《道樞》Vol. 8

Dao Shu, Scroll Eight, Section Seven: The Kunlun Chapter — A Modern Interpretation

Zhi Youzi, a character in the book who is presented as asking about and expounding the Dao, said: “I once heard the Most High say that the Dao is a single ‘One.’ Is this One not what is called the True One? The Huangting Jing says: ‘If you wish to escape death, cultivate Kunlun.’ Kunlun is the Niwan, the upper Dantian at the crown of the head, regarded as the dwelling place of the hundred spirits. It is like Heaven: if Yin does not rise and Yang does not descend, the myriad things cannot transform and come to life. In the human body, too, there can be no ceaseless movement in harmony with Heaven and Earth. That is why it is said, ‘The path leading upward is transmitted by none of the thousand sages.’ This, too, refers to the True One.

“Huan Kai once transmitted the Dao to the immortal lord Li Huan, who consequently took Huan as his surname. The immortal lord said: ‘You have mastered the Golden Elixir’s external ingredients, the flying step and concealment, and the interplay of Kan and Li, yet you have not heard the Great Dao. Silently paying homage to the High Emperor is the gateway to ascension. By this means, one can transcend into the land of truth beyond the night and obtain the life-restoring elixir that grants deathlessness. The Jade Spring flows from Mount Kunlun; the Golden Elixir comes from the realm of the sun and moon. Though this mountain is so high it is less than a foot tall, and so vast it holds less than a pint, the Three Emperors dwell together there, and the hundred spirits make it their home. Realize this method, pay homage to the perfected a myriad times, and bring your deeds and cultivation to full completion; then you can ascend to the purple empyrean. The key lies only within the space of an inch.

“Between the eyebrows is the portal of divine light. The Jade Gate and Golden Pillar stand interspersed, but do not connect; only by obtaining the secret words and numinous writings can one pass through. Within the body are thirty-six thousand spirits of radiant essence and twelve thousand lords of the hun and po souls. In the Niwan dwells the great lord of longevity and deathlessness. The Two Principles, Four Images, Eight Trigrams, Nine Palaces, and the isles of Fangzhang and Penghu are all fully present within. The sun and moon lie beneath Kunlun, their flowing light scattered across the Golden Pool. Metal corresponds inwardly to the lungs and outwardly to the nose; Wood corresponds inwardly to the liver and outwardly to the eyes. The eyes follow the five colors and grow blind; the nose pursues the five fragrances and becomes obstructed. When Metal and Wood are separated, their flowing light leaks outward and the divine pearl scatters; thus one comes to die.

“What Dao can turn back the sun and moon’s radiance and illuminate Taiji and Kunlun? My eyes, left and right, are the sun and moon, shining through the twelve double-hours…” The text that follows continues with specific cultivation practices; that portion is omitted here.

This chapter expresses ideas associated with Neidan and the visualization of spirits. It likens the Niwan to Kunlun and the Heavenly Eye to the sun and moon, emphasizing the True One, paying homage to the perfected, and the structure of the body’s inner spirit lords. These are images used in cultivation, not descriptions of medical anatomy.

A Plain-Language Interpretation of The Pivot of the Dao

The Timing and Attainments of Cultivation

At two specific double hours, the Gate of Heaven opens and true immortals arrive of their own accord; practitioners can return from old age to youth. In three years, yellow clouds can take shape; in a thousand days, a holy embryo can form; in nine years, one can ascend to the Complete Palace; in twelve years, one can ascend to the Three Terraces. At that time, the Dragon and Tiger naturally unite, the Supreme Emperor rests upon the Golden Terrace, and the assembled gods gaze up toward the heavenly firmament.

The Immortal Lord said to Kai, “Since you have received the numinous text, let your heart be like cold ashes. Accumulate merit for twelve years, and you will be able to step onto the ladder to immortality. White light will arise within the rounded form, purple Qi will surge through the rosy clouds, and your lifespan will be equal to that of Heaven and Earth.” Kai bowed and accepted the teaching.

The Immortal Lord continued, “Turn your light inward and return to numinous radiance; the Great One contains the fragrance of truth. Its sweet scent spreads through the Flowery Valley, and a lush purple chamber takes shape. The Gate of Heaven opens into the upper heavens; in silence, one pays court to the Jade Emperor.” Know this, and numinous radiance will shine of itself; the inner realm will become clear and bright.

