《道樞》Vol. 36

The Primordial Lord said: “The sun’s original essence can give rise to the vitality that is ‘born yet was never born’; the moon’s original essence can settle the destination that ‘dies yet never dies.’ The gateway to ‘being born without being born’ is called the Gate of Long Life; the root of returning through ‘dying without dying’ is called the Root of Returning to the Dao.

“The Most High asked, ‘What exactly is the sun’s original essence?’ The Primordial Lord replied: ‘Yin and Yang transform and give rise to the Five Phases (Wood, Fire, Earth, Metal, Water); the Five Phases generate one another and nurture numinous transformations. The essence of Earth becomes numinous liquid; the essence of that liquid becomes white metal; the essence of white metal and Water becomes bright red numinous cinnabar; the essence of cinnabar becomes the sun’s radiance; the essence of the sun becomes primordial Qi (vital energy); and primordial Qi gives rise to divine beings. These divine beings are the gateway to the Dao. Thus, “the sun” refers to primordial Yang. It is first conceived in the womb of white metal and Water, then becomes the portal of bright red numinous cinnabar. In joining with primordial Qi and communicating with the divine, it follows Yin and Yang and reverses the Five Phases; in this way, original essence arises of itself.

“Master Zixuan explained that the essential matter lies in the Great Return Elixir. The Great Return Elixir is brought to completion by the sun’s hun-soul and the moon’s po-soul together. From the southern position of Fire, it enters unseen into the northern domain of Ren and Gui, which is Water. It passes through the Five Phases, contains all five colors, and its efficacy is equal to Heaven and Earth, beyond all measure. Its method has twelve stages, corresponding to the months of the year.

“The first is called Mysterious Primordial in the Flower Pool. It is the qi that first comes into being, an image of the creation and transformation of Heaven and Earth. It embodies the number three-five; masculine and feminine, clear and turbid, have not yet separated, and it occupies the position of the hidden dragon. When a noble person keeps to the Dao and awaits the proper time, obtaining it, it becomes the crucible. The scripture says: ‘Know the white, keep to the black, and the divine will come of itself.’ From this we know that the Mysterious is the mother of all things, a secret kept by the sages.

“The second is called White Metal and Yellow Sprout. Refined from the Flower Pool, the golden flower condenses into chaos. This is the initial ground of the elixir’s covering, before the Mysterious Pass has opened. Yin follows the tiger, Yang follows the dragon; the power of Gen subdues it for thirty days, and after nine revolutions in the Li Palace it returns. Thus it becomes the White Metal and Yellow Sprout. This does not arise from the transformation of the five metals and eight minerals. Rather, it is formed when Heaven and Earth unite their essences, the Great Mysterious releases its liquid, and qi responds. It is like the transmission of qi from parents that brings forth a child. Thus, in our supreme medicine, the middle son of Kan and the middle daughter of Li depend on one another in feeling and nature, joining their qi to form an embryo.”

A Plain Language Interpretation of The Pivot of the Dao

This is like the image described in the Book of Changes, in the Nine in the Second position: “A dragon appears in the field.”

The Five Phases generate one another in this way:

Water generates Wood. Here, “Mercury” does not mean the mercury found in the world, but true Mercury used in internal cultivation.

Wood generates Fire. Here, “Numinous Cinnabar” does not mean the cinnabar found in the world, but true Fire used in internal cultivation.

Fire generates Earth. Here, “spirit Qi” does not mean ordinary soil.

Earth generates Metal. Here, “white metal” does not mean a metal found in the world.

Metal generates Water. Here, “black water” does not mean ordinary water.

The Five Phases also overcome one another: Metal overcomes Wood, Water overcomes Fire, Earth overcomes Water, and Fire overcomes Metal. Earth is strongest at the end of each of the four seasons, with eight days in each ten-day period; these form the “network of pathways,” the channels through which things revolve. The Five Phases thus generate and overcome one another, eventually refining into the supreme medicine. Hence the saying, “Carry it back to Heaven and bestow the Metal within Water.” By this stage, the firing process has lasted three years, and the Nine Cycles are complete. As evening falls, the Dark Crane—the immortal crane—cries out amid the cool shade.

