《道樞》Vol. 25

Collected by Ziyouzi Zeng Zao. The chapter titles, such as “Behind the Elbow,” point to this general meaning: the Dao is as distant as the heavens, and one must climb toward it step by step.

Pure Yangzi (Lü Dongbin) said: “I cultivate the heavenly rank bestowed by the Dao and can set aside worldly titles. I have awakened to true emptiness, which does not cling to existence; I can see through the stubborn emptiness that clings to the idea that nothing exists. The key is whether one understands the laws of Yin-Yang rising and descending, the two modes of Heaven and Earth. The roots of nature and life both return to the One Qi.

“When Qi arrives, it is like a man and a woman coming together; when it departs, it is like three men and three women each taking their place. The Golden Boy gathers Yellow Sprouts at the Nine-Palace Terrace; the Jade Maiden collects White Snow in the waters of the Twelve Towers. These are familiar metaphors in internal cultivation: fire is born in water to unfold the Eight Trigrams, and Yang is refined within Yin to distinguish the Nine Provinces. When the three fields—the upper, middle, and lower Dantian—come into harmony, the Fire Dragon rises from the Dark Thoroughfare, the path through the Dantian. When a thousand days of practice are complete, one may roam the Isles of Penglai, the realm of immortals. There are eighteen essential methods in all: seven for minor attainment, six for intermediate attainment, and five for great attainment.”

Minor Attainment One: The Heavenly Child Does Not Grow Old (Gen Trigram)

Pure Yangzi said: “Swallow once, exhale once, exhale ten more times, and rub the face. With long practice, wrinkles lessen and the complexion grows rosy. This is called ‘The Heavenly Child Does Not Grow Old’ and corresponds to the Gen Trigram.

“Each day, the six desires and seven emotions contend within the heart. When joy, anger, sorrow, and pleasure stagnate inside, they harm the spirit and Qi. So, upon rising in the morning, move the tongue around inside the mouth and swallow as much of the turbid saliva as possible. Then exhale and rub the face with the left and right hands. This disperses the Qi pent up in the heart and lets true Qi surge upward to the face, giving the complexion a childlike freshness.”

Minor Attainment Two: Gathering Fire to Boil the Sea (Qian Trigram)

Pure Yangzi said: “Rub once, cup once, switch hands from left to right, and count to nine nines. Then true Yang is less likely to leak away. This is called ‘Gathering Fire to Boil the Sea’ and corresponds to the Qian Trigram.

“When external things disturb the heart and unsettle the mind, Original Yang is depleted and true Qi disperses. Illness, aging, and death then follow one another; in most cases, the lower foundation is weak and Qi is depleted. So at the hours of Xu and Hai, from seven to eleven in the evening, grasp and massage below the navel a total of eighty-one times. Then rub the hands, eighty-one times on each side. It is said that results appear after nine days and the practice is complete after eighty-one.”

Minor Attainment Three: Harmonizing Yin and Yang (Zhen Trigram)

Pure Yangzi said: “Swallow nine portions and then one, retain three and release seven, and settle the breath for inward contemplation. Then you can respond to all things. This is called ‘Harmonizing Yin and Yang’ and corresponds to the Zhen Trigram.

“Drinking water also has its rules: divide one mouthful into nine swallows, and on the tenth swallow it all at once. But do not swallow Qi by mistake, or the middle burner—the area around the stomach—will become blocked. ‘Retain three’ means to hold the Qi as it passes through the three inner gates of the body. ‘Release seven’ means to exhale gently seven times from the stomach. To settle the breath: one inhalation and one exhalation make a single breath; one thought and one task make a single intention. The heart and breath should accord. This is called settling the breath.

“Inward contemplation means keeping the intention on the Muddy Pellet at the crown of the head, as still as Mount Tai; on the Dantian, as unfathomable as a deep abyss; on the Crimson Palace, the middle Dantian, like the sun shining high in the sky; and on the Yellow Court at the navel, like a deep pool hiding a dragon. To maintain all four is inward contemplation. Through this practice, Kan and Li, water and fire, interact; the Dragon and Tiger, Yin and Yang, meet; and lead and mercury, further metaphors for Yin and Yang, unite. Yellow Sprouts appear in the Kan Palace, the water of the kidneys, and White Snow in the Li Palace, the fire of the heart. The three Dantian fields come into harmony, the Fire Dragon rises from the Dark Thoroughfare, and when a thousand days of practice are complete, one may roam the Isles of Penglai.”

Intermediate and Great Attainment: Outline

The six methods of intermediate attainment and five methods of great attainment mainly discuss the fire phases—the timing and measure of advancing fire and withdrawing talismans; the medicines, metaphors for essence and Qi in internal cultivation; the cauldron and furnace, with the body serving as the furnace; bathing, the pauses taken during practice; and drawing out and replenishing, the adjustments to the fire phases. In general, minor attainment nurtures the body and spirit; intermediate attainment refines essence into Qi; great attainment refines Qi into spirit and spirit into emptiness. Throughout, one must practice with sincere focus, undivided in heart and putting one’s faith into action. It is not enough to memorize names and images without practicing.

This chapter is attributed to Pure Yangzi Lü Dongbin, a common convention in Neidan writings from the Song and Yuan periods onward. The practices described—swallowing saliva, exhaling, rubbing the face, and massaging below the navel—belong to the tradition of daoyin and visualization. They should be understood under the guidance of a qualified teacher; the stated numbers and times should not be followed blindly.

A Plain-Language Interpretation

Diet and Healing

Sometimes we eat too much, sometimes too little, and our daily routines swing between heat and cold. Illness then arises in the five viscera and six bowels. At such times, draw breath in through the nose until it reaches “nine-tenths” of the way into the body—roughly as far as the depths of the chest and abdomen. Then swallow it and hold the breath, preventing it from coursing chaotically back and forth inside the body. Close the eyes and quiet the mind. Keep “three” and “seven” in mind—often understood as several places within the body to attend to, or a method of counting breaths—and direct the breath through intention toward the afflicted area. If the breath comes too forcefully and is hard to contain, open the mouth and release it slowly, without letting it all out at once. If the illness has not yet passed, repeat the practice three to five times; in most cases, the illness will be cured.

As part of your daily routine, practice at the Mao hour (roughly five to seven in the morning), when the Yin of the heart descends and the Yang of the kidneys rises. As the two energies meet, follow the method so that breath and fluid combine and nourish one another. Stop as soon as it takes effect.

Master Chunyang on the Three Trigrams: Essentials of Cultivation

Master Chunyang says: “Close the door, swallow upward, tighten the pass below, draw upward from below, and settle the intention in inner contemplation; the Original Yang will naturally become abundant. This is gathering the fire and returning it to the Origin, and it belongs to the Qian trigram.” What does this mean? When people struggle with external things, their minds and spirits become depleted; the Original Yang is therefore weakened, and the true breath is lost. So, between Xu and Hai (roughly nine to eleven at night), close the mouth and swallow the breath. Draw upward from below toward the bladder, gently draw in the lower abdomen, and keep the intention settled and undisturbed. In inner contemplation, visualize the fire of the heart descending and the fire of the outer kidneys entering the interior to join with the seat of life. Stop as soon as it takes effect.

