《周易參同契發揮》Vol. 1

The Zhouyi Cantong Qi (The Seal of the Unity of the Three) states that Qian (Heaven) and Kun (Earth) are like the gateway to the Yijing (Book of Changes), serving as the parents of all hexagrams. Kun represents the closing gate, while Qian symbolizes the open gate—this alternation of opening and closing manifests transformation, and their ceaseless interaction embodies unobstructed flow. Thus, Qian and Kun are regarded as the foundation of the Yijing.

The human body mirrors Heaven and Earth, containing within it the interplay of Yin and Yang. Only by comprehending this principle can one begin to explore the mysteries of Neidan (internal alchemy).

Kan (Water) corresponds to the moon, while Li (Fire) corresponds to the sun. The sun and moon traverse the ecliptic in perpetual cycles, much like the outer rim of a wheel. The human body resembles this wheel, with the heart as its central axis. To set the wheel in motion, one must first align the axis. Practicing Neidan involves harmonizing the internal sun and moon (Yin-Yang) with the natural rhythms of Heaven and Earth—how could this be possible without first cultivating the heart?

Qian is the pure Yang hexagram, Kun the pure Yin hexagram, Kan contains Yang within Yin, and Li contains Yin within Yang. In alchemical practice, Qian and Kun are arranged vertically, while Kan and Li are positioned horizontally. Their dynamic interaction—opening, closing, advancing, and retreating—resembles the bellows of an ancient forge. These four hexagrams thus illustrate the principles of alchemy. Though hollow at its core, the bellows generate wind when pumped, just as the vast emptiness between Heaven and Earth teems with boundless vitality.

Cultivation requires disciplined regulation, like holding the reins of a chariot. Each lunar month is divided into six phases, with specific hexagrams governing different times: the Zhun hexagram at dawn, the Meng hexagram at dusk, and alternating hexagrams for day and night. This cyclical progression mirrors the eternal alternation of sun and moon.

Understanding this principle means you've grasped the greater part of alchemical practice. Yet the key to mastering this art lies in perseverance—the slightest slackening will undo all previous efforts. One must steadfastly guard the inner mind and eliminate external distractions. Just as the ancient charioteer Taidou, recorded in the Liezi, controlled his carriage: by adjusting rein tension to guide the horses, issuing commands with subtle lip movements, maintaining rhythm in his heart while coordinating hand movements—achieving perfect unity between inner and outer—thus enabling seamless advances, retreats, and precise turns. Such is also the way of alchemical practice.

The phrase "the numbers follow the calendrical cycles" refers to celestial patterns: the twelve pitch-standards correspond to twelve musical tones, twelve months complete the year, and twelve years form one cycle. Each month divides into six phases of five days. The Qian and Kun trigrams establish north-south orientation, while Kan and Li symbolize the wondrous functions of east-west. The "Solar Attendant" follows the sun's cyclical motion, its transformations perfectly synchronized with celestial phenomena.

Regarding the application of sixty hexagrams: the Yijing contains sixty-four hexagrams in total. Excluding Qian, Kun, Kan, and Li leaves exactly sixty. Two hexagrams govern each twelve-hour day, with each hexagram's six lines corresponding to six hours—thus twelve lines perfectly match calendrical numerology. Distributing sixty hexagrams across thirty days means, for example, using Zhun at dawn and Meng at dusk on the first day, their twelve lines matching day-night hours. The second day employs Xu at dawn and Song at dusk, continuing sequentially until Jiji and Weiji mark month's end—this cycle perpetually repeats.

Crucially, one shouldn't obsess over rigid interpretations of hexagram transformations—whether inner/outer trigram strength, direct/inverse relationships. As Master Zhang Ziyang clarifies in Awakening to Reality: upon grasping the true meaning, hexagram imagery becomes secondary; fixating on individual line interpretations only obscures reality with superficial details. The practice never mechanically assigns sixty hexagrams to thirty days. Some practitioners misunderstand this, rigidly calculating firing times through hexagram analysis—measuring daylight with sundials, nighttime with water clocks—thereby deviating from cultivation's true purpose.

This scripture primarily discusses the need to harmonize with natural rhythms in the practice of alchemy (Neidan/internal alchemy), cautioning against rigid adherence to celestial phenomena. Several key concepts are highlighted:

A common mistake practitioners make is mechanically correlating celestial timings with cultivation. In truth, the human body inherently follows its own sunrise-sunset rhythms (fire phases), eliminating any need to deliberately observe celestial changes to determine practice times. As Chen Niwan (a renowned Song dynasty Daoist) stated, while the twelve earthly branches correspond to the body's twelve meridians, authentic practice must prioritize one's personal experience.

