《道樞》Vol. 11

A Plain Language Interpretation of the “Complete in Mud” Chapter (Excerpt) from The Pivot of the Dao, Scroll Eleven

The “Complete in Mud” chapter (on the intermingling of Kan and Li, the mysterious unity of Metal and Water, and the accomplishment of the work through Yellow Sprout, White Tiger, and “nine years”)

Those who wish to cultivate themselves must first understand how the Four Images (Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise, or signs such as the waxing and waning of Yin and Yang) work together with the Five Phases (Wood, Fire, Earth, Metal, and Water). They must then investigate more deeply the methods of cooking and refining (regulating Jing, Qi, and Shen as in the making of an elixir). In the language of Waidan (external alchemy), one must apply fire to refine the medicine until it weighs 384 zhu (one jin), and complete the work over nine years (or nine cycles). This is the “Supreme Way” of the Waidan tradition.

In the language of Neidan (internal alchemy), the Yellow Sprout is formed from the essence of lead; the White Tiger is the form that appears when mercury unites within itself, and is an image of return to the True One (a pure, undivided Qi). When lead obtains mercury and joins with it, something comes into being from nothing; when mercury obtains lead and enters the body, something returns from being to nothing. The Four Images transform without departing from the Five Phases. Inner and outer Kan and Li (kidney water and heart fire) correspond; Metal and Wood unite; their numbers accord with the hexagram lines; and the times of the sun and moon open. In the mingling of primordial chaos, harmony is restored, Heaven and Earth unite, and the Three Powers (Heaven, Earth, and humanity) are complete.

From Zi to Wu, one cultivates the workings of Water and Fire through focused contemplation and restraint. After six rounds of six Jia (a Jia cycle of sixty days, or the fire phases of the microcosmic circuit), the way of the seven returns is complete. The scripture says: “Lead is the ruler, mercury the minister. If the lead medicine is not true, mercury cannot draw near. If the lead medicine is true, the household’s ministers will not be lost.”

It also says: “The Azure-Waisted Messenger and the Red and White Generals; Metal joins two surnames, different peoples gathered as one. The White Tiger is the origin, the Yellow Sprout the root. Lead changes into powder, mercury turns to dust. Yin dwells within Yang; Yang moves through Yin. The sun grows full and the moon wanes; cold and heat each have their season. This method alone endures with the Dao.” Thus it says that sixteen liang of Golden Elixir can transform one into the Real.

Gather the Yellow Sprout, sift it, wash it, let it settle, and nurture it. This is called the Golden Sand Seed, also known as the essence of Metal. Then combine five liang of mercury and White Sand Seed in the Flower Pool (the Dantian, or the pool where mercury is refined). Arrange and layer them in the Spirit Furnace, seal it securely, and nurture the fire for five days, keeping the fire at five liang. When the medicine has grown to one jin, place it in the Spirit Chamber for further nurturing. After nine transformations in the Three Fields (the upper, middle, and lower Dantian), the Elixir is complete.

Those who cultivate Qi begin at the Zi hour on the winter solstice. First bathe, enter a quiet chamber, burn incense, and sit facing east. Close the eyes and quiet the mind, tap the teeth thirty-six times, and sound the Heavenly Drum thirty-six times (by tapping the back of the head with the fingers). Then visualize the Azure Dragon on the left, the White Tiger on the right, the Vermilion Bird in front, and the Black Tortoise behind. Next, roll the Jade Fluid around the tongue and swallow it three times. This begins the practice of refining Qi and visualizing Shen.

Note: This chapter combines the language of Waidan furnace timing and firing with that of Neidan’s cultivation of body and mind. In Neidan, “lead and mercury,” “Yellow Sprout,” and “White Tiger” often refer to Jing, Qi, and Shen, and the union of Yin and Yang; they need not always be understood as chemical lead and mercury.

“Sixteen successive continuities” means that, in cultivation, each stage should follow seamlessly from the last, without interruption. First, keep the mind firmly settled in the lower Dantian (the place below the navel where Qi is stored), allowing Shen and Qi to unite in one place. This is called “the union of Water and Fire,” and also “mother and child guarding one another” (Kidney Water and Heart Fire supporting each other, while Jing and Qi nurture the original Shen).

At this point, breathing through the mouth and nose should become almost imperceptible, and the mind and spirit should be quiet, as if entering meditative absorption. Only then has one entered the practice and begun to experience its subtlety. Work in this way from dawn until noon. From after the Zi hour until before the noon hour, whether walking, resting, sleeping, or waking, keep your attention wholly on the lower Dantian, so that the Qi within the body remains joined and mutually sustained.

