend follow the ultimate simplicity: Qian's principle of creating all things is "change," Kun's principle of completing all things is "simplicity." The truly awakened practice these naturally with ease. The deluded, however, descend into increasing complexity—obsessing over hexagram images or clinging rigidly to texts is like "searching for a steed using its portrait," leading only to deepening confusion and ultimate failure.

Thus genuine Daoist practitioners reading the Cantongqi (a foundational alchemical text) never cling to superficial words, but savor its profound mysteries. Consider the Taiji (Supreme Ultimate) diagram's explanation: "Wuji (Non-Ultimate) gives rise to Taiji" describes how all things emerge from a state of natural emptiness. Sages used images and words to reveal this origin to later generations, calling it "Non-Ultimate becoming Supreme Ultimate"—meaning a state so profound it defies description. This doesn't imply Taiji follows some prior Wuji; Taiji itself manifests Wuji. The awakened realize this through silent cultivation, without speculative conjecture.

This passage elucidates the core Daoist concepts of cosmic generation and spiritual cultivation. Here's the interpretation in contemporary language:

When practicing cultivation with natural concentration, one may comprehend the fundamental wondrous principle. What Buddhism describes as "the original luminous essence prior to kalpas" (the primordial nature beyond cycles of rebirth) and what Laozi calls "that which existed before the Lord-on-High" both point to this same truth.

The great monk Dadian said: The true Dao is so vast that heaven and earth cannot encompass it, so radiant that sun and moon cannot compare. When contracted, it becomes so small it has no interior; when expanded, it grows boundless without limits—this is the mystery of Taiji (the Supreme Ultimate). Turning inward to observe oneself, the transformation from Wuji (formless origin) to Taiji (manifest beginning) represents the process where emptiness gives birth to Shen (spirit).

All phenomena have boundaries, yet only Shen (primordial numinosity) flows unimpeded throughout creation, transforming into heaven and earth without increase or decrease. Because its wondrous function defies measurement, we call it "Shen"—this is the true meaning of Wuji.

The movement of Taiji generates Yang Qi. When movement reaches its extreme, it returns to stillness, from which Yin Qi emerges. When stillness culminates, movement begins anew. Motion and stillness互为根本 (mutually rooted), dividing into the two modes (Liangyi) of Yin and Yang (heaven and earth). This is the transformation of Taiji. Before Taiji divides, the principles of movement and stillness already exist; only after Yin and Yang separate do their operational mechanisms activate.

The clear, light Qi ascends to form heaven, while the turbid, heavy Qi descends to form earth. Heaven governs movement, earth governs stillness—the patterns of their cyclical transformations cannot be concealed. What Laozi calls "the mysterious female gate" (the point of Yin-Yang union) is the root of heaven and earth, containing within it the arcane mechanism of Yin-Yang movement and stillness.

Applying this to self-cultivation: Emptiness transforms into Shen (luminous awareness emerges from void), Shen stimulates the movement of Qi (stillness generates motion), Qi condenses into Jing (motion returns to stillness), and Jing materializes form (stillness again generates motion). Qi and Shen mutually generate and transform, establishing Xingming (original nature and vital life), separating mind and body. Qi circulating through the heart manifests heavenly principles, while Jing governing the body expresses earthly principles—thus mind and body embody the two modes (Liangyi) of Yin and Yang.

The interplay of Yin-Yang transformations generates the Five Phases (water, fire, wood, metal, earth), whose orderly movement creates the cycle of four seasons. This is the transformation of Liangyi (the two modes). "Liang" means two, yet we say "two modes" rather than simply "two" to emphasize their interdependent, mutually generating and restraining relationship.