He also says: “At dawn, sit cross-legged, exhale like thunder and swallow saliva like rain. Extend the body and contemplate within, then repeatedly take the posture of drawing a bow and stretching a crossbow. This is releasing the fire to refine the body, and it belongs to the Gen trigram.” What does this mean? The energies of joy, anger, sorrow, and pleasure accumulate in the limbs overnight, causing blood to stagnate and the channels and network vessels to become blocked. So, at dawn, sit upright with the legs folded, extend the body, and rub the face with the left and right hands. As before, swallow away the turbid saliva; then exhale and tap the teeth to discharge accumulated energy from the heart and gather the spirit. Next, bend forward and extend and draw back the hands and feet as if drawing a bow and stretching a crossbow. This opens the channels and network vessels, allowing Qi to arrive and blood to circulate. With continued practice, illnesses can be dispelled. Stop as soon as it takes effect.

He also says: “The woman returns to her chamber; the moon enters the Palace of Yang. Beneath the waves of peach blossom, the Dragon and Tiger meet. This is the union of the Dragon and Tiger, and it belongs to the Li trigram.” What does this mean? Within the body, what is easily scattered is the Original Qi; what is difficult to generate is true fluid. When fluid is scarce, it is hard to generate Qi; when Qi disperses, … (the original continues here, discussing how Jing and Qi nourish each other and the method of their union).

Note: “Master Chunyang” above is a name attributed to a revered Daoist master. The Qian, Gen, and Li trigrams draw on images from the Zhouyi to represent different stages of internal cultivation: returning to the Origin, refining the body, and union. These methods should be understood with guidance from a lineage; do not attempt to forcefully hold the breath or draw the breath upward on your own.

If this cannot be achieved, “liquid” cannot be generated. Qi and liquid must meet and transform into Jing; Jing must then be refined by “Mercury” to become “Cinnabar.” I choose the hour of the Horse, when the Qi in the kidneys rises toward the heart. I do not let it surge upward, but allow it only to emerge through the mouth. At this point, one should use the image of the Ji Ji hexagram: hold the saliva in the mouth without spitting or swallowing, settle awareness inward, and breathe softly and steadily through the nose. Then the Qi of the kidneys and the Qi of the heart naturally unite. This is true Qi and true liquid. The Yang Dragon and the Yin Tiger meet and transform into the Yellow Sprout.

Master Chunyang said: “The Yellow Matchmaker brings them together; husband and wife share a room; Heaven and Earth meet; one must restrain the Yang Gate.” This is a method of refining the elixir, using the Qian and Kun trigrams. What does it mean? In the sea of Qi are true Yin and true Yang. They unite in the spleen, turn through contact with the liquid of the lungs, and, after countless cycles of harmony, enter the Yellow Court. Between the hours of the Dog and the Boar, I gently draw in the abdomen. This is called restraining the Yang Gate: it prevents the Qi from rising and instead refines it downward. This is only a minor accomplishment; the intermediate stage has not yet been reached.

Master Chunyang said: “Three sons and three daughters, bending and stretching, opening and closing; rise and abide in due sequence; do not hurry through the pass.” This is the method of the elbow’s rear. What does it mean? After true Qi and true liquid meet, they descend into the Dantian. With the firing times kept precise, they nourish the true embryo and transform it into pure Yang. Beginning after Qi arises at the hour of the Rat, one uses the elbow’s rear method to guide it into the upper palace. This is called returning Jing to replenish the brain, and can bring long life and enduring vision. The three sons are Zhen, Kan, and Gen; the three daughters are Xun, Li, and Dui. When one bends forward, the kidneys naturally draw together and Qi gathers; when one leans back, the kidneys naturally separate and Qi disperses. Qi passes through the Tail Gate, travels up along the back, and enters the brain. This cannot be accomplished in a single day: it must rise in sequence, with the Dragon and Tiger and the River Chariot held in mind to guide it upward. If empty Yang from the kidneys enters the crown of the head, it may become congested above and cause heat. Hence the saying: “Do not hurry through the pass.”

Master Chunyang said: “The young man and the mature woman race against each other; the Dragon and Tiger fly into the Celestial Pool and transform into sweet rain.” This is the method of flying Golden Crystal through the elbow’s rear. What does it mean? Once this has been achieved… (The original text continues below with the process of refinement.)

This passage explains two key Neidan (internal alchemy) practices: "Flying the Golden Essence Behind the Elbow" and "Returning the Jade Nectar Elixir."

In cultivation, one must systematically raise kidney Qi and store it in the brain—this constitutes the "Flying Golden Essence" method. During the Zi hour (11 PM - 1 AM), when kidney Qi emerges and combines with lung Qi, the kidney Qi seeks to interact with liver Qi while lung Qi settles in the kidneys to form "Golden Essence." Practitioners should perform the same bowing and lifting movements as before, opening the Three Passes (Weilü, Jiaji, and Yuzhen acupoints) in one continuous motion, allowing Qi to ascend directly to the upper Dantian (brain) where it merges with the body's internal Qi sea. This produces sweet saliva in the mouth called "True Yin Spirit Water," marking the state where "water and fire are in balance" (Yin-Yang harmony).

The Gen hour (1-3 AM) represents the "Young Male" trigram, while the Xun hour (7-9 AM) symbolizes the "Elder Female." The left elbow's posterior is called "Dragon," the right's "Tiger," the crown of the head "Celestial Pool," and the oral spirit water "Sweet Rain." From Gen to Xun hours, practitioners should complete the ascent in one motion to the crown, then refine the cranial essence into fluid. If dizziness occurs, temporarily store Qi in the lower body before resuming the ascent.

Master Chunyangzi (Lü Dongbin) explains: "Killing the husband to save the wife" requires following the mother element—each of the Five Phases (Wood, Fire, Earth, Metal, Water) governs this irrigation process during the "Jade Nectar Elixir Return." Among the Five Phases: what generates me is mother, what I generate is child, what restrains me is husband, what I restrain is wife. For instance, when liver Qi (Wood) dominates in spring while spleen Qi (Earth) weakens, one should suppress liver Qi and nourish spleen Qi—since spleen's mother is heart (Fire generates Earth), strong heart fire corresponds to the Li trigram.

The Five Phases interact through mutual generation (Water→Wood→Fire→Earth→Metal forming mother-child relationships) and restraint (Fire→Metal→Wood→Earth→Water creating husband-wife dynamics). When practicing saliva-swallowing techniques, one must follow these restraint patterns. This method should accompany the "Flying Golden Essence" practice, with comprehension of Five Phase interactions being essential.

Chunyangzi further states: Fire resides in the lower Dantian (Ming Palace), while water nourishes the upper Dantian (Elixir Platform). Frequent Qi ascension before the Wu hour (11 AM - 1 PM) spontaneously generates "Jade Blossoms" (saliva) in the mouth—this constitutes the "Jade Nectar Refining the Form" method. Here lies the essence of harvesting medicinal substances (internal essences) for cultivation.