When I look at Buddhist images, I see white light emerging from the crown of the head, and the figure seated within a halo upon a jeweled lotus. Once the Dao is realized, are Buddhism and Daoism truly different?

Chapter on Nourishing Qi (Grain strengthens the body; Qi nourishes the spirit. A strong body will still decline, but numinous Qi brings long life.)

Ziyouzi said: “People are born endowed with the original Qi of Heaven and Earth. Each exhalation and inhalation connects what is inside with what is outside. The Six Qi are distributed among the Five Organs, while the remaining Qi envelops the Triple Burner. If one can nourish oneself with this Qi, then in one year the Qi will circulate freely; in two years it will flow; in three years it will condense into a dark pearl.

“Qi is the Dao, and the Dao is emptiness. Emptiness is spontaneity; spontaneity is Wuwei (non-action); Wuwei is the mind. If the mind does not stir, no thoughts arise within and external conditions do not intrude. When inner and outer are at rest, the spirit is harmonious; when the spirit is harmonious, Qi is harmonious; when Qi is harmonious, the original Qi naturally fills the body; when the original Qi fills the body, the Five Organs are nourished; when the Five Organs are nourished, the hundred channels flow freely; when the hundred channels flow freely, bodily fluids rise in response. When bodily fluids rise in response, the five flavors are no longer needed, hunger and thirst do not arise, and the return from old age to youth begins.

“Thus, at first, Qi transforms into blood, blood into Jing (essence), and Jing into Shen (spirit). In the first year, Qi is renewed; in the second year, blood; in the third year, the channels; in the fourth year, flesh; in the fifth year, marrow; in the sixth year, sinews; in the seventh year, bones; in the eighth year…”

A Plain-Language Interpretation of The Pivot of the Dao

(Continued from the previous passage) Every nine years, the body renews its hair and changes its form. The thirty-six thousand spirits dwelling within the body transform it into an immortal. Spirit is the most subtle and wondrous presence within the formless. It is received from the Dao: in stillness, it accords with one’s nature. People receive their life from spirit: in movement, it accords with their emotions. Thus, when a person follows their nature and acts, spirit disperses; over time, spirit settles, and at the extreme, it departs. When it settles, life arises; when it departs, death follows. Both are stirred by emotion; neither is driven by spirit itself.

For those who practice absorbing Qi, in a single thought the spirit can rise beyond the Three Realms, descend to the hills of Kunlun, enter the Crimson Palace (the heart), and reach Yongquan (the soles of the feet), setting primordial Qi in endless motion. The scripture says: “When primordial Qi flows freely, this is the way to immortality.”

On Absorbing Mist

(The essence of Heaven and Earth disperses to become mist. By taking in its finest qualities, one can preserve the body.)

The Jade Consort of Donghua once said to Zhang Weizi, “I have a method for absorbing mist.” Weizi asked, “What does absorbing mist mean?” The Jade Consort replied, “Mist is the flowering essence of mountains and marshes, and the abundant Qi of metals and stones. Absorbing it for a long time can disperse the body into the void and unite it with the clouds.”

Weizi then asked for the method and its instructions. The Jade Consort said, “At dawn, sit or lie as you please. First close your eyes and turn your attention inward to contemplate the five organs. Then exhale through your mouth twenty-four times. See five-colored Qi coiling above the ‘foot-wide dwelling’ (the space between the eyebrows and the forehead), and draw it into the Jade Pool (the place in the mouth where saliva gathers). Do this fifty times, then swallow saliva fifty times. Afterward, recite this invocation:

‘The sun’s radiance shines forth; clouds and mist drift in every direction. Qi gathers and winds in graceful curves; the five colors illumine the heavens. The divine vapor joins and opens; the true blossoms of metal and stone rise luxuriantly through the purple void. Refine the body and preserve its wholeness; emerge into radiance and hide in the depths. The five spirits transform and divide; together they brighten and fan the numinous. In due season, ride the six clouds; harmonize and gather them into my body; ascend to the Ninth Heaven.’