This scripture primarily discusses the relationship between Yin-Yang, the Five Phases (Wuxing), and human cultivation:

The harmonious interaction of Yin and Yang generates transformative changes, and from this dynamic interplay arise the Five Phases. "Heaven's One generates Water" (corresponding to the kidneys storing essence/Jing), "Earth's Two generates Fire" (the heart houses spirit/Shen), "Heaven's Three generates Wood" (the liver harbors the ethereal soul/Hun), "Earth's Four generates Metal" (the lungs contain the corporeal soul/Po), and "Heaven's Five generates Earth" (the spleen holds intention/Yi). The perpetual motion of the Five Phases mirrors the cyclical progression of the seasons nourishing all things. Similarly, within the human body, the interplay of body and mind allows the circulation of essence (Jing) and vital energy (Qi). When the five organs are balanced, the five spiritual faculties (Wushen) become complete.

At their core, the Five Phases are manifestations of Yin-Yang, which in turn originate from the Supreme Ultimate (Taiji, the cosmic source), itself an expression of the Limitless (Wuji, the ultimate state of the Dao). Practitioners must circulate genuine Qi (Zhenqi) in continuous cycles while maintaining the unchanging primordial spirit (Yuanshen, innate consciousness). Through the stages of refining essence into Qi (Lianjing Huaqi), refining Qi into spirit (Lianqi Huashen), and refining spirit to return to emptiness (Lianshen Huanxu), one ultimately attains the state of Limitlessness.

Each of the Five Phases possesses distinct characteristics, yet each contains the complete Taiji within itself. For instance, "Heaven's One generates Water" combines with Five to form "Earth's Six Water," while "Earth's Two generates Fire" combines with Five to become "Heaven's Seven Fire"—thus illustrating how the Five Phases mutually generate and complete one another. The earlier statement "the Five Phases are one with Yin-Yang" refers to their essential nature, while "Yin-Yang are one with the Supreme Ultimate" points to their origin. The key to cultivation lies in grasping these fundamental principles.

(Note: In this text, "Qi" refers to innate energy, distinct from postnatal breath; "Five Spirits/Wushen" denotes the spiritual functions corresponding to the five organs; "harmonizing the Five Phases" involves balancing the Qi of the internal organs; "returning to the origin/Fanben Huanyuan" is the ultimate goal of reverting to one's innate source.)

This scripture elucidates the core principles of Daoist cultivation, primarily expounding on the relationship between "substance and function" and the mysteries of the "Wuji" (Limitless).

Regarding the "substance and function" relationship:

In terms of substance, the Five Phases (Wood, Fire, Earth, Metal, Water) all originate from the same Taiji (Supreme Ultimate, the cosmic origin). In terms of function, each Phase contains the complete principle of Taiji. Substance represents the state of returning to the origin, while function manifests as extensive application. To comprehend substance requires tracing backward to the origin, whereas understanding function necessitates observing forward development. Knowing only the origin without understanding development prevents one from achieving breadth; knowing only development without grasping the origin obstructs profound subtlety. When tracing back to the origin, all things merge into perfect unity in accordance with the Wuji state; when projecting forward, the myriad things proliferate endlessly in infinite transformations. The interplay between backward tracing and forward projection reveals how beginning and end are fundamentally one.

Concerning the mystery of "Wuji":

When the true essence of Wuji (the most fundamental cosmic truth) perfectly merges with the refined energies of Yin-Yang and the Five Phases, the myriad things are formed. The true essence of Wuji is the marvelous function of the primordial Shen (spirit), while the refined energies of Yin-Yang and the Five Phases constitute the basic material foundation. Heaven and Earth establish their positions and forms through the true essence of Wuji; the sun and moon rely on it for their movements; primordial Qi depends on it for transformation; and all beings depend on it for generation. Yet people only know they are nurtured by Heaven and Earth, unaware that the fundamental source is the true Qi from Wuji; they only know they stand between Heaven and Earth, ignorant that their physical forms are constituted by the refined energies of Yin-Yang and the Five Phases.

Essential cultivation method:

If the refined essence of Wuji cannot be preserved, the Shen (spirit) will struggle to transform into Qi; if Yin-Yang and the Five Phases fail to perfectly merge, Qi will find it difficult to form physical bodies. To cultivate Shen, one must first preserve true Qi; to consolidate the physical form, one must first preserve Jing (essence). When Qi and Jing do not leak away, Qi becomes stable and Shen becomes luminous—both form and spirit attain the mysterious state of unity with the Dao. This constitutes the complete method of cultivation practiced by sages.