A Plain-Language Interpretation of Daoshu

To refine the internal elixir, one cannot succeed without pure Yang Qi, so the method called “Flying Gold Behind the Elbow” is used to send Qi into the brain for further refinement. After prolonged practice, one may fear that Yang has become too strong and Yin has not kept pace, so one releases Jade Liquor to refine the body. In broad terms, the method is this: before midday, beginning at the hour governed by the Gen trigram, lean the body forward and guide the fire upward to refine the body. “Fire lodged in the Dark Palace” means refining with pure Yang Qi; “water nourishing the Elixir Terrace” means irrigating it with the water of Jade Liquor.

Why make repeated upward movements before midday? Because Qi is used to refine the body until it fills it completely. At this point, the blood transforms into a white paste, then into jade blossoms, pure and lustrous white. This is the sign that body refinement has taken effect. Chunyangzi said: “When Yang first stirs, gently lean back and hold the posture; the Dragon coils and the Tiger circles, while water fills the high source.” This is the return of the elixir through Golden Liquor. What does it mean? When using Jade Liquor to return the elixir, the number of swallows generally does not exceed 108; then it is swallowed. Swallowing is itself a form of refinement, and the number of repetitions varies with the four seasons. The liquor can irrigate the internal elixir and warm and nourish the limbs. This is called the return of the elixir through Golden Liquor.

Qi from the kidneys and essence from the lungs enter the brain and become spirit water. The pure Yin Qi of the three places meets the pure Yang Qi above and below; this is the image of “After Completion” in the Classic of Changes. When kidney Qi begins to stir at the Zi hour, one can gently arch the back and hold the body very slightly in place, gathering Qi in the kidneys. It then surges through the Three Passes and enters Niwan, the brain at the crown of the head, where it joins with the true marrow and becomes spirit water. As it descends, it is like sweet dew pouring into the heart. Chunyangzi also said: “After the Zi hour, lift and raise it repeatedly without tiring; as it rises, golden light fills the body, Yin is exhausted and Yang is pure.” This is body refinement through Golden Liquor. What does it mean? Golden essence enters the brain and becomes Golden Liquor; Golden Liquor returns to its source and becomes the elixir. Once these three steps are complete, one may attain long life.

To shed the shell—that is, to emerge as a Yin spirit—when Golden Liquor is about to descend from the Upper Dantian, lean the body forward and rise, raising the True Fire in a single movement. Beside the Jade Pool, it meets the golden water; this is called “After Completion.” Each time, one obtains a grain of golden millet, round as a rice grain: a single returned elixir. A band of golden light then arises and circles the body once; this is called body refinement through Golden Liquor. When Qi has filled the body, one can proceed to the practice described below.

Note: This passage uses the terminology of Daoist Neidan. It describes refining Qi with pure Yang, refining the body with Jade Liquor, returning the elixir through Golden Liquor, and the ascent and descent of Zi and Wu, the Three Passes, and Niwan, in coordination with the trigrams of the Classic of Changes (Gen and “After Completion”) and the hours of the day (Zi and the period before Wu). Readers unfamiliar with alchemical practice should consult a teacher or the full text and should not practice on their own based on this passage.

A Plain-Language Interpretation of Daoshu

1. Refining Qi into Shen and Returning the Elixir with Golden Liquid

Once Qi has been refined into Shen, one can shed the physical body. Thus, after the Zi hour (midnight), when the essence of the kidneys and lungs strikes into the Niwan (the area around the Baihui point at the crown of the head, regarded in Neidan as the “upper Dantian”), one nods and swallows. Golden Liquid (saliva in the mouth, including “Jade Liquid” produced through internal refinement) then comes naturally.

When the Golden Liquid has become abundant, one must first “ignite the fire” to refine it. This is called returning the Elixir. With each swallow, it must be refined repeatedly, and it should be “raised” frequently.

Master Chunyang said: “Contemplating the way by which this is achieved, one can see how exalted the purpose of great attainment is. When the Sun and Moon are at their height, husband and wife both become immortals. Ignite the fire at the proper time, and Qi will naturally pay homage to the Origin—this is called gathering Shen to pay homage to the Origin.” What does it mean to pay homage to the Origin? The previously mentioned Jade Liquid Elixir Return speaks of “killing the husband to save the wife and seeking her mother.” The principle is as follows.

2. The Generating and Overcoming Cycles of the Five Phases, and Paying Homage to the Origin

When the Liver is flourishing, the Spleen must be weak. Why? Wood is the husband (the Liver), Earth is the wife (the Spleen), Fire is the child, and Water is the mother. When the Liver is excessive, this is “killing the husband,” and one must not hastily begin the practice. When the Spleen is weak, this is “killing the wife.” When Fire is flourishing and one seeks the mother, one must “irrigate” at the time of Li (a time corresponding to Fire and the hour of noon, among other associations) to rescue the Spleen. Thus, although paying homage to the Origin follows the principles of the Five Phases’ generating and overcoming cycles, one must ignite the fire according to the time, refining true Qi until Yin is exhausted and Yang is pure.

3. The Four Seasons, Threefold Correspondence, and Three Blossoms

If the Liver is flourishing in the spring months, ignite the fire to refine the Liver, and refine the Spleen during the hours of Chen, Xu, Chou, and Wei. Then husband and wife can both become immortals.

When the Liver flourishes in its month, day, and hour, these combine to form the hour of threefold correspondence, called the Three Blossoms. The Three Blossoms are the Three Yangs. Even after igniting the fire, one must guard against a flourishing Lung injuring the Liver. During the time of Dui, and on Geng and Xin days, there must not be the slightest error. The other seasons and times can be understood by analogy.

Practicing in this way, true Qi joins with Primordial Qi, and Primordial Qi in turn joins with true Qi. The Three Qi combine and transform into the Three Blossoms. The Three Blossoms gather at the crown, and the Five Qi pay homage to the Origin. Together they form the Yang spirit, bringing about a pure Yang body. This is a body beyond the body, through which one casts off the shell and ascends to immortality.

4. Embryonic Breathing and Refining Qi into Shen

Master Chunyang also said: “With embryonic breathing, still the breath; from Qi, Shen is born. Retain the breath to refine Qi, and one’s complexion will correspond to the celestial essence.” (He also said: “Nourish Yang and refine Yin; lean forward and incline back. Still the breath and look within; when the count is complete, one becomes authentic.”) This is the practice of refining Qi into Shen.

What is embryonic breathing? It is not a matter of how much air one exhales. Use the breath to nourish Qi; when Qi is full, Shen is born. Retain the breath to refine Qi, and one’s complexion will naturally accord with the celestial essence.

In Daoist cultivation, the key is for the “dragon” and “tiger” to meet and form the divine elixir—a term in Neidan (internal alchemy) that often refers to the inner medicine produced when Yin and Yang Qi unite. Once the divine elixir is complete, the breath will naturally grow still. Methods that rely on holding the breath to refine respiration, or stopping the breath to refine the spirit, are not the true path of the Great Dao. I have never seen anyone truly succeed in cultivation by relying on them.