The Four Images are the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise.

The Azure Dragon governs the East and belongs to Wood. It corresponds to true Mercury and to the Heavenly Stems Jia and Yi. Clarify it, and it does not become clear; disturb it, and it does not become turbid. It is too near to grasp and too far away to abandon. Like a hidden dragon, it transforms without end.

The White Tiger governs the West and belongs to Metal. Its Heavenly Stems are Geng and Xin, and it occupies the position of “True Unity.” It is formed from the condensation of the finest Qi. When sages say, “The maiden of Dui is the Azure Dragon’s wife,” they are describing the principle by which the Five Phases generate one another. The finest true Qi thereby condenses and is subdued; it remains still and unmoving. Attain the One, and all things are accomplished.

The Vermilion Bird governs the South and belongs to Fire. It corresponds to cinnabar and to the Heavenly Stems Bing and Ding. Cutting the fluids forms a dragon; gathering Qi forms a tiger. When its Qi rises, it becomes Heaven; when it descends, it becomes Earth. The Great Elixir (Golden Elixir) takes flight when it meets Fire—this is the image of the Vermilion Bird.

The Black Tortoise governs the North and belongs to Water. It is black, and its Heavenly Stems are Ren and Gui. Laozi said, “The highest goodness is like water.” This water is neither lead nor tin, nor is it a kind of stone. It is the water of the spirit of Original Essence and the spirit of the River Cart. Born before Heaven and Earth, it can be soft or hard and can nourish all things.

The cauldron for refining the elixir must contain all Four Images; this is what is called the “Four Spirits Elixir.” When the four positions—the Four Images—have been refined until they become dust, they return to their former master. It is like a beast arriving at the Water Palace and the Golden Tower becoming its neighbor: they accompany one another and their feelings accord. Through a mediator, the Dao draws closer still, and in the end the Great Dao is accomplished.

The Pivot of the Dao: A Plain-Language Interpretation

Fifth Passage: The True Meaning of Lead and Mercury

To understand the true meaning of lead and mercury: lead is the white substance that congeals within the Kan trigram; mercury is the flowing liquid within the Li trigram. Thus the water of the River Chariot joins with the fire of the Li Dragon, and, nourished and grown through the Qi of Wood, the water becomes clear and boundless.

Within lead is gold, and within gold is return. From this we know that white metal emerges from black water; white metal becomes yellow gold, and yellow gold then becomes purple gold. Set aside the names of the five colors and call them all the Great Returning Elixir. Why? White metal emerges from lead and is born through water. Thus the Dragon and Tiger undergo transformation in the east and west, becoming the Yellow Sprout. The Yellow Sprout grows through Earth and acquires Earth’s nature, which is why it is called the Yellow Sprout. Water mingles with yellow, and the moon joins with darkness; thus the dark sun and white moon revolve, and the child and mother are taken as one body. This is the image of a crane calling from the shade. The tiger roars and the dragon cries; things of the same kind respond to one another. Mercury is nature, and lead is feeling. When the two unite, they embody the constant Way of nature. Why seek it elsewhere, outside the body?

Sixth Passage: The Sun and Moon as Medicines

The sun and moon are the essence of Heaven and Earth, and the sovereign medicines among all medicines. Kan is male and takes the moon as its image; Li is female and takes the sun as its image. Within the sun is the three-legged crow (the bird in the sun, belonging to Yin); within the moon is the hare looking back (the hare in the moon, belonging to Yang). White metal is produced in the River Chariot and is Yang within Yin; mercury is produced in cinnabar sand and is Yin within Yang. Their forms and substance are mysterious beyond mystery. Thus the sun and moon are in the hands, while transformation and creation arise within the body: the left kidney is the sun, and the right kidney is the moon. Gather the medicine in the Li Palace and send it back to the Kan Gate. Use the jade furnace and golden cauldron, with the black water of the Eight Trigrams and the River Chariot to carry the cinnabar and mercury. This is the method transmitted by sages and passed on to the worthy.