Finally, regarding cosmic generation:

The Dao of Qian (Heaven, the masculine principle) forms the male, while the Dao of Kun (Earth, the feminine principle) forms the female. When these two Qi of Yin and Yang interact, they generate the myriad things. The myriad things continuously multiply and transform, producing and reproducing without exhaustion.

This scripture primarily expounds on Daoist philosophy regarding cosmic generation and its correspondence with the human body. Here's a plain explanation:

The symbol "○" represents the ultimate origin of the cosmos. Human gender formation follows the Dao of heaven and earth: those who receive the Qian Dao (yang energy) become male, while those who receive the Kun Dao (yin energy) become female. Using the Bagua (Eight Trigrams) to explain: when the first line of the Qian trigram (representing heaven) interacts with the Kun trigram (representing earth), it produces the Zhen trigram (representing eldest son); when the first line of Kun interacts with Qian, it produces the Xun trigram (representing eldest daughter). This process continues through the six lines to generate the sixty-four hexagrams, symbolizing the infinite transformations of all things in the universe.

The human body also corresponds to the Bagua: the head corresponds to Qian (heaven), the abdomen to Kun (earth); the eyes to Li (fire), the ears to Kan (water); the feet to Zhen (thunder), the hands to Xun (wind); the nose to Gen (mountain), and the mouth to Dui (lake). In terms of temperament: Qian and Kun represent body and mind, Kan and Li represent Shen (spirit) and Jing (essence), Zhen and Dui represent hun and po (ethereal and corporeal souls), while Gen and Xun represent intention and Qi (vital energy).

Humans are the most spiritually refined beings between heaven and earth. Once physical form is complete, consciousness emerges. The interaction of the Five Phases (Wood, Fire, Earth, Metal, Water) produces distinctions between good and evil and all worldly affairs. Heaven above, earth below, with humans in between - we are the most spiritually endowed of all creatures. Human spirituality was originally one with the Dao; our sense of smallness comes from not understanding our origin. Tracing back to the root, before birth humans were nurtured in the Taichu (primordial origin of the cosmos), maintaining a state of complete purity.

This passage illustrates the Daoist concept of "the unity of heaven and humanity," viewing the human body as a microcosm corresponding to the macrocosm of heaven and earth. By understanding these correspondences, we can better comprehend the essence of both ourselves and the universe.

This scripture elucidates the core principles of Daoist cultivation and the path of sages, which can be understood in two parts:

The first part discusses the resonance between the human body and the cosmos:

Vital energy (Qi) transforms from formlessness into physical form, and the physical body in turn gathers energy to generate consciousness and spirit. The five senses correspond to the Five Phases: hearing (associated with Water, numerical value 6), speech (Fire, 7), sight (Wood, 8), smell (Metal, 9), and bodily movement (Earth, 10). When one's innate spiritual mechanism activates, it gives rise to various judgments and actions. The key to cultivation lies in gathering body and mind, controlling distracting thoughts, and achieving "embracing the origin and guarding the One" (Bao Yuan Shou Yi) — focusing on the fundamental source. By regulating breath and closing sensory gates, internal energy returns to a state of empty stillness, transcending distinctions of good and evil. Ultimately, one attains reunion with the source of life (returning to the origin) and unity with the primordial cosmic energy (the truth of Wuji).

The second part outlines the cultivation standards of sages:

Sages establish behavioral norms through "centrality, correctness, benevolence, and righteousness" (Zhong Zheng Ren Yi). Specifically:

• "Centrality" (Zhong) means preserving one's innate nature while calmly responding to all things
• "Correctness" (Zheng) involves abiding by one's fundamental role and conforming to natural laws
• "Benevolence" (Ren) entails self-restraint for public service and selfless assistance to others
• "Righteousness" (Yi) means proper speech and action that benefits both self and others without contention

These four principles form the foundation of virtue cultivation:

"Centrality" is the fundamental norm of heaven, earth, and all things

"Correctness" represents the most appropriate standard of conduct

"Benevolence" embodies the most impartial mindset

"Righteousness" constitutes the most harmonious way of interacting with the world

The scripture concludes by emphasizing that true benefit (Li) stems from actions aligned with righteousness (Yi). Thus, benevolence and righteousness are the keys to elevating moral cultivation.