The text employs the hexagrams Zhun and Meng from the Book of Changes (Yijing) for explanation: The initial yang line (bottom line) of Zhun corresponds to the midnight hour (Zi), symbolizing yang energy rising from within—akin to the spring-summer seasons when yang expands outward. The top yin line of Meng corresponds to the noon hour (Wu), symbolizing yin energy contracting inward—resembling autumn-winter when yin gathers inward. However, these seasonal and temporal correspondences are metaphorical; rigidly adhering to them would render the effort futile.

The "rewards and punishments" in cultivation should mirror nature's cycles: Just as spring fosters growth (reward/intensified practice), autumn enacts restraint (punishment/moderation). Diurnal shifts follow similarly—the sunrise at Yin (dawn) marks the start of practice, while sunset at Shen (dusk) signals its conclusion. Xue Daoguang (a Song dynasty Neidan master) referenced this in Returning to Life (Fuming Pian) as "adjusting the fire phases," emphasizing flexible adaptation to each changing line (practice phase)—advancing or retreating as appropriate.

The core principle stresses aligning cultivation with the body's innate rhythms, mirroring the natural alternation of yin and yang energies, rather than mechanically imposing external timekeeping.

This passage expounds the core principles of Neidan (internal alchemy) cultivation in Daoism, using the cosmic interplay of Yin-Yang to illustrate the circulation of Qi (vital energy) within the human body.

The text clarifies that the hexagrams of the Yijing (Book of Changes) and theories of the Five Phases (Wuxing) and four seasons serve merely as metaphors. Heaven and earth maintain fixed positions while the two energies of Yin and Yang circulate between them: Yang energy begins growing at the midnight hour (Zi) and peaks at mid-morning (Si), while Yin energy starts rising at noon (Wu) and culminates at late night (Hai), creating an endless cyclical pattern.

This rhythm of Yin-Yang transformation exists not only in the cosmos but equally within the human body. As the Wuzhen Pian (Awakening to Reality) states, "Qian (Heaven) and Kun (Earth) serve as the cauldron" - representing the upper and lower Dantian (energy centers) - while "the crow (sun) and hare (moon) provide the medicinal ingredients" - symbolizing the body's Yin and Yang energies. These metaphors refer not to external objects but to internal alchemical processes.

The human body constitutes a microcosm - heaven above, earth below - with Qi rising and descending through the middle space like the movement of a bellows (tuoyue). By comprehending this principle and maintaining mental stillness, one allows Qi to circulate naturally: exhalation mirrors earth's ascending energy, inhalation parallels heaven's descending force, thereby achieving the longevity of heaven and earth themselves.

Ancient practitioners attained this through solitary stillness and mental purification, enabling Qi to flow unimpeded like ceaseless rivers and perpetual celestial motions. Yin energy nourishes the organs while Yang energy fortifies the meridians, maintaining a state of plenitude without overflow - this constitutes the authentic path to longevity. Claims of shortcuts to instantaneous immortality represent deviations from orthodox Neidan practice.

The passage emphasizes that cultivation must align with natural rhythms. Through breath regulation and mental tranquility, practitioners harmonize Yin-Yang energies within, ultimately realizing the state of cosmic-human unity.

The Zhouyi Cantongqi (Token for the Agreement of the Three According to the Book of Changes) primarily discusses the relationship between human cultivation and the operation of heaven and earth. First, let's clarify several key concepts: Kan and Li (representing water and fire, Yin and Yang), Qian and Kun (representing heaven and earth), and the "cauldron and vessel" (referring to the foundation of cultivation within the human body).

In cultivation, the human body functions as a microcosm. Qian (heaven) and Kun (earth) form the fundamental framework of our physical form, while Li (the sun) and Kan (the moon) represent the circulating energies within the body. In the pre-heaven Bagua (Eight Trigrams), Qian in the south and Kun in the north signify the positioning of heaven and earth, whereas Li in the east and Kan in the west symbolize the path of the sun and moon. These cosmic patterns apply equally within the human body—Qian and Kun constitute the foundational structure, while Kan and Li govern the flow of internal energy. This energy rises and descends in cycles, much like the natural world, which follows no fixed trajectory. Similarly, the movement of energy within the body is unrestricted.

During cultivation, one must sink the Shen (spirit) into the Dantian (energy center, located three inches below the navel) and guide the Qi (vital energy) to return to the "sea floor" (the perineum). When stillness reaches its utmost depth, spontaneous transformations occur within the body, akin to the sun rising from the ocean. This principle aligns with what Chen Tuan (styled Xiyi) of the Song dynasty described in his Zhixuan Pian (Pointing to the Mystery): "returning to Xuanwu" (the northern water deity, symbolizing kidney Qi) and "forming the sacred embryo" (a Neidan term referring to the condensation of primordial Qi).