When you have finished reciting, click your teeth together seven times and swallow the liquid seven times. Practice this method for a long time, and you will be able to depart riding the clouds and mist.”

On the Inner Landscape

(Within the body, spirits govern its workings. When the heart is at peace and the spirit is tranquil, the body does not decline.)

Liangqiuzi said: “The Yellow Court is in the center of the brain, within the heart, and within the spleen. The scripture says, ‘The zither-heart, thrice layered, makes the immortal embryo dance.’ ‘Zither’ means harmony, and ‘layered’ means accumulated. By concentrating on and guarding the three Dantian, let Qi become harmonious and accumulate as one. The immortal embryo is fetal breathing: like a child in the womb, it has Qi but does not breathe. The scripture also says, ‘The seven pistils and jade key close the two gates’—”

A Plain-Language Reading of Dao Shu

The opening and closing of the seven orifices are like the operation of a door lock: follow the Dao (the Way) in using them; do not open them carelessly. To nourish the spirit, close the eyes, as though shutting two doors.

What does the scripture mean by “layering the golden gates and keeping the hinges secure”? Guard the spirit and vital essence, so they do not leak away.

And what does “the numinous terrace stands firm and does not become depleted” mean? The heart is the numinous terrace, where the spirit resides. In stillness, keep to the One; in activity, preserve the spirit. When the spirit is full, the body is at ease and will naturally not become depleted.

“The central peak of Heaven: cultivate with care.” The central peak of Heaven refers to the nose. Regularly massage the left and right sides of the nose to make the Qi (vital energy) even. This is what is meant by irrigating the central peak.

“Within the dwelling is the True; its robes are cinnabar-colored. If you can discern it, you will be free of illness.” Yuan Yangzi says that by keeping the spirit of the heart constantly present, one will be free of illness.

“Shadowed and dense, the Dao’s vapor governs the clear and turbid.” The shadowed, dense quality corresponds to Wood; when it meets Fire, it produces smoke. With Yang Qi, the Qi becomes clear—when it is clear, the eyes are bright; when turbid, the eyes are dim.

“The palace of the heart contains a lotus blossom; it governs the adjustment of cold and heat, and harmonizes the nutritive and defensive Qi.” People should balance the Qi of cold and heat, Yin and Yang, agitation and stillness, to nourish the nutritive and defensive Qi. This is what Laozi means by “agitation overcomes cold, stillness overcomes heat; clarity and stillness are the model for all under Heaven.”

“The mouth and tongue respond outwardly; the five flowers are expelled. Even at the brink of death, calling upon it can bring a return to life.” The heart governs the mouth and tongue; through breathing, one expels the fluids of the five organs and distinguishes the flavors of the Five Phases (Wood, Fire, Earth, Metal, Water). When ill, one should visualize the Cinnabar Origin Lad, dressed in red and wearing a scarlet cap, to provide protection and aid.

“The palace of the liver is layered within emerald green; it governs the gateways and the mirror of acuity.” It is the root of blue-green Yang, opens through the eyes, and is the gateway and mirror of the Five Phases.

“Gather the hun souls and return the po souls, and you will never decline.” On the nights of the third, thirteenth, and twenty-third of each month, the three hun souls are prone to leave the body and wander. The method for gathering them is as follows: lie on your back without a pillow, stretch out your legs, and place both hands over your heart. Close your eyes and hold your breath for three breaths; then click your teeth three times. Imagine a red vapor like an egg in your heart. Let it emerge from within and rise to your throat. As it gradually grows, let it cover your body and become fire. When you feel your body grow slightly warm, call the names of the three hun souls—Shuangling, Taiguang, and Youjing—and recite this brief invocation: “The Mysterious Palace of Taiwei…” (Continue reciting the invocation that follows in the original scripture.)

Note: This passage takes lines from an alchemical classic about the seven orifices, nose, heart, eyes, and three hun souls, and pairs them one by one with practical exercises such as seated meditation, massaging the nose, preserving the spirit, and gathering the souls. The idea that the three hun souls wander at night, along with the invocation of their names, belongs to Daoist traditions of visualization and health cultivation. It should be understood as a textual tradition, not treated as a modern medical method.

