《周易參同契發揮》Vol. 4

The supreme sage Fuxi first drew the Eight Trigrams (Bagua) by emulating the patterns of heaven and earth. King Wen of Zhou, as the exemplar of imperial ancestors, developed this system further by composing the line statements (yaoci, explanatory texts for hexagram transformations). Though not an emperor himself, Confucius as the foremost among sages supplemented these with the Ten Wings (Shiyi, the ten interpretive commentaries of the Yizhuan). These three sages, all divinely chosen luminaries, arose successively across different eras. Though their achievements varied in scope, their merits were equally profound—their creative systems formed an unbroken lineage, each executed with impeccable precision.

When Fuxi modeled heaven and earth to create the Book of Changes (Yijing), he first delineated the Eight Trigrams: Qian (Heaven) positioned above, Kun (Earth) below, Li (symbolizing the sun) and Kan (symbolizing the moon) arranged east and west respectively, while Zhen (Thunder), Xun (Wind), Gen (Mountain), and Dui (Marsh) occupied the four corners—all following profound natural principles. King Wen expanded the Yijing through hexagram analysis, composing line statements by arranging the Later Heaven sequence: Zhen and Xun (both Wood phase) generating Li (Fire), supported by Kun (Earth); Dui and Qian (both Metal phase) generating Kan (Water), restrained by Gen (Earth)—equally adhering to rigorous patterns. Confucius inherited this system from Fuxi and King Wen to interpret the Yijing through the Ten Wings. Though never an emperor, he became the eternal teacher of rulers, standing as the foremost among sages.

These three were the great sages of antiquity: Fuxi from remote antiquity, King Wen from late Shang dynasty, and Confucius from late Eastern Zhou. Emerging successively across eras, their accomplishments differed in scale, yet their fundamental principles remained identical. Whether in drawing the Trigrams, deducing line statements, or composing the Ten Wings, every character was meticulously weighed—each creation rooted in unbroken transmission.

Now Wei Boyang (patriarch of Daoist alchemy), in composing the Zhouyi Cantongqi, necessarily employs the Yijing’s hexagrams to expound his teachings, continuing this sacred lineage. Physical forms are easily discerned, but affairs without omens defy planning. The Golden Elixir (Jinye Dadan, the supreme attainment of Daoist cultivation) belongs to the formless realm—neither measurable nor designable. Yet to establish models through canonical texts requires transcendent wisdom. Though Wei Boyang had no precedent, his master-disciple awakening granted him clarity—like lifting a curtain or surveying horizons from heights.

Wei Boyang (Lord Wei) did not compose the "Zhouyi Cantong Qi" (The Kinship of the Three) based on personal opinions, but rather recorded the teachings transmitted by his master. As stated in the "Xisheng Jing" (Scripture of Western Ascension): "Without an enlightened master, how can one resolve the doubts in cultivation?" Even worldly skills require reverent learning from teachers to grasp their essence—how much more so for the Great Dao of refining the Golden Elixir (Jindan), which concerns longevity and transcendence. How could seekers of the Dao not humbly seek out and await the guidance of a true enlightened master?

Ge Hong's "Shenxian Zhuan" (Biographies of Divine Immortals) records how Liu Zheng tirelessly traveled far and wide to learn longevity techniques, willingly bowing to teachers regardless of their social status. If people today could emulate Liu Zheng's humility in seeking guidance, true immortals would naturally appear to resolve their confusions. Once one obtains the genuine oral instructions, all doubts will dissipate like lifting a curtain or ascending a high tower—bringing sudden clarity and immense joy!

Regarding the "600 chapters of fire phasing" mentioned, their principle aligns with the 64 hexagrams of the "Zhouyi." Zhang Boduan states in the "Wuzhen Pian" (Awakening to Reality): "All alchemical scriptures (Danjing) speak of ultimate truths, but the crucial fire-phasing instructions are never explicitly written." Later generations misunderstood this, assuming the "600 chapters" implied extreme complexity in fire-phasing. In reality, just as there are 60 hexagrams per month (two per day), ten months make 600 chapters—the daily cultivation essentials remain fundamentally similar.