By the sixth day of the fourth lunar month, Yang Qi has grown fully and the mind’s intent no longer scatters; by the sixth day of the tenth lunar month, Yin Qi has likewise grown fully. When the annual circuit of the heavens is complete, Qi condenses in the lower Dantian into a pearl as large as an egg, which spins by itself continually. After nine years, Qi is full and the body is perfected; the room overflows with light. After eighteen years, the hair and beard turn black again, the teeth grow anew, and neither cold nor heat can affect the body. After eighty-one years, the internal organs become clear and empty. The Qi pearl rises from the lower Dantian to a point above the spleen, where it meets and crosses like the sun and moon. Swallowing it into the abdomen brings natural fullness. The Qi pearl then leaves the lower Dantian and rises, forming the “Yellow Sprout,” a sign that the Neidan (internal alchemy) has begun to emerge. After a further one hundred and eighty years, the Qi pearl ascends to the Niwan Palace (the place within the crown of the head where the divine mind gathers). It turns continually at the crown, and the feet often feel light and buoyant: signs of the ascending stage.

At this point, five-colored Qi naturally shines through the body and transforms into clouds of five colors beneath the feet, lifting the practitioner into the air and carrying them to the heavens of Kongtong. There they sit on the Terrace of Shed Bones, quiet their minds, and close their eyes. The Mysterious Pearl emerges from the crown and manifests as another body, free to roam at ease. This is the perfected person, the Zhenren.

The following pairings of the celestial stems and earthly branches with directions illustrate the rising and setting of the sun and moon, to aid understanding: Zi is the Black Tortoise; Gui and Chou through the Gen direction signify sunrise in the fifth month. Yin signifies sunrise in the fourth and sixth months; Jia, in the third and seventh; Mao, in the second and eighth; Yi, in the first and ninth; Chen, in the tenth and twelfth; and the Xun direction, sunrise in the eleventh month. Wu is the Red Phoenix; Ding and Wei through the Kun direction signify sunset in the eleventh month. Shen signifies sunset in the tenth and twelfth months; Geng, in the first and ninth; You, in the second and eighth; Xin, in the third and seventh; Xu, in the fourth and sixth; and the Qian direction, sunset in the fifth month.

A Plain-Language Explanation of Daoshu

The methods associated with Hai and Ren (the Hai hour and the Ren stem, linked to the movements of the sun and moon) are essential knowledge for anyone cultivating the body.

Those who wish to cultivate the body should sit upright facing east during the Chou hour (from one to three in the morning). First click the teeth together, then sound the Heavenly Drum (cover the ears with both hands and tap the back of the head with the fingers), thirty-six times each. Next, use the left and right hands to press and lift below the navel nine times. This method is called the “Three Lines.” Twist the shoulders from side to side nine times; this is called “Returning to the Mountain.” Clasp both hands and sway from side to side nine times; this is called “Dancing with Jade.” Turn the head to look backward to the left and right toward the Essence Cavities (areas at the back of the neck associated with the brain) nine times; this is called “The Tiger Gazes at the Golden Essence.” Nod the head forward eighteen times; this is called “The Six Lines Paying Court at the Cinnabar Palace.” Strike the shoulders with the head from side to side nine times; this is called “Swinging the Golden Essence.”

Sit with the legs crossed and visualize water within the soles of the feet gradually rising into the Essence Cavities, passing through the Green Palace (an inner image associated with the liver and the east), and entering the Mud Ball (the Mud Ball Palace at the crown of the head). Then move it forward through the Bright Hall (a point of focused attention at the brow or chest), and downward through the lungs, liver, heart, kidneys, and spleen, completing a circuit. Repeat this visualization eighty-one times. If you persist for nine years, your Daoist cultivation can be fulfilled. This is a method for immortals to transform their bones, used by advanced practitioners to prolong life.

On Jia and Yi days (associated with Wood), widen the eyes and circulate the liver’s Qi: nine mouthfuls make one round, for a total of thirty-six swallows. On Bing and Ding days (associated with Fire), clasp the hands behind the neck and circulate the heart’s Qi: nine mouthfuls make one round, for a total of eighty-one swallows. On Geng and Xin days (associated with Metal), circulate the lungs’ Qi while raising both hands overhead: twenty-seven mouthfuls make one round, for a total of seventy-two swallows. On Ren and Gui days (associated with Water), clasp both hands around the knees and circulate the kidneys’ Qi: thirty-six mouthfuls make one round, for a total of one hundred and eight swallows. On Wu and Ji days (associated with Earth), circulate the spleen’s Qi, purse the lips, and swallow the Qi: fifteen mouthfuls make one round, for a total of twenty-three swallows.

The liver belongs to the east and to Jia and Yi Wood. Its Qi is called the Azure Dragon. Qi travels upward through the left channel of the flesh and skin beside the back of the spine and enters the Spirit Gate—the Spirit Gate means the eyes. Within the eyes, tears are transformed into True Wood. The remaining Qi of the tears flows to a point above the left palate, where it forms a grain of millet: this is the Returned Elixir.

The lungs belong to the west and to Geng and Xin Metal. Their Qi is called the White Tiger. Qi travels upward through the right channel of the flesh and skin beside the back of the spine and enters the Mysterious Gate—the Mysterious Gate means the nose. Within the nose, nasal mucus is transformed into True Metal. The remaining Qi of the mucus enters a point above the right palate, where it likewise congeals against the upper palate, in a form resembling the Returned Elixir.