All things in creation follow the law of the Dao: from emptiness emerges primordial Qi, which divides into Yin and Yang. The union of Yin and Yang gives rise to the Three Powers (heaven, earth, and humanity), which in turn generate the myriad things. The essence of refining the Golden Elixir lies in grasping this original, pre-heaven Qi. As Laozi said, the usefulness of a wheel hub, a clay vessel, or a house depends on their hollow spaces. This metaphor illustrates that cultivation requires abiding in emptiness and stillness to produce wondrous effects.

This passage explores the dialectical relationship between "being" (you) and "non-being" (wu) in Daoist Neidan (internal alchemy) practice, along with the application of the Kan (Water) and Li (Fire) trigrams in cultivation.

Beginning with everyday analogies: tangible objects like carts, vessels, and houses (being) provide practical utility, yet their functionality fundamentally depends on the empty space (non-being) within them. Wei Boyang (Lord Wei) draws upon Laozi's philosophy, emphasizing how "non-being" governs "being." In Neidan practice, the Great Void (Taixu) serves as the crucible—this emptiness contains nature's profound mysteries. As Master Guan Yinzi observed: "When garments stir the void, wind is born; when breath blows upon objects, water forms." Chen Tuan (Chen Baoyi) explains this principle: understanding how stirring emptiness generates wind reveals how breathing (tuoyue) produces authentic Qi; comprehending how breath forms water shows how embryonic respiration transforms Qi into Jing (essence). Those who ignore this principle to seek alternative vessels violate the fundamental law that all creation emerges from emptiness.

The text then elucidates the cyclical patterns of the Kan and Li trigrams: "Growth" (xi) refers to the fire phase (increasing Yang), where the Kun (Earth) trigram transforms thrice to become Qian (Heaven); "decay" (xiao) denotes the retreat phase (increasing Yin), where Qian reverts to Kun through three changes. Starting from the Zhen (Thunder) trigram on the new moon, the process progresses through Dui (Lake) to Qian; after the full moon, it transitions from Xun (Wind) through Gen (Mountain) to Kun. Throughout this cycle, the Kan and Li trigrams appear absent (their positions "vanish"), yet in truth they circulate dynamically among the six virtual spaces (the positions of the six lines).

Finally, the relationship between Kan-Li and the moon-sun/Yin-Yang duality is expounded: Kan's external Yin and internal Yang symbolize the moon, while Li's external Yang and internal Yin represent the sun. Kan absorbs Wu (Yang Earth) and Li absorbs Ji (Yin Earth)—their union harmonizes Yin-Yang and balances hardness-softness, mirroring how the characters for "sun" (日) and "moon" (月) combine to form "change" (易). The colors blue, red, white, and black correspond to the four directions (Wood, Fire, Metal, Water), while Earth occupies the center, permeating the four seasons (Chen-Xu-Chou-Wei months). Wood flourishes with Earth's support, Fire endures through Earth, Metal takes form by Earth, and Water stabilizes via Earth—all four phases rely on Earth's central mediating function.

This passage elucidates the pivotal role of "True Earth" (Zhen Tu) in alchemical cultivation. Earth (True Earth, representing the Earth phase among the Five Phases) permeates the cosmos without fixed location: it manifests as Wu Earth in the Kan trigram (symbolizing water), as Ji Earth in the Li trigram (symbolizing fire), as Wu-Ji Earth in the central palace (Dantian), and as four seasonal manifestations (Chen, Xu, Chou, Wei) throughout the year. As the Wuzhen Pian verse states, the Four Symbols (lesser/supreme Yang and lesser/supreme Yin) and Five Phases all rely on Earth's harmonizing function—it is precisely True Earth's mediating power that enables the Golden Elixir (Jindan) to return to its primordial origin.

Wei Boyang (Master Wei), in composing the Zhouyi Cantong Qi, revealed these mysteries through personally verified cultivation experiences. Concerned later practitioners might doubt these teachings, he further employed the celestial patterns of solar-lunar motion as observable proof and the Yijing trigram principles as theoretical framework—these are by no means baseless fabrications.

The essence of "Change" (Yi) lies in symbolic numerology (Xiang-Shu), with the most vivid symbolism being solar-lunar cycles. The waxing and waning of Yin-Yang resembles a revolving wheel, endlessly cycling. Master Wei used these celestial movements to metaphorize the body's internal Yin-Yang dynamics—though ordinary people don't perceive these inner fluctuations daily, observing the heavens' solar-lunar phenomena allows comprehension of their subtle correspondences. The sun and moon ascending/descending along the ecliptic, alternating day and night, operate like an eternal wheel. Practitioners who turn awareness inward discover identical "sun-moon" rhythms within their bodies, perfectly aligned with cosmic patterns. As Han Xiaoyao's Inner Directives on Mysterious Secrets states: The Dharma Wheel (referring to internal Qi circulation) must rotate continuously, with the pivot residing within the human form itself.