One should raise the body and kindle the fire during the months, days, and hours when the Five Phases (Wood, Fire, Earth, Metal, Water) are in their ascendancy, guiding the “sovereign fire” (the heart fire) down to the place it is meant to guard. Then the breath will flow gently from top to bottom; Qi will not surge upward chaotically, and the spirit will not scatter. After roughly ten thousand breaths, if I refine the liver, a green color will appear; if I refine the heart, red; the lungs, white; the kidneys, black; and the spleen, yellow. Refine each of the five organs for seventy-two days, three hundred and sixty days in all, and the work will be complete. For the following year, refine the five organs every day, so that each day their Qi gathers once in audience.

If, in a state of meditation, you see splendid scenes such as carriages, horses, and female musicians, remember that these may be yin ghosts or external demons mingling with the Yang spirit. You must use inner observation and kindle the “Samadhi True Fire” to burn away the body; only then can you “exchange the mortal for the immortal,” transforming the mortal body into an immortal body. Chunyangzi says: “When inside and outside are both settled, and the clarified mind observes itself, songs and music resound amid blazing flames”—is this exchange not inner observation? If I can finish refining the five organs within a year, the five Qi will gather at the Origin. Then, as the Purple River Chariot—the image of Jing and Qi in motion—carries them into the celestial palace, yin demons may appear, disguising themselves as carriages and riders, playing reed pipes, and mingling with the Yang spirit. If students of the Dao mistake these visions for reality and settle for their mortal bodies, they will be unable to cast off their physical form and become immortal. Better to settle both inside and outside, neither departing nor entering, and to quiet the mind and still the thoughts while observing the “pot-heaven”—the Dantian, or the inner realm of heaven. Then clouds of the five directions will rise above, while female musicians and carriages appear below. These yin demons are all false; who would take them for real? My pure Yang spirit is named the Heavenly True Primordial Sovereign, the Lord of Heaven. At this time, supported and protected by the true spirit of one’s original nature, it returns to the inner court of the celestial palace, casts off its shell—the fleshly body—and departs the dusty world.

If you fail to distinguish the real from the false and harm the Yang spirit, you will become frenzied and perverse, and cannot escape death. Even if the body does not decay, what use is that for the Dao? Therefore, during inner observation, do not fear raising the body and kindling the fire; only then will the false visions disperse.

The Pivot of the Dao

Then the true self ascends. There are three kinds of fire: burning the body, subduing demons, and ascending to Heaven (also called paying homage to the Primordial). Once one has reached the celestial palace, it is essential to regulate the spirit by a method. Master Chunyang said: “The seven-storied jeweled pagoda and the three-tiered red tower: when the time comes, do not fear; once you have gone out, it is difficult to return.” This refers to the spirit’s going out from and returning to the body—the practice known as regulating the spirit.

To regulate the spirit by sending it out of its shell, one must practice inner observation on the day one reaches the celestial palace. The red tower represents the three Dantian energy centers; the pagoda represents the seven Qi energies. Ascend from the lowest level to the highest, and do not be afraid. If the Yang spirit is impure, Yin ghosts will intermingle with it; therefore, one need not worry that the fire is too strong. If the true Qi is not firm, then when it leaves the body it may easily be startled and scattered, and it will be difficult to gather it back and return it to the body. That is why the ancient perfected ones were depicted with their robes open and their hair loose.

To reach this state without fear, and to go out and return with ease, nothing is better than gathering the medicine and advancing the fire for three hundred days, drawing it out and replenishing it at the proper times; then refining the body and joining the Qi for five hundred days, with measured cycles of ascent and descent. When the fire has been kindled within water, and the Elixir has formed, there is no need to worry that the fire is too strong. Demons then disperse and the spirit gathers, so the red tower and jeweled pagoda are no longer necessary. One need only turn inner observation toward the Yellow Court, allowing the five clouds to unite and the fire dragon to spring up amid red radiance and purple Qi, then emerge straight into the darkened road. Its departure will be without fear, and its passage without dispersion. Outside my body there is another body, like an infant; only then can one speak of the Dao of forming separate bodies.

If the earlier work has not been completed, how could one form a separate body and send it out? This Dao is difficult in countless ways. If the Yin spirit does not disperse during stillness, but mistakenly leaves through the Gate of Heaven, one cannot become an immortal of pure Yang. Master Chunyang said: “Once the fire dragon has emerged, you must recognize the golden light as it moves freely, without obstruction, and hurry to the immortal realm.” This is the transcendence of forming separate bodies.

Once the Elixir is complete, true Qi arises of itself; once true Qi arises, the Yang spirit gathers of itself. How does the spirit gather? By being drawn to the Qi. How does the Qi gather? By being drawn to the Elixir. When the spirit goes out, it takes the Qi as its form; when the spirit enters, it uses the body to hold the Qi in place. Its departure is like a cicada shedding its skin. Thus, if its shell is placed in a great river, it produces pearls; if hidden in a famous mountain, it produces jade.

The Pivot of the Dao: A Plain-Language Interpretation

Cultivating the Dao and Becoming an Immortal

Jade can form within the mountains. Those who cultivate the Dao can remain in the world and live with ease and freedom. If they grow weary of the mundane world and leave it behind, they can summon Yin spirits, ride phoenixes and dragons, and journey to the celestial palace of Taiwei to pay homage. The ruler of the Taiwei palace assesses their merit and virtue, raising them from the lower island to the middle island, then from the middle island to the upper island. Once their cultivation is complete, they can return to a grotto-heaven and blessed land.

Reading the Body through the Yijing, and the Elixir through One’s Nature

(This passage develops an idea from the Appended Statements of the Yijing, explaining Neidan cultivation through the principles of the hexagrams in the Book of Changes.)

The human head has seven apertures, and the body has four limbs: the positions of Qian and Kun are thus established. Qian (Yang) governs beginnings, while Kun (Yin) embraces endings: the positions of high and low are thus established. Yin below is represented by six, and Yang above by nine: the distinction between yielding and firm is thus clear. Awakening opens through Yang; drowsiness closes through Yin: from this arise good and ill fortune. Pure Yin seeks Yang, and pure Yang seeks Yin: through this, change becomes apparent.

The nine apertures stir one another, the Five Viscera communicate with one another, and the Six Bowels depend on one another. The three palaces—the upper, middle, and lower Dantian—govern the whole body. The Eight Trigrams support one another, and the Five Phases reflect one another. The eldest son (the Zhen trigram) serves as the authority; the youngest daughter (the Dui trigram) sets things in motion. The old man (the Qian trigram) provides the image; the Maiden (the Li trigram) provides the name. The infant (the Kan trigram) represents softness, while the wet nurse (the Kun trigram) brings things into balance. The ears and eyes are the vital pivots; the mouth and nose assist them. Bodily fluids are harmonized, the bones and marrow strengthened, the organs made luminous, and the spirits guarded.

When Yang grows old, it becomes the father; when Yin grows old, it becomes the mother. Sweet springs rise from the earth, and sweet dew descends from heaven. Fire is born from Wood; Metal is born from Water. Life is gained through Shen (spirit), and lost through ghosts. Shen rises to the celestial patterns; ghosts enter the patterns of the earth. Wood is the mother of Fire, and Water is the child of Metal. Two Woods form a forest and are brothers; two Fires blaze together and are sisters. Wood is the wife of Metal, and Water the husband of Fire. Fire is the source of lead, and Water the ancestor of mercury.