A Plain-Language Reading of Dao Shu

(1) Refining the Hun and Guarding Stillness: A Method for Nighttime Rest

“Within the yellow, the blue-green begins” refers to the stage when Yin and Yang energies first stir within the body, shifting from yellow to blue-green. At this time, one should refine the three Hun, keeping Taiguang, the clearest of the three, at peace. The spirit should abide in the Jade Chamber—the chamber in the brain or Dantian—and remain there with oneself, as if newly reborn. Do not act rashly or allow the mind to become disturbed. The watcher is called Tailing, and one should remain reverent toward it.

If one wishes the spirit to travel and ascend, the mind should be directed only toward Shangqing, the highest of the Daoist Three Heavens, symbolizing a sublime and pure realm. One should not let the mind wander elsewhere.

If one feels hungry or thirsty, one may imagine drinking Jade Essence, understood as saliva or the refined energy of moonlight.

On the new moon, the full moon, and the last day of the lunar month, the seven Po—yin spirits in the body associated with physical form and desire—are prone to agitation and wandering. At night, lie on your back with one leg straight. Cover your ears with your palms and join your fingers behind your neck. Hold your breath seven times and click your teeth seven times. Imagine white vapor at the tip of your nose, at first the size of a bean. In a short while, let it grow until it fills the body in nine layers. The vapor suddenly transforms: two Azure Dragons appear between the eyebrows; a White Tiger appears on either side of the nose; a Vermilion Bird appears above the heart; and a numinous serpent appears beneath the left foot. Two Jade Maidens, dressed in brocade and holding flames, also stand at the ear gates.

Then swallow saliva seven times and call the seven Po by name: Shigou, Fushi, Queyin, Tunzei, Feidu, ChuHui, and Choufei. These are the Daoist names of the seven Po said to dwell in the human body. Then recite: “Pure energy returns through nine cycles, restraining the Po and their wicked deceit. The Heavenly Dog guards the door; the lovely maidens hold the gate. Refine the Hun and make them gentle, so they may dwell in peace with me. They must not stir recklessly, but watch over my form and countenance. If they feel hungry or thirsty, let them drink the elixir of the sun and moon.”

(2) A Scriptural Passage on the Kidney Palace and Bodily Fluids

The scripture says: “The palace of the kidney region has a rounded Dark Gate. Within it is a young boy, the True Youth, in the upper darkness. He governs the six viscera and bowels, is the source of the nine fluids, and corresponds outwardly to the two ears.” What is meant by “upper darkness”? It is the heart. The heart’s energy is connected to the kidneys, so the five viscera, six bowels, and fluids of the nine orifices interact, keeping the hundred vessels in circulation; none can be lacking. The “nine fluids” are the fluids of the nine orifices. The kidneys govern the ears. When kidney energy declines, Yin encroaches upon Yang. When Yin and Yang are in harmony, the hundred vessels and bodily fluids circulate freely. When kidney energy is abundant, the ears and eyes are keen, and Yang energy does not wane.

(3) The Water Sovereigns Facing the Gate of Life, and Ascending through the Nine Heavens

The scripture also says: “The two Water Sovereigns face the Gate of Life,” and this enables a person to live long and ascend through the Nine Heavens. What does this mean? Yuan Yangzi, the name assumed by the respondent in the text, says: “Cold and heat prompt one another; man and woman bring one another to completion. The left kidney is like a man wearing the sun, and the right kidney like a woman wearing the moon. When the Water Sovereigns flourish, they transform into the Red Child. The Red Child transforms into the True Person and ascends to the Nine Heavens.” The Nine Heavens are the nine Qi; the blue-green heavenly Qi governs growth and emergence.

(4) Golden Nectar, Jade Essence, and the Three Worms

The scripture also says: “Hold Golden Nectar in the mouth and swallow Jade Essence, and one will attain deathlessness; the Three Worms will perish.” What does this mean? Golden Nectar and Jade Essence are bodily fluids in the mouth. In the heart there is the Maiden, and in the stomach there is the Infant—images in internal alchemy representing the union of the heart and kidneys. Naked and unclothed, they stand upright in the stomach. By rinsing and swallowing bodily fluids, and by focusing the mind on the heart and kidneys, one can nourish Jing and Qi and prevent the Three Worms—three corpse spirits said to consume vital energy within the body—from causing harm.