The author composed this text with utmost caution, for celestial secrets cannot be lightly revealed. Not writing would risk severing the Dao's transmission; writing too explicitly might divulge heavenly mysteries. Thus, it only outlines the general framework, never detailing every particular. Since ancient times, alchemical scriptures have filled entire rooms, yet all employ veiled metaphors—the true core teachings remain dependent on oral transmission from master to disciple.

This passage reveals the mysteries of cultivating the Golden Elixir (Jindan) path, where the author Wei Boyang (Master Wei) discloses key alchemical principles in the Zhouyi Cantongqi (The Kinship of the Three), yet exercises caution by not fully explicating them.

The text begins by noting that while the Dao of Yin-Yang appears simple, ancient masters devoted their lives to transmitting it, yet ordinary people, lacking sufficient virtue and fortune, struggle to grasp it. Master Wei composed this text to clarify core secrets—the cauldron (the alchemical vessel), the origin of the medicinal ingredients, and the fire phases (control of alchemical heat)—with every word grounded in truth. It is written for those with innate wisdom, not for empty fame.

Two metaphors follow: a farmer who obtains a red bow but uses it only to scare birds, and southern tribesmen who acquire fine robes yet wear them while carrying firewood. These illustrate that only the wise can truly comprehend the Golden Elixir path. Quoting Daoist precepts, the text warns: withholding teachings from a worthy disciple violates heavenly law, while carelessly revealing them to the unworthy risks cosmic secrets. Master Wei thus faces a dilemma—remaining silent risks severing the Dao’s transmission, while full disclosure may incur celestial punishment.

Therefore, the book outlines only the general principles of medicinal ingredients and fire phases, leaving later practitioners to discern the deeper meaning. Like branches that seem scattered yet follow an inherent order, Master Wei disperses the alchemical method across three sections. Regarding technique: lead (Jin, "gold") acts as a dike to regulate the flow of mercury (Shui, "water"), with their ratio precisely two-fifths, ensuring the lead’s purity remains untainted by earthly impurities (Tu). When Jin, Shui, and Tu merge, a wondrous transformation occurs.

Further details explain: using half a catty of lead (Jin) during the waxing moon as the outer furnace’s protective barrier, while half a catty of mercury (Shui) flows from the west into the northern inner furnace during the waning moon—thus maintaining equilibrium. The entire alchemical process unfolds with the precision of lunar phases, methodical and ordered.

This scripture elucidates the principle and symbolic meaning of "gold-water ascent and descent" in Daoist Neidan (internal alchemy) practice. It employs metal and water as metaphors for the Yin and Yang energies within the human body, while earth symbolizes the mediating force that harmonizes them.

During cultivation, the waxing of Yang energy in the first half of the lunar month (1st to 15th day) is termed "half-catty of ascending gold," while the waxing of Yin energy in the latter half (16th to 30th day) is called "half-catty of descending water." Together, these half-catties of gold and water form a complete catty, representing the equilibrium of Yin-Yang. The "earth" mentioned here isn't a physical substance but rather the harmonizing force that regulates the movement of gold and water—it permeates everywhere yet has no fixed position, much like how the earth's energy flows throughout the twenty-four directional coordinates despite the absence of specific "Wuji" markings.

The true essence of cultivation lies in achieving complete fusion among the three elements: gold (Yang), water (Yin), and earth (the harmonizing force). When these three become indistinguishably unified, one attains the wondrous state described as "binding the endless clouds over green mountains, fishing out the moon's reflection from emerald pools." Yet the scripture ultimately reminds us that these terms—gold, water, earth—are merely provisional metaphors, for the true Dao transcends all conceptual distinctions. At the highest stage of cultivation, such categorical divisions dissolve entirely.

The appended alchemical instructions clarify that furnace firing should commence at Zi hour (11 PM–1 AM), when Yang energy first emerges, as this timing yields the purest fire quality. Attempts at other hours prove less effective. This exemplifies the Daoist cultivation principle of "cosmic-human resonance," emphasizing alignment with natural rhythms.

When the sun moves to the northern position, the Jing (essence) and Qi (vital energy) in the human body also gather at the Weilu Pass (located at the lower Dantian, or energy center). If one can properly apply the "fire timing" (the mindful guidance in cultivation) at this moment, it enables the internal and external energies to harmonize, thereby grasping the profound mechanism of cosmic creation to refine the Golden Elixir.

At the initial stage of cultivation, the "sun" (yang energy) resides below, where water and fire (the yin and yang energies) interact, forming a misty vapor that condenses into a liquid state. Then, fire emerges from water (yang arising within yin), and as the yang energy gradually strengthens, the liquid begins to solidify, from which the essential substance is extracted—this is what is called "true lead" (the foundational material in Golden Elixir cultivation). When true lead ascends along the Governing Vessel, its movement resembles the path of the sun along the ecliptic (the celestial orbit), hence it is referred to as the "Yellow Chariot."

At the end of the year, the cosmic cycle completes one revolution. From the perspective of alchemical cultivation, the human body also has its own celestial circuit, mirroring the rhythms of heaven and earth. During cultivation, the clear and light energy rises like dust floating by a bright window, while the turbid and heavy matter sinks like settling ash. An ancient alchemical maxim states: "It seems like lead (referring to tangible matter) is used, yet in truth, it is not used—the key lies in extracting the essence within lead." When the time comes to truly employ lead, clinging to its coarse form is actually a mistake. Lead is like a mother nurturing a sprout, but once the essence (Golden Flower) is obtained, the crude lead should be discarded.

Ordinary practitioners only recognize that during the Zi hour (11 PM–1 AM), when kidney energy stirs, applying fire timing to refine and condense it into liquid is mistaken for true lead. They fail to realize that once materialized into liquid, it becomes tangible and heavy, turbid and difficult to ascend against the current. The true method of elixir refinement involves igniting the fire timing below at this moment, stimulating the light and clear energy to rise like mountain mist, eventually ascending to the Muddy Pellet Palace (upper Dantian) and transforming into sweet dew that descends. This is the crucial principle in alchemy known as "taking the clear and discarding the turbid"—only the light, floating essence like window dust is collected, while the heavy, ashy turbidity is abandoned.

The revered master Wei Boyang used the metaphor of "window dust" (the refined essence that condenses on the lid of a cauldron in external alchemy, or Waidan) to inspire practitioners to grasp the principles of internal alchemy (Neidan, the refinement of vital energies within the body). The so-called "pounding and merging" refers to gathering the essences from both yin and yang into the furnace of the Dantian, ultimately refining a pool of divine water (the essence of the Golden Elixir).

This scripture elucidates the concrete methods and fire regulation in Daoist Neidan (internal alchemy) practice.

During cultivation, when the vital essence (Jing-Qi, symbolized as "water crystallizing into true cream") enters the heart region (the "vermilion gate"), one must swiftly guide this energy (the "essence of rabbit and crow") along with marrow essence into the Dantian (the "cauldron"). The Golden Elixir (Jindan) is generated in the lower Dantian (the Kun position), yet it must be nurtured in the upper Dantian (the Qian position). The upper Dantian serves as the cauldron, while the lower Dantian acts as the furnace—only through intense fire refinement can the transformation be completed.

The Wuzhen Pian (Awakening to Reality) mentions that during practice, one must grasp and balance the fierce contention between two opposing energies, ultimately refining them into "purple-gold frost" (the Golden Elixir). The energy (symbolized as the "River Chariot") must circulate continuously until it ascends to the crown of the head (the "summit of Mount Kunlun"). This distinguishes the postnatal cultivation phase from the spontaneous production of the elixir in the prenatal state, involving the harmonization of visualized consciousness and breath regulation to control the fire intensity—secrets that ancient masters seldom disclosed.

Some mistakenly believe cultivation merely involves massage, guiding Qi (like a "windlass"), when in truth the key lies in employing focused intention (the "spirit-fire") to illuminate the original mind, coordinating with breath (the "gentle wind of Xun") to mobilize prenatal Qi. During alchemical refinement, one must seal all bodily orifices (securing the "meeting points") to prevent the leakage of essence and energy. The Jindan Dacheng Ji (Compendium of Golden Elixir Mastery) emphasizes that gathering the medicinal essence requires precise timing: when the refined essence ascends to the crown, coalescing into the "three blossoms" (Jing, Qi, and Shen), and the lower gate is locked (the "jade pass and golden lock"), only then can the Golden Elixir (golden sand) be perfected.

In practice, the lower Dantian blazes with intense fire as the Yin-Yang energies (the "dragon and tiger") engage in fierce interplay. The Zhixuan Pian (Pointing to the Mystery) states that true fire burns within the Dantian, while the Jianwu Ji (Gradual Awakening Collection) describes this state as "the Yellow River flowing backward." Both the Wuzhen Pian and Cuixu Pian note that when the Dantian's true fire reaches its peak, phenomena like "the dragon's roar and tiger's roar" emerge—manifestations of the dynamic fusion of essence and energy. Peng Helin’s Yuanshu Ge (Song of the Pivotal Origin) vividly portrays this as "dragon and tiger in combat," evoking sensations of "tempests shaking mountains."

The entire process is divided into civil and martial fire phases: the initial stage (gentle civil fire) requires mild tempering, while the later stage (intense martial fire) demands vigorous refinement. When gathering the medicinal essence, one must concentrate spirit and unify breath with movement in perfect coordination.

This passage expounds the essential techniques of fire regulation and celestial cycle circulation in Neidan (internal alchemy) practice.

Regarding the regulation of Shen (spirit) and Qi (vital energy): When returning them to the Dantian (energy center), one must avoid both excessive haste and negligent laxity, maintaining instead a continuous, unbroken rhythm. Through sustained practice, the spirit naturally concentrates and breathing becomes tranquil. At the appropriate moment, the Dantian will produce vibrations resembling thunderclaps, causing Jing (essence) and Qi to surge like dragons leaping and tigers pouncing along the Governing Vessel, ascending to the Baihui point at the crown. Wang Baoyi explains that gentle fire (wenhuo) is used to activate primordial Qi, while intense fire (wuhuo) serves to congeal the Golden Elixir (jindan). Practice should commence with gentle fire and conclude with intense fire, never relying solely on one method.

Concerning fire observation: During cultivation, one must vigilantly observe with eyes gently closed and vision turned inward, awaiting the arrival of celestial and terrestrial Qi. Then regulate breathing to gather primordial Qi and concentrate fire to refine the Golden Elixir. Precise discernment of the fire's maturity is crucial—carelessness is unacceptable. The Wuzhen Pian (Awakening to Reality) states that alchemical success depends entirely on meticulous timing; the slightest deviation spells failure. Fire regulation requires perfect temperature control, progressing gradually from mild to intense without haste. The Fuming Pian (Restoring Life) similarly emphasizes steady fire mastery, where "gentle exhalations" (xunfeng) must guide the process without impatient forcing.

On celestial cycle circulation: The twelve segments refer to the twelve temporal directions of the macrocosmic orbit. Beginning at the zi hour (perineum) for ascent and reaching the wu hour (crown) for descent, this circuit around the Dantian mirrors heaven's twelve two-hour periods. When the cycle completes, the Celestial Pivot (Tiangang, Big Dipper) returns to the zi position. The Cuixu Pian (Jade Void Treatise) illustrates this with trigram imagery: moving from Zhen (thunder, east) to Dui (lake, west), with the three yang energies circulating in the Dantian, propelled by xunfeng (gentle breath) before finally settling in Gen and Kun (north), completing the cycle.