Lead is readily understood, while mercury is easily put to use. When what is readily understood is grasped, lead returns; when what is easily put to use is mastered, mercury returns. When lead returns, there is kinship; when mercury returns, there is accomplishment. Kinship makes what is lasting possible, and accomplishment makes greatness possible. When ease and simplicity are both attained, the celestial chamber—the Dantian—is established.

Images of Cultivation

Thus, immortals read the hexagrams through the body and discern the elixir through their nature. Sun and moon spur one another on; wind and rain press against one another. The Azure Dragon bears the furnace, while Feilian, the wind spirit, works the bellows. The light of the elixir gleams, and the essence of Metal flashes. It melts and flows like a river; it congeals and rises like a mountain. Qi is refined, and the pure is separated from the turbid.

Notes

Lead and mercury: These are terms in Neidan. Lead represents Yang essence, and mercury represents Yin essence; only when the two combine can the elixir be formed.

Taiwei: The name of a celestial palace and one of the thirty-six heavens in Daoism.

Grotto-heaven: One of the ten great grotto-heavens in Daoism, a dwelling place of immortals.

Three palaces: The upper Dantian (Niwan Palace), the middle Dantian (Crimson Palace), and the lower Dantian (the Sea of Qi).

Maiden and infant: Metaphors in Neidan. The Maiden represents Li Fire, and the infant represents Kan Water.

A Plain-Language Interpretation of The Pivot of the Dao

By linking the hexagram images with their line statements, one can understand life and death, the cycles of Yin and Yang, and the ways circumstances change. The alternation of darkness and light brings on day and night; water and fire contend, determining which rises and which falls. Thus, Zhen signifies movement and corresponds to the Azure Dragon; Li signifies radiance and corresponds to the Vermilion Bird; Dui signifies joy and corresponds to the White Tiger; Kan signifies a pit and corresponds to the Black Tortoise; Xun signifies yielding and corresponds to the Flying Serpent; and Gen signifies stillness and corresponds to Gouchen.

Immortals dwell in peace in the Azure Dragon’s palace, delight in and roam upon the White Tiger’s mount, open the threshold of Heaven (the Heavenly Gate) to travel through it, and close and cover the gate of Earth (the Earthly Door). Thus they look to the Dragon in the east and find peace there; look to the Tiger in the west and take delight there; look to the sun in the south and find peace at noon; and look to the moon in the north and take delight at midnight. In this way, Heaven lends its protection, and all is auspicious and favorable.

Wood corresponds to Jia and Yi, Fire to Bing and Ding, Water to Ren and Gui, Metal to Geng and Xin, and Earth to Wu and Ji. Yin and Mao (the first two earthly branches) injure Earth; Si and Wu injure Metal; Shen and You injure Wood; Hai and Zi injure Fire; and the four seasonal transitions injure Water. Accordingly, the ears are preserved in Gen, the eyes distinguished in Kan, the nose discerned in Zhen, and the mouth tested in Dui. The Yin’s discharge is found in Li, and the Yang’s leakage in Xun.

Thus the body has upper and lower parts, Qi waxes and wanes, nature may be firm or weak, and things may decline or flourish. The Dao points each thing toward where it is going; De points each thing toward what it does. One’s nature can accord with Heaven and Earth, one’s lifespan can equal theirs, and one’s methods can stand alongside theirs. In this way, one can know the root of Heaven and Earth and understand the desires of one’s parents: the father’s Jing becomes the Hun, and the mother’s blood becomes the Po. Do not let the Hun scatter or the Po depart. Then one may recognize Heaven’s workings above and penetrate human schemes below, enjoy a lifespan as enduring as metal and stone, and transform one’s flesh into a body like gold and jade.

When Gen is lost, the ears cannot hear; when Kan is lost, the eyes cannot see; when Zhen is lost, the nose cannot smell; when Dui is lost, the mouth cannot speak. When Li is lost, what is discharged cannot flow forth; when Xun is lost, what leaks away cannot be consumed. The sun therefore has a Hun and the moon a Po. What runs through Heaven and spans Earth is called pattern; the alternation of Yin and Yang is called the Dao.

The Pivot of the Dao: A Plain-Language Interpretation

The Dao, Yin-Yang, and the Five Phases

What is called the Dao: its heat is Fire, its moistening is Water, its warmth is dryness, and its decisiveness is dampness. That which gives life is called “like sounds answering one another”; that which rises as vapor is called “like energies seeking one another.” What follows the moment and lies hidden is called the Hidden Dragon; what is clear and comes into view is called the Appearing Dragon; what rejoices and nurtures is called the Human Dragon; what calls out and races onward is called the Leaping Dragon; what floats and ascends is called the Flying Dragon; what is high and above is called the Exalted Dragon. The six dragons ride the right moment and act without hindrance. The people use this every day without knowing it. Thus the way of the noble person endures, the way of the petty person wanes, those above and below communicate and their aims are fulfilled, and Heaven and Earth respond to one another, bringing the myriad things into being.

Refining Yang, Diminishing Yin, and True Water and True Fire

Manifest in the sage, concealed in its function: whenever Yang is refined and Yin diminished, the function of True Water arises, and the function of True Fire becomes wondrous. True Fire is born at the Mao position; True Water is at the midpoint of the You position. Fire is conceived in Zi, and Water in Wu. The position on the west is the sun; the waning position in the east is the moon. Qian tilts toward the northwest, while Xun is deficient in the southeast. Qian ends at the position of the top nine; Gen and Kun end at the position of the top six. When Xun is severed at Si, this is called reversal; when it is severed at Hai, this is called following the proper course. When the Dragon and Tiger accompany one another, this is called becoming an immortal; when Yin and Yang are unfathomable, this is called spirit.

The Five Phases, Qian, and Kun

In terms of Heaven, it is indestructible; in terms of Earth, it does not sink; in terms of Fire, it does not perish; in terms of Water, it does not run dry; in terms of Wood, it does not decay; in terms of Metal, it does not dissolve. When Qian is closed, it is pure; when Qian opens, it is true, and so it gives rise to great life. When Kun is closed, it is even; when Kun opens, it is numinous, and so it gives rise to life in abundance. The ears correspond to Jia-Xu, the eyes to Jia-Zi, the nose to Jia-Yin, the mouth to Jia-Shen, emission to Jia-Wu, and leakage to Jia-Chen.

The Dao, Nature, and Life

How subtle the Dao is! It is what immortals use to cultivate and order their nature. How still the Dao is! It is what perfected beings draw upon to preserve their life. When nature is cultivated, it becomes empty; when empty, it is clear and takes Heaven as its model. When life is preserved, it becomes open and unobstructed; when unobstructed, it is numinous and takes Earth as its model. Heaven sends down sweet rain, Earth nourishes plants and trees, the mountains and marshes exchange vital energy, dragons and snakes rise onto dry land, and parents bring form together: the Dao moves within all of this. The sun and moon change, and the Way of spirit flourishes within them. Lead and Mercury endure: these are the gate of nature and life. Dragon and Tiger continue without cease: these are the source of nature and life. The immortal can perceive what lies above.