Note: The passage describes a method of internal cultivation involving the three Hun and seven Po, in which one visualizes spirits and guards the body’s orifices. It links longevity to a theory of the “kidney palace, ears, bodily fluids, and the heart-kidney relationship.” The Azure Dragon, White Tiger, and other beings are imagined inner scenes, not physical entities. When compared with medical theory, the passage is best read as religious imagery for health cultivation, rather than as clinical guidance.

An Accessible Interpretation of The Pivot of the Dao

Open the mouth to receive the sacred fluid, and lift the face to draw in the Five Qi. When the saliva fills the mouth, swallow it down into the abdomen and send it into the mouth of the Mysterious Maiden. Do this five times. When finished, click the teeth together three times and swallow the fluid nine times; then the Three Worms will perish.

The scripture says: “Always contemplate the Three Chambers communicating with one another, and retain and rinse with the Five Teeth; then you will neither hunger nor thirst.” What are the Three Chambers? They are the Bright Hall, the Grotto Chamber, and the Dantian (energy center). Each of the three chambers has three parts, making nine; the nine join as one. The Five Teeth are the generative Qi of the Five Phases (Wood, Fire, Earth, Metal, Water).

At the beginning of spring, at cockcrow, enter a room and face east. Bow nine times, then sit upright. Click the teeth together nine times, and visualize the Primordial Lord of the Azure Spirit, the Elder Lord of the Nine Thousand Myriad, descending from the east into the room. He appears in a dense mass like clouds, covering your body, then enters through your mouth and descends straight to your liver. Say:

The nine Qi of the azure heavens, Primordial One of Highest Clarity,
august divine spirit of the Elder Sovereign, clothed in blue,
who commands the heavenly palace and illumines the Year Star,
scattering radiance and flowing fragrance.
Nurture and irrigate my body; let me feed on the morning clouds,
take in and guide the essence of Wood, and thereby nourish the Azure Teeth.
Preserve and guard me in spirit; let my liver be filled to the brim,
and let jade fungus grow of itself.
Extend my years and preserve my complexion,
so that my face may be like that of a child.
Let the Five Qi mingle together,
and let heaven and earth endure forever as one.

When you have finished reciting, draw in the azure Qi and swallow it nine times, then stop.

The scripture says: “The cloud Qi of the Five Peaks swells and flourishes, protecting and irrigating the Jade Hut so that it may replenish itself” (the Jade Hut is the nose). “The five forms become rounded and firm, free from calamity.” What does this mean? The Qi of the Five Peaks is the Qi of the five organs. When it flows freely without obstruction, the Three Worms perish of themselves; it enters and leaves through the Mysterious Female, unbroken and continuous. In this way, through visualization and cultivation, the Dao is realized. The empty chamber gives birth to light, the five organs become firm and rounded, and illness does not arise.

The scripture says: “The Five Spirits shine by night, illuminating the eight regions.” What does this mean? The Five Spirits are the five planets. Arrayed throughout the body, they are always there to be contemplated; if you can keep them in mind, you become one in body with heaven and earth.

The scripture says: “Within the square inch, thoughts lie deeply hidden.” What does this mean? The square inch is the lower pass, three inches below the navel. It is one inch square and round, and is where Jing (essence) is stored. The square is still and the round is in motion; neither moving nor still, it must simply be sealed off and never allowed to leak.

The scripture says: “Within, the sun and moon are held; the constellations are arrayed. The seven luminaries and nine origins open the gate of life.” What does this mean? At midnight, hold in your mind the planet Venus in the west, positioned between the eyebrows and one inch directly above. This is the Jade Hall and Purple Gate. To the left is the sun, to the right the moon; next, contemplate the north…

Mercury, the Star of the Hours, resides in the Mysterious Palace of the Imperial Land. This palace lies one inch inward from the hairline. Next, visualize the Eastern Star of the Year, Jupiter, in the Vermilion Terrace of the Grotto Gate. The Vermilion Terrace lies one inch inward from behind the eyes. Then visualize the Southern Fiery Deluder, Mars, in the Flowery Quarter of the Jade Gate. This quarter lies five fen inward from the corners of the eyes. Then visualize the Central Star of Restraint, Saturn, in the Long Valley of the Golden Chamber. The Long Valley lies two fen inward from the middle of the nose.