Seventh Passage: The Color and Root of the Medicine

Understand the color and root of the medicine, which arise together with mysterious water. Thus white metal is taken as the primary substance; white metal becomes yellow gold, and yellow gold becomes purple gold. Those who obtain white metal become Earth Immortals; those who obtain purple gold become Heaven Immortals. What kind of Way is this? One substance contains all five colors. It is not a medicine of the world, nourished by fire and stored in a vessel, without transformation. Our medicine is the sun and moon revolving within the supreme treasure. Work begins at the hour of the Rat; the practice is never too extensive, though in the sixth lunar month one must not use fire.

A Plain-Language Interpretation:

The light of the Yang spirit appears through its signs, while hidden radiance is contained within the Yin laws. To “recognize the infant,” one must first lift the curtain of the Maiden. Thus, nothing is too coarse to be encompassed, nor too subtle to enter. When signs hang in the heavens, light arises of itself; when they hang upon the earth, wronged spirits escape the suffering of torment; when they hang within the body, form and spirit ascend together to Heaven.

Eighth: Nine Returns and Seven Reversions

Nine Returns and Seven Reversions: on the grand scale, the cycle takes a year; on the small scale, it takes a month, like the daily and nightly turning of the Northern Dipper’s degrees. Heaven descends and earth rises, bringing forth and transforming the myriad things. From the hour of Yin to the hour of Shen is called the “Seven Reversions.” When the process turns back and returns to Kun, it is the “Nine Returns.”

To advance to the rank of an immortal, one must attain 3,600 years of upright Qi. Here is an example to explain the grand scale: a day has twelve double-hours, six Yang and six Yin. Yang represents spring and summer; Yin represents autumn and winter. One double-hour is an image of one day, and one day is an image of one month. A month has three ten-day periods, making 360 double-hours, the image of one year. Extending this correspondence upward, twelve double-hours are twelve months, and 360 days are 3,600 years. Thus, a human takes ten months to form, and the Elixir takes ten months to emerge from its womb. Are the human way and the Elixir way not connected?

Ninth: Choosing Companions

Without companions, a ruler loses his state; without companions, a minister loses his loyalty; without companions, common people lose their households; without companions, those who cultivate the Dao destroy their true nature. After finding companions, one must choose a day on which the forces generate one another. To generate one another means to follow the sovereign Qi. At a single movement, the flowing pearl appears, and the five colors shine forth: spring, summer, autumn, and winter, following the Mercury of their respective Qi. Yin and Yang are reversed, and the matter has already been arranged in advance.

Tenth: The Golden Cauldron

The Golden Cauldron corresponds above to Heaven, in the middle to humanity, and below to Earth. When Heaven and Earth correspond, humanity flourishes in peace; when Heaven tilts and Earth shifts, the myriad things perish. Thus the Yi says, “Before Heaven, it does not oppose Heaven; after Heaven, it follows Heaven’s seasons.” Heaven itself does not oppose it: this is precisely what governs the Dao. The cauldron in question is no ordinary cauldron. It is square on the outside and round within, shaped like an egg and one inch across. From nonbeing it enters being: this is the Qi of the creative transformation of Chaos, where the hidden gate lies.

This passage comes from the Daoshu and describes the form of the cauldron and furnace used in alchemical practice—whether internal cultivation or external alchemy—as well as the symbolism of timing, seasonal nodes, and the movement of Yin-Yang. The following is a plain-language explanation of its general meaning.

The “central cauldron” mentioned here was said to have been cast by the Yellow Emperor at Mount Jingshan. Its measurements are recorded in detail: it was one chi and two cun high, weighed seventy-two jin, and measured one chi and five cun around. Its three legs stood two and a half cun above the ground; the base was two cun thick, the walls of the body one and a half cun thick, and the interior six cun deep. The lid was one and a half cun thick, the handles were one cun high, and it could hold three and a half sheng.

Above the cauldron, the imagery represents Heaven and water; below it, Earth and fire. The twenty-eight lunar lodges—the ancient divisions of the celestial region—are engraved around its body. Those who refine medicine (practice alchemy) with a cauldron commonly encounter ten kinds of shortcomings, which Caoyizi once described one by one.