A Plain Language Explanation of the Pivot of the Dao

As large as a single millet grain: this is called Golden Liquid.

Something the size of one grain of millet is called “Golden Liquid.”

The heart belongs to the Fire of Bing and Ding in the south.

The heart’s Qi is called the “Vermilion Bird.” It rises along a vessel on the left side of the front of the abdomen and reaches the “Iron Ox”—the Iron Ox is the tongue. From beneath the tongue, it travels to the heart, where it transforms into blood. This is called “True Fire.” The surplus Qi in the blood flows to the left side beneath the tongue; this is called “Divine Water.”

The kidneys belong to the Water of Ren and Gui in the north.

The kidneys’ Qi is called the “Dark Warrior.” It likewise rises along the vessel on the left side of the front of the abdomen and reaches the “Prajna Boat”—the Prajna Boat is the ear. From beneath the ear, it travels to the kidneys, where it transforms into Jing (essence). This is called “True Water.” The surplus Qi in the Jing flows to the right side beneath the tongue; this is called the “Flowery Pool.”

The spleen belongs to the Earth of Wu and Ji in the center.

The spleen’s Qi is called the “Soaring Serpent.” It rises from both sides of the cleft along the spine and reaches the “Mud Ball”—the Mud Ball is the brain. In the brain, it transforms into saliva. This is called “True Earth.” The surplus Qi in the saliva flows to the upper and lower lips; this is called the “Yellow Sprout.”

What do the “Four Images” refer to?

The Golden Elder is spittle, the Yellow Matron is saliva, the Infant is Jing, and the Maiden is blood.

In one day and night there are twelve double-hours, though nights may be long and days short, or days long and nights short. Each double-hour has eight “ke,” and each ke has sixty fen. The twelve double-hours total ninety-six ke. Qian and Kun, Gen and Xun each account for one ke, with twenty fen remaining. Four multiplied by six gives twenty-four; together these make two hundred and forty-eight fen, corresponding to the system of “one hundred ke.”

Each breath, in and out, is about three cun long, so one breath is one “xi”; one xi is one zhu of Fire, twenty-four xi make one liang of Fire, and three hundred and eighty-four xi make one jin of Fire. Thirteen thousand five hundred xi, then, make thirty-five jin, two liang, and twelve zhu of True Fire.

The breath of one double-hour is about 6,750 cun long, and the breath of twelve double-hours totals 81,000 cun.

Within the hundred ke of day and night, the “Gate of Two Eights” is thus established for cooking and refining the Great Elixir. Seven substances are used to form the “Seven Treasures,” producing a diagram of eight Yin and eight Yang phases: the eight ke of the Zi hour are Yang and correspond to the Black Tortoise; the eight ke of the Chou hour are Yin; one ke at Gen is Yang; the Yin hour… The text then continues in the same manner, matching the double-hours and ke with Yin-Yang, tortoise and serpent, and other images to explain the stages of regulating the Fire and refining the Elixir.

Note: The passage presents a familiar Neidan (internal alchemy) idea of “creation and transformation within the body.” It correlates the heart, kidneys, and spleen; the tongue, ears, and brain; and spittle, saliva, Jing, and blood with the Five Phases, the four directions, and figures such as the Vermilion Bird and Dark Warrior. It then converts the twelve double-hours, divisions of time, and breath counts into measures of “Fire” in jin, liang, and zhu. The subject is inner cultivation, regulating the stages of refinement, and adjusting the breath; the text should not be read as a literal prescription from ordinary medicine. Specialized terms have been clarified in parentheses wherever possible by identifying the body parts or symbols they refer to.

The Pivot of the Dao: A Plain-Language Interpretation

I. The Hours and Yin-Yang Counts

Mao is eight Yang counts, and Mao is also eight Yin counts; both correspond to the Azure Dragon.

Chen is eight Yang counts, and Xun is one Yin count. Si is eight Yin counts.

Wu is eight Yang counts and corresponds to the Red Phoenix. Wei is eight Yin counts, and Kun is one Yin count.

Shen is eight Yang counts. You is eight Yin counts and corresponds to the White Crane.

Xu is eight Yang counts, and Qian is one Yang count. Hai is eight Yin counts.

(The twelve earthly branches and the directional positions of the Eight Trigrams divide the day into a number of Yin and Yang “counts,” with images such as the Azure Dragon, Red Phoenix, and White Crane assigned to them. This is a common notation in Neidan (internal alchemy) and in choosing auspicious times.)

II. Laozi on the Stages of Cultivating the Self

Laozi says: To cultivate the self, first nourish the spirit; to nourish the spirit, first nourish Qi (vital energy); to nourish Qi, first nourish the brain; to nourish the brain, first nourish “fat”; to nourish “fat,” first nourish Jing (essence); to nourish Jing, first nourish saliva; to nourish saliva, first nourish water.