As you visualize them, imagine them suspended above you. Click your teeth five times and swallow your saliva five times. Silently recite this brief invocation: “Within the Violet Gate of the High Origin are five spirits. Their precious radiance spreads in splendor; they send forth light that surges through the gates. Essence and Qi gather and grow, transforming into an old man. His head is wrapped in a plain cloth; his face is serene. He wears a green cloak and crimson skirt, a flowing bell at his right side and a tiger guard at his left. In his hand he holds the Celestial Dipper; he scatters crimson light and flying stars. His feet tread on the flower canopy; he breathes forth rays that refine the spirit. May the Three Luminaries preserve and protect me, so that I may attain my body, nourish my hun and control my po, and ride the wind as an immortal.”

The Seven Luminaries are the seven stars, corresponding to the seven apertures. The Nine Heavens are the nine celestial bodies, corresponding to the nine apertures; none can be omitted.

The scripture says: “When Qi is lost and fluids leak away, the body is no longer wholly one’s own. Close and govern the vital radiance, and you will enjoy lasting peace.” What does this mean? It means to refine Qi in seclusion, avoid spitting often, avoid speaking too much, restrain sexual desire, and visualize the light of the sun and moon.

The Shangqing tradition has a method called Gathering the Flying Root. At the first light of dawn, face east and click your teeth nine times, then silently recite: “The sun’s soul, the Pearl Radiance, shines forth, its green light veiled; crimson children of returning clouds, dark flames and wind-shaped forms are already here.” Close your eyes, hold your hands firmly, and visualize five-colored flowing clouds entering your mouth. This is called the Flying Root of Solar Radiance. Then face the sun and swallow the rosy clouds forty-five times, followed by swallowing your saliva nine times.

The scripture says: “The Five Phases urge one another and return to the One; the three and five combine their Qi, and the nine and nine mark the rhythm.” What does this mean? The Five Phases generate and overcome one another in cycles that repeat without end. Their mutual urging returns to the One. The One is the number of Water, the foremost of the Five Phases and the source of the myriad things. Laozi says: “The Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to the myriad things.” The Book of Changes says that from the Supreme Ultimate (Taiji) arise the Two Modes. The Supreme Ultimate is the One. The One is the name for the primordial origin, from which all things are formed; thus all things are said to return to the One. In human beings, the Three are the ears, nose, and mouth.

“Five” is the essence of the Celestial Emperor, so the “three fives” join together: three times three makes nine. The three fives are the foundation of Heaven and Earth, the crucial meeting point of the Six Directions, and the pivot of the qi cycles in the Nine Palaces. The essence formed from the mingled qi of the Three Origins moves in and out of the palaces of Upper Clarity and Great Simplicity. By holding it in one’s awareness and concentrating the spirit upon it, one can attain the Way of long life.

The scripture says, “Soaring high with the sun and moon.” What is meant by “our way above”? There is a method for swallowing the moon’s essence. Wait until the moon rises in the west, click the teeth ten times, and softly invoke the name “Lady Yuebo, the Fifth,” then recite this prayer: “Yuebo, bright and clear, fragrant and radiant, veiling and revealing; graceful, empty, numinous, and orchid-like; lush flowers gather and rise; pure gold shines with clarity; your radiant form stands above the terrace.” Then close the eyes, hold the hands in the firm-seal position, and visualize the five-colored essence and light within the moon entering the mouth. In the moonlight there is yellow qi, as large as the pupil of an eye. This is the essence of Flying Yellow and the Moonlight Jade Womb. Those who practice this method will have Yuyi soar with the sun and Jie Lin soar with the moon, responding to one another in voice and seeking one another through shared qi.

The scripture says, “Above and below, the souls of the Dark Origin refine into one.” What does this mean? It is something one may suddenly see, but only rarely. It takes the One as the means of refining the spirit, and refines the spirit to unite with the One. “The One” is a name for Wuwei (non-action). It is attained through a tranquil, untroubled mind, yet cannot be seen. When one keeps to the True and fills the heart with purpose, the One returns of its own accord.

