《道樞》Vol. 38

Chapter 38 of The Pivot of the Dao (excerpt, in modern vernacular)

The “Meeting the Real” chapter (This chapter elaborates on the profound meanings of the scriptures and expounds mysterious teachings, showing later generations the way into the Dao.)

Huayangzi (the Tang dynasty Daoist Shi Jianwu) said: Water, Fire, Metal, Wood, and Earth are the Five Phases (Wuxing). Most people know that they generate one another like mother and child, and overcome one another like husband and wife. But few understand how to reverse the Five Phases in practice or grasp the principles of drawing off and adding to the firing process.

Most people have also heard of the upper, middle, and lower regions, and of Jing (essence), Qi (vital energy), and Shen (spirit), together known as the Three Fields (the Dantian system). Yet few truly understand the meaning of their cyclical reversal or witness its power to bring transcendence.

Only after understanding how to reverse the Five Phases can one speak of entering the Dao. Understanding the drawing off and adding to is what makes one a practitioner of the Dao. When Jing, Qi, and Shen have been made to circulate in cycles through the Three Fields, one may attain the Dao; progressing to transcendence is to complete the Dao.

In my view, across the generations, those who truly attained the Dao and achieved transcendence in the Xishan lineage numbered no more than a dozen or so. Their essential teachings can be summarized in about twenty-five points: recognizing the Dao, recognizing the method, recognizing people, recognizing the time, recognizing things, nourishing life, nourishing the body, nourishing Qi, nourishing the heart-mind, nourishing longevity, replenishing the inner, replenishing Jing, replenishing Qi, augmenting what is lacking, reducing what is excessive, true Water and Fire, true Dragon and Tiger, true elixirs, true Lead and Mercury, true Yin and Yang, refining the method to enter the Dao, refining the body to transform it into Qi, refining Qi to form Shen, refining Shen to unite with the Dao, and refining the Dao to enter sagehood.

Immortal Lord Ge (Ge Hong) said: Buddhists often become attached to a stubborn emptiness, while Confucians cling to the concrete existence before their eyes. Neither understands that the Way of the ancient sages resides first and foremost in the heart-mind. Pure Yangzi (Shi Jianwu’s sobriquet) understood this deeply. He therefore valued the school of innate nature (the study of heart-mind and nature), cultivated the heavenly rank (the exalted station of the Way of Heaven) and cast aside the human rank (worldly fame and status), and despised stubborn emptiness while awakening to true emptiness. This is the “recognition of the Dao” that must be learned.

The Hidden Book of the Most High says: There are 3,600 methods for nourishing life, and dozens of established schools devoted to it. “3,600” alludes to a period of ten years; “dozens” corresponds to the numbers of Heaven and Earth—Heaven one, Earth two; Heaven three, Earth four, and so on through Heaven nine and Earth ten—as well as the numbers of the Five Phases and Yin-Yang.

In ancient times, Hua Tuo said that lying down for a long time with little movement causes Qi to stagnate and blood to congeal. He therefore observed the Five-Animal Frolics and devised daoyin (exercises guiding and stretching the limbs) to keep the nutritive and defensive energies (the energies that circulate through the blood and protect the body) flowing freely. Later people mistakenly called this “circulating energy.”

In ancient times as well, Chen Yi’s daughter entered the Daoist path and imitated a turtle’s breathing, practicing inhalation and exhalation. She went a year without eating and did not die. Later people mistakenly called this “taking in Qi.”

A Plain-Language Reading of The Pivot of the Dao

Treating “breath ingestion” as a way to obtain elixirs is a mistaken path. Zhang Shao said that the five flavors disturb a person’s true fluids: when one organ becomes excessive, another becomes weak; when one kind of Qi is too strong, another becomes deficient. He therefore advocated abstaining from the five flavors. Later generations called this “grain abstention,” but that too was a misunderstanding.

Liu Dong understood true Yang and true Yin: when there is an excess, draw upon the Qi of its child; when there is a deficiency, “slay its ghost.” In this way, one both supplements and drains. Later generations took this to mean gathering the essence of the sun and the radiance of the moon in order to obtain the primal Qi of Heaven and Earth. That too was a misunderstanding.

Rong Chengzi taught the Yellow Emperor methods for the bedchamber because he feared that the Emperor might lose his true Qi and hinder his cultivation. The purpose was simply to practice restraint amid situations that arouse desire, not to teach people to seize Qi through “intercourse and battle.” Later generations instead thought they could “supplement one person with another,” which was wrong.

The Yellow Emperor had no success cultivating at Kongtong, so Guang Chengzi taught him to refine Waidan (external alchemy), to make up for long-standing depletion and the damage caused by accumulated Yang. Later generations therefore sought to ingest lifeless minerals and metals. That too was wrong.

When Bian Que explained the Lingshu chapter, he said to draw in clear Qi through the nose and expel turbid Qi through the mouth. Retaining the breath for twenty-four breaths makes one liang of fire. Refining true lead is like playing with a flower’s stamens; this is called the Yang embryo. Refining true mercury is like holding a lotus in the mouth; this is called the Yin embryo. When the embryo is present, the breath comes to rest; when the breath rests, Shen (spirit) remains. Through accumulation, one enters sagehood. Later generations instead practiced breath retention, taking in more and exhaling less, and gathering Qi to form an embryo. That was wrong.

The Jiuxian Jing says: “For a serious illness, use fire; for a minor illness, use water.” Using fire means taking in Qi and raising it through the body, so that true Qi permeates the Four Greats and repels Yin influences. Using water means taking in Qi and raising it through the body until the Qi passes through like a gushing spring. In stillness, one directs it with the mind to the affected place, allowing Qi and blood to flow freely without obstruction. Later generations instead held their breath, used the tongue as a windlass to turn and stir from side to side, gathered the remaining saliva, rinsed the mouth with it and swallowed it, then let it pass through the digestive tract and out of the body. They called this irrigation to nourish the Yellow Sprout. That was wrong.

The Tongxuan Jing says: “Keep to the Dao of Wuwei (non-action), attain the principle of naturalness, remain clear and free of turbidity, still and unmoving.” Later generations thought this meant sitting in stillness and cutting themselves off from the world. That was wrong.

The Lingbao Neiguan Jing says: “Let no external realm enter and no internal realm emerge. Close the eyes and look within; lower the ruler’s Fire to the lower field and spread yellow clouds.” Later generations also misunderstood this. The main point here, however, is to distinguish the errors described above. The practice of inner observation itself must follow the scripture’s intent; one must not cling to a one-sided interpretation.

Note: The text’s central theme is “the same name, but different realities.” Later generations treated breath ingestion, grain abstention, gathering the sun’s essence and moon’s radiance, sexual practices for gathering and supplementing, Waidan minerals and metals, breath retention to form an embryo, irrigation to nourish sprouts, and motionless sitting apart from the world as proper paths to immortality. The author identifies these, one by one, as misunderstandings of isolated phrases from earlier teachers or as excessive elaborations. The genuine methods of alchemy, health cultivation, and healing each have their own scriptural principles and must not be confused with one another. Technical terms such as true Yang and true Yin, the Four Greats, the ruler’s Fire, the lower field, and the Yellow Sprout should be understood in light of the full text and the teacher’s transmission; this reading only clarifies the passage in plain language.

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

Some people understand cultivation this way: they set the “Four Great Elements”—earth, water, fire, and wind—in motion until they sound together like the pipes of a sheng, while carriages, horses, and ceremonial retinues move back and forth in formation. This is a path later generations have taken astray. Others train the body until it is like withered wood and the mind like cold ashes, sinking into dullness and extinction. They imagine that the Yin spirit leaves through the Gate of Heaven and then enters a womb to be reborn. That, too, is a mistake. Some people work at opening the crown of the head, retracting the tortoise, living in the mountains, recognizing their nature, smelting and refining, chanting scriptures, giving alms, and making offerings. For the true Dao, most of these have no fundamental use.

They do not understand that water and fire are already within the body. There is water in fire and fire in water. The Yin-bearing aspect of fire is indistinct and elusive; its substance is the Water of True Unity. The Yang-embracing aspect of water is deep and mysterious; its essence is the Qi of True Yang. These things can be understood only through the correct method.

To study the Dao, one must have a teacher. Zhang Mengqian met Haichanzi three times and received the Dao of “three accomplishments.” Xie Zhiyi met Xu Jingyang and received the work of the “nine turnings.” Wang Meng met the Immortal of Longevity and came to know the Great Dao. Mei Fu met a True Immortal of the Great Cavern and grasped the secrets of Heaven. Yet some masters conceal themselves and say nothing, while others possess such deep De that they seem to lack it. The Yellow Emperor sought Master Chisong and, after half a year, received only the Scripture of Inner Cautions, meant to guard against external loss. Liu An studied with Wang Daohou for a year and received just one minor method, not enough to cultivate and nourish himself. So Yin Changsheng did not abandon his own work simply because Ma Mingsheng was ill for a long time, and Ge Zhichuan did not casually teach Zheng Siyuan’s family methods to others. Clearly, recognizing a true master is no easy matter. Some have great eloquence yet seem tongue-tied; some speak smoothly; some have the bearing of the Dao and an ancient face; some are deeply pure in most respects but have minor flaws; some seem foolish at first and become sages in the end. Learning how to discern people is another thing one must do.

The perfected men of antiquity said that one must first cultivate and nourish oneself before refining and transforming. Ordinary bathing should not be done in a draft—but it is still inferior to “true bathing.” What is true bathing? In a quiet, secluded room, close the eyes and still the mind. Sit upright with the body aligned, and let the primordial Qi rise, fill the limbs, and ascend into the Niwan, the Muddy Pellet. This is called true bathing, and it far surpasses external methods involving water and fire. One must also understand the proper timing of Yin and Yang’s ascent and descent, and the cycles of the Sun and Moon.

In spring, things are born; in summer, they grow. Plum blossoms are radiant and chrysanthemums fragrant. In autumn, things are harvested; in winter, they are stored away. The cypress bears fruit and the pine thrives. If people cannot nourish their true nature in order to refine the body, they are less than plants and trees. Cranes know the hour of midnight—the moment when Yin gives rise to Yang—and swallows know Wu and Ji, the principles associated with water and avoiding earth. These are lessons Heaven and Earth have given to living things.

Note: “Three accomplishments,” “nine turnings,” Niwan, True Unity, and True Yang are terms from Neidan, internal alchemy. Most of the people named here belong to Daoist legend and hagiographic traditions; their names are retained without detailed historical discussion.

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

A snake should not travel far on a Si day, and an oriole leaves its mountain valley only in spring. Yet people cannot preserve their original Yang and keep their true Qi contained; they are truly inferior even to birds and beasts. The foolish squander the “eight hundred and ten zhang” of original Qi they were born with, without even knowing when or where their Qi is.

The great cycle of Qi through the four seasons (following Heaven): In spring, Qi is in the liver; in summer, in the heart; in autumn, in the lungs; and in winter, in the kidneys.

The small daily cycle of Qi (following the Sun): At the Zi hour, Qi is in the kidneys; at the Mao hour, in the liver; at the Wu hour, in the heart; and at the You hour, in the lungs.

The changing seasons of Heaven and Earth, the Moon’s waxing, full, waning, and new phases, and the human hours Zi, Wu, Mao, and You correspond to one another. Heaven and Earth are measured in “degrees,” totaling 360; the Sun and Moon are each divided into twenty-four parts; human time is also divided into twenty-four periods, and these measures align.

From Zi to Wu, Qi gradually grows and belongs to Yang; from Wu to Zi, Qi gradually recedes and belongs to Yin. The Yang hours are Yin, Chen, Wu, Shen, Zi, and Xu, along with the Yang stems Jia, Bing, Wu, Geng, and Ren. The Yin hours are Mao, Si, Wei, You, Hai, and Chou, along with the Yin stems Yi, Ding, Ji, Xin, and Gui.

The earthly branches correspond to the Six Channels (meridians) as follows: Chen is Taiyang, Mao is Yangming, and Yin is Shaoyang; Chou is Taiyin, Zi is Shaoyin, and Hai is Jueyin; Xu is Taiyang, You is Yangming, and Shen is Shaoyang; Wei is Taiyin, Wu is Shaoyin, and Si is Jueyin.

Thus, the Wu hour is when Kidney Qi and Heart Qi meet as they rise from below, and the Qi of the Three Yang gathers. The Zi hour is when Heart Qi and Kidney Qi meet as they descend from above, and the Qi of the Three Yin gathers.

The ethereal soul (hun) belongs to “Yang within Yin,” and its Qi arises at the start of the Mao hour. The corporeal soul (po) belongs to “Yin within Yang,” and its Qi arises at the end of the You hour. Nourishing Yang is not confined to spring and summer; one must also attend to the Qi in the heart and liver. Nourishing Yin is not confined to autumn and winter; one must also attend to the Qi in the kidneys and lungs.

After the summer solstice, true mercury (mercury symbolizes Yang essence) accumulates in the Crimson Palace, the chamber within the heart. After the winter solstice, true lead (lead symbolizes Yin essence) accumulates in the Dantian (energy center). The Wood cycle meets at the twenty-fifth degree of the Heavenly Pivot, in the Xun position. This is when Yang meets Yang, and it is the proper time to gather and contain essence and Qi.

Plain-language interpretation

(When the Metal cycle converges at the twenty-fifth degree of the numinous talisman,) the Great Medicine can be refined. This twenty-fifth degree belongs to the Qian trigram.

The moment when Yin meets Yin is precisely the right time to refine and transform them into the Returned Elixir. Thus, “kindling the fire to refine the body” must happen before Qi begins to rise, while “gathering the fire and carrying out the refinement” must take place just as Yin begins to descend. If refining the body to remain in the world, Qi should come first, making use of the moment when the Five Phases overcome one another. If refining Qi to transcend the ordinary world, timing should come first: one must wait for the proper firing process as the three fields—the upper, middle, and lower Dantian—cycle back and forth. Those who see no results often fail because they miss the time to gather, replenish, collect, take, seek, or refine the Returned Elixir. This is why one must understand timing.

Zhengyangzi says: “The heart is Heaven, the kidneys are Earth, the lungs are the Moon, and the liver is the Sun.” Cui Xuanzhen says: “The Qi in the kidneys is the ‘Infant’; the liquid in the heart is the ‘Maiden.’ The Qi in the liver is Yang within Yin, the Sun’s soul. The Qi in the lungs is Yin within Yang, the Moon’s spirit.”

What are the Four Images? The heart is the Vermilion Bird, the kidneys the Dark Warrior, the liver the Azure Dragon, and the lungs the White Tiger. Master Ge (Ge Hong) says: “The Infant is the True Yang Qi above the heart’s liquid. The Maiden is the True One Water within the kidney Qi. The Metal Lord is the old Yang in the lungs. The Yellow Matron has only faint Yang; it must be made to return to the lower Dantian. The remaining liquid is old Yin. Kidney liquid, extending as far as spleen liquid, is True Yin, close to Lesser Yin. Its Yin is weak, and it too must be made to return to the lower field. These, as well, belong to the Four Images.”

Perfected Tai Bai says: “In the art of inverting the Five Phases, the dragon emerges from fire; when the Five Phases do not follow their usual course, the tiger is born in water.” Why? Huayangzi says: “The dragon belongs to the Eastern Jia-Yi Wood. How can it emerge from fire? Because it is the True Yang Qi of the heart’s liquid, it is called the Yang Dragon emerging from the Palace of Li (the heart). The tiger belongs to the Western Geng-Xin Metal. How can it be born in water? Because it is the True One Water within the kidney Qi, it is called the Yin Tiger born in the position of Kan (the kidneys). The dragon is inherently a Yang creature and delights in rising. When it is in water, it is actually Yang within Yin, so it is used as a metaphor for the True Yang above the heart’s liquid. The tiger…”

Yin is by nature a yin substance, yet it is adept at movement. Within the human body it resides on “land”—the lower part of the body—and may therefore be called yin within yang. In this respect, it can be compared to the “True One” within Kidney Qi.

The True Lord of Yin asked, “Why is the vital energy of the north called the River Cart?” Master Huayang replied, “Among the myriad yin forces in the human body, there is a single point of original yang. As original yang rises, it warms and steams the membranes and networks, giving rise to original Qi. Qi passes from the Kidneys to the Liver, from the Liver to the Heart, from the Heart to the Lungs, and from the Lungs back to the Kidneys. This is called the ‘Small River Cart.’

“When the Golden Essence behind the elbows ascends, it starts at the coccygeal gate, passes through the lower, middle, and upper barriers, and travels from the upper Dantian to the middle Dantian, then to the lower Dantian. This is called the ‘Great River Cart.’

“When pure yin descends, True Water comes of itself; when pure yang ascends, True Fire arises of itself. Their rising and falling meet at the ‘Twelve Towers,’ the points through which Qi ascends and descends in the body. During the return of the Elixir, golden light shines brilliantly, radiating in myriad beams. This is called the ‘Purple River Cart.’

“The cart travels in the river, just as Qi moves through the blood vessels; the cart carries things, just as Qi contains True Water. Guangchengzi taught the Yellow Emperor to refine the Elixir at Mount Kongtong: among the Five Metals, lead is black metal, from which silver is extracted; among the Eight Stones, cinnabar is red stone, from which mercury is extracted. When mercury and lead combine, they become a treasure. In addition, the True Qi stored by the Kidneys is lead, while the True Essence formed through the union of yin and yang is mercury. If the timing of the fire is exact, Essence becomes mercury, mercury becomes cinnabar, and cinnabar becomes the Elixir. Hence it is called ‘True Lead.’ The Golden Essence behind the elbows flies into the upper palace, entering from the crown and descending to the lower Dantian. True Fire rises from the front and enters the Niwan, passes through the Heart, and crosses the many-storied tower. With yin and yang as one, Water above and Fire below, one attains the way of ‘Already Fording’ and rushes into the original sea, forming the purple-gold Elixir. Hence it is called ‘True Mercury.’

“The union of yin and yang takes four forms: yin joins yang, yang joins yin, yang joins yang, and yin joins yin. Their conjunction also takes four forms: yang unites with yin, yin unites with yang, yin unites with yin, and yang unites with yang. These correspond to the eight seasonal divisions of Heaven and Earth and the eight phases of the sun and moon; they must be understood. From ancient times to the present, many have discussed cultivating life, but one must first understand the nature of the substances involved—lead and mercury, and the True Qi and True Essence within the body.”

Reducing thoughts and desires can nourish the heart; cutting off thoughts and forgetting worldly schemes can nourish the spirit; eating and drinking in moderation can nourish the body. Only by balancing exertion and rest can one keep one’s life from falling into disorder. Living in clean surroundings, away from the turbid world, can nourish Qi; abstaining from sexual desire can nourish Jing. Master Huayang said: These are still not the highest reaches of nourishing life. Those skilled in nourishing life tend to themselves and draw upon their strength when the body is vigorous, and tend to themselves to replenish it when it declines: in spring, nourish the spleen; in autumn, the liver; in summer, the lungs; in winter, the heart. Refining the body means kindling the fire; returning the Elixir means gathering Qi. These are methods applied month by month over the course of a year.

Nourish Yang in spring and summer because true Qi follows the great cycles of Heaven and settles in the lungs and kidneys. The kidneys and lungs are where fluids descend and where Yin and Yang pass between one another. Qi in the kidneys arises at the hour of Zi, when one Yang is born within two Yin. At this time, clear the mind and still the thoughts, close the eyes and raise the body, and inwardly envision a wheel of fire rising from the Dantian. This is the method for tending Qi at the moment it is born.

Qi in the liver arises at the hour of Mao, when one Yang is born within two Yin. At this time, sit alone with the eyes closed, inhale deeply and exhale lightly; inwardly observe a man and woman joining within the Yellow Chamber and bringing forth a perfected infant. This is the method for tending Yang at the moment it is born.

Qi in the heart arises at the hour of Wu, when one Yin is born within two Yang. At this time, forget speech and cut off thoughts; hold saliva in the mouth to keep the heart’s Qi from dispersing. Inwardly observe the Dragon and Tiger joining amid smoke and flame, coiling within the Golden Cauldron and streaming down into the lower Dantian. This is the method for tending Yin at the moment it is born.

Qi in the lungs arises at the hour of You, when one Yin is born within two Yang. Then close the eyes and quiet the mind, drawing the abdomen in slightly; inwardly observe a great fire scorching the cauldron, with the three samadhi fires erupting together in blazing flames within it. This is the method of tending Yin at its appointed time.

After three hundred days, the Golden Embryo is formed and true Qi arises. Tending and refining this true Qi gives rise to Shen (spirit)—what Neidan calls “the Three Flowers Gathering at the Crown” and “the Five Qi Returning to the Origin.” After five hundred days, the Yang spirit is born. Tending and refining the Yang spirit leads back to emptiness.

A Plain-Language Interpretation

After becoming attuned to the Dao, a person is born from bodily form and uses the body to nourish true Qi. Once true Qi has arisen, it in turn nourishes the Dharma body. The Dharma body is another body that exists beyond the physical one; nurturing it is the foundation of health cultivation.

Those skilled at nourishing the body should take care to put on extra clothing before the weather turns cold, but not to add too much at once. When the weather warms, they should remove clothing in advance, but not too much at once. After prolonged exertion, they should rest in ease to preserve their vitality; after prolonged idleness, they should practice Daoyin exercises to circulate stagnant Qi. In hot weather, exposure to wind closes the pores and causes defensive Qi to congeal. Sleeping on damp ground in summer disperses Qi and draws blood downward. Excessive warmth in winter exposes the kidneys to deficient Yang; by spring and summer, the liver and heart are bound to suffer from obstruction. Excessive coolness in summer makes the heart harbor floating cold; by autumn and winter, the lungs and kidneys are bound to suffer from deep stagnation. Those who nourish the body should guard against these things.

Do not wait until you are extremely hungry to eat, and do not eat until you are too full: fullness harms Shen, while hunger harms the stomach. Do not wait until you are extremely thirsty to drink, and do not drink too much: excess drinking damages Qi, while thirst harms the blood.

Wash your hair once every ten days. “Ten” means reaching a full count and then returning to the beginning. True Qi resides in the head; washing it makes the ears and eyes clear and keen. Bathe once every five days. “Five” refers to the circulation of the Five Qi; bathing the whole body keeps the nutritive and defensive Qi flowing freely. But do not bathe too often. Frequent bathing may leave the skin glossy, yet it congeals the blood and disperses Qi. Over time, Qi is depleted, and paralysis may result, because Qi can no longer prevail over blood, nor Shen over bodily form. Nor should you wash your hair too often: this causes Qi to congest in the upper body and the head to become sluggish. Over time, the channels and collaterals can no longer flow freely, bringing heaviness in the body and fatigue in its form.

The ancients used Yang to nourish Yang, so Yang was not dissipated; they refined Yang through Yin, so Yang was not weakened. In the course of a year, nourishing Yang in spring and summer and Yin in autumn and winter means using Yin to nourish Yang and Yang to dispel Yin. Over the course of a day, before noon one refines the Qian trigram through Qi: hence the practice of refining the body at dawn and then refining Golden Essence later in the morning. After noon, one refines the Kun trigram through medicine: when medicine is present, Qi is gathered to forge the Elixir; when there is no Elixir, the fire is gathered to boil the sea. In all these practices, true Yang is put to work within the body. This is the way to nourish the body.

The force behind a bird’s sudden leaps and flights is Qi, which enables it to tread on empty air as if it were solid ground. The Qi of pines and cypresses is firm, so they remain evergreen; the Qi of tortoises and cranes is settled, so they do not wither. Those skilled at nourishing the body should follow their example.

Should one not devote oneself to nourishing Qi? Some take “speaking little” as a method of cultivation, but this merely preserves Qi. If the breath entering and leaving is unclear and mixed with turbidness, that is “changing the breath”; it readily weakens the body. Inhaling more than one exhales may be used only to drive out pathogenic influences and treat illness; it cannot be regarded as fetal breathing, a method in which one breathes without breathing, like a fetus. Some swallow Qi upward and gather it below, storing it within the body. This can concentrate Qi, but it cannot be regarded as “returning the Elixir,” the Neidan method in which spirit and Qi condense. The saying “continuous, as though present; use it without exertion” means letting go of fixation and allowing Qi and spirit to harmonize naturally. Holding one’s breath and inhaling without exhaling is instead a practice of sealing the breath to refine the body, and is not proper nourishment. Repeatedly swallowing, drawing in and contracting both sides, swallowing in emptiness to channel water, sitting upright and raising the body, filling the limbs with Qi, opening the blood vessels and harmonizing the nutritive and defensive Qi, or even spreading Qi to “burn the body”—none of these is truly nourishing Qi.

Those skilled in nourishing Qi do so in their prime, so that Qi does not decline too soon, and in weakness, so that it does not fail prematurely. The ancients drew on the image of the Tun hexagram: Yang Qi is just beginning to arise, constrained and not yet extended. Thus they cultivated the image of Tun at dawn to nourish Qi’s flourishing. They also drew on the image of the Meng hexagram: one Yang is trapped among many Yin, obscured and not yet clear. Thus they cultivated the image of Meng at dusk to support Yang Qi. Qi must not be harmed. Thinking beyond one’s abilities, exerting strength beyond one’s capacity, grief and exhaustion, excessive joy or anger, unrestrained craving, and worry or fear kept in the heart all injure Qi. So too do prolonged conversation and loud laughter, irregular routines, drawing a bow, drunken vomiting, lying down after a full meal, running and leaping until breathless, cheering and weeping, and failure of Yin and Yang to unite. When such injuries accumulate to the utmost, life is shortened.

Those skilled in nourishing Qi should dwell in quiet and solitude, calm and free of desire. At the winter solstice, Yang Qi begins to emerge; after the spring equinox, Yang grows strong and Yin disperses. One must guard against residual Yin entering the abdomen and causing painful cold. At the summer solstice, Yin Qi begins to emerge; after the autumn equinox, Yin grows strong and Yang disperses. One must guard against residual Yang entering the abdomen and causing fierce heat. Do not look upon the Qi of death and mourning, lest it offend the Qi of life; do not approach foul, impure Qi, lest it offend true Qi. When true Qi has not yet grown strong, do not let the stomach become excessively empty in the morning; keep the mouth regularly nourished. When true Qi is near exhaustion, do not eat too much in the evening; keep the mouth somewhat less full. Qi is as fine as a thread and is injured by the slightest touch, so guard it with the utmost care.

(Continuing the previous thought.) Once disturbed, it scatters like smoke. If it is not carefully tended, its root will be lost. This is the Way of preserving the form. Yet merely nourishing Qi is not as good as gathering the ingredients; gathering the ingredients is not as good as refining Qi. Only by returning Qi to its source can one refine the Golden Elixir and ascend as an immortal. Therefore, one gathers before refining and nourishes before gathering. This is what I mean by nourishing Qi.

The body is a person’s dwelling, and the heart is its master. In the Five Phases, the heart belongs to Fire. It is formed from the abundant Yang energy of the south and corresponds to the celestial body Yinghuo, the planet Mars, and the sacred beast Zhuque, the Vermilion Bird. Its image is a three-petaled red lotus, the place where the spirits take up residence. A person’s receiving life from the Dao is called ming, or life; receiving bodily form is called xing, or nature; and the power to govern external things is called the heart. When the sages of antiquity taught people to cultivate the Dao, they were in fact teaching them to cultivate the heart: use an open heart to return to one’s true nature, an empty heart to dispel distracting thoughts, a settled heart to remain steadfast, a calm heart to be free of fear, a quiet heart to prevent turmoil, an upright heart to avoid crookedness, a clear heart to dispel murkiness, and a pure heart to be free of defilement. One should also think less, dwell on things less, desire less, take on fewer tasks, speak less, laugh less, worry less, seek less pleasure, rejoice less, grow angry less, favor less, and dislike less. Then the inner light will not be disturbed and the spirit and Qi will not become unruly, allowing one to enter the Dao. Conversely, excessive thought tires the spirit; excessive preoccupation scatters the will; excessive desire shortens life; excessive activity exhausts the body; excessive speech weakens Qi; excessive laughter harms the organs; excessive worry consumes the blood; excessive pleasure makes the mind overflow; excessive joy disorders Qi; excessive anger unsettles the hundred vessels; excessive attachment clouds the mind; and excessive aversion leaves one haggard. When the source is impure, harmonious Qi wastes away of its own accord. This is what I mean by nourishing the heart.

By gathering spiritual forces to support the Dao and bringing spirit and Qi into harmony, one can attain longevity: the highest attainment is twelve thousand years, the middle attainment is twelve hundred years, and the lowest is one hundred and twenty years. Knowing only the methods of cultivation, without knowing how to preserve longevity, makes cultivation futile. How does one preserve longevity? When walking, do not talk too much, lest you injure the spirit and deplete Qi. When sleeping, keep your mouth closed, lest Qi escape and the spirit be harmed. Do not approach danger or climb to high places, lest your hun fly away. Do not watch killing or conflict, lest your Qi become knotted. Do not attend funerals or visit the sick, lest your joyful spirit become unsettled.

A Modern Reading of The Pivot of the Dao (Dao Shu)

Daily habits and taboos (ways to preserve life)

Do not sleep in damp places or facing the wind, since your true Qi is still weak at such times. Do not enter abandoned ancient temples or shrines associated with malign forces, lest your mind and spirit be disturbed. Do not taunt fierce birds or strange beasts, lest fear arise in your heart. Do not relieve yourself facing the sun, moon, or stars—the Three Luminaries—and do not use deceitful words or speak nonsense, lest you shorten your life. At banquets, behave respectfully before sacred images, lest your soul and spirit become unsettled. Do not sit or lie close to burial mounds or cemeteries, lest your spirit become scattered. Avoid resting beneath dead trees or large trees, which gather Yin energy over time and may offend the Yang spirits. Do not casually wade through deep waters or broad marshes, whose extreme cold can injure your true Qi. Do not eat fruit that is out of season, as it harbors malign energy. These are the ways of preserving life that I have described.

The kidneys of men and women, and Yin-Yang

A man’s right kidney develops first because essence is on the outside and blood on the inside, with Yin as the inner aspect. A woman’s left kidney develops first because blood is on the outside and essence on the inside, with Yang as the inner aspect.

The order in which the organs and channels arise

Thus, the kidney gives rise to the spleen, the spleen to the liver, the liver to the lungs, and the lungs to the heart. The heart gives rise to the small intestine, the small intestine to the large intestine, the large intestine to the gallbladder, and the gallbladder to the urinary bladder. The urinary bladder gives rise to the Three Primordial Forces; these give rise to the Triple Burner, which gives rise to the Eight Vessels. The Eight Vessels give rise to the Twelve Channels, and the Twelve Channels to the Twelve Collaterals. The Twelve Collaterals give rise to 180 branch collaterals, which give rise to 180 coiling collaterals. These give rise to 36,000 outer collaterals, which give rise to 365 bones. The 365 bones give rise to 84,000 pores.

Essence, Qi, and spirit

Essence is the mother; Qi is the governing force. Each of the Five Organs stores its own essence, and Qi arises from essence. Each of the Five Organs stores its own Qi, and spirit arises from Qi. Refining essence can form the Elixir; nurturing Qi can give rise to spirit. This is the way to long life.

Nurturing life and nurturing the body

Those skilled in nurturing life tend the roots of the Five Organs; when the roots are firm, the branches and leaves flourish of themselves. Those skilled in nurturing the body tend the Five Qi. The Five Qi are the source: when the source is deep, its stream flows long.

Each of the Five Organs has its season of strength; the weaker must be nourished to restore balance

Each of the Five Organs has a season when it is at its strongest, so when one organ flourishes, another is relatively weak. I can nourish the weaker organ through food, emotions, and other means, bringing the Five Organs into harmony. Then the whole body will be well ordered and its many illnesses can be dispelled.

The movement of true Qi and primordial Qi

The great cycle of true Qi follows the course of Heaven; the lesser cycle of primordial Qi follows the course of the sun.

Example: in spring, the liver is strong and the spleen is weak

In spring, the liver is strong and the spleen weak. It is advisable to eat sweet foods to nourish the spleen, such as nonglutinous rice, dates, and niukui greens, while calming the heart and worrying less.

Fear harms the liver, and the liver dislikes wind, so sit quietly and avoid drafts. In terms of the hours of the day, at Mao hour (5–7 a.m.), wait for the minor cycle—the brief daily rhythm in which primordial Qi moves among the organs—to carry primordial Qi to the liver. Close your eyes and nourish the liver. After ten days, you may be able to see details as fine as an autumn hair.

Summer: Heart Qi is in season, while Lung Qi is relatively weak. Eat pungent foods to nourish the lungs, such as yellow millet, peaches, chicken, scallions, and vegetables. Clear the heart and restrain joy, for excessive joy can harm the heart. The heart dislikes heat, so sit quietly and avoid the summer heat. At Wu hour (11 a.m.–1 p.m.), wait for the minor cycle to carry primordial Qi to the heart. Let go of distracting thoughts and rest quietly to nourish the heart. After ten days, the hundred vessels can become unobstructed.

Autumn: Lung Qi is in season, while Liver Qi is relatively weak. Eat sour foods to nourish the liver, such as beans, plums, dog meat, and leafy greens. Clear the heart and do not grieve, for grief can harm the lungs. The lungs dislike cold, so dwell quietly and avoid the cold. At You hour (5–7 p.m.), wait for the minor cycle to carry primordial Qi to the lungs. Sit upright and quietly to nourish them. After ten days, the skin may take on a lustrous sheen.

Winter: Kidney Qi is in season, while Heart Qi is relatively weak. Eat bitter foods to nourish the heart, such as wheat, citrus, lamb, Chinese chives, and vegetables. Clear the heart and do not give way to fear, which can also harm the heart. At Zi hour (11 p.m.–1 a.m.), wait for the minor cycle to carry primordial Qi to the kidneys. Draw in the body and sit upright to nourish them. After ten days, the Dantian (the reservoir of Qi gathered through inner cultivation in the lower abdomen) will grow warm, and the body’s strength will become vigorous.

At the turn of the seasons, when Earth is at its height: Spleen Qi is in season, while Kidney Qi is relatively weak. Eat salty foods to nourish the kidneys, such as millet, Chinese yam, pork, and chives. Settle the heart and do not give way to fear, which can also harm the spleen. The spleen dislikes dampness, so sit quietly and avoid damp places. At Chen, Xu, Chou, and Wei hours, wait for the minor cycle to carry residual Qi into the spleen. In a quiet room, hold the breath, inhale more and exhale less, and nourish the spleen. After ten days, the body will have a radiant glow and the channels will flow freely.

If you are practicing only the lower grade of cultivation, you need not follow all these rules for the five organs so strictly. This is what I call the method of “nourishing the interior.”

The five organs are the heart, kidneys, liver, lungs, and spleen. The six bowels are the large intestine, small intestine, bladder, Triple Burner, gallbladder, and stomach. The four limbs and external defenses comprise the hair, skin, eyes, ears, nose, tongue, hands and feet, as well as Nutritive and Defensive Qi, the channels, and the acupoints. The Qi of the heart moves through the liver, enabling the liver to nourish its own essence.

A Plain-Language Reading of The Pivot of the Dao

When Jing is not secure, the eyes grow dim and lose their brightness. The heart’s Qi resides in the lungs, and the lungs can generate Jing on their own. When Jing is not abundant, the muscles grow weak. The heart’s Qi resides in the kidneys, and the kidneys can generate Jing on their own. When Jing is not full, the spirit’s Qi diminishes. The heart’s Qi resides in the spleen, and the spleen can generate Jing on its own. When Jing is not firm, the hair and teeth naturally deteriorate.

The kidneys are therefore the “sea of Jing,” and the heart is the “hall of Qi.” True Jing resides in the kidneys, and surplus Jing returns to the lower field, around the Dantian (energy center). True Qi resides in the heart, and surplus Qi rises toward the Upper Origin, around the middle Dantian. Worry, grief, and similar emotions consume Qi, like air escaping from a leaky cauldron. Sexual excess and disorder consume Jing, like removing the firewood beneath a pot. In methods of the bedchamber, the first thing to put an end to in replenishing Jing is ordinary seminal loss.

Where does Jing come from? All things receive the pure Qi of Heaven and Earth, and people in turn eat the nourishing substances of all things. These enter the stomach, combine with upright Qi, and flow to the kidneys, where Qi fills what is empty. When the mind is stirred by external sights, the heart’s fire presses downward on the kidneys. Kidney Qi cannot rise; it turns and coils, like a raging wind and rolling thunder. Passing through the bladder, it becomes essence. True Qi is then lost, and fire surges upward: the lungs open, the heart is agitated, the liver floats, and the gallbladder becomes unruly. The myriad spirits are scorched by true fire, abandon the body, and wander outside it. The bones come apart and the sinews stretch; it is much like death. Thus, each emission of Qi weakens a person by one degree; after a hundred emissions, the spirit departs by one degree; after a thousand, an organ is damaged by one degree. Eventually, the body withers and dies.

Yet the highest sages have a method for returning Jing. If one’s aspiration rests on the Mysterious Origin, the root of the Great Dao, kidney Qi and heart Qi meet. As Qi accumulates, fluid is produced, like a suspended pearl or hanging dew, and returns to the Dantian. When the firing times are properly observed, it naturally condenses into a form like a pellet, with the color of a cinnabar orange. Qi then arises within Qi, Jing and Qi become spirit, and through accumulation one may attain sagehood.

Those with little learning and no understanding take the fluid and Qi of women as Yin Elixir and refine metals and stones as Waidan (external alchemy). While their Qi is strong, they may not yet notice any harm. But once original Yang is depleted and the Elixir Platform lies empty, taking tonics to replenish it only brings the danger of an early death. This is not the replenishing of Jing described in our Dao: Yang arises within the Earth from Yin, and Yin descends within Heaven from Yang. Nothing is lost; there is a true method for returning and replenishing Jing.

This passage from The Pivot of the Dao (Dao Shu) explains that the kidneys correspond to Water, which harbors a vital energy as fine as a thread. If the six desires disturb us from without and the seven emotions injure us from within, while the energy of the upper “nine-story tower” is lost and the lower “golden tortoise”—often a metaphor for the essence—is discharged, it is like trying to catch the wind in a torn net. How could the body escape harm? We must therefore understand the principles of replenishing Qi.

There are higher, middle, and lower methods of replenishing Qi. The higher method is like the “Sagely Embryo of the Celestial Sovereign”; the middle method is like Bodhidharma’s “embryonic breathing”; and the lower method draws on Bian Que’s explanation of the principles in the Lingshu and Ge Hong’s account of embryonic breathing: take the embryo as a model for breathing, and use the breath to return to the root, the embryo. These are all methods of replenishing Qi as I understand them.

There are many ways to nourish and restore the body. Align daily routines with the seasons and the time of day; keep movement and rest within regular bounds; harmonize the sinews and channels through bending and stretching; expel harmful influences and nourish what is upright through breathing exercises; regulate the circulation of nutritive and defensive Qi through methods of tonification and reduction; and balance exertion and rest through wise choices. Restrain anger to preserve Yin, and temper joy to nourish Yang. Clear away frenzied thoughts through clarity and emptiness, and nurture one’s true nature through calm and ease. Use Qi to replenish Qi, and Qi will become abundant; use Shen to replenish Shen, and Shen will not be depleted. When Qi is vigorous, the body can endure for a long time; when Shen is settled, life can be prolonged.

Before noon, one may cultivate Qian (Yang); after noon, one may cultivate Kun (Yin). Qi arises from the kidneys, beginning at the hour of Zi and ending at the hour of Wu; at this time, Qi rises and reaches its height. How does one cultivate Qian? Sit quietly in a secluded room, close the eyes and still the mind, and keep the upper body motionless. Let Qi fill the limbs and the whole body, warming the form and allowing nutritive and defensive Qi to flow in harmony. With practice over time, Qi becomes refined and defensive Qi becomes clear. When kidney Qi reaches the heart and accumulated Qi produces fluid, that fluid arises in the heart. Its cycle begins at the hour of Wu and ends at the hour of Zi; at this time, the fluid descends and reaches its height. How does one cultivate Kun? Close the eyes and still the mind; draw in the body and sit upright, holding the abdomen with both hands. Lower the heart’s fire to the Dantian (energy center) and warm the sea of Qi. With practice over time, Qi grows vigorous and Shen becomes clear. These are methods for replenishing Qi.

In winter, avoid severe cold; in summer, avoid intense heat. Avoid wind, cold, summer heat, and other extremes of temperature. When active, do not overstrain the limbs; when at rest, do not neglect the body. Bathe once every five days and wash the hair once every ten days. When Qi is vigorous, do not move recklessly; when blood is vigorous, do not hold the breath. These, too, are ways to replenish Qi.

Thus, nourishing the body is not as good as nourishing Jing and Qi; nourishing Jing and Qi is not as good as nourishing Shen and Qi. When Shen is clear, Qi is full; when Qi is full, Jing is abundant; when Jing is abundant, the body is whole; and when the body is whole, Shen is at peace. This is the foundation. The discussion that follows of cultivating Qian and Kun, and of Qi rising and descending at the hours of Zi and Wu, is all intended to serve this purpose.

A Plain-Language Interpretation of The Pivot of the Dao

1. The Way of Nourishment

Nourishing Jing and Qi is not as good as nourishing true Qi; nourishing true Qi is not as good as nourishing Shen. When Shen is nourished, body and spirit can both be at ease, bringing one closer to the state of an immortal. This is what I mean by “nourishment.”

A man’s Qi is based on 810 (nine times eighty-one, the number of pure Yang); a woman’s blood is based on three shi and six dou (six times six, or thirty-six, the number of pure Yin). Qi diminishes according to “nine,” and blood is depleted according to “six”—this is a natural pattern. How much more so when daily losses go unchecked and one does not know how to cultivate oneself?

A daily taboo: Do not get very drunk in the evening.

A yearly taboo: Do not travel far in old age.

A lifelong taboo: Do not have sex by candlelight. These are the essentials of nourishment and depletion.

2. The Five Flavors and Diet

Do not indulge excessively in any of the five flavors: too much sour injures the spleen, too much sweet injures the kidneys, too much salty injures the heart, too much bitter injures the lungs, and too much pungent injures the liver. These excesses must be avoided.

Before the Great Medicine is complete, one still feels hunger and thirst. Eat three meals a day, but do not eat until overfull.

Best: Do not skip breakfast; keep dinner light.

Next best: Eat plain, mild foods and avoid meat.

Accumulations in the five viscera can be treated by regulating the breath with the six sounds: xu, he, si, chui, xi, and xu. But do not use “xu” excessively in spring, “si” in summer, “he” in winter, or “xu” in autumn. Use “xi” regularly throughout the four seasons, and the Triple Burner will never be deficient. Do not use “chui” during the eight seasonal transitions, and the kidneys will be hard to fill.

When there is excess, guide it through its child; when there is deficiency, “subdue its ghost.” What does this mean?

The liver’s own sound is “xu.” To draw Qi from its child organ, use “he” to release the heart’s Qi; as the heart’s Qi circulates, the liver’s Qi will be transmitted of its own accord.

When the liver’s Qi is deficient, “subdue its ghost”: the lungs belong to Metal, which restrains Wood; Wood is the wife and Metal the husband, so the husband is called the “ghost.” When the liver is weak, the lungs have excess. Use “si” to release it.

With neither excess nor deficiency, Yin and Yang will align of their own accord. This is what I mean by “regulating depletion and replenishment.”

3. Water, Fire, and Yin-Yang

The kidneys belong to Water, and when Qi arises within them, it becomes Fire. The heart belongs to Fire, and when fluid arises within it, it becomes Water.

At the winter solstice, Yang is born beneath the earth; by the summer solstice it reaches the heavens. As Yang accumulates, Yin is born. Yin responds to Yin, so Yin is not depleted: it disperses as mist and condenses as dew. Mist and dew are Yin issued by Heaven, and they are true Water.

At the summer solstice, Yin descends from the heavens; by the winter solstice it reaches the earth. As Yin accumulates, Yang is born. Yang responds to Yang, so Yang is not depleted: it disperses as clouds and gathers as frost. Clouds and frost are Yang issued by Earth, and they are true Fire.

When Water and Fire are harmonized, body and spirit both become wondrous. This is what I mean by “Water and Fire.”

4. The Firing Process and the Way of the Elixir

Do not gather the ingredients for cultivation too early, apply heat too hastily, or increase and decrease it too forcefully. Otherwise, all previous effort will be lost.

The stages of the ten-month cycle of refinement:

In the first month, forget the family; in the second, forget the body; in the third, forget bodily form; in the fourth, forget methods; in the fifth, forget the Dao; in the sixth, forget Heaven; in the seventh, forget Earth; in the eighth, forget other people; in the ninth, forget things; in the tenth, forget oneself.

When one forgets the family, the family is at peace; forgets the body, the body is healthy; forgets bodily form, the form is complete; forgets methods, the methods become efficacious; forgets the Dao, one unites with the Dao; forgets Heaven, Heaven is clear; forgets Earth, Earth is still; forgets other people, they present no hindrance; forgets things, they impose no burden; and forgets oneself, one is free of attachment. Only when the work is complete after ten months does one come close to the state of an immortal.

5. Main Points

Nourishing Jing is not as good as nourishing Qi; nourishing Qi is not as good as nourishing Shen. When Shen is at peace, one is close to becoming an immortal.

Avoid evening drunkenness, long journeys in old age, sex by candlelight, excessive indulgence in any of the five flavors, and overeating.

Use the six sounds to regulate the five viscera, observe the seasonal taboos, and understand the principles of draining and replenishing through “guiding the child” and “subduing the ghost.”

Understand how Water and Fire generate one another, the imagery of mist and dew and of clouds and frost, and the sequence of forgetting over ten months.

With neither excess nor deficiency, Yin and Yang align of their own accord. This is the main idea of the passages on nourishment, regulating depletion and replenishment, and Water and Fire in The Pivot of the Dao.

This summary is based on relevant passages in a commonly circulated edition of The Pivot of the Dao. Its wording aims to stay close to the original meaning; specific wording may vary between editions. Consult the original scripture and reliable critical editions for reference.

A Plain-Language Interpretation of Daoshu

The earth gathers Yin energy and gives rise to Yang energy. When Yang energy responds to Yang energy, it is preserved and does not dissipate. Thus it rises to form clouds and descends as rain. Clouds and rain are Yang transformed by the earth from within Yin; they are also true fire. This is like the beginning of human gestation, when the two energies of Yin and Yang combine. Yang energy rises, and the heart becomes a “hall of Qi,” concealing true water within it. Yin energy descends, and the kidneys become a “palace of water,” concealing true Qi within them.

If this were not so, how could one say that kidney Qi rises to the heart, where accumulated Qi produces fluid, and that one Yin is born within two Yang? Or that heart Qi descends to the kidneys, where accumulated fluid produces Qi, and that one Yang is born within two Yin? People therefore say that the human body has three fires and eight waters. Water comes about when one Qi transmits to another and accumulated Qi produces fluid. Each of the five organs has its own fluid:

One is called colored water: the true One Water concealed within kidney Qi, the Yin Tiger.

One is called true water: the “flying golden crystal” brought in from behind the elbow to the upper chamber, descending from above and meeting true fire to form the image of “Peace through completion.”

One is called spirit water: when a sick person closes the mouth, takes in Qi, and swallows repeatedly, guiding Qi in stillness to the site of illness.

One is called method water: when the Elixir is formed, it is poured through the body as a method of bathing; when the body is refined and true Qi arises, this is the method of returning the Elixir.