The first shortcoming concerns the “furnace of Great Oneness” (Taiyi): Heaven and Earth serve as the furnace, and Yin and Yang as the cauldron, with their imagery corresponding to the Five Sacred Peaks. An altar is set up according to the twelve earthly branches assigned to the months. The altar has three tiers, and the furnace has eight openings. The furnace is two chi high, six cun thick, and three chi and five cun around. Each opening is two cun high and half a cun wide, corresponding to the twelve earthly branches; its circumference is one cun. Thus the furnace is called the cauldron’s “outer wall,” and no malign Qi should be allowed to enter.

The twelfth item concerns the “furnace of the Flower Pond”: above it is a black moon, below it a white sun, and there is also a “seat where the monkey gathers.” Beginning with the month of Jianzi (the eleventh month), practice proceeds month by month. The timing of the fire follows the Eight Seasonal Nodes, and eight openings are established to correspond to the Eight Winds: the north wind at the winter solstice, the east wind at the start of spring, the clear-bright wind at the spring equinox, the south wind at the start of summer, the south-southeast wind at the summer solstice, the west wind at the start of autumn, the northwest wind at the autumn equinox, and the north-northwest wind at the start of winter. The Bagua (Eight Trigrams) are therefore arranged on the outside, with the moon on the right and the sun on the left.

The medicine being refined totals three hundred and eighty-four zhu: a year has three hundred and sixty days, plus the twenty-four seasonal nodes, so each day corresponds to about twenty-five and a half zhu, with Yin and Yang taken into account. When the Qi of Yin and Yang reaches the winter solstice, at the hour of Zi, the fire is kindled; the cycle ends upon reaching the Kun position. The eleventh month is called “Return.” The Gate of Astonishment is opened to correspond with the Gate of Life, marking the winter solstice, when Yang begins to grow. First, one liang and one and a half zhu are used; then six can and one millet grain are added each time. By the end of the month, the accumulated Yang amounts to thirty-two liang, while the dragon remains concealed. A great fire uses one jin and must be maintained for three days. For a smaller measure, use four liang of fire, and the Three Corpses—the three inner “worms” symbolizing greed, anger, and ignorance—will perish of themselves. Hence the saying: “Before the White Tiger can be captured, subdue the Azure Dragon, and from then it will roam aloft.” This refers to this kind of timing of the fire and the principle of mastering Yin and Yang.

Note for reading what follows: Measurements, weights in jin and zhu, the eight openings, eight winds, twelve earthly branches, Bagua, Azure Dragon and White Tiger, Flower Pond, and Great Oneness often carry a double meaning in Daoist alchemical texts: they can refer both to implements and to an inner landscape of the body involving Qi, Shen, and the timing of the fire. The Daoshu, a Daoist text from the Song-Yuan period onward, often weaves together teachings associated with the Southern School and accounts of Neidan. If you are interested only in the physical measurements of the Yellow Emperor’s cauldron, you need read only the opening section. If you are interested in the sequence of cultivation, the latter part on kindling the fire at the winter solstice, the birth of Yang, the quantities of fire, and the Three Corpses uses familiar language for discussing the timing of the fire in Neidan.

The twelfth month corresponds to the “Approach” hexagram. Open the Gate of Injury and respond to the Gate of Blockage until the month is nearly over. At this time, when Yang Qi has accumulated for sixty-four double-hours, the image is the “Nine in the Second Place: The dragon appears in the field” from the Book of Changes.

For the greater measure, use eight liang of fire for three days, and Yang Qi begins to arise. The second and fifth lines respond to one another, and the medicine then coagulates. Hence it is said: “Within the Approach hexagram, the Azure Dragon turns; this is the image of spring. The seasonal qi is misty with rain, and the sea’s waves gradually rise and strike Peng Island. Secure the Jade Gate to ward off dusty winds. Bring the Four Images together and return them to Wu and Ji, the central Earth. Who would believe that Yin and Yang joining could work such divine wonders?” This describes this stage.