The scripture says, “Form a pearl, secure the essence, and nourish the root of the spirit.” What does this mean? To form a pearl is to swallow saliva in succession, like pearls strung together. To secure the essence is to prevent it from leaking away. The root of the spirit is the physical body.

The scripture says, “Whether sitting or rising, I dwell with it as with a ridgepole; by day its radiance shines, at dusk it closes and hides; it opens the flow of flower-essence and harmonizes Yin-Yang.” What does this mean? The spirit takes the body as its dwelling, which is its ridgepole. The heart-spirit’s activity and rest correspond with the eyes. The “flower-essence” is the essence of the eyes. When the heart opens, the eyes open; day belongs to Yang and dusk to Yin. Hence the phrase “harmonizes Yin-Yang.”

The scripture says, “Let the hair hang loose, free of desire, and endure long; when all five flavors are reached, the vital qi returns.” What does this mean? It refers to the method of embryonic breathing. Lie on your back with your hair loose and your head resting on a pillow two cun and two fen high. Bend the thumbs of both hands into a firm seal, close the eyes, and extend both arms five cun away from the body. Then fill the mouth with saliva, rinse and swallow it three times. Breathe gently in through the nose for five or six breaths, then breathe out. One inhalation and one exhalation make one breath; continue up to ten. As you exhale, you may groan; after the groan, begin again.

(Continued from the previous passage) When four periods of nine (thirty-six double-hours) are complete, they form one “cycle.” After each cycle comes “a recurrence every seven days.” Those who let their hair hang loose act without striving or desire. Their spirit gathers, and fluids flow; primordial Qi enters the organs, forming the five flavors, which all arrive together. The five join to become one, quiet and still.

Outer View Chapter

(The general theme: The Jade Female and the Complete Key strengthen the inner being; feeding solely on Great Harmony makes one immortal.)

The scripture asks: “Above is the Yellow Court; below is the Gate of Origin. What does this mean?”

The Yellow Court is located within the head: it is the Bright Hall, the Grotto Chamber, and the Dantian. One inch inward from the space between the eyebrows is the Bright Hall; two inches inward is the Grotto Chamber; three inches inward is the Dantian. These three together are one of the Upper Origin. The Yellow Court is formed from two halves. When the Crimson Child is born in the Grotto Chamber, it becomes the “One.” If one keeps it in mind and does not lose it, the Crimson Child transforms into a perfected person within the Bright Hall. Thus we know that the “One” is in the Bright Hall. Through breath cultivation and guiding exercises, close the eyes and look inward, settle the heart and fix the will. In boundless primordial stillness, bring the essence to flow upward into the Muddy Pellet. Within the Bright Hall are sovereign and ministers; within the Grotto Chamber are father and mother; within the Dantian are husband and wife.

Some say: “The Yellow Court is the spleen, whose seat of governance is at the center. The Gate of Origin lies three inches below the navel. The gate of primordial Yang is in front of it, where essence hangs like a mirror, shining brightly throughout the body—this is the Dao.”

The scripture asks: “Behind are the Hidden Gates; in front is the Gate of Life. Breath passes through the Lodge Gate into the Dantian. Clear water from the Jade Pool irrigates the numinous root. What does this mean?”

The Hidden Gates are the two kidneys. They are shaped like overturned cups, three inches from the navel, narrow above and broad below, and contain the sun and moon. The Gate of Life is below the navel.

What is meant by breathing? Breath going out is exhalation; breath coming in is inhalation. The Lodge is the nose, the essential passage for expelling the old and taking in the new. The Dantian chamber lies three inches inward from between the eyebrows. The clear water of the Jade Pool is the mouth’s saliva. The numinous root is the tongue. One should often tap the teeth and rinse the mouth with saliva, thereby moistening the root of the tongue.

The scripture asks: “When the Three Yang are established outside, the spirits come of themselves; when the Three Yang are nurtured within, one can live long. What does this mean?”

Men are born according to eight, women according to seven; they keep company with the sun and moon and are protected by Heaven and Earth. The Three Yang are the courses and signs of the three lights. At an infant’s birth, one spirit—the hun and po—comes and enters the womb. Through the nose, it draws in Yang Qi and takes it inward to nurture the Crimson Child, the perfected person.