Regarding the paradoxical phrase "Qi ceases and life ends": This explains why longevity practice mentions "breath cessation and life suspension." In truth, it describes a special state during elixir formation. The Cuixu Pian reveals that when all meridians return to their source and breathing temporarily halts, the Golden Elixir begins congealing. As the golden fluid (elixir essence) solidifies, the body's Qi mechanism pauses like the halted rotation of astronomical instruments (xuanji yuheng), with the solar soul and lunar spirit (yin-yang energies) sinking into the kidney-water of the north. This apparent "Qi cessation" is actually the crucial moment of elixir crystallization.

This passage describes the mystical experience of forming the "Returned Elixir" (Golden Elixir) in Daoist Neidan (internal alchemy) practice. At advanced stages of cultivation, practitioners enter a death-like trance where vital signs nearly cease: breathing stops, the pulse disappears, and the hun-po (spiritual consciousness) seems to leave the body. Yet this is not true death, but a return to the primordial state of life's origin. Upon reawakening—as described in the Shangqing Ji (Scripture of Supreme Clarity) with the phrase "only after experiencing great death can one truly live"—the practitioner's Jing (essence), Qi (vital energy), and Shen (spirit) fully coalesce into a violet-golden Returned Elixir.

Master Cuixuzi, a renowned Song dynasty Daoist, poetically captures this transformation: when the internal Qi circulation (called the "River Chariot") completes sufficient revolutions (ninefold firing process), the originally yellow vital essence transmutes into a purple Golden Elixir. This elixir tastes sweet as honey upon entering the throat, cooling and refreshing, transforming into jade nectar that nourishes the five viscera. The term "knife-shaped spoon" (an ancient measuring tool for medicines) metaphorically conveys how this tiny elixir contains boundless mystery, far surpassing ordinary magical arts.

The latter section employs the Five Phase generative numbers from the Yijing (I Ching), where numbers one through ten correspond to Water, Fire, Wood, Metal, and Earth. Five represents central Earth—when combined with other numbers, it generates six, seven, eight, and nine: Water (1) plus Earth (5) makes six; Fire (2) plus Earth (5) makes seven; Wood (3) plus Earth (5) makes eight; Metal (4) plus Earth (5) makes nine. Nine represents numerical culmination, while five remains the pivotal center, mirroring Earth's mediating role among the Five Phases. The statement "Earth's completed number is ten" actually derives from summing Northern Water (1) and Southern Fire (2) with their counterparts (1+2+3+4=10), revealing the mathematical principles of Five Phase mutual generation.

This scripture primarily explains the mutual generation and restraint of the Five Phases (Wood, Fire, Earth, Metal, Water) and how to apply these principles in Neidan (internal alchemy) practice.

The text first reveals the numerical mysteries of the Five Phases: The number for the East (Wood) is three, the West (Metal) is four, and combined with the Center (Earth) as five, they sum to ten. When the central Earth disperses to the four directions, it forms the numbers six, seven, eight, and nine. This demonstrates how Metal, Wood, Water, and Fire all depend on Earth's mediating function. Conversely, when the directional numbers one, two, three, and four return to the center, they also combine to make ten, symbolizing how all things ultimately return to Earth as their foundation.

Quoting the Wuzhen Pian (Awakening to Reality) and Hunyuan Baozhang (Precious Chapters of Primordial Chaos), the text emphasizes that the key to Five Phases cultivation lies in returning to the center (Earth). While even children can recite the principles of mutual generation and restraint among the Five Phases, few truly comprehend their profound meaning. The essence of Daoist cultivation rests in realizing these seemingly simple truths—those who understand find them effortless, while those who don't perceive them as impossibly difficult.

The scripture then uses solar/lunar eclipses and water-fire interactions to illustrate the dynamics of Yin-Yang (the complementary forces constituting all phenomena). Just as water extinguishes fire or the moon blocking the sun causes an eclipse, these follow natural laws. Neidan practice similarly requires mastering the timing of Yin-Yang transformations, particularly during the crucial moonless period between lunar months (huishuo).

Finally, it reveals that "Metal" and "Wood" are ultimately two aspects of one reality. By refining practice to return "Metal" to its original nature, one can achieve the "Reverted Elixir" (the supreme alchemical attainment). This employs Five Phases terminology as metaphor for harmonizing and sublimating the dual energies of Yin and Yang in cultivation.