The first month corresponds to the “Peace” hexagram. Open the Gate of Alarm and respond to the Gate of Birth. By the end of the month, Yang Qi has accumulated for ninety-six double-hours. This is the image of “Nine in the Third Place: The noble person is active and vigilant all day, advancing in De and cultivating his work.” Yang Qi descends, Yin and Yang’s watery energies meet, and the Sun is refined by cooking. For the greater measure, use eight liang of fire for three days, and the scene becomes visible; for the lesser measure, use four liang of fire for nine days. Hence it is said: “Only with the Peace hexagram do we know that the two energies are balanced. The true medicine in the cauldron is perfectly clear. The dragon’s song and tiger’s roar are truly worth hearing; lightning flashes and thunder sounds, startling what lies dormant. The scene of spring gradually emerges, and true fire descends. With hands, seize the Sun and Moon and bring them into the Golden City.” This describes this stage.

The second month corresponds to the “Great Strength” hexagram, at the Nine in the Fourth Place. By the end of the month, Yang Qi has reached one hundred and twenty-eight liang. No further external fire may be used. Hence it is said: “Within the pot, the Sun and Moon add essence and energy; inside the cauldron, red lotuses surge through emerald waves. Listen closely, and you will hear the Maiden; when the Infant sees the medicine, he sifts and gathers it.” This describes this stage.

The third month corresponds to the “Breakthrough” hexagram. Open the Gate of Alarm and respond to the Gate of Injury. It is at the Nine in the Fifth Place. By the end of the month, Yang Qi has reached one hundred and sixty liang. This is the image of “the flying dragon in the heavens.” For the greater measure, use two jin of fire for three days; for the lesser measure, use four liang of fire for fifteen days. Hence it is said: “Subduing the White Tiger is no easy matter; bringing the Azure Dragon under control does not happen by chance. From the boiling cauldron, purple powder flies; watch as lead within the fire transforms into gold.” This describes this stage.

The fourth month corresponds to the “Creative” hexagram. Open the Gate of Injury and respond to the Gate of Alarm. By the end of the month, Yang Qi has reached one hundred and ninety-two liang. It is at the Top Nine, and two jin and eight liang of fire are used. When the fire burns fiercely, use the greater measure for three days; for the lesser measure, use four liang of fire for eighteen days. Hence it is said: “Bring the climate into harmony in accordance with the seasons; refine the Five Phases and enter the Primordial Palace.” This describes this stage.

The fifth month corresponds to…

A Plain-Language Interpretation of Daoshu

This passage describes the stages from Gou to Kun over several months of the “ten-month gestation” in Neidan (internal alchemy). It sets out the timing and measures of the firing process, the opening gates and their corresponding trigrams, and the accompanying formulas. Its esoteric method accumulates the ingredients according to the meridians of each month and the lines of the trigrams.

Gou Month: Open and Rest Gates Correspond to the Life Gate

At the Gou stage, the Open and Rest Gates are activated, corresponding to the Life Gate.

The Yin side accumulates to one liang, one and a half zhu, six Qi, and one millet grain—extremely fine measures of Yin substance. At the height of Yang, the same measures accumulate in the same way.

By the end of the month, the Yin energy has combined to make thirty-two liang.

The firing uses two jin. Three days make up the lesser count, using four liang; the process lasts eighteen days in all.

Hence the saying: “Gather the medicine in the Li Palace and entrust it to the Original Spirit.” This refers to this stage.

The Sixth Month: Dun, with the Open and Rest Gates Corresponding to the Astonishment Gate

The sixth month corresponds to the Dun hexagram. The Open and Rest Gates are activated, corresponding to the Astonishment Gate, at the position of the second line in the lower trigram.

By the end of the month, Yin has grown to four jin. The firing uses one jin and eight liang. The three-day lesser count uses four liang, and the process lasts twenty-one days in all.

Hence the saying: “Turn the waters of the source-sea; listen to the night watch. Inwardly envision red lotuses filling the ten isles.”

The Seventh Month: Pi, Corresponding to Yin

The seventh month corresponds to Pi and is positioned at Yin.

By the end of the month, Yin has grown to six jin. The greater count uses one jin of fire. The three-day lesser count uses four liang, and the process lasts twenty-four days.

Hence the saying: “Yellow sprouts gradually emerge, and golden flowers bloom; white snow settles clear, and the sea grows deep of itself.”