[Plain-language interpretation]

“Child” belongs to one of the three Yin categories and is what is called the Yin spirit. The Hun belongs to Yang, while the Po belongs to Yin. If people lack moral cultivation, their Hun and Po leave the body and disperse. If they can restrain the Hun and control the Po, keeping them from moving about chaotically so that they remain within the body, then the Dao becomes one with nature.

The scripture says, “The Jade Pivot hangs like a pearl and turns without end; the Jade Female and Golden Key make the body whole and firm.” What does this mean? The Jade Pivot, an ancient instrument for observing celestial phenomena, revolves without ceasing, symbolizing the uninterrupted flow of Qi through the body. By keeping the mouth closed and nurturing the spirit, one rinses and refines the saliva in the mouth until it is like flowing pearls. Yin is the Female and Yang is the Key. When they do not harm one another and reach harmony, refining the form by returning the essence makes the body firm and whole.

The scripture says, “It takes the four seasons as its image; □ is like cinnabar. The front and back are raised and lowered, each with its own passage. Send it back with the Returning Elixir and Dark Spring; like a turtle drawing in breath, guide it to the numinous root.” What does this mean? The Bright Hall (Dantian), open in all four directions, corresponds to the four seasons. The perfected one’s Child-Cinnabar (Neidan) resides there, where its Qi is chewed. If one constantly contemplates this principle, life will be without end. The head and feet, kidneys and heart—the heart is red and the kidneys black, yet they share the same root. Water and fire overcome one another, so each has its own passage. The Elixir is blood; when it enters the lower origin (lower Dantian), it becomes white Jing. At this point, draw in the breath through the nose and guide it back, up to the Muddy Pellet (upper Dantian), then down into the mouth, where it becomes Jade Spring (saliva). Draw the breath through the nose to the root of the tongue and swallow it down into the abdomen. Thunder then sounds in the belly in response: this is the work of true Qi.

The scripture says, “Alone it feeds on the Yin-Yang Qi of Great Harmony; thus it can escape death, and the heavenly signs are complete.” What does this mean? Ordinary people eat food grown from the earth and, when they die, return themselves to the earth. Sages breathe in the primal, harmonious Qi and, by becoming immortals, repay Heaven. Thus, those who study the art of immortality can avoid death by gathering Yang Qi in the morning, gathering Yin Qi in the evening, and combining them with primal Qi.

The scripture says, “The Dao sustains itself; my spirit shines with light. By day it gleams brightly; by night I guard myself. When thirsty, I have fluid; when hungry, I am filled.” What does this mean? Contemplate the red Qi in the heart, whose radiance illuminates the myriad spirits. Guard the light of the sun and moon, and contemplate the roots of the two kidneys. Guard the light by day and the spirit by night. When hungry, feed on natural Qi; when thirsty, drink the fluid of the Flower Pond (saliva in the mouth). Then one will be free from hunger and thirst and live long.

The scripture says, “It passes through the six organs and is stored at Mao and You; it turns Yang into Yin and is stored in the Nine.” What does this mean? The root arises in the six organs and is stored at Mao and You; this is the subtle key. Yang turns back and becomes Yin, and the body turns to join with it, storing it again in the Nine. Nine is the first of the numbers; this is what is called “three on the left and seven on the right.”

A Plain-Language Interpretation of The Pivot of the Dao

Wear nine, tread one: Often, at the hour of the cock’s crow, lie on your back, let your hair down, and tap your teeth thirty-six times. Swallow your saliva and guide your breath down into your abdomen. This is a way to keep death at a distance. The scripture says: “The Qi of the liver is gentle in nature and governs growth. It is distributed among the five organs and gives rise to the Three Lights; above, it corresponds to the pathway of the Three Burners.” What does “drink the liquid” mean? It means cultivating Qi and guiding it upward to the crown of the head, to nourish the Muddy Pellet—the place within the crown believed to be the dwelling of the original spirit. Each of the five sense organs and six viscera has its own governing presence; therefore, above and below the kidneys are the Sun, Moon, and Three Lights. The Three Lights are the sun, moