《道樞》Vol. 39

The Pivot of the Dao, Scroll 39: “Transmitting the Dao, Part One” (Opening the Mysterious Gateway, the Dao Holds Nothing Back; Deep and Obscure—How Great Is This Question?)

Compiled by Zhi Youzi, Zeng Zao.

Lüzi studied the Dao and, over time, paid visits to more than seventy teachers. Only later did he meet Master Zhongli. Lüzi often asked him, “How can a person live a whole life in peace and without illness, avoid aging in the prime of life, and be born yet never die?”

Master Zhongli replied, “Human beings come into being when the two Qi of Yin and Yang join. After the Great Beginning but before the Great Substance, Yin receives Yang and gives rise to life; Qi transforms within the womb. After thirty days, the body takes shape. The numinous light enters it, and only then does it emerge from the womb. After the Great Plainness comes the rising and descending of Qi, and the Yellow Sprout gradually grows. When Qi is sufficient after five hundred days, and the count reaches eighty-one—some say eight hundred and ten—one is just fifteen years old, and Yang within Yin is already halfway formed. This is like the sun at daybreak, its light still faint. If a person does not know how to cherish himself and loses his Original Yang, he will perish, like the sun already sinking in the west. To attain what you describe, one must seek the immortal within the human and the heavenly within the immortal.”

Lüzi said, “Immortality is only one stage. Why must one seek the heavenly as well?”

Master Zhongli replied, “Pure Yin is called a ghost; pure Yang is called an immortal; a mixture of Yin and Yang is called a human being. Only humans can become ghosts or immortals. There is more than one kind of immortal: they fall into five ranks and follow three methods. The five ranks are: first, ghost immortal; second, human immortal; third, earthly immortal; fourth, spirit immortal; fifth, heavenly immortal. The three methods are: first, the Lesser Vehicle; second, the Middle Vehicle; third, the Greater Vehicle.”

Lüzi said, “What is meant by a ghost immortal? Is there a method for attaining it?”

Master Zhongli replied, “One who fails to understand the Great Dao and seeks only quick results becomes like withered wood in body and dead ashes in heart. The spirit-consciousness is kept within, and a single Qi is not allowed to disperse. In meditation, the Yin spirit emerges. This is the pure and luminous among ghosts. It rises beyond the realm of Yin, but its spirit has no clear form and nowhere to settle; it can only enter a human womb and take up residence there.”

Lüzi said, “What is meant by a human immortal? Is there a method for attaining it?”

Master Zhongli replied, “There are methods within the Dao, and one may obtain one of them: abstaining from the five flavors…”

(The scripture continues beyond this point; the original book proceeds here to explain the Way of the human immortal.)

Lüzi asks: Those who do not understand the two Qi of Yin and Yang, and cannot let go of the seven emotions, do not understand the ten precepts. Those who only swallow saliva and look down on breathing practices and supplementing themselves by drawing in external energies, keeping their mouths quiet while relying on external things to seize Heaven and Earth’s Qi, do not understand fasting and visualization to absorb the essence of the sun and moon. Those who do not understand pressing and kneading practices to stabilize the breath, or the meaning of “naturalness” and “steadfast resolve,” cannot alter the order of the four seasons or bring the Qi of the Five Phases into harmony. Even if they claim they can strengthen the body and avoid the eight evils, all they have achieved is to put off death for a little while.

Lüzi asks: What does “earth immortal” mean? Is there a method?

Zhongli Quan replies: An earth immortal models the principles by which Heaven and Earth rise and descend, and applies to the body the numbers by which the sun and moon bring things into being: the principle of a year is applied within the body over one year, the principle of a month over one month, the principle of a day over one day, the principle of an hour over one hour, and the principle of a quarter-hour over one quarter-hour. In this way, one distinguishes the Dragon and Tiger, understands Kan and Li, knows whether the water source is clear or turbid, and discerns the early and late phases of the Qi. One gathers and contains the True Unity, observes the Two Forms, sets out the Three Powers and distinguishes the Four Images, examines the Six Cycles and settles the Six Qi, gathers the Seven Treasures and orders the Eight Trigrams, and traverses the Nine Provinces to reverse the Five Phases—“reverse” here means to turn them back, returning to their source. Qi moves through mother and child; fluids move through husband and wife. Repeatedly refining the three fields until the elixir forms in the Dantian, one seals the lower field and can refine the body and attain longevity.

Lüzi asks: What does “spirit immortal” mean? Is there a method?

Zhongli Quan replies: The earth immortal I have described must practice without pause: connect each of the three passes and hundred joints, draw out and increase Lead and Mercury, refine Golden Essence at the Nine Heavens—the crown of the head—and return the Jade Fluid to form the elixir. In this way, the body is refined into Qi: the five Qi pay homage to the Origin, the three Yang gather at the Original Palace, and Yin is exhausted, leaving pure Yang.

Lüzi asks: What does “celestial immortal” mean? Is there a method?

Zhongli Quan replies: Accomplish merit through practicing the Dao and accumulate De through helping others. Then return to the grotto heavens and enter the Three Officials—the Heavenly Official above, the Earthly Official in the middle, and the Water Official below. Perform great deeds for Heaven and Earth and accomplish great works across the ages. Pass through the Thirty-Six Grotto Heavens, ascend the Eighty-One Yang Heavens, and then rise to the Three Pure Ones.

Note: The passage retains the original cultivation terms, such as the three fields, Dantian, Kan and Li, Lead and Mercury, and returning the elixir, without explaining each one individually.

(Lü Dongbin) respectfully asked, “I cannot attain ghost immortality, and I dare not aspire to celestial immortality. Could you tell me about the path apart from these two?” Zhongli Quan replied, “There are three grades of human immortality: the highest is to prolong one’s life and increase one’s years; the next is to enjoy peace of body and mind while extending one’s life; the lowest is to be at ease and free from illness. All these belong to the Lesser Vehicle. Earthly immortality also has three grades: the highest is to make Yang energy abundant, lighten the body, and rise freely into the air; the next is to refine the form, preserve one’s sight, and live for a thousand years; the lowest is simply to prolong one’s life and increase one’s years. These all belong to the Middle Vehicle. Spirit immortality likewise has three grades: the highest is to transcend the ordinary, enter the sacred, and dwell among the Three Islands (the legendary sea isles where Daoist immortals reside); the next is to refine the spirit and unite with the Dao, coming and going freely in nature; the lowest is to refine the form into Qi and endure through all ages. These all belong to the Greater Vehicle.”

Lü Dongbin asked, “I have searched through the ages for those who seek health and long life, and most of them fail to attain what they seek. Why?” Zhongli Quan said, “If a method does not accord with the Great Dao, then no matter how much you hear or remember, it can only lead you into minor practices of a side path. As for the Way of the Immortals, can it really be attained just by being ‘well informed’?” Lü Dongbin asked again, “May I ask what the true meaning of the Great Dao is?” Zhongli Quan replied, “It has neither form nor name. It cannot be fully known, nor can it be followed by simply copying a model.”

Lü Dongbin said, “Those who study the Dao first learn about it, then possess it, then hear of it, and finally attain it. Yet you say it cannot be known or practiced. Are you not withholding something?” Zhongli Quan replied, “I am not withholding anything. When scholars hear of the Great Dao, they cannot bring themselves to believe it; even when they believe, they cannot establish the resolve to persevere. That is why they find it difficult to know and practice. The minor practices of the side paths have many names, and can be grouped into about thirty kinds: fasting and purification, abstaining from grain, refining Qi, rinsing and swallowing fluids, abstaining from sexual relations, giving up certain flavors, meditation, mysterious silence (keeping silent), visualization, gathering Yin, taking in Qi, maintaining purity, stilling the mind, casting off burdens, opening the crown of the head, drawing in the penis, withdrawing from worldly affairs, reciting scriptures, burning and refining, holding the breath, massage and calisthenics, breathing exercises, gathering and replenishing, giving generously, performing rites to dispel calamity, relieving the needy, dwelling in the mountains, following one’s nature, remaining motionless, and receiving and upholding precepts. Such methods may dispel illness and nurture one’s nature. But if you take bodily fluids for medicine, how can you effect transformation? If you take Qi for the Elixir, how can you congeal it? If you make the liver the Dragon and the lungs the Tiger, how can you bring them together? If Kan is lead and Li is mercury, how can you draw them out and replenish them? And yet you still try to water them with the Qi of the four seasons—”

This passage from The Pivot of the Dao describes Lü Dongbin asking Zhongli Quan about the Great Dao and the origins of Heaven and Earth, Yin-Yang, and the myriad transformations of the Five Phases. The following is a plain-language explanation of its meaning.

Lü asks: If one focuses single-mindedly on making the “Yellow Sprout” grow, yet does not understand the roots of the Five Phases and the transformations of the Three Powers, one remains far from the Great Dao. What, then, is the Great Dao?

Zhongli Quan replies: The true source has already divided into parts, and the Great Uncarved Simplicity has already dispersed. The Dao gives birth to “one”; “one” gives birth to “two”; “two” gives birth to “three.” “One” is substance, “two” is function, and “three” is transformation. What are substance and function? They are Yin and Yang. What is transformation? It is the union of Yin and Yang.

The Dao gives rise to the two Qi; the two Qi give rise to the Three Powers; the Three Powers give rise to the Five Phases; and the Five Phases give rise to the myriad things. Human beings are the most numinous of the myriad things. By fully realizing their nature, they can stand equal with Heaven and Earth.

Lü asks: What school of the Dao is this?

Zhongli Quan replies: Only after the Great Dao divides do forms appear; only after forms appear do numbers arise. Heaven receives the Dao of Qian, taking “one” as its substance and using Yang. Earth receives the Dao of Kun, taking “two” as its substance and using Yin. Yang governs ascent, Yin governs descent, and they intersect with one another. Why? Heaven is formed from the accumulation of Qi, while Earth is formed from the accumulation of water.

Heaven, through Qian, “seeks union” with Kun: the first seeking gives birth to the eldest son, Zhen; the second gives birth to the middle son, Kan; and the third gives birth to the youngest son, Gen. This is Heaven joining with Earth to produce the Three Yangs. Earth, through Kun, seeks union with Qian: the first seeking gives birth to the eldest daughter, Xun; the second gives birth to the middle daughter, Li; and the third gives birth to the youngest daughter, Dui. This is Earth joining with Heaven to produce the Three Yins.

When the Three Yangs join with the Three Yins, the myriad things begin to be born; when the Three Yins join with the Three Yangs, the myriad things reach completion. Thus Qian and Kun seek union with one another and give rise to the six Qi. When the six Qi interact, they divide into the Five Phases; when the Five Phases interact, they generate the myriad things.

After the Dao of Qian has completed its three downward movements, its Yang rises again, concealing Yin within it and returning upward to Heaven. After the Dao of Kun has completed its three upward movements, its Yin descends again, concealing Yang within it and returning downward to Earth. The Yin concealed within Yang, if it can diminish without being extinguished, is called “true Yin.” When it reaches Heaven, it is born anew through Yang; thus Yin descends from Heaven, and it is said, “How could there be no Yang within Yin?” The Yang concealed within Yin, if it can be extinguished without being severed, is called “true Yang.” When it reaches Earth, it sprouts through Yin; thus Yang rises from Earth, and it is said, “How could there be no Yin within Yang?” In this way, Yin and Yang cycle without end.

Reading note: In alchemical scriptures, the “Yellow Sprout” often serves as a metaphor for primordial Qi or the first budding of the alchemical substance. One must understand the generative order of the Five Phases and the transformations of Heaven, Earth, and humanity (the Three Powers), rather than focusing only on appearances. “Seeking union” refers to Qian and Kun seeking and joining with one another, giving rise to the trigrams and the six children. The union of the Three Yangs and Three Yins, through which the myriad things are born and brought to completion, is a common framework in Daoist cosmology based on Yin-Yang and the Five Phases.

The Plain-Language Interpretation of The Pivot of the Dao

Since ancient times, those who have endured through the ages have done so by joining Yin and Yang, aligning themselves with the Dao, and never straying from it.

Lüzi asked, “What happens in the human body when True Qi is infused into True Water, and the heart’s Fire joins with the kidneys’ Water?”

Zhonglizi replied, “When a father and mother unite, Yang enters first and Yin follows, forming the embryo. This is like the principle of the three ‘seekings’—the mutual union of Qian and Kun. A person’s True Qi belongs to Yang: it is stored in Water and governs ascent. True Water belongs to Yin: it is stored in Qi and governs descent. Yang descends with Water. This is Qian seeking union with Kun, moving from top to bottom: above is Zhen, corresponding to the liver; in the middle is Kan, corresponding to the kidneys; below is Gen, corresponding to the bladder. Yin rises with Qi. This is Kun seeking union with Qian, moving from bottom to top: below is Xun, corresponding to the gallbladder; in the middle is Li, corresponding to the heart; above is Dui, corresponding to the lungs. Original Yang in the kidneys can generate and transform True Qi. When True Qi rises to the heart and lungs, it can in turn generate True Fluid. If it circulates between above and below without depletion, one can prolong life and extend one’s years. If the firing process is properly timed and drawing off and replenishing are measured, one can attain longevity. With unceasing practice, Qi grows abundant, the Hun is free from Yin disturbance, Yang becomes strong, and the Po is endowed with Qi. Ascent and descent then follow the pattern of Heaven and Earth, while waxing and waning follow that of the sun and moon; one may thereby enter the ranks of the sages.”

Lüzi asked, “Could you explain to me the cycles of the sun and moon and how they relate to union within the human body?”

Zhonglizi replied, “When the dark and the bright first emerged, Heaven and Earth were like an egg. The Six Directions lay within it, like a ball, while the sun and moon moved above and below like wheels. The sun and moon are the essences of Yin and Yang; in silence, they record the cycles of union between Heaven and Earth. The sun rises as a guest in the east and is escorted down in the west, thereby dividing day from night. At the winter solstice it reaches its southernmost point, and at the summer solstice its northernmost, thereby establishing cold and heat. The moon receives its Po in the west and its Hun in the east: it shows its light at dusk and hides its Hun at dawn. At first the Po is born, while the Hun takes the shape of a bow—the new moon. At the beginning of dusk, the light is in the west; then the Hun passes the halfway point, which is called the first quarter. At the beginning of dusk, the light is in the south; then the Hun becomes full and stands opposite the sun. At the beginning of dusk, the light is in the east; then the Hun is born from the Po, and the moon takes the shape of a broken mirror. At the beginning of dawn, the Po is hidden in the west; then the Po passes the halfway point, which is called the last quarter…”

The Pivot of the Dao: A Plain-Language Interpretation

The Hun and Po Souls and the Sun and Moon

At the beginning of the day, the Hun soul is hidden in the south. Then the Po soul grows full and moves opposite the sun. At dawn, the Hun soul is hidden in the east. The Hun then gives rise to the Po, and the Po to the Hun; their advance and retreat follow a proper rhythm, matching the cycles of Heaven and Earth.