The Eighth Month: Guan, with the Open and Injury Gates Corresponding to the Obstruction Gate

The eighth month corresponds to Guan. The Open and Injury Gates are activated, corresponding to the Obstruction Gate—written as “Blockage Gate” in the original, though it is commonly associated with the Obstruction Gate system. Its position corresponds to Mao.

By the end of the month, Yin has grown to eight jin. The inner fire is then applied, and the lesser count lasts twenty-seven days.

The Ninth Month: Bo, with the Open and Astonishment Gates Corresponding to the Life Gate

The ninth month corresponds to Bo. The Open and Astonishment Gates are activated, corresponding to the Life Gate, at the position of Chen.

By the end of the month, Yin has grown to ten jin. The firing uses eight liang. The three-day lesser count uses four liang, and the process lasts thirty days.

The Tenth Month: Kun, the Six Dragons Battle in the Wilds, and the Dao Is Accomplished

The tenth month corresponds to Kun. The Open and Rest Gates are activated, corresponding to the Astonishment Gate, at the position of Si.

This is the image of “the six dragons battling in the wilds, their blood dark yellow”: the Dao has been accomplished.

By the end of the month, Yin has grown to one hundred and ninety-two liang. The greater count uses four liang of fire for thirty days, and the lesser count also uses four liang for thirty days.

Qian is the Gate of Heaven; Kun is the Door of Earth. They are the masters of Yin and Yang. Beginning in the month of Jianzi, one hexagram is assigned to each month, accumulating to three hundred and eighty-four lines. The medicine is now complete.

From Zi to Si, and from Wu to Hai: Yang Seeks Yin, Yin Seeks Yang

From Zi through Si, pure Yang is in control: Yang seeks Yin, and water enters metal.

From Wu through Hai, pure Yin is in control: Yin seeks Yang. Water congeals, while metal dissolves and enters the water.

Thus water, receiving fire, surges upward; metal, receiving water, hides below. They restrain and transform one another, congealing into the Great Elixir.

The greater and lesser counts of the year, month, and day must be carefully examined and brought into accord with Yang fire and Yin tallying. Only then can the results be verified.

Summary

The passage uses the monthly hexagrams Gou, Dun, Pi, Guan, Bo, and Kun; the correspondences among the Eight Gates; measures in jin and liang and counts for the firing process; and verses describing inner visions. Together, these depict the Neidan process from gathering the medicine and tending the fire to the completion of the Elixir in the tenth month of Kun. The 384 lines symbolize the assignment of one hexagram to each month and the full cycle of Heaven across ten months. Readers should consider this passage alongside teachings received from a master and the discussions of the Original Spirit and the Li Palace elsewhere in the text. The measures in jin and liang should not be treated as literal recipe quantities.

The amount of innate Jing and Qi a person possesses from birth is fixed, like the measured weights of zhu and liang used in alchemical work. Only when the trigrams and lines stir into activity and the right moment arrives can the corresponding “gate” be opened. Cultivation must follow the timing of Heaven; it cannot be undertaken arbitrarily.

The Dipper and the monthly ordinances set the guiding framework: generation and restraint each have their appointed times. When it is time to generate, generate; when it is time to destroy, destroy. Do not act early or overstep the proper time.

The Primordial Lord, a high immortal, said: To cultivate this Way, first free yourself from sexual desire and quiet your thoughts. In this way, the “Nine Worms”—creature-like spirits believed in Daoist thought to inhabit the body and deplete its Jing and Qi—can be driven out. If you persist, you will have no dreams for three days; after seven days, your face will regain a childlike appearance, with a clear, bright complexion like that of a child.

Brief explanations of terms (explained in parentheses at their first appearance in the text):

• The realm of sensuality: A state of distraction and impure thoughts stirred by sexual and sensual desire.
• The Nine Worms: In Neidan and medical traditions, nine kinds of “worms” believed to inhabit the body. They symbolize impurity and desire and are to be expelled through cultivation.
• A childlike appearance: When cultivation shows its effects, a complexion that is rosy and healthy, with a full vitality like a child’s.