This passage expounds on the importance of "stillness" (静) and how to maintain balance between movement and stillness. The core teaching is:

"Central Harmony" (中正, the Middle Way without bias) serves as the key to investigating truth and realizing one's fundamental nature. It encompasses humaneness, righteousness, and the virtues of Dao and De (道德), embracing all phenomena between heaven and earth. When applied to self-cultivation, it brings harmony to body and mind; when applied to governance, it brings peace to the world.

True "stillness" is not like inert stones or soil. Just as winter appears quiescent yet the sun, moon, and stars continue their courses, or how the winter solstice retreat seems like passive stillness while actually preparing for spring's vitality - this state of "movement within stillness and stillness within movement" constitutes genuine stillness. When stillness reaches its ultimate state, one perceives the fundamental patterns of cosmic operation (天心, the Heart of Heaven).

The most fundamental state of all things is stillness. By maintaining inner purity, one's spirit (神) returns to its authentic state (得其正), thereby realizing one's true nature and transcending the mundane. As Laozi stated, "Clarity and stillness set the standard for all under heaven," and the Great Learning similarly teaches, "With stability comes stillness." Human nature is originally still in its essence.

The practical cultivation method involves: using stillness as foundation, restraining restless thoughts during daily activities, eliminating distractions, and nurturing upright Qi (正炁) and primordial essence (元精). Thus one may perceive the myriad things even in apparent stillness. True stillness means maintaining inner clarity whether in motion or rest, gradually attaining a state of luminous transparency (莹彻灵通).

When individuals achieve purity and stillness, they influence their surroundings; as more people attain this state, the entire world returns to harmony. This is what ancient sages called "establishing humanity's highest standard through stillness" (主静立人极), and constitutes the transformative power of sagehood. Only those who understand cyclical patterns through contemplative observation (观复知化) can reach this realm.

The passage concludes by noting that sages achieve greatness because their virtue (德) aligns with heaven and earth, their wisdom mirrors the sun and moon, and their actions accord with seasonal rhythms - all truths realized through stillness.

The Complete Perfection Collection of Arcane Essentials discusses the relationship between humans and the cosmic order, revealing the core methods for cultivation and attaining the Dao.

The essential teaching states: Sages commune with heaven, earth, and all beings. Their virtue (De) matches the cosmos, their wisdom shines like sun and moon, their actions follow seasonal rhythms, and they align with creation's profound mysteries. Those who truly attain the Dao (the state of Primordial Harmony) naturally accord with cosmic patterns, while noble persons learn from sages to align with celestial timing (the state of Manifest Harmony). The former embody effortless compliance with the Dao, the latter consciously follow its principles. Even heaven does not violate these patterns—how much less should humans or spirits?

Noble practitioners cultivate through aligning with celestial cycles and rectifying their heart-mind, thus constantly receiving auspiciousness. Petty individuals violate cosmic principles and indulge desires, thereby inviting misfortune. The crux of cultivation lies in "seasonal attunement," whose essence is maintaining stillness. Through stillness, one becomes unimpeded in all endeavors, reaches unfathomable depths, and ultimately merges with the sage's realm.

The ancient master Guangchengzi (legendary teacher of the Yellow Emperor) taught: "See not externals, hear not external sounds, guard the spirit (Shen) inwardly, and you will naturally return to the true Dao." One must preserve purity and tranquility—not exhausting the body, not dissipating vital essence (Jing), letting spirit guard the form—thus achieving longevity. Therefore stillness forms the foundation for sagehood.