The Sun’s Course

On the winter solstice, the sun first rises during the hour of Chen (7–9 a.m.) and sets at the end of the hour of Shen (3–5 p.m.), each interval lasting fifty fen (about fifty minutes). After this point, sunrise and sunset shift from south to north. At the summer solstice, the sun rises at the end of the hour of Yin (3–5 a.m.) and sets at the beginning of the hour of Xu (7–9 p.m.), again with each interval lasting fifty fen. After this point, sunrise and sunset shift back from north to south. This cycle repeats, bringing the seasons of cold and heat in turn.

In the month of the summer solstice, sunrise moves from north to south, like the long days of summer. In the month of the winter solstice, sunrise moves from south to north, like the long nights of winter.

Master Lü said, “Yan has already understood what is entrusted to Heaven; what is entrusted to humanity remains unclear.”

The Dialogue Between Master Lü and Master Zhongli

Master Zhongli said, “The workings of Heaven and Earth lie in the rising and descending of Yin and Yang. Take me as a comparison with the sun and moon: the moon receives the sun’s Hun, transforming Yang into Yin. When Yin is exhausted, pure Yang remains, like the sun’s radiance. A person’s Qi can also be refined into Shen; this is a return to pure Yang.”

Master Lü asked, “Which comes first: the principles of Yin and Yang rising and descending in Heaven and Earth, or the measure by which the essences of the sun and moon meet?”

Master Zhongli replied, “Understand the rising and descending of Yin and Yang, and bring true Water and true Fire together as one in the Dantian (energy center); then you can become one with Heaven and Earth. To ascend lightly and fly, follow the meeting of the sun and moon: refine Yin with Yang so that Yin does not arise; nourish Shen with Qi so that Shen does not disperse. Then the five Qi gather at the Origin, and the three flowers converge at the crown. Each of these has its appointed timing: Yin and Yang rise and descend and meet over the course of a year; the sun and moon travel and meet over the course of a month; a person’s Qi and fluids meet over the course of a day and night.

“These appointed times are further divided into four stages. A hundred years is the human lifespan in its ordinary measure. From one to thirty years is the time of youth and vigor; at sixty, one reaches maturity; at ninety, old age; and from one hundred to one hundred and twenty years is the utmost span of life.”

A Plain Language Interpretation of Dao Shu

The time within the body refers to the period when a person’s body is declining and Jing and Qi are weakening.

A double-hour is one of the twelve divisions of the day. Five days make one pentad, three pentads make one Qi period, three Qi periods make one seasonal division, and two seasonal divisions make one season (here, “season” refers to a larger segment of the year). Spring falls within Yin, with Yang occupying half; Qi shifts from cold to mild. In summer, Yang is abundant, with Yang within Yang, and Qi shifts from mild to hot. In autumn, Yin occupies half within Yang, and Qi shifts from hot to cool. In winter, Yin lies within Yin, and Qi shifts from cool to cold. This is the cycle of seasons within a year.

A month is divided into three ten-day periods, totaling 360 double-hours and 3,000 ke; these can be further divided into 180,000 minute units. From the new moon to the first quarter, Yang is present within Yin in equal measure. From the first quarter to the full moon, Yang reaches its peak within Yang. From the full moon to the last quarter, Yin occupies half within Yang. From the last quarter to the end of the lunar month, Yin reaches its peak within Yin. This is the cycle of lunar phases within a month.

Sixty fen make one ke, and eight ke and twenty fen make one double-hour. Half a double-hour corresponds to one hexagram. Hexagrams determine the directions of the eight points, while the cardinal positions divide them into four. From Zi to Mao, Yang occupies half within Yin: Great Yin gives rise to Lesser Yang. From Mao to Wu, Yang is pure within Yang: Lesser Yang gives rise to Greater Yang. From Wu to You, Yin occupies half within Yang: Greater Yang gives rise to Lesser Yin. From You to Zi, Yin is pure within Yin: Lesser Yin gives rise to Great Yin. This is the passage of the double-hours within a day.

Alas, the time within the body is hard to attain and easy to lose; the months within a year pass quickly and come slowly; and the double-hours within a day flash by in an instant. In a person’s prime, the root source (the fundamental original Qi) remains firm, so cultivation readily bears fruit: great attainment can be reached in a thousand days. Over the course of a year, one should first make up what has been lost, then progress step by step. In old age, one must preserve, support, and strengthen oneself, accumulating small attainments until they become moderate, and moderate attainments until one returns to youth.

Heaven and Earth are 84,000 li apart. After the sun reaches its southernmost point (the winter solstice), Yang Qi within the Earth begins to rise—(the text that follows turns to geography and the ascent and descent of Yin and Yang; the original scroll breaks off here).

Each time Qi moves, after every ten-day period plus five days, it advances upward seven thousand li. Accumulating these advances period by period, when the eighteenth period is complete, the rising Qi reaches the Taiji of Heaven, and Yin Qi arises from it. After the winter solstice, the Yin Qi within Heaven descends. In the same way, each movement of Qi advances downward seven thousand li after every ten-day period plus five days. After eighteen periods have accumulated, the descending Qi reaches the Taiji of Earth, and Yang Qi arises from it. The rising and descending of Yin and Yang between Heaven and Earth thus proceed in an endless cycle.

The Sun and Moon each make one circuit, traveling eight hundred and forty li apiece. After the new moon—the first day of the month—“nine” begins within “six”: each day contains twelve double-hours. The Hun within the Po advances upward seven thousand li, and after ten periods of five days each, a total of one hundred and eighty double-hours, the Hun has advanced a full eight hundred and forty li. After the full moon—the fifteenth day—“six” goes beyond “nine”: each “middle” contains twelve double-hours. The Po within the Hun advances downward seventy li (or, according to the pulse reading, seven thousand li); after ten periods of five days each, a total of one hundred and eighty double-hours, the Po has advanced a full eight hundred and forty li. The movements of the Sun and Moon, too, cycle on without end.

A person’s “heart” is above and the kidneys below, separated by eight cun and four fen. Their rising and descending Yin and Yang share the same Qi as Heaven and Earth. The mutual generation of fluids—Qi producing fluid, and fluid producing Qi—follows the same principle as the Sun and Moon. Heaven and Earth have their years, and years have their months. Yet ordinary people do not examine when the heart and kidneys join: they lose without knowing to replenish, gain without knowing to gather; Yin joins but they do not know how to nourish Yang, and Yang joins but they do not know how to refine Yin. The months bring no loss or gain, and the days pass without practice, while a person’s “months within the year” are limited.

Lüzi was startled and said, “I wish to hear of the methods of cultivation and the times for practice.” Zhonglizi said, “The Qi of the Five Organs waxes and wanes with the months, advances and retreats with the days, and joins at particular times. It moves through five stages, and Qi passes through six phases. Only after Jing is refined does true Qi arise; only after Qi is refined does the Yang Shen unite; only after Shen is refined does one accord with the Great Dao.”

Lüzi asked, “The Qi of the Five Organs—Metal, Wood, Water, Fire, and Earth—and the positions of the Five Phases—East, West, South, North, and Center: do they follow a principle in their generation and formation? Do they join at particular times? Is there a method for gathering them?”

Zhonglizi said, “When Heaven and Earth divided, the Five Emperors took their places: the Azure Emperor of the East, who governs the spring season, begins Yang within Yin…”

All things arise from this. The South corresponds to the Red Emperor, the deity of Fire, who governs summer. Yang Qi rises within Yang, and all things grow. The West corresponds to the White Emperor, who governs autumn. Yin Qi begins to emerge within Yang, and all things ripen. The North corresponds to the Black Emperor, who governs winter. Yin Qi sinks deep within Yin, and all things wither.