The upper Dantian (the place near the crown of the head on which the mind is focused) is bright and clear; this is called “Upper Clarity.” When this light can illuminate the faint glow of the middle Dantian (between the chest and abdomen), it is called “Middle Clarity.” When it can further illuminate Qi gathering in the lower Dantian (below the navel), it is called “Lower Clarity.”

The upper pass guarded by the Black Tortoise must not be opened recklessly; neither should the middle pass guarded by Gouchen, nor the lower pass guarded by the Azure Dragon. The “upper corpse” at the White Tiger’s position must not be nourished; the “middle corpse” at the Vermilion Bird’s position must not be allowed to linger; the “lower corpse” at the Soaring Serpent’s position must not be kept. The passes must remain closed for the interior to be still. If they are opened heedlessly, the outer form will stir. Change must appear in the alternation of opening and closing; through change, life and destiny can be brought to rest.

The Yijing says: “The crane calls in the shade, and its young answer. I have a fine cup; I will share it with you.” The commentary says: The perfected person subdues the Azure Dragon and brings forth the spirit sword; a response can be felt a thousand miles away, so how much more readily at a nearer distance? The perfected person subdues the White Tiger and raises the divine torch; it can be followed from ten thousand miles away, so how much more readily at a nearer distance? The sword and dragon, the torch and tiger, are the carriages of immortals. Only when the carriages are fully prepared can one ascend to Heaven. The way of the immortals takes the Dragon and Tiger as its gates; once the gates are open, the means of coming and going are in one’s own hands.

The Tongren hexagram says, “First there is wailing, then laughter.” The commentary says: To pass from the ordinary into sagehood is the path of the immortal; to rise from earth to Heaven is the bond of the perfected person. When Dragon and Tiger are of one mind, Heaven and Earth become like gold; when Water and Fire press against each other, the long river becomes like curds. One may remain within the courtyard and still incur no misfortune.

The commentary says: The arising of the three delusions is the first step toward the six obscurations. Listening to lewd and discordant sounds impairs hearing; gazing at beautiful and splendid forms impairs sight; smelling fragrant scents impairs discernment; speaking too much weakens resolve. When Yin stirs, true Jing is damaged; when Yang disperses, original Qi is depleted. Thus the perfected person keeps things within and does not use them recklessly, guarding them closely so they do not leak out. The ears and eyes invite delusion, the mouth and nose invite greed, sexual desire brings exhaustion, and anxious thought brings disorder. These are the places where ghosts and spirits spy and thieves are drawn in.

Only when the Five Positions each occupy their proper place and harmonize with one another can transformations take shape and spirits and ghosts be moved. The commentary says: Though there are many methods for the Golden Elixir, they all depend on spirit water and the Flower Pond. Though there are many methods of the immortals, they all depend on embracing the One and guarding the center. The Kan trigram symbolizes Water, Zhen symbolizes Wood, Dui symbolizes Metal, and Li symbolizes Fire. The Four Images are the ingredients; the two Qi are the furnace. They must be refined before the work is complete.

A Plain Language Interpretation of The Pivot of the Dao

Through the “garment of emptiness”—the formless and empty covering that protects the spirit and Qi—one ascends into the heavens. The nine apertures, including the eyes, ears, nose, mouth, and the two lower openings, each have their own number; the five organs—the heart, liver, spleen, lungs, and kidneys—each have their own place. Within the body, its many parts work together, each according to its proper correspondence. Once the seven emotions—joy, anger, worry, thought, sorrow, fear, and alarm—have arisen, each has its own way of taking shape and functioning. The myriad things conceal their functions within, and each offers something to which they may be compared. The many spirits within the body support it from within, each with its own duty. The heavenly numbers proceed in order, while the earthly numbers are taken in reverse. Only by combining these with the register of white metal, the tally of green jade, the covenant of black water, and the diagram of red fire—names for ritual objects symbolizing Metal, Wood, Water, and Fire, and the confirming signs of Heaven and Earth in internal alchemical cultivation—can one leave the dusty world and rise into the heights.

The Flame Emperor dwells at the position of Wu, the Black Emperor at Zi, the Azure Emperor at Mao, and the White Emperor at You; these four cardinal directions correspond to the four symbols and the four seasons. When the first Yang rises, pure Yin must meet it in equal measure. Following the “calendar” of Heaven and Earth’s cycles, one draws upon the essence of the Dragon and Tiger, symbols of Yin-Yang’s vital energies. The four spirits—the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise, among other such forms—then enter the cauldron. Through nine transformations, they become the Elixir, which is nourished by brightness and warmed, then circulated and received.

The Qi of ordinary people naturally contains the four foundations of the immortal way, and their bodies naturally possess five foundations for becoming immortals. If they do not cultivate their nature, they become stagnant and substantial, lacking openness and subtlety, like mud that cannot be permeated. If they do not preserve their spirit, it disperses and loses harmony; it does not respond when called. If they do not cherish life, they become muddled and unclear, acting without peace. If they do not cultivate the heart, illness remains hard to heal and damage hard to repair. Thus, the saying that “the Qi of ordinary people contains four aspects of the immortal way” points to these contrasts between what is deficient and what is rightly cultivated.

Those of Metal virtue prize the lungs; those of Water virtue, the kidneys; those of Wood virtue, the liver; those of Fire virtue, the heart; and those of Earth virtue, the spleen. When an immortal is about to act or carry out a practice, they cast off sexual desire as they would discard filth, restrain passion as if they had forgotten it, preserve simplicity with the stillness of a dull-witted person, and nourish their resolve by lying quietly like a tortoise. They keep their most refined essence from leaking away, thereby guarding the lungs and dwelling in the Golden Hall, a heavenly hall associated with the lungs’ Metal phase. If not for the White Essence of Heaven, the refined essence of Metal Qi, who could correspond to this? Thunder splits mountains, mighty winds shake the sea, music stills the clouds, and bells and drums shake the earth; yet the practitioner remains steadfast and at ease, apart from all things, letting no sounds from outside enter. Thus they guard the kidneys and dwell in the Pearl Palace, a pearl-like palace associated with the kidneys’ Water phase. If not for the Black Essence of Heaven, the refined essence of Water Qi, who could correspond to this? They do not see what is vast, even Mount Tai, or what is tiny, even a fine hair. They do not look upon elegant designs or painted faces. If black and white cannot be distinguished and right and wrong cannot be discerned, then while others are clear and bright, they alone are dim; while others are vivid and manifest, they alone are obscure and still. They shine a penetrating light into the heart, and their inner resolve does not scatter: thus they guard the heart.

The Pivot of the Dao — A Plain-Language Interpretation

Scripture:

Dwelling in the Cinnabar Terrace—if not the Red Essence of Heaven, who could compare? It does not crave the five flavors or delight in the eight delicacies; it does not fear floods or worry over severe drought. Its spirit shines brightly, as though it were feasting on fine dishes; in a trance, it seems to possess fertile fields and fine grain. It has no thought, no action, no departure, no arrival. The body is plump, not thin; it is content and at ease, never hungry. Without thought or movement, it nourishes the spleen.

Dwelling in the Jade Chamber—if not the Yellow Essence of Heaven, who could compare? It inspires trust without speaking and joy without laughter: this is the spirit. It moves swiftly without haste: this is the body. It governs without severity. The highest joy makes no sound. In this way, it nourishes the liver.

Dwelling in the Jade Tower—if not the Azure Essence of Heaven, who could compare?

Thus it is said that the human body contains five foundations of immortality. These are what is meant.

The Eight Trigrams and Life and Death:

The ear (the first six), eye (the second six), nose (the third six), mouth (the fourth six), yin (the fifth six), and yang (the top six)—these belong to ordinary people and are the roots of death.

Yang (the first nine), yin (the second nine), mouth (the third nine), nose (the fourth nine), eye (the fifth nine), and ear (the top nine)—these belong to perfected people and are the roots of life.

Essential Methods of Cultivation:

Observe the form of the dragon: its scales are blue-green. Observe the nature of the tiger: its fur is white. The sun’s Hun-soul is active by day and hot; the moon’s Po-soul is active by night and cold. Use these principles to cultivate the mind, withdrawing into hidden stillness and careful secrecy. When Heaven and Earth join, this is called Peace; when the sun and moon pursue one another, this is called Change. Earth’s Qi rises, while Heaven’s Qi descends. When the sun reaches fullness, it inclines; when the moon is full, it wanes. The dragon’s cry calls up clouds; the tiger’s roar brings forth wind. Clear Qi returns to Heaven, with yang ascending; turbid Qi returns to Earth, with yin sinking. Who could compare?

Commentary (Explaining Terms of the Way of the Elixir):

The Metal Lord is called lead; the Wood Lord is called mercury. The Yellow Matron is the true Earth. Heaven and Earth are called the furnace; Yin-Yang, the charcoal. Kan and Li are called the medicinal substances. Zi and Wu are called advance and retreat. Water and fire are called their functions. Mao and You are called extraction and replenishment. Their circulation is called the River Cart. Clarity is called celestial wine. What is precious is called Golden Flowers and Jade Liquids; what is rare is called Blue Frost and Crimson Snow. What is nurtured is called the Infant and the Maiden. What is born is called the Yellow Sprout, the Great Medicine. What is matured is called the Ninefold-Refined Cinnabar. What is completed is called the Reborn Infant. What is wondrous is called the numinous substance; what shines is called the Precious Pearl.

Thus the Qi Sea condenses into the Liquid Sea; the Liquid Sea condenses into the Blood Sea; the Blood Sea condenses into the Jing Sea; the Jing Sea condenses into the Qi Sea. So the cycle turns and turns again.

The Pivot of the Dao (Daoshu): A Plain-Language Interpretation

The sea congeals into bone, the sea becomes bone, the sea congeals into spirit, the sea becomes spirit, the sea congeals into the true, the sea—Here, “sea” is a metaphor for the place where essence and Qi gather and are refined. Its precise meaning varies among editions and commentators; in general, it relates to refining the body and congealing the spirit.

For replenishing the sinews, nothing is more effective than the liver; for replenishing Qi, nothing is more effective than the lungs; for replenishing the flesh, nothing is more effective than the spleen; for replenishing the marrow, nothing is more effective than the kidneys; for replenishing the blood vessels, nothing is more effective than the heart.

To nourish the sinews, the liver is most essential; to nourish Qi, the lungs; to nourish the muscles, the spleen; to nourish the bone marrow, the kidneys; and to nourish the blood vessels, the heart.

For replenishing life, nothing is more effective than the father’s essence; for replenishing nature, nothing is more effective than the mother’s blood.

The roots of nature and life lie in the essence of the father and the blood of the mother, which are passed down to us.

Thus, the body has nine apertures, which the sage seals; it has five organs, which the sage refines; it has three gates, which the sage opens; it has three corpses, which the sage destroys; it has ten thousand worries, which the sage washes away; it has a thousand demons, which the sage subdues; it has a hundred illnesses, from which the sage frees it; it has ten evils, which the sage cuts away.

The human body has nine apertures—the openings of the eyes, ears, nose, and mouth, among others—which the sage can guard and close against careless leakage. It has five organs—the heart, liver, spleen, lungs, and kidneys—which the sage can refine into pure essence. It has three gates, the difficult passages through which Qi must move in cultivation, which the sage can open. It has three corpses, the “three worms” said in Daoist texts to dwell within the body and drive people toward craving and delusion, which the sage can eliminate. The sage can cleanse the body of its countless stray thoughts, subdue its many demonic obstacles, free it from its illnesses, and cut away its ten roots of evil.

Thus, in the palace of the heart there is a king, who governs through Wuwei (non-action); in the palace of the liver there is a minister, who gains without deliberation; in the palace of the lungs there is a lord, who arrives of his own accord without being summoned; in the palace of the gallbladder there is a general, whose authority makes itself felt without anger; in the palace of the spleen there is a physician, whose work proceeds without orders; and in the palace of the kidneys there is a steadfast woman, who restrains herself without being forbidden.

The heart is like a palace with a ruler, so it can govern through Wuwei. The liver is like a palace with a prime minister, so it can naturally gain insight without deliberate thought. The lungs are like a palace with a lord, so Qi comes of its own accord without being summoned. The gallbladder is like a palace with a general, whose authority is evident without anger. The spleen is like a palace with a physician, whose transforming work proceeds without orders. The kidneys are like a palace with a steadfast woman—a metaphor for stillness and self-restraint—so desire stops without being forcibly suppressed.

Is the Dragon’s Essence where its soul is gathered? Is the Tiger’s might where its spirit-soul is stored?

Is the “Dragon’s Essence” the gathering place of the soul? Is the “Tiger’s might” the storehouse of the spirit-soul?

When the Dragon’s Essence appears, a fire pearl shines before it; when the Tiger’s might stirs, a water pearl gleams behind it.

When the Dragon’s Essence emerges, it is like a fire pearl shining in front; when the Tiger’s might rises, it is like a water pearl gleaming behind. In Neidan, the dragon and tiger often represent the soul and spirit-soul, or the ascent and descent of Yin-Yang.

If the Dragon’s Essence is lost, its soul can no longer be seen; when the soul cannot be seen, the fire pearl is almost extinguished. If the Tiger’s might is extinguished, its spirit-soul can no longer be seen; when the spirit-soul cannot be seen, the water pearl is almost sunk.

When the Dragon’s Essence dissipates, the soul becomes invisible, and the fire pearl is nearly extinguished. When the Tiger’s might vanishes, the spirit-soul becomes invisible, and the water pearl is nearly submerged.

When Xun advances at the initial nine, it is called “not leaking”; when Li advances at the second nine, it is called “not speaking”; when Zhen retreats at the initial six, it is called “not moving”; when Kan retreats at the second six, it is called “not peering”; when Gen retreats at the third six, it is called “not hearing.”

Here, the hexagram lines of the Book of Changes serve as metaphors: the first line of Xun, a yang line, is called “not leaking”; the second line of Li, a yang line, is called “not speaking”; the first line of Zhen, a yin line, is called “not moving”; the second line of Kan, a yin line, is called “not peering”; and the third line of Gen, a yin line, is called “not hearing.” These all refer to turning inward the gaze and hearing, and avoiding careless movement and observation.

When the three yang energies guard the body, this is called a “husband”; when the three women transform their form, this is called a “man.”

When the three yang energies remain within the body, this state is called a “husband”; when the three women—the three yin energies—transform their form, it is called a “man.” These are Neidan terms that describe a state in which Yin-Yang is harmonized.

When the seven apertures are still, this is called undifferentiated chaos; when the two Qi interact, this is called misty vapor; when black and white take form, this is called the great treasure; when nature arises from emptiness, this is called the original spirit.

The stillness of the seven apertures is called undifferentiated chaos. When the two Qi of Yin and Yang interact, this is called misty vapor. When black and white—Yin and Yang—coalesce into substance, this is called the great treasure. When one’s original nature arises from emptiness, this is called the original spirit.

To close and empty it rests with the youngest son, Gen; to join and illuminate it rests with the middle son, Kan; to sever and harmonize it rests with the eldest son, Zhen; to gather and increase it rests with the youngest daughter, Dui; to close and restore it rests with the middle daughter, Li; to shut and bring it into accord it rests with the eldest daughter, Xun.

Closing it so that it becomes empty and clear belongs to Gen, the “youngest son.” Joining it so that it becomes bright belongs to Kan, the “middle son.” Severing it and then bringing it into harmony belongs to Zhen, the “eldest son.” Gathering it so that it is augmented belongs to Dui, the “youngest daughter.” Closing it so that it is restored belongs to Li, the “middle daughter.” Shutting it so that it follows the proper course belongs to Xun, the “eldest daughter.” These descriptions use the Eight Trigrams to represent the body and stages of cultivation.

Thus, for a person’s life and cultivation, what matters most is …

The key to human life, nourishment, and cultivation lies in … The source text may be incomplete at this point, so the sentence’s meaning is unfinished.

A Plain-Language Interpretation of The Pivot of the Dao

The key to human life and death lies in this “center”—the inner core. The ears do not hear external sounds because the “black essence” guards within; the eyes do not see external things because the “green essence” guards within; the nose does not smell external influences because the “white essence” guards within; and the mouth does not speak because the “red essence” guards within. When Yin remains still, Earth’s essence is within; when Yang does not disperse, Heaven’s essence is within. Once the spirit is clear and penetrating, it reaches upward to connect with the Dao of Heaven. Through silent accomplishment, all affairs under Heaven are brought to completion.

The spirit of the East governs the bones; the spirit of the South governs the breath; the spirit of the West governs the meridians; the spirit of the North governs the blood vessels; and the spirit of the Center governs the muscles. The lunar mansions Jiao and Kang are the light of the Azure Dragon; Niu and Dou are the light of the Black Tortoise; Kui and Lou are the light of the White Tiger; and Jing and Gui are the light of the Vermilion Bird. The Fang mansion is the place of Jupiter, also called the Year Star; Xu is the place of Mercury; Mao is the place of Venus; and Xing is the place of Mars. The teeth are what remains of the Azure Dragon; the claws and nails, of the White Tiger; the hair, of the Black Tortoise; the breath, of the Vermilion Bird; the voice, of Heaven; and the body’s form and shadow, of Earth.

Qian (Heaven) stands lofty, showing people how to “attain the One”; Kun (Earth) is all-embracing, showing people how to “hold fast to the One.” The so-called Five Thieves—the essences stored in the five organs, and also the forces that can steal away true Qi—steal this “One”; the Three Fields—the upper, middle, and lower Dantian (energy centers where essence and Qi gather during cultivation)—cultivate this same “One.” Planting lingzhi mushrooms succeeds where Yang is empty; planting jade takes root where Yang is flourishing. The power of the medicine matures within, while spiritual abilities emerge outwardly. Accumulating Yin diminishes what is small; accumulating Yang brings what is great. Nothing surpasses Primordial Essence in its power to move Heaven and Earth and stir the spirits and gods; nothing surpasses the Ultimate Principle in its subtlety in traversing water and fire and penetrating metal and stone; nothing surpasses True Qi in its greatness in blessing the people and bringing longevity to the nine regions; and nothing precedes the workings of the spirit in refining the five spirits and establishing the four poles.

Nothing surpasses True Metal for strengthening all the bones; nothing surpasses True Wood for invigorating all the sinews; nothing surpasses True Water for renewing all the channels; nothing surpasses True Fire for raising up all the spirits; and nothing surpasses True Earth for filling all the joints.

How should one preserve the body? The answer: do not overexert it. How should one preserve life? The answer: have no desires. How should one cultivate one’s nature? The answer: have no thoughts. How should one govern the spirit? The answer: harbor no perversity.

Thus, a True Person—one who has attained the Dao—has much Yang and no Yin, while an ordinary person has much Yin and no Yang.

In this explanation of The Pivot of the Dao, “without Yin” does not mean that Yin is truly absent. It means that Yin Qi has been transformed completely and returned to pure Yang. Likewise, “without Yang” does not mean that Yang is truly absent. It means that Yang Qi has been transformed completely and returned to pure Yin.

Pure Yang Qi is what the immortals rely upon; pure Yin Qi is what ghosts rely upon. When the way of the immortals is perfected, they dwell in the realm of Yang; when the way of ghosts is perfected, they dwell in the realm of Yin. Thus immortals cast no shadow at midday and leave no trace in snow; they can cross water without drowning, enter fire without being scorched, soar through the air without falling, pass through mountains without obstruction, withstand swords, and never exhaust their elixirs. A thousand demons fear them, and ten thousand spirits gladly follow them—all because they draw upon pure Yang Qi.

Ordinary people are the opposite: from the moment they are born, they become constrained; wherever they settle, they become obstructed. Countless thoughts gather, and countless illnesses entangle them. They are far from the Gate of Heaven above and close to the Gate of Earth below; they wake in the light and sleep in the dark. Their understanding is blocked, their desires never cease, and they languish without knowing how to turn back, passing away like flowing water—all because they draw upon pure Yin Qi.

The lungs are white and correspond above to the star Tai Bai; the heart is red and corresponds to Ying Huo; the liver is green and corresponds to Sui Xing; the spleen is yellow and corresponds to Zhen Xing; the kidneys are black and correspond to Chen Xing. The Yellow Path corresponds above to the Sun, and the White Path to the Moon. The Southern Pole, which governs life by day, corresponds above to the southern stars; the Northern Pole, which governs death by night, corresponds above to the northern stars. Thus the sage cultivates human affairs below and responds to the heart of Heaven above.

When hearing reaches its limit, one becomes deaf; when sight reaches its limit, one becomes blind; when smell reaches its limit, one becomes blocked; when speech reaches its limit, one becomes mute. When outflow reaches its limit, it is exhausted; when leakage and dissipation reach their limit, life ends. Therefore, one should take up the “Six Extremes” and cast aside the “Five Blessings.” Great hearing means listening within; great brightness means seeing within; true Qi is what sprouts within; the highest sound is what moves within; Yang essence is refined within; Yin dregs are cleansed within.

The fiercest thing under Heaven is symbolized by the tiger; the most yielding, by the dragon; the most numinous, by the Great Medicine. The Nine Sages understand the Eight Trigrams outside, and the Nine Orifices understand the Eight Trigrams within. Those who cultivate in this way can live long and preserve their vision.