Haichanzi said, “When the Hall of the Two Luminaries is complete, the seven treasures are cast as one, and the channel carries the flow of eight jade nectars.” This refers to the return of the Elixir through jade fluid. Chunyangzi said, “Water and fire come together and work in alternating turns; the hexagram sequence takes flight to form Earth above Heaven, Peace. One rises and one sinks as Yang refines Yin; only when Yin is exhausted does one understand how profound this principle is.” This refers to the completion of the water-and-fire cycle. Xiaoyaozi said, “Method water can attend the court through a secret passage; day and night, Xiaoyao sends it circulating.” This refers to treating illness with method water.

What are the three fires? The bladder is the people’s fire, the kidneys are the minister’s fire, and the heart is the ruler’s fire. When the ignorant are disturbed by external things and become angry or sorrowful, this gives rise to fire of ignorance. If this fire descends and burns below at the Dantian, while one keeps to sincerity and unity, with the mind undistracted, it is called burning the Elixir. If the fire rises upward and passes the three passes, it is called the River Chariot. If, before rising, it begins in front and passes upward through the layered tower of the throat, it is called refining the body. If it arises both in front and behind and fills the four great regions of the body, it is called burning the body.

Burning the body is a stage of cultivation in which, after refining the body, true Qi fills it and the whole body feels as if consumed by fire. The old form is dissolved and a new form gradually takes shape. This is a metaphor within internal cultivation, distinct from the everyday meaning of the body catching fire.

《The Pivot of the Dao》: A Plain-Language Reading

1. Fire Arises in the Quiet Room (Posture and Visualization)

Enter a quiet room, let your hair down, loosen your clothing, close your eyes, and gather your attention. Sit upright, hold the fists firmly—with the thumbs tucked inside the fingers—click the teeth together, and focus your mind. Imagine yourself rising as fire begins to kindle. Let the breath pause briefly, take in only a little air, and exhale slowly. In silent visualization, see a wheel of fire below the navel, as large as a bushel basket. In a moment, the fire rises, and your whole body seems enveloped by the fiery wheel, so that no yin influence or evil force dares approach.

Those who practice this method must first abstain from indulgence and desire for a long time, and only practice it once the Dan source—the foundation of internal cultivation—is firm. This is what is called the true Water and Fire.

2. Chunyangzi Reads the Mirror for Compounding the Medicine

Chunyangzi says: Reading Master Cui’s Mirror for Compounding the Medicine brings clarity to the mind. It says:

The yang Dragon emerges within Li (Fire, the heart); the yin Tiger is born again above Kan (Water, the kidneys). The union of these two is the root of the Dao. When the workings of the five directions are complete, the Elixir is attained. If an adept who cultivates the Dao understands this, he will surely ride the Red Dragon back to the Jade Capital.

3. The Mirror for Compounding the Medicine on Dragon and Tiger

The Mirror for Compounding the Medicine says: Qi arises in the kidneys, and hidden within that Qi is the true Water of Oneness. This is called the yin Tiger being born in Kan. Fluid arises in the heart, and hidden within that fluid is the vital energy of Correct Yang. This is called the yang Dragon being born in Li.

Thus, the Dragon is not the liver, and the Tiger is not the lungs. Dragon and Tiger symbolize the true Water in the kidneys and the vital energy in the heart; they do not refer to the physical anatomy of the organs. Who can truly understand the moment of their union and penetrate the method of gathering them?

4. The Movement of Qi and Fluid, and the Union of Dragon and Tiger

The kidneys’ Qi passes to the liver, where liver Qi then arises. The residual yin within the kidneys enters the spleen; when Qi passes through the spleen, it becomes pure yang. That Qi also contains the true Water of Oneness, which rises to the heart. There, accumulated Qi produces fluid, like a hanging pearl or falling dew. It returns to the lower field—the Dantian—and no longer travels with the urine into the bladder.

If one can master the timing of applying Fire and maintain the proper degree of heat, one can refine a single Qi. Qi then gives rise to more Qi. When the kidneys’ Qi joins with the heart’s Qi, this is called the Tiger mating with the Dragon.

The application of Fire below has its times of increase and decrease, and its drawing out and replenishing follow a set measure. When the heart’s Qi joins with the kidneys’ Qi, this is called the Dragon mating with the Tiger.

5. Opening the Passages and Reaching the Upper Palace

Once the lower pass has been opened, the process begins at the Tailbone Gate: what rises on the left is the Dragon, and what arises on the right is the Tiger. Qi passes through the Spinal Gate and the Two Passes, reaching the Ridge of the Dividing Paths. The yang Dragon’s Qi enters the Inner Court, while the yin Tiger’s Qi enters the Celestial Pool. They turn left and coil right for thirty-six revolutions. Then the true Water descends like sweet dew entering the heart. This is called the Dragon mating in the Upper Palace. One need not rigidly adhere to the fixed formula that the heart and kidneys must “unite above” or “join below.”

Note: This text concerns Neidan (internal alchemy). It uses terms such as Kan and Li, Dragon and Tiger, the timing of Fire, and drawing out and replenishing to describe the mind, breathing, and the movement of essence and Qi. It is not about taking medicines prepared through Waidan (external alchemy). It is best understood in light of traditional practices such as quiet sitting and keeping the mind focused on the Dantian, rather than read as a work of ordinary medical anatomy.

A Modern Exposition of the Dao Shu

The Complete Embryo, True Qi, and Water and Fire

Once embryonic breathing is complete and true Qi (primordial vital energy) arises, it must be kept from becoming excessive and regulated with Water. Only then can effects such as jade liquid and golden liquid, forms of Returning the Elixir, be achieved. Over time, Qi moves through the meridians and can transform into yang cream; when it gathers in the Central Palace (around the middle Dantian), it accumulates as white snow. At this point, it must again be kept from becoming excessive and lifted with Fire. This is the practice known as refining the substance and burning the body.

During Returning the Elixir, the Yin Tiger can act alone; it need not necessarily unite with the Yang Dragon. During burning the body, the Yang Dragon can rise on its own, without necessarily joining with the Yin Tiger. When the Waidan is perfected in roughly three hundred days, it can endure as long as Heaven and Earth. This is what the author calls the true Dragon and Tiger.

Guang Chengzi, the Yellow Emperor, and Internal and External Alchemy

Guang Chengzi explained the principles by which Heaven and Earth rise and descend, and the patterns of the Sun and Moon’s movements. These teachings were transformed into methods of Neidan. The Yellow Emperor practiced them for a long time without success because his foundation was not firm. He therefore went to Mount Kongtong, combined metals and minerals, and developed Waidan instead.

Neidan uses the true medicine. Waidan is mostly used to treat illness and should not be equated with Neidan.

Neidan begins with the union of the Two Qi (usually understood as Yin and Yang, or Water and Fire). They coalesce in the Dantian: essence transforms into Mercury, Mercury becomes Cinnabar, and Cinnabar becomes the Elixir. True Qi then arises of itself. Qi refines Qi; when Qi joins, Shen gathers; when Shen gathers, the Dao is realized. How could Waidan compare? The author’s Elixir is formed by the union of the Dragon and Tiger into the Mysterious Pearl. When the timing and intensity of the Fire are precisely right, the Great Medicine is achieved.

Guang Chengzi refined cinnabar through nine cycles to make the Divine Elixir. Chen Qizi refined seven treasures and cinnabar through nine cycles to make the Numinous Elixir. Liu An refined it through seven cycles using the urine of young boys to make the Returning Elixir. All of these belong to Waidan. Internal cultivation and external practice must be carried out together, and both must be brought to completion. If one relies only on external medicines, Qi weakens and Shen declines; they cannot retain the finest energies of Heaven and Earth, and instead become harmful. This is what the author calls the true elixir medicine.

Kidneys and Heart, Lead and Mercury, and Symbolic Correspondences

When a person is first formed, the Kidneys develop before the Heart.

The Kidneys correspond to the Water of Ren and Gui in the north and, among the Five Metals, to Lead. The Heart corresponds to the Fire of Bing and Ding in the south and, among the Eight Minerals, to Cinnabar.

Extracting Lead from silver is like the True One Water concealed within Kidney Qi. Extracting Mercury from Cinnabar is like the Correct Yang Qi concealed within Heart Qi. When the two unite, the Elixir is formed. Hence the saying, “The Heart is born within the Kidneys.” In the symbolic correspondences of alchemical practice, the pairing of Water and Fire, Lead and Mercury, and Kidneys and Heart is the pivotal process by which Neidan is cultivated and formed.

Note: In the text, the Dragon and Tiger, Lead and Mercury, the timing and intensity of Fire, Returning the Elixir, and burning the body are mostly terms from Neidan practice. Commentators across the centuries have differed on their precise correspondences. The explanation above follows common readings of alchemical texts and presents them in accessible terms for beginners. For a line-by-line comparison with the original, consult a complete edition of the Dao Shu and specialist works on Daoist Neidan.

This passage from The Pivot of the Dao describes a theory within the practice of Neidan (internal alchemy): the “union of lead and mercury” and the “completion of the water-and-fire cycle.” The meaning can be clarified in plain language as follows.

Water arises within Qi (vital energy): the water of the kidneys and the fire of the heart meet above the kidneys, causing pure Yang Qi to condense in the Yellow Court (Huangting), the “central palace” above the Dantian (energy center), in the middle of the chest and abdomen. This is what is called True Lead. The Qi of the kidneys and the Qi of the heart gather together; Qi then transforms into fluids, which condense into the Mysterious Pearl (Xuanzhu), the essence produced through internal cultivation. It returns to the lower Dantian in the lower abdomen, and this is Mercury.

Once the Elixir has formed, True Qi rises. The Qi of the kidneys ascends to the crown of the head, and True Water descends again. The two movements, ascending and descending, repeat between the Twelve-Storied Tower (Shierlou)—a term referring either to the successive sections of the spine or to the levels from head to abdomen. This is the process called “completion” (jiji): water and fire meet, and Yin-Yang comes into harmony. After one cycle of completion, the process returns to the lower Dantian; this is what is called True Mercury. This is how the author defines True Lead and True Mercury: kidney water. Qi arises within the water, and that Qi is called True Fire. True One Water (zhenyi zhi shui), the most subtle Yin water, is also concealed within the Qi: Yin contains Yang, and Yang contains Yin. On the other side is the heart’s fire. Fluid arises within the fire, and that fluid is called True Water. Pure Yang Qi is concealed within the fluid: Yang contains Yin, and Yin contains Yang.

The Three Flowers (sanhua), the three essences within the inner landscape, refer to the three Yangs: the Yang of kidney Qi is Yang within Yin; the Yang of True Qi within the Elixir is Yang within True Yang; and the Yang of the Qi in the heart’s fluids is Yang within Yang. Is the key to cultivation the exhaustion of Yin and the attainment of pure Yang? The Secret of the Sacred Embryo (Shengtai Jue) says: One must bring the heart’s fire down to the lower field, keep external influences from entering, put an end to restless thoughts, and gather a single current of Qi in the Sea of Qi (Qihai), the area of the Dantian below the navel. If kidney Qi can no longer rise, breathing will gradually diminish. Even if breath still enters and leaves, it will grow ever lighter and slower. Thus embryonic breathing (taixi), the subtle breathing of an embryo in the womb, arises naturally in this way. Bodhidharma said that a person’s Qi dissipates day after day; it is better to turn inward and contemplate all worlds, travel through the heavenly palaces within the body, and transcend to the wondrous realm of emptiness and clarity. What matters is to have no leakage. When no thought arises, no intention stirs, and not the slightest breath escapes, that is true embryonic breathing.

Bian Que, in discussing the Spiritual Pivot (Lingshu), says: After the winter solstice, one measure of Lead accumulates, shaped like a flower bud, and settles in the Dantian. The method is to inhale clear Qi through the nose and keep the mouth closed so that none escapes. Count twenty-four pauses in the breath as one liang of fire. Over forty-five days, the fire advances to sixteen liang, and the Yang embryo is thereby refined. After the summer solstice, three measures of Mercury accumulate, shaped like an egg being brooded, and settle in the Crimson Palace (Jiangong), the area below the heart around the middle Dantian. Again, draw in clear Qi through the nose and keep the mouth closed so that none escapes; count twenty-four pauses in the breath as…

Note: In the original, terms such as Lead, Mercury, water and fire, the winter and summer solstices, and one liang of fire are mostly metaphors in Neidan (internal alchemy), not instructions to ingest lead or mercury. They describe the meeting of heart and kidneys, the ascent and descent of water and fire, and the formation of the Elixir and nurturing of the embryo.

Dao Shu: A Plain-Language Interpretation

The Firing Process, True Qi, and the Original Spirit

Elixir refining speaks of “fire.” First, one refines with one liang of “fire” for about forty-five days. When the firing process advances to sixteen liang, one refines “Yin Breath.” Only by putting Yin Breath into the “Yang Embryo” can one give birth to true Qi, which in turn nurtures the Original Spirit. When spirit and body unite, one’s lifespan can match that of Heaven and Earth. If spirit and body separate, one can have a “body beyond the body” and return to an immortal realm like the Three Islands and Ten Continents.

Ge Hong on Embryonic Breathing

Ge Hong said: If you do not understand the principles of embryonic breathing, even if you force yourself to hold your breath, you can do so only briefly. The breath soon escapes, and you cannot stop panting. This not only fails to retain the breath you have held, but also harms your original Qi, leaving you vulnerable to being overcome by Yang Qi from outside. If you gather your body and intention before your breathing becomes hurried, you may be able to hold it longer. But do not rush. If you do, first draw in a breath of fresh air through your nose, then use it to “draw out” the turbid breath left inside from holding your breath too forcefully. In this way, you can steady your breathing. When the breath accumulates, body and spirit become clear and refreshed, and all illnesses can be dispelled. Yet deliberately forcing the breath to remain, instead of letting the practice unfold naturally, is still a relatively inferior form of embryonic breathing.

Some people swallow breath to satisfy hunger, circulate Qi to strengthen the skin, gather Qi to replenish the lower Dantian (energy center), nurture Qi to restore a youthful complexion, or move Qi to benefit the blood vessels. None of these replenishes true Qi as well as embryonic breathing. Settling the breath for one hundred breaths opens the gates and channels and dispels illness. At one thousand breaths, Qi and blood cease to intermingle, and Yin and Yang unite of their own accord. At ten thousand breaths, the Qi comes to rest and the spirit is stored, and the Dao can be realized. This is what I call “true Yin-Yang.”

Several Old Accounts

It is said that when Yang first arose after the winter solstice, or when lingering cold entered the stomach and intestines after the spring equinox and caused cold damage, a person would enter a quiet room, sit upright with legs crossed, close the eyes, still the mind, and settle the breath. Holding the external kidneys with both hands, they would bend the upper body forward as if bowing in a kneeling salute, repeating the movement twenty or thirty times until sweat broke out and the cold dispersed.

Another account concerns someone suffering from cold and weakness in the lower region, with leakage during sleep. After sunset, they would enter a quiet room and sit upright, holding the external kidneys with one hand while rubbing the area below the navel with the other, eighty-one times each. Then they would pull with the hands alternately to the left and right, nine times. The Dantian would grow warm, and true Qi would fill the body.

Yet another account describes someone living in seclusion, sitting quietly, abandoning thoughts and forgetting speech, and bringing down the fire in the heart. With eyes closed, they would visualize a wheel of fire gathering and blazing intensely… (The original text continues here, but the scripture passage ends at this point.)

A Plain Language Interpretation of Daoshu

1. Daily Qi Cultivation and Expelling Turbid Qi

Practice consistently according to the method, and the Sea of Qi—the area around the Dantian where vital energy gathers—will gradually become firm, while your complexion improves. Once turbid Qi has been expelled from the body, you will be better able to withstand cold and heat.

2. Excessive Eating: Drawing in Clear Qi Through the Nose to Treat Illness

If overeating causes fullness and distension in the chest and abdomen, or if cold and heat become blocked and bring pain and obstruction, sit quietly and inhale clear Qi through the nose. Keep the mouth closed, breathing in more than you breathe out, and direct the Qi to “attack” the affected area. If the breath feels too tightly held, release it a little. Repeating this three to five times can often ease the condition.

3. Yin-Yang Failing to Reach the Limbs: Raising the Feet to Reverse the Flow of Qi

Some believe that everything above the heart belongs to Yang and everything below the kidneys to Yin, with each confined to its own region, so Qi and blood cannot circulate throughout the body. Qi above the Yongquan point—the hollow near the front of the sole—only rises and does not descend; blood stagnates and cannot rise. Yin then congeals while Yang disperses, causing heaviness in the feet and knees. Raise the left and right feet in turn to make the Qi flow in reverse, rising from Yongquan to the Cinnabar Palace in the area of the Dantian above the navel. The feet will then feel lighter, and ailments will lessen.

4. Blockages in the Limbs and Five Viscera: Clearing the Mind and Holding the Breath to Treat Illness

If there is stagnation or blockage in the limbs or the Five Viscera, sit quietly, clear the mind, close the eyes, and let go of thoughts. Use focused intent to direct vital energy toward the affected area, briefly holding the breath. With continued practice, pathogenic Qi will gradually be overcome.

5. Beyond All Techniques: Knowing When Yin and Yang Join During the Day

All the methods above are useful, yet they do not reach the fundamental Way of “one Yin and one Yang.” You must know the times of their joining during the day: the end of Chou and beginning of Hai is when Yang joins Yin; the end of Chen and beginning of Si is when Yang meets Yang; the end of Wei and beginning of Shen is when Yin joins Yang; and the end of Xu and beginning of Hai is when Yin meets Yin. Understand these four transitions, and the Way of cultivation is not far off. This is what is meant by entering the Dao through refinement methods.

6. Refining the Form Depends on Vital Qi: The Method of Immortal Peng

The body is the dwelling place of Qi, and Qi governs the body. Therefore, the body cannot be refined without vital Qi. Immortal Peng, a figure in Daoist Neidan lore known for methods of longevity, said: refine Qian before Zi and Kun after Wu. From Yin through Wu, rise and sit quietly; close the eyes and forget speech; let the breath through the nose flow slowly and evenly. Privately envision the heart palace in the chest as a scene of a husband and wife joining. Practiced over time, this may lead to longevity.

7. The Method of Immortal Yuan: Circling the Tongue, Swallowing Saliva, and Rubbing the Face

Immortal Yuan, named Fang, said: beginning at Chen, do not speak. Circle the tongue against the upper and lower palate, then swallow the turbid saliva in the mouth. Next, exhale the accumulated energies of joy, anger, sorrow, and grief from the heart, so that vital Qi reaches the head and face, and rub the face with the hands. Between Wu and Wei, when Qi is abundant and Shen grows drowsy, lie on your side, close your mouth, and sleep. This can prolong life and preserve the body. It is a way of knowing the time of “joining”; it has not yet explained the method of “gathering.”

8. Beginning of the Gathering Method

The following section discusses the method of gathering Qi “from Zi onward…” The original book breaks off here.

Reading note: Yongquan, the Cinnabar Palace, the heart palace, Qian and Kun, and Zi and Wu often serve as metaphors in Neidan for the sun and moon within the body and the joining of Water and Fire. They do not refer only to anatomical locations. In Daoist texts, raising the feet, drawing breath through the nose, and holding the breath are often instructions for guiding Qi through the body. Anyone using them as health practices should proceed gradually and avoid forceful breath-holding or strenuous practice.