Within the four seasons, eight days in each belong to the Yellow Emperor at the center: in spring, he assists budding growth; in summer, he sustains continued growth; in autumn, he helps things bear fruit; in winter, he restrains the severe cold. The Five Emperors govern in turn, each presiding over seventy-two days. Together they account for three hundred and sixty days, completing the work of the year.

The Azure Emperor’s children are associated with Jia and Yi, the East, and the virtue of Wood; the Red Emperor’s with Bing and Ding, the South, and the virtue of Fire; the Yellow Emperor’s with Wu and Ji, the center, and the virtue of Earth; the White Emperor’s with Geng and Xin, the West, and the virtue of Metal; the Black Emperor’s with Ren and Gui, the North, and the virtue of Water.

When the Five Phases meet in the seasonal order, their forms are these: Wood corresponds to the Azure Dragon, Fire to the Vermilion Bird, Earth to Gouchen, Metal to the White Tiger, and Water to Xuanwu. The things produced in each season also follow the principle of Heavenly Stems combining in pairs. Yi and Geng combine: in spring there is the elm, whose color is blue-green tinged with white, matching Metal and Wood. Xin and Bing combine: in autumn there is the jujube tree, whose color is white tinged with red, matching Metal and Fire. Ji and Jia combine: at summer’s end and the start of autumn there is the melon, whose color is blue-green tinged with yellow, matching Earth and Wood. Ding and Ren combine: in summer there are mulberries, whose color is red tinged with black, matching Water and Fire. Gui and Wu combine: in winter there are oranges, whose color is black tinged with yellow, matching Water and Earth. The pattern continues without end.

Lüshi said, “We have already understood this in the workings of the seasons, but have yet to understand it in the human body.”

Zhongli Zi said, “Humans have round heads and square feet, so the forms of Heaven and Earth are embodied in them. Yin rises and Yang descends, so the workings of Heaven and Earth are hidden within them. The kidneys belong to Water, the heart to Fire, the liver to Wood, the lungs to Metal, and the spleen to Earth. Within these lies the way of generation: what generates me is my mother; what I generate is my child. There is also the way of overcoming: what overcomes me is my husband; what I overcome is my wife. Here, ‘generation’ refers to the Five Phases generating one another, and ‘overcoming’ to the Five Phases overcoming one another.”

A Plain-Language Interpretation of The Pivot of the Dao

Where does the generation of Qi begin? The kidneys generate the liver, the liver generates the heart, the heart generates the spleen, the spleen generates the lungs, and the lungs generate the kidneys. This is the order of generation among the Five Phases (Wood, Fire, Earth, Metal, Water).

Where does the restraint of Qi begin? The kidneys restrain the heart, the heart restrains the lungs, the lungs restrain the liver, the liver restrains the spleen, and the spleen restrains the kidneys. This is the order of mutual restraint among the Five Phases.

Thus:

• The kidneys are the heart’s “husband,” the liver’s “mother,” the spleen’s “wife,” and the lungs’ “child.”
• The liver is the spleen’s “husband,” the heart’s “mother,” the lungs’ “wife,” and the kidneys’ “child.”
• The heart is the lungs’ “husband,” the spleen’s “mother,” the kidneys’ “wife,” and the liver’s “child.”
• The lungs are the liver’s “husband,” the kidneys’ “mother,” the heart’s “wife,” and the spleen’s “child.”
• The spleen is the kidneys’ “husband,” the lungs’ “mother,” the liver’s “wife,” and the heart’s “child.”

(Husband and wife, and mother and child, are metaphors here for the ways the five organs generate, restrain, and regulate one another.)

Heart: Internally, it corresponds to the pulse; externally, to complexion. The mouth and tongue are its gateways. The kidneys regulate the mouth and tongue, and the lungs make use of them. Once the husband-and-wife relationship is established, the heart flourishes when it receives the liver and declines when it encounters the spleen. This follows the mother-and-child principle.