Here, water refers to the subtle essence associated with Original Qi in the Flowery Pool—the saliva in the mouth. In the lungs, water transforms into saliva, which is white and symbolizes Metal. It is often scorched by the Heart pulse, so when saliva flows to the heart, it transforms into blood, which is red and symbolizes Fire. It is often restrained by the Kidney pulse, so when blood flows to the kidneys, it transforms into Jing, which is black and symbolizes Water. It is often encroached upon by the Spleen pulse, so when Jing flows to the spleen, it transforms into spittle, which is yellow and symbolizes Earth. It is often restrained by the Liver pulse, so when spittle flows to the eyes, it transforms into tears, which are blue-green and symbolize Wood.

Two channels descend from the brain and connect to the spine. They run down to a point about one inch and three tenths below the navel, called the Qi Sea—the place where spirit-Qi and essence-Qi gather. Hence the saying: Water nourishes all things; when water is exhausted, all things wither. If Original Qi does not circulate, it is difficult to fathom its subtle workings. Original Qi is the root of a person’s nature and life. Its nature belongs to the Spleen; the Spleen arises from intention, and once intention stirs, the heart cannot remain still for long.

If one can maintain what is correct—that is, hold fast to the center—one can recognize one’s original nature.

III. “True Five-Phase Refining” and the Images of the Eight Trigrams

What does True Five-Phase Refining mean?

Earth and the White Tiger; Heaven and the Red Phoenix; the Yellow Matron; the Black Tortoise; Wind and the Azure Dragon; Mountain—Earth, Heaven, Wind, and Mountain are paired with the four emblems (the White Tiger, Red Phoenix, Azure Dragon, and Tortoise) and the Five Phases to symbolize refinement within the crucible.

What does the inner Eight Trigrams and True Five Phases entering the crucible mean?

Kun corresponds to the small intestine, lungs, and large intestine; Qian to the heart; Gen to the kidneys; Xun to the liver, gallbladder, and urinary bladder; Mountain also appears among the assigned images. (The directional positions of the Eight Trigrams are matched to the internal organs, illustrating the idea of a “crucible within the body,” where Jing and Qi circulate and undergo refinement among the organs.)

IV. Conclusion

The body is an empty dwelling where spirit and Qi reside. The discussion above—from nourishing water to the Five Phases and the Eight Trigrams entering the crucible—explains how the water and fire, Five Organs, Qi Sea, and the channel connecting the brain and spine within the body can be used to circulate Original Qi. This is the essential way to cultivate the self and nourish life.

This scripture discusses the relationship between Shen (spirit) and Qi (vital energy) in Daoist Neidan (internal alchemy) practice, and how to cultivate the body through correlating the Eight Trigrams (Bagua) with internal organs.

It first explains that Qi serves as the foundation of Shen (its "father"), while Shen in turn nourishes Qi (its "mother"). Only when these two coexist can longevity be achieved. Cultivation to the highest level (original root) leads to sagehood. Self-cultivation must comprehend the principles of the Five Phases (Wood, Fire, Earth, Metal, Water) and Eight Trigrams.

The text then details the trigram-organ correspondences: the liver corresponds to Zhen (Thunder), gallbladder to Xun (Wind), heart to Li (Fire), small intestine to Kun (Earth), lungs to Dui (Lake), large intestine to Qian (Heaven), kidneys to Kan (Water), and bladder to Gen (Mountain). Each organ generates seven transformations ("seven offspring"), corresponding to specific hexagrams in the 64-hexagram system. For example, the liver (Zhen) produces seven transformations that correlate with different hexagram manifestations in the gallbladder, heart, small intestine and other areas.

These correspondences form the "Seven Returns" cultivation method, where the "Seven Treasures" refer to the body's seven essential substances: Qi, blood, Jing (essence), fluids, liquids, nasal mucus, and saliva. These require refinement through "true fire" (measured as 384 zhu units of fire intensity, corresponding to the total lines in the 64 hexagrams) over nine years to achieve success.

The passage concludes with mention of the "Diagram of True Five Phases Entering the Cauldron," referring to the method of combining the Five Phases with the Eight Trigrams for cultivation within the Dantian (cauldron). The entire scripture describes how to regulate Jing, Qi and Shen through trigram-organ correspondences, ultimately attaining the goal of immortality through cultivation.

A Plain-Language Interpretation of The Pivot of the Dao

Correspondences Between the Four Directions and the Trigrams

The North corresponds to the Kan trigram and is symbolized by the Black Tortoise. Its earthly branches are Hai, Zi, and Chou:

• Hai governs the trigrams Kan, Zhen, Kun, and Dui.
• Zi governs the trigrams Jie, Bi, Xiao Xu, and Fu.
• Chou governs the trigrams Da Xu, Jie, Ding, and Lin.

The East corresponds to the Zhen trigram and is symbolized by the Azure Dragon. Its earthly branches are Yin, Mao, and Chen:

• Yin governs the trigrams Da You, Ji Ji, Chang, Gu, Tong Ren, Xian, Jian, and Tai.
• Mao governs the trigrams Jin, Ge, Kui, Da Guo, Wu Wang, Song, Da Zhuang, and Xiao Guo.
• Water lies to the right and wind to the left; Gen and Xun occupy the corners.