This passage explores the profound relationship between "metal's emotion and wood's nature" in Daoist Neidan (internal alchemy) practice. The so-called "Metal Lord" (referring to true lead, a core Neidan term) originally belongs to the wood nature of the East but resides in the metal position of the West—like sending an eastern family's son to be raised by western neighbors. Only when it returns to the yang furnace of the East and combines with the "Azure Maiden" (true mercury, another fundamental Neidan element) can it produce the "returned elixir"—the advanced achievement in Neidan cultivation that shines like the full moon.

Some interpret this as the practitioner reaching a state of perfect stillness where emotion returns to its original nature, also called the returned elixir. While this interpretation isn't wrong, it isn't the primary focus of Wei Boyang's (author of the Cantong Qi) discussion on metal's emotion and wood's nature in this chapter. The author humbly states he dares not speak carelessly, only following the ancient sages' tradition of using metaphors to convey profound truths. Terms like "dragon and tiger" in classical texts, the "Golden Flower" mentioned by the Yellow Emperor, the "Autumn Stone" referenced in Huainanzi, or the "Yellow Sprout" praised by Wang Yang—all use symbolic language to encapsulate alchemical mysteries. Wei Boyang's Cantong Qi adheres to this tradition, with every character grounded in classical authority.

The passage then cites the story of Guiguzi studying under Master Zihuazi for twelve years. Upon completing his training, Zihuazi warned: though you've mastered the true teachings, improper transmission could invite five dangers—some might plagiarize your doctrine to establish their own schools, others might misuse your theories for self-promotion, or even dismantle your complete system. The Dao fears not being transmitted, but even more fears being transmitted to the wrong people. Hence, Wei Boyang emphasizes: "The worthy can uphold and practice it; never share it with the unworthy." Only virtuous individuals can steadfastly follow the true path—it must never be taught to those of poor character. Frivolous people lack integrity and may betray their teachers, just as Fengmeng betrayed Houyi. The Fuming Pian likewise states that the supreme Dao must never be carelessly revealed to the unworthy.

The foundation of cultivating the Golden Elixir (Jindan) lies in matching one's Virtue (De) with the practice, and one must understand taboos and prohibitions in speech. This supreme method of cultivation should only be transmitted to truly virtuous individuals. If encountering unsuitable candidates, not only should the teachings be withheld, but it is best to avoid meeting them altogether. Alas, throughout history, those who have attained the Great Dao (Da Dao) as recorded were all outstanding figures—capable of riding cranes to ascend to immortality or roaming among clouds and mists. Such achievements are utterly beyond the reach of the foolish and inept. How could those with improper conduct ever comprehend its profound mysteries?

From ancient times to the present, the fundamental truth of the Great Dao remains unchanged. Once one truly comprehends the core principle of "One" (referring to the origin of the Dao), all things in the universe become clear. How magnificent this "One" is! It is the source of countless scriptures and the root of infinite transformations. Indeed, there is no second Dao under heaven, and the hearts of sages are interconnected. All texts on immortality cultivation speak of the same truth—the essence of the Golden Elixir lies precisely in this.

Practitioners must redouble their efforts and repeatedly contemplate these supreme teachings. These words are exceptionally clear and will never deceive us. The Perfected Wei Boyang (author of the Zhouyi Cantongqi) instructs cultivators: if one can diligently study and internalize this text, the day will come when understanding dawns. Then, one will realize that what I have said is the most straightforward and evident truth, without the slightest deception or concealment. Ah, how earnest is Perfected Wei's intention to guide later learners! How could practitioners not faithfully accept his teachings, diligently recite and study this scripture, and deeply contemplate its true meaning?

(This passage primarily discusses the transmission principles and essential practices of the Golden Elixir: first, emphasizing Virtue (De); second, comprehending the fundamental principle of "One"; and third, repeatedly studying the scriptures. Wei Boyang stresses that cultivation requires finding the right successors, while learners must wholeheartedly realize the scripture's true meaning.)