The text concludes: Heaven's Dao manifests through yin-yang alternation, earth's Dao through firmness and yielding, humanity's Dao through benevolence and righteousness. These Three Powers (heaven, earth, humanity) ultimately stem from one source (the Supreme Ultimate, Taiji). In personal cultivation: the heart-mind corresponds to heaven (yin-yang), the body to earth (firm-yielding), and intention to humanity (benevolence-righteousness). When these three—body, mind, and intention—are stabilized, the "Three Flowers Gather at the Crown" (Jing-Qi-Shen uniting at the head), accomplishing the sage's work.

(Note: "Three Flowers Gather at the Crown" is a Neidan (internal alchemy) term describing the advanced state where essence (Jing), vital energy (Qi), and spirit (Shen) unite at the crown, representing high-level attainment.)

This scripture explores the origin and ultimate destination of all things in the cosmos, as well as the fundamental principles governing life, death, and transformation. We may understand it as follows:

All things originally emerge from the same "Taiji" (Supreme Ultimate, the cosmic source), and ultimately return to it. Tracing our own origin, primordial Qi (the primal energy) is the source of life. This Qi existed before heaven and earth took form, permeates all creation, can penetrate metal and stone, and fills the entire universe. The Three Powers (heaven, earth, and humanity) are all established through it, and sages return to the origin by realizing it.

Primordial Qi is the fundamental energy constituting all things. The body takes form through Qi, physical transformations produce life, and life's transformations lead to death. Birth represents the condensation of Qi (all things emerging from the mechanisms of creation), while death signifies its dispersion (all things returning to those same creative mechanisms). Life and death are simply the processes of Qi's gathering and scattering, like the movement and stillness of Taiji—movement ultimately returns to stillness, emergence ultimately returns to withdrawal, and life ultimately returns to death.

Only "Shen" (the cosmic spiritual essence) has neither beginning nor end—it transcends time and remains eternally unchanging. Precisely because of this constancy, it can continuously generate and transform all things. Those who comprehend this principle, through quiet sitting to nurture Shen and restful sleep to cultivate Qi, allowing their heart-mind to return to stillness, can master the Dao of longevity and enduring vision.

The "Book of Changes" reveals the highest truth: all things under heaven are in constant transformation without cease, and this ceaseless generative change is precisely the profound mystery of the "Changes." Shen has no fixed form, just as the "Changes" has no fixed structure. The "Book of Changes" states: "Taiji generates the Two Modes (Yin-Yang), the Two Modes generate the Four Symbols (lesser Yang, greater Yang, lesser Yin, greater Yin), the Four Symbols generate the Bagua (Eight Trigrams), the Bagua determine fortune and misfortune, and fortune and misfortune determine great undertakings." Taiji is the beginning of transformation, the Two Modes are the unfolding of Taiji, and the Four Symbols are the differentiation of the Two Modes.

This scripture elucidates the fundamental principles of cosmic transformation in Daoism. The interplay of the Two Forms (Yin-Yang) gives rise to the Eight Trigrams (Bagua), whose transformations in turn produce the Four Images (lesser Yang, greater Yang, lesser Yin, greater Yin). All auspicious and inauspicious events manifest through these Bagua transformations. The sixty-four hexagrams encompass the patterns of all phenomena in the world, with every manifestation of life being an expression of Bagua's metamorphosis. The only constant is the "Yi" (the law of change) itself - it is precisely this unchanging principle that enables the infinite transformations of all things.

Tracing back to the origin, all things emerge from the transformation of the Primordial Qi (Xiantian Yuanqi); returning to the ultimate end, all things will reunite into Oneness. This unchanging constant throughout the cosmic process is what we call "Shen" (the numinous function of the Dao). Precisely because Shen remains constant, it can propel the ceaseless movement and transformation of all things. Shen possesses the dual capacity to disperse Oneness into the myriad things and to gather the myriad things back into Oneness. The profound principles underlying Shen and Yi are truly vast and unfathomable!

(Note: Here "Shen" does not refer to anthropomorphic deities, but rather to the mysterious transformative function of the Dao's essence; "Primordial Qi" denotes the fundamental energy that Daoism considers the source of all creation.)