The South corresponds to the Li trigram and is symbolized by the Vermilion Phoenix. Its earthly branches are Si, Wu, and Wei:

• Si governs the trigrams Qian, Gen, Xun, and Li.
• Wu governs the trigrams Gou, Yu, Lü, and Kun.
• Wei governs the trigrams Dun, Tun, Jia Ren, and Ge.

The West corresponds to the Dui trigram and is symbolized by the White Tiger. Its earthly branches are Shen, You, and Xu:

• Shen governs the trigrams Pi, Shi, Sun, Sui, Yi, Wei Ji, and Gui Mei.
• You governs the trigrams Ming Yi, Xu, Yi, Meng, Jian, and Sheng.
• Xu governs the trigrams Guan, Zhong Fu, Bo, Feng, Shi He, and Qian.
• Earth lies to the right and Heaven to the left; Qian and Kun occupy the corners.

A Method of Practice in a Quiet Room

When practicing in a quiet room:

1. Clasp the hands firmly and tap the teeth thirty-six times.

2. At sunrise, take nine long strides.

3. Drink eighteen mouthfuls of the Sun’s radiance, drawing it in through the Gate of Heaven.

4. At moonrise, follow the same procedure.

In this way, one can seize the workings of Heaven and Earth. This supports Golden Elixir cultivation and nourishes Shen and Qi.

The “Complete Emerald” Chapter: The Way of Primordial Unity

The subtle essence of the Dao is none greater than Primordial Unity; to secure its gate is to hold the abode of life and death.

(Primordial Unity is where the essential mystery of the Great Dao lies. Securing its gateway concerns the very root of life and death.)

The Lord of Purple Yang at Fusang on Primordial Qi

Primordial Qi encompasses the “Thirteen Entrances,” the body’s vital openings.

• The mouth is the gateway that stores Qi.
• The tongue is the key that stores Qi.
• The Three Passes are the “city gates” through which Qi enters and exits.
• The Six Bowels are the “doors” through which Qi travels.

When the Five Flavors become excessive, the teeth grow strained, the mouth loses its sense of taste, the throat is worn down, the stomach weakened, the intestines dulled, and the heart vexed. Therefore, one should close the openings and shut the gates, keeping to the center without stirring.

• The nose is like a window. When the windows are calm, the mind is settled; when the mind is settled, the heart is tranquil. When all the passes are regulated and unobstructed, one may attain long life.
• The heart has nine functions that direct the nine orifices. Sages attain longevity and peace of mind by preserving the heart without losing it.

Note: The trigrams, directions, earthly branches, Four Symbols (Tortoise, Dragon, Phoenix, and Tiger), and terms such as the “Three Passes” and “Six Bowels” belong to a system combining Daoist internal alchemy with the study of the Yijing. They are used to coordinate timing, direction, and internal cultivation. Specific practices should be understood in light of a teacher’s transmission and the full classical texts, and should not be attempted on the basis of guesswork.

Daoist Pivot: A Modern Interpretation

The Large and Small Intestines and Original Qi

Among the organs, the heart occupies a position of importance. The large intestine is one zhang and two chi long, and serves as a storehouse for “Middle Original Qi.” When food fills it, the abdomen swells; when it is empty, the abdomen sinks in. If it is firm and substantial, illness is less common; if it is thin and weak, the body grows lean. Thus, the sages sought to “thicken the belly”: an abdomen that is full, without waste matter, is the way to immortality. What does it mean to thicken the belly? It means giving up rich flavors and being content with plain food.

The small intestine is eight chi long. It is the source of bodily fluids and connects internally with the hundred passes. The large intestine is the “cavern,” and the small intestine is the “aperture.” By blocking the cavern and closing the aperture, one may attain longevity.

The Heart, Kidneys, Ears, and Lungs

Heart Qi flows downward to the kidneys and joins with the ears. Listening too much tires the heart; shutting off the ears brings stillness to the will. The lungs are the storehouse of bodily fluids. When the Five Zang organs follow their proper course, one is healthy; when they go against it, one becomes ill. Excessive dryness brings heat, while excessive dampness brings cold.

The Spleen, Stomach, and Life and Death

Food is held in the spleen and digested in the stomach. The spleen receives Yang breath and sways to the left; the stomach receives Yin breath and moves to the right. When the stomach closes, a person dies; when the spleen sways too violently, the hun soul disperses. Alas! The Five Zang organs depend on the spleen, and life and death depend on the stomach. The stomach is kept at ease simply by letting its breath and flavors settle. The Five Zang organs are at ease through Shen; their movement comes from Qi. When Qi is full, Shen is at ease, and a calm Shen is the way to longevity.

Original Qi and the Hun and Po Souls

Nothing in the Dao is greater than “Original Oneness.” Original Oneness is Original Qi: the gate of life and death, and the pivot that opens and closes. The po is Yin and the hun is Yang: when awake, the hun is in command; during sleep, the po is in command. A realized person dreams not, because they keep the hun guarded and the po still. To remain undiminished, guard the hun; to be free of thought, still the po. In this way, true Qi remains ever-present, and one does not die.