A plain-language interpretation:

The hour of Wu is when Yang Qi begins to arise, making it suitable for gathering Qi and returning it to the Elixir—drawing scattered Qi together and gathering it back into the Dantian (energy center).

At the hour of Zi, the Qi of the kidneys begins to arise; at the hour of Mao, the Qi of the liver begins to arise. By the hour of Wu, kidney Qi and heart Qi meet. The gathered Qi transforms into bodily fluids and returns to the Dantian. This is the Mysterious Pearl, the medicine of long life. How can one keep it from dispersing? Between the hours of Chen and Si—from seven to eleven in the morning—sit quietly in a secluded room, keeping the spirit inwardly focused. Let the mouth fill with saliva, but neither swallow nor spit. Breathe gently through the nose, drawing the breath in lightly and releasing it slowly, as if it were barely there. The two Qi will then meet naturally and congeal like dew. After one hundred days, the medicine’s potency is complete; after two hundred days, the sacred embryo is firm; after three hundred days, the embryo immortal is perfected and true Qi begins to arise. Within Qi there is Qi: by refining Qi, one can become spirit. This is the method of gathering Qi.

From the hour of Wu until the hour of Zi, Qi disperses, so this period is suited to gathering Qi and refining the Elixir. Twenty-four breaths make one liang of fire. After the Summer Solstice, follow the celestial movement of the Xun Trigram, advancing twenty-five degrees to refine true mercury into a Yin embryo. After the Winter Solstice, follow the movement of the spiritual talisman of the Qian Trigram, advancing two thousand five hundred degrees to refine true lead into Yang breath. When Yang breath is cast into the Yin embryo, it transforms into the Golden Elixir.

Guangchengzi taught the Yellow Emperor: From the hour of Chen until evening, sit quietly and forget all thoughts, keeping the spirit inwardly focused and the mind undivided. Lower the heart’s fire into the Dantian. Visualize it below the navel, like a clean vase containing a pearl the size of a pellet. Temper it day and night with blazing fire until the embryo forms and the breath comes to rest. Then, naturally, one will feel neither hunger nor thirst, neither cold nor heat, and can preserve the body and live forever. This is advancing the fire at the proper time, not a method for gathering Qi.

At the end of the hour of Xu and the beginning of the hour of Hai, Qi returns to the Elixir along with true fluids. Yin joins Yin, and the Qi is about to disperse. Stay in a quiet room; there is no need to hold the breath. Simply draw it in lightly and release it slowly. Let the heart’s fire descend into the Dantian, while kidney Qi rises without stopping. As the heart’s fire descends without ceasing, pat the abdomen gently. The Dantian will then grow warm of its own accord, allowing you to refine the medicine obtained over the course of the day. For the first hundred days, use the Qian Trigram; for the next hundred days, proceed from the Dui Trigram to the Qian Trigram; for the following hundred days, proceed from the Kun Trigram to the Qian Trigram.

This passage from The Pivot of the Dao concerns the Neidan methods of “refining the body to transform Qi” and “sending the Golden Essence flying from behind the elbow.” The following is a plain-language explanation of its general meaning.

When Heaven and Earth meet, the firing times must be exact; increase, decrease, draw out, or add in as appropriate.

When Yin and Yang (Heaven and Earth) converge, the firing times must be carefully calibrated. Whatever must be increased or decreased, drawn out or added, should be done in just the right measure.

The key is the step called “sending the Golden Essence flying from behind the elbow.”

Thus, the ancient sages gathered the medicine at Li and advanced the fire at Qian; after three hundred days, the Neidan was complete.

The ancient sages gathered the medicine at the Li position and advanced the fire at the Qian position. After about three hundred days, the Neidan was formed.

This is what I call “refining the body to transform Qi.”

When Qi refines the body, the body transforms into Qi, and the physical form becomes light and strong: one can enter water without sinking and enter fire without being burned.

Thus, using Shen to refine Qi and refining Qi until it becomes Shen does not depend on the ordinary union of Yang and Yin. It depends on drawing out lead and adding mercury, eliminating the Yin of “two and eight,” transforming the bones and refining the body, and increasing the Yang of “nine and three.”

In other words, the practice of using Shen to refine Qi and refining Qi until it becomes Shen does not center on the ordinary convergence of Yin and Yang. It centers on “drawing out lead and adding mercury”—a Neidan term for adjusting Yin and Yang, removing Yin and increasing Yang—eliminating the Yin of “two and eight,” transforming the bones and refining the body, and strengthening the Yang of “nine and three.”

After three hundred days, when the embryo spirit is complete and true Qi has arisen, one need no longer gather the medicine.

Only the Golden Essence is then sent flying from behind the elbow: it rises from behind the kidneys through the Tail Gate, at the base of the spine, to the spine’s central passage; from there it rises through the two passes to the upper palace.

This is more than using kidney Qi to replenish the brain. It is also about bringing down the true fire after noon to refine the Elixir, until Yin is exhausted and Yang is pure.

At midnight, when kidney Qi is just beginning to arise, sit upright in a quiet room. Calm the mind, close the eyes, and gather the body; then kidney Qi will naturally collect.

Raise the body slightly, draw in the chest and straighten the waist. First guide the Qi to the spine’s central passage, then to the upper palace. From midnight until the hours of the Dragon and Snake, a cycle lasts about one hundred breaths; drive it through the three passes—the Tail Gate, the spine’s central passage, and the Jade Pillow.

Then gather the true fire of the heart and use it to temper the Neidan within the lower origin. In this way, Yin is secured and Yang congeals.

Within Qi there is a finer Qi: it rises in front and enters the crown, while behind it rises into the brain. When both the front and back rise together, keep the body still, so that the fire may burn through it and drive out Yin ghosts—that is, Yin stagnation and distracting thoughts.

One firing adds one measure of Qi; ten firings add one measure of Shen; a hundred firings prolong life for ten thousand years; a thousand firings release one from the world of dust.

The ancient sages feared that the fire might become too strong, so they devised a method of irrigation to temper it.

The initial gathering of the medicine is the return of the Elixir through Jade Liquid.

Next, the Golden Essence sent from behind the elbow enters the brain and descends from the upper field to the lower field. Gathering both sides of the spine, one swallows without swallowing and takes in Qi: this is the return of the Elixir through Golden Liquid.

Once the Elixir is complete and true Qi has arisen, use true Qi to refine the Qi of the five internal organs.

Perform one small circulation each day, holding the breath as you refine Qi: on Jia and Yi days, refine the liver; on Bing and Ding days, the heart; on Wu and Ji days, the spleen; on Geng and Xin days, the lungs; and on Ren and Gui days, the kidneys. The detailed instructions are in the Lingbao Pian.

Note: “Li,” “Qian,” “two and eight,” and “nine and three” are largely coded terms drawn from the Yijing and Neidan traditions. They are rendered here according to common Neidan interpretations. A more detailed comparison with textual sources can be provided for any specific passage.

An Accessible Interpretation of The Pivot of the Dao

Refining the Five Organs: This takes about 250 days, with each organ refined for 25 days. Once the full count is reached, the true Qi naturally gathers.

Then the River Cart (the pathways through which true Qi circulates in the body) is set in motion. Colorful objects—such as a reed pipe, a mouth organ, a cart, and a banner—each take their proper place and ascend to the Emperor’s Gate, entering the heavenly palace. If demons obstruct the way, put on a robe, sit alone in a quiet room, close the eyes, and still the mind. Sit upright, raising the body, and the Samādhi True Fire (the pure Yang fire that arises inwardly in a state of concentration) will kindle of its own accord. The demons will scatter and vanish, while the practitioner seems to soar. At this point, one may use the method of tuning the spirit and leaving the shell. This is what is meant by refining Qi into Shen: when Qi is full and the work complete, the five Qi gather before the Origin (the Dantian or source), the Three Flowers gather at the crown (the three flowers of Jing, Qi, and Shen converge at the top of the head), and blood and Qi coalesce. The myriad spirits pay homage to the true one in the upper palace. The riches and splendor seen there are none other than one’s own body.

To remain confined within the inner court and fail to leave it is to be trapped in the Dark Thoroughfare (the dim, chaotic state before leaving the shell). I learned three methods for leaving the shell:

Hai Chan Zi said: “When the Yang spirit is about to emerge, it is already in the upper palace. Sit alone in a quiet room, like a crane leaving the Gate of Heaven or a dragon rising from its old lair. Strike the Gate of Heaven fiercely and depart.”

Zheng Yang Zi said: “Sit quietly and turn your gaze inward, as if ascending a seven-tiered jeweled terrace from the bottom upward. When you reach the top, close your eyes and leap down. As in a dream just as one falls asleep, there will be a body outside your body. Do not wander far; return to your body at once. Enter and never emerge, and you will be one with Heaven and Earth; emerge and never return, and you will be no different from ordinary people.”

Chun Yang Zi said: “Follow Zheng Yang Zi’s method: sit quietly and look within, setting the Purple River Cart (the circulation of true Qi through the Ren and Du meridians) in motion. Move the spirit into the heavenly palace. If you linger there and cannot break free, kindle the True Fire within and transform it into a fire dragon. Leap out of the Dark Thoroughfare: this is the wondrous way to abandon the shell. If, in meditation, the spirit that emerges is a Yin spirit and cannot return, this is called Corpse Liberation (the Yin spirit leaves and cannot return, separating spirit from body). It is not the Dao.”

This is what is meant by refining Shen and merging with the Dao: once the work is complete and the spirit has moved on, the shell has been abandoned. Yet one must still accumulate good deeds in the world. Only after one’s conduct is complete and one’s work accomplished does one receive the purple imperial decree and heavenly book, and dwell in a celestial grotto. This is what is meant by refining the Dao and entering sagehood.