Kidneys: Internally, they correspond to the bones; externally, to the hair. The ears are their gateways. The spleen regulates the ears, and the heart makes use of them. Once the husband-and-wife relationship is established, the kidneys flourish when they receive the lungs and decline when they encounter the liver. This follows the mother-and-child principle.

Liver: Internally, it corresponds to the sinews; externally, to the nails. The eyes are its gateways. The lungs regulate the eyes, and the spleen makes use of them. Once the husband-and-wife relationship is established, the liver flourishes when it receives the kidneys and declines when it encounters the heart. This follows the mother-and-child principle.

Lungs: Internally, they correspond to the skin; externally, to body hair. The nose is their gateway. The heart regulates the nose, and the liver makes use of it. Once the husband-and-wife relationship is established, the lungs flourish when they receive the spleen and decline when they encounter the kidneys. This follows the mother-and-child principle.

Spleen: Internally, it corresponds to the viscera; externally, to the flesh. The lips and teeth are its gateways, governing the coming and going of breath. The liver regulates the spleen, and the kidneys make use of it. Once the husband-and-wife relationship is established, the spleen flourishes when it receives the heart and declines when it encounters the lungs. This follows the mother-and-child principle.

Lü (a figure like Lü Dongbin) asks: The heart’s Fire is Yang and should naturally move upward. How, then, can it move downward? The kidneys’ Water is Yin and should naturally move downward. How, then, can it rise?

The Earth of the spleen lies at the center. When it receives the heart’s Fire, the Fire grows stronger—how could it fail to restrain Water? Metal of the lungs lies above. When it receives the heart’s Fire from below, Metal is damaged by Fire—how could it generate Water?

The generating elements are far apart, while the restraining elements are close together. What is to be done?

Master Zhongli (Zhongli Quan) replies: To return the Five Phases to their source, use Qi to guide and raise the primordial Yang. Then Water and Fire can achieve harmony, and ascent and descent can be brought about.

Only when softness can support and firmness can sustain—this means that after attaining the Dao, one must also preserve the bodily form; those who attain the Dao first may transform into immortals. The way to nourish Shen and the method for preserving the form: if one uses strange stories and eccentric theories to explain the principles fully, then to reach the utmost, one must take purity and stillness as the foundation and employ both firmness and softness.

The Enchantress (a metaphor for Yin essence in internal cultivation), liquid gold, lead liquid, Qi mercury, black sand, powdered tin, azurite (a mineral pigment also used medicinally), saltpeter, magnetite, actinolite, copper sulfate, and arsenic stone—such “abacus-like” recipes and formulas were kept secret by earlier generations, leaving later students bewildered. Here lies the root of the calamity in which teachings are passed on, yet no one truly understands them.

Someone asked: What exactly do “the Enchantress binding the origin” and “the infant taking in mist” mean? Which is more fundamental: spirit and body, breath and Shen-Qi?

The answer: These are secret meanings held deep in the heart and must not be disclosed lightly. Clarity and numinous awareness are the spirit of the Valley Spirit (the spirit of the Dantian); the Valley Spirit does not die precisely because of this clarity. The body depends on Qi, and Qi depends on Shen. Therefore, in nourishing Shen and preserving the form, one should work where there is no form and need not cling to methods that rely on tangible things.

It is further said: People in the world like to speak of taking in mist and feasting on rosy clouds, and of the Golden Elixir restored through liquid gold. Most of this seeks outwardly; the true formula lies in Shen, not in material things. When teachings are transmitted unclearly, popular learning proliferates and instead obstructs the Dao.

From The Pivot of the Dao, juan 39, “Heart-to-Heart Transmission,” end of “Heart-to-Heart Transmission.” Transmitted by the Perfected One of the Purple Palace, Chen Nan; recounted by Master Bai Yuchan of the Jade Void. The Pivot of the Dao, juan 40, “Mysterious Pearl,” written by Master Bai Yuchan, the Mister of the Mysterious Pearl.