Settling the Body and Preserving the True

To settle the body, first settle the heart. If the heart is unsettled, one loses one’s true nature. Thus, settling the body means preserving the True. The realized person’s transformation in the womb and rising of the bones are all expressions of their Qi. The essentials of metal and stone do not go beyond the number nine-one.

The Formula of the Dragon and Tiger

I have a formula of the Dragon and Tiger:

The winding Azure Dragon is rare in all the world;

it sinks and rises, never fixed,

coming and going without a trace.

Below, it reaches the Nine Springs; above, the vast sky.

When it meets water, it changes;

raise the west, and it becomes the east.

When Yin reaches its utmost, Yang transforms;

Yang becomes the work of Yin.

Shen is its beginning; water is its obscurity.

When Yin changes into Yang, its Shen becomes unobstructed.

A breath, and mist arises; a change, and it vanishes without a trace.

Nine times nine turns and joins;

three times three, and the Dao is fused.

The White Tiger twists and rises;

the east loathes the Dragon, the west the Tiger…

(The text below may also be missing; the original scroll seems incomplete here.)

A Plain-Language Reading of The Pivot of the Dao (Dao Shu)

A force of a thousand oxen could only briefly hold its own against the Azure Dragon; in an instant, its head bows. The dragon passes through the number nine…

Even the strength of a thousand oxen can only withstand the Azure Dragon for a short time; in an instant, the dragon bows its head. The dragon moves through the sequence of “nine” (nine is the highest Yang number; in Neidan it often refers to the circulation of the heavens or the stages of the firing process)…

The Fire Tiger crouches without confusion; they naturally draw toward and enter one another, becoming husband and wife. If the dragon has no water, it cannot change; if the tiger has no fire, it cannot be subdued.

The Fire Tiger crouches on the ground without falling into confusion. The dragon and tiger naturally draw toward one another and unite, like husband and wife. Without water, the dragon cannot transform; without fire, the tiger cannot be subdued. This says that Yin and Yang must aid one another through water and fire; neither can be left out.

Water is the dragon’s den; fire is the tiger’s matchmaker. Following their nature, they join and blend like mud. The dragon flies into the sky, while the tiger cries in sorrow.

Water is the dragon’s dwelling, and fire brings the tiger into union. Following their natural dispositions, the two join and blend like sticky clay. When the dragon rises to the sky, the tiger cries mournfully and follows. This describes the union of “dragon” (usually a symbol for Shen, Yang, or Jing) and “tiger” (usually a symbol for the Po, Yin, or Qi) among Jing, Qi, and Shen.

The Formula of the Vermilion Bird

The Vermilion Bird is the essence of fire. If fire is not in the “city” (a Neidan term usually referring to the Dantian or another place in the body where fire is kept), it transforms into earth, and the White Tiger (Metal, the Po) then condenses its form. The blazing fire burns fiercely without pause; it must be controlled by a method, whose name is not fixed. Green and white, unusual grasses and rare blossoms: these mark the beginning of “black” and the numinous power of “white.” One on the left, two palaces; the spirit wanders and receives its welcome. When fire is strong in the city, fire flourishes. Lofty and towering, the wood grows tall and thrives of itself. One wishes to enter but does not enter; now yellow, now green; suddenly black, suddenly purple. The work is lost, or fails to come to completion. The mind must be settled and the will held fast; then the path becomes level of itself.

(The Vermilion Bird belongs to the southern direction and to fire. This passage gives a formula for the firing process, changes in color, and the focus of mind and spirit. It describes signs observed in the inner landscape during alchemical practice.)

The Formula of the Black Tortoise

It has spirit and pattern, like rain and clouds; it can be ordinary or sacred, like a person or a perfected one. Entering fire, it does not change; crossing water, it becomes its neighbor. The path of the nine dragons, the ford of the eight Gen trigrams; the head of the Reverted Elixir, the guest of the Golden Liquid. It may be ruler or subject; lose it, and I lose myself and my body. When it leaves, mercury leaves; when it comes, mercury arrives. It gathers like dust, yet only the sea is precious. Those who swallow it die; those who refine it live. It may be Li, or it may be Yin. Obtain the fire and become perfected; resist the water and attain completeness. The work of the Reverted Elixir is finished; preserve it in the heart.

(The Black Tortoise belongs to the northern direction and to water, and is often associated with Golden Liquid and the Reverted Elixir. In Neidan, “mercury” often symbolizes the movement of Jing, Shen, or Qi. The contrast between swallowing and refining urges practitioners to emphasize refinement and transformation rather than rashly consuming it. Once the firing process is complete, it must be kept in the mind and heart.)

The Formula for Returning Four Matters to Three

The nine cauldrons and the work of the four matters all return to the beginning. Following the nine chapters, eight times eight returns to nine: this is the trace of the Reverted Elixir. The Black Tortoise is the dragon’s messenger; the Vermilion Bird is the tiger’s attendant. When their forms and patterns are encountered, the eight unite and the four passages open. Six times six, intention accumulates; it may be Yang or Yin, heart or bowels—then it becomes gold.