Key emphases:

1. True Earth serves as the crucial medium harmonizing Yin-Yang to achieve the Golden Elixir

2. Solar-lunar observation reveals the body's internal Qi transformations

3. Heaven-human correspondence centers on mastering inner Yin-Yang ascension/descension rhythms

This scripture elucidates the correspondence between Neidan (internal alchemy) practice and the hexagram imagery of the Yijing (Book of Changes). The circulation of Qi (vital energy) within the practitioner's body mirrors the sun's cyclical movement—there's no need for external seeking, as all alchemical principles are inherently contained within the 384 lines (yao, the constituent lines of hexagrams) of the Zhouyi.

The Zhouyi comprises 64 hexagrams, each with six lines, totaling 384. The art of alchemy resonates with this structure: the Qian (Heaven) and Kun (Earth) hexagrams symbolize the alchemical cauldron; Kan (Water) and Li (Fire) represent the medicinal substances (the yin-yang energies required for cultivation); while the remaining 60 hexagrams correspond to "fire phases" (the regulatory methods during practice). From Qian-Kun's commencement to Ji-Ji-Wei-Ji's conclusion, the yin-yang transformations in all hexagrams mirror each other, embodying the Daoist truth that "one yin and one yang constitute the Dao." Ancient immortals used these hexagram lines as metaphors for each stage of alchemical refinement.

During the moon's transition from obscurity (month's end) to new moon (month's beginning), heaven and earth's essential Qi (Jing-Qi) unite, akin to the Zhen hexagram (symbolizing nascent yang energy) receiving celestial mechanisms. At this time, the practitioner's Shen (spirit-consciousness) and Qi merge, mirroring the cosmic union of heaven-earth and sun-moon interactions. The human body is a microcosm: the crown corresponds to Qian (heaven), the abdomen to Kun (earth); the heart-mind is Li (sun), while kidney-essence is Kan (moon). Just as celestial bodies must unite seasonally to nurture all beings, human yin-yang must harmonize timely to form the sacred embryo (Golden Elixir). Wei Boyang (author of Cantongqi) employed solar-lunar imagery precisely because cultivators might otherwise miss this principle—not to suggest practice should only occur during moon transitions.

The Wuzhenpian states "sun and moon meet once every thirty days," teaching practitioners to internalize celestial rhythms as daily cultivation. Understanding this mystery unlocks the arcane mechanics of cosmic creation.

The concluding lines—"masculine yang dissemutes dark bestowal, feminine yin governs yellow transformation"—describe yang energy descending (like heavenly dew) while yin rises (like earthly vapors). Within the body, these twin forces cycle endlessly, replicating the cosmic exchange between heaven and earth.

The earth bears the breath of heaven to nurture all things. As the Wuzhen Pian states: "The descent of sweet dew requires the communion of heaven and earth, while the growth of yellow sprouts (the refined essence in alchemical practice) demands the interaction of Kan and Li (symbolizing water and fire, yin and yang)." The method of alchemy that produces the "medicine" (referring to the refined essence and qi in neidan practice) follows the same principle as heaven and earth nurturing all beings—both are manifestations of the interaction between yin and yang qi, the union of the Mysterious (heaven) and the Yellow (earth).

When yin and yang qi merge above and below in undifferentiated chaos, this is called the "Hundun" (primordial chaos) state. Hundun resembles both the shell of heaven-earth and the womb of all creation. By establishing the foundation of alchemical practice upon this principle, we realize that heaven, earth, and all things are contained within ourselves, eliminating the need for external seeking.

In cultivation, one must nurture the foundation (referred to as Yin'e, the root) and concentrate the spirit through inner observation. Thus, the shen (consciousness) and qi (vital energy) naturally attract and coalesce, forming the neidan (internal elixir). If the spirit's light scatters outward and the qi becomes disordered—like the sun and moon deviating from their orbits or gold and mercury (symbolizing yin-yang) separating—the achievement of the golden elixir becomes distant indeed. Bai Yuchan (the Purple Purity Master) wrote in Zhuyu Ji·Dansui Ge: "When I received the oral transmission from my master years ago, the essential method was to concentrate the spirit within the qi cavity (dantian)." This is why it's called the "spirit elixir," and those who attain it are called "divine immortals."

The Dao of yin-yang union is the root of all life's generation. Not only humans and animals, but even the smallest insects and creeping creatures—all living beings that move—originate this way. Thus all sentient beings emerge according to this principle. For ordinary people, yin-yang union produces offspring; for cultivators, it generates the alchemical medicine (neidan). The difference lies only in the distinction between the sacred and mundane, the inverse and direct approaches.