“The four matters,” “nine cauldrons,” and “eight times eight returns to nine” use numbers to summarize the stages of alchemical practice. The dragon’s messenger and the tiger’s attendant again symbolize the different roles of Shen and Po.

The Formula of the Six Directions and Earthly Numbers

The way of the dark and yellow is the pattern of Heaven and Earth. Nine is its number; Yang is its growth. Through mutual transformation, all things are formed, and Heaven and Earth contain them all. Whether as one or as two, its arising becomes manifest. The numbers of the eight seasonal divisions: what is great must be strong. One by one, nine upon nine, shining brilliantly. Clarity and turbidity are established at once, beside the sun and moon. One, seven, five, and three form the measures and guiding principles. The response lies within; when it is put into practice, it flourishes outwardly.

“Dark and yellow” refers to Heaven and Earth before their separation, or to the early forms of Yin and Yang. The eight seasonal divisions and the sequences of nines are related to the solar terms, the numbers of the trigrams, and the stages of the firing process. The passage emphasizes that inner response and outer signs correspond.

The Formula for Earth Joining Heaven’s Numbers

The way of the dragon and tiger is the classic of Heaven and Earth. The numbers of the sun and moon must be made clearly manifest; they arise from this.

The whole text concludes with the dragon and tiger—the guiding principle of Yin and Yang joining in Neidan. The numbers of Heaven and Earth, sun and moon, must be made plainly manifest in body and mind. The key to cultivation lies here.

Note: The original is a verse formula for Neidan and uses many symbols, including the dragon, tiger, Vermilion Bird, Black Tortoise, mercury, the Reverted Elixir, and the nine cauldrons. Different lineages interpret these images somewhat differently. This plain-language reading follows a common interpretation centered on the union of water and fire, the joining of Shen and Qi, and keeping the fire to form the Reverted Elixir. It aims to stay close to the wording and make the text easier to follow. Where it differs from a particular commentary, readers should follow the explanations taught in their own lineage.

A Plain Language Interpretation of The Pivot of the Dao

The Way of Yin-Yang and the Earthly Numbers

The gateway—the crucial point in cultivation—lies in taking up the way of Yin-Yang and the earthly numbers. In the regular pattern of four and six, Yin becomes clear of itself. Borrowing from Yang and following Yin, it transforms into Yang, whose light remains dim and indistinct. Earth is joined to Heaven and is one with the Sun and Moon. Here lies the great accomplishment, traced through the earthly numbers. The formula for the waning and melting of Yin and Yang says: when Yin withdraws and Yang draws near, the Way of Heaven joins. When eight and nine have returned, Yang returns. Within Yang, one reaches the nine numbers of life and responds to the Qi of Yin and Yang. Chaos divides into nine parts to form the Nine Cauldrons. When the count of the Nine Cauldrons is complete, gold is formed and the Returning Elixir is achieved.

The Formula for the Returning Elixir of the Eight Trigrams

The formula for the Returning Elixir of the Eight Trigrams says: Qian is Heaven and Kun is Earth; transform Earth into Heaven, and lead becomes a single Qian. From the One, Yang unfolds in turn. The Kun body is complete in the divine water of the Nine Cauldrons, mysterious within the mysterious. The Elixir is transformed by fire; water is Yin and firm. The Flower Pool is the Kun abode of divine water. The Elixir vessel moves once to the left and three times to the right, coming and going along three sides. Yang is great and Yin is small; leave Yang and return to the Elixir. Eight, seven, six, and five: the Flower Pool and its abode are settled. The numbers three and five mark the transformations of the Five Phases. At the head of the Eight Trigrams, Qian and Kun come and go.

The Formula for Entering and Leaving the Void

The formula for entering and leaving the Void says: the numbers of Heaven and Earth are Yin, yielding and soft, and Yang, firm and strong. Within Yang there is Yin; within Yin there is Yang. Transform Yin into Yang and Yang into Yin; Yin and Yang turn and return, now rising, now sinking. The Sun and Moon, the four Qi, and Heaven and Earth intermingle. One departs and two arrive: these are Gui and Ren, entering and leaving the Void.

The Heart of Sagely Transformation and the Formula Without a Teacher

The heart of sagely transformation, the formula without a teacher, says: the proportions are uneven, and the timing is not close. Sinking and rising cannot be seen; above and below fall out of alignment. It appears indistinctly, as if present; it comes and is heard vaguely. It forms my bones and lengthens my soul. I do not lose my body, and become a neighbor to Heaven.

The Formula of the Eight Minerals

The formula of the Eight Minerals says: the transformation of the Eight Minerals comes from the winds of the four directions. The truth of the nine extremes can come and go, encroaching upon one another. The Dao is hoped for within the belly; in due time, one entrusts oneself to the Dao. Preserve Yang as Yin, turning back and forth to cover the stomach. Divide Heaven and enter Earth: this comes about through the Eight Minerals. Golden grains and silver mud transform and increase, becoming nitrate and calamine.

The Formula of Union

The formula of union says: when the two substances receive Qi, Yin and Yang join and follow one another. Eight goes out and nine comes in; their arrival has no trace. Three gives birth to nine, and nine is bathed; above and below harmonize as one. The way of Heaven and Earth is fully connected with the Sun and Moon. Follow the principles of Heaven: this is the work of the two minerals.

The Formula for the Movement of Female and Male

The formula for the movement of female and male says: Heaven takes the Sun and Moon as its light, and the four Qi as its sequence. It shifts widely through the eight seasonal divisions and extends far to the six Yin. When it is applied abundantly, it becomes firm; when set out in equal halves, it is the way of female and male.

The Two Minerals Joining Heaven and Earth, and the Secret Teaching of the Two Leads

Thus, the two minerals join Heaven and Earth. The secret teaching of the two leads says: the foundation of earthly Yin is where Yin rises to its utmost. When Yin reaches its limit above, Yang lead is still. Water is born within Earth, on the primordial day of Kun. One should shift Yin only a little and know when to stop. In silence, see oneself; then one begins to return to the foundation where lead and harmony meet. The Elixir fire returns to its source. The work is divided into three parts and is not yet complete; its place is not fixed.

Brief Explanations of Terms

The passages above are translated in the same divisions as the original. Technical terms are retained and briefly explained to help readers unfamiliar with classical Chinese.

The Pivot of the Dao, Volume Eleven: A Plain-Language Interpretation

The Number of the Reverted Elixir: In matching numbers to Yin-Yang, two Yangs pair with two Yins to form the “Great Function,” which can stabilize the “Four Extremes,” the foundations of the four quarters of Heaven and Earth. This number arises from the “Nine Cauldrons,” a symbol of nine stages of alchemical firing or nine transformations of creation. Hidden among them is one Yang, the central pivot of the “nine transformations.”

The Formula for Mercury’s Union with the Sun (the essential method for joining mercury with Yang essence) says:

Across the ages, few sages have been comparable to mercury. Once produced, mercury can turn into stone or into treasure. Fire makes it a precious substance, yet it also brings it close to the realm of “ghosts”—the danger of Yin malignity and dispersal. It enters and leaves the sacred Way, secretly reaching what has no form. The meaning of the perfected person accords with the “Eight Nodes,” the eight seasonal divisions of the year or eight stages of firing. All the immortals honor this substance.

The Formula for Lead and Tin to Accomplish Their Work says:

Lead and mercury unite with the Dao, their substance attaining the truth at its source. The sun and moon are great; Heaven and Earth are numinous. At the beginning of the Nine Cauldrons, all attain purity and calm. In the “dwelling of the Golden Liquid,” the clear and turbid are distinguished: gold rests in the Elixir Gate, the heart of the Four Images.

The Formula for Lead and Golden Liquid says:

The five metals are treasures of the world; when made into liquid, they become its numinous essence. They join by obtaining Yin Water, and the Dark Warrior responds to creation and transformation to become the highest truth. Preserve what is great within what is small; what is transformed through Yin becomes newly Yang. If you obtain its mercury, you are a perfected person: mercury transforms when warmed and separates when it meets water.

The Formula for White Lead Liquid says:

The Jade Fluid of the Purple Cavern has a spirit that reaches Heaven. It is the head of the Reverted Elixir and precedes the Bagua, the Eight Trigrams. What is great becomes Yin, then returns to Yang; the numbers of the sun and moon make its Way uniquely manifest. Iron, stone, and copper are transformed: this is the formula for the numinous liquid.

The Formula for the Numinous Liquid says:

The five accumulations are attached to it; three groups of three return together. They become one and take precedence, the foundation of Heaven and Earth. How does Heaven attain it of itself? Metal and stone press and strike against one another, seeking to enter yet not entering. Add three and four to them; follow seven and eight, and they too can depend on it. The Way of nine times nine is divided into two and four: though their origins differ, their work returns to one path.

The General Formula for the Liquids Described Above says:

Hold fast to one Yin and know one Yang; set the Five Phases in motion and make use of primordial Qi; know the breath and transform the sluggish body. The method of Golden Liquid lies in the “Nine Springs and Seven Stones.” The Nine Springs and Seven Stones lie in the “Flower Pool,” the place of transformation in internal cultivation or the alchemical furnace. The Flower Pool arises from the Five Golden Flowers, and the Five Golden Flowers are formed in the Nine Cauldrons. Then the Dark Warrior runs north, the Vermilion Bird flies south, the White Tiger sits in repose, and the Azure Dragon gallops forth. With this, the work of the Reverted Elixir is complete.

Thus, one whose Yin is transformed away and whose Yang is cut off is dead; one who preserves the truth and whose Yin and Yang do not cease is a perfected person.

Note: This chapter’s references to lead and mercury, the Nine Cauldrons, the Four Images, and the Flower Pool are largely metaphors from Neidan (internal alchemy) or Waidan (external alchemy), rather than straightforward chemical recipes. It is best read in terms of Yin-Yang, the stages of firing, and the transformation of spirit and Qi, rather than interpreting each word literally as the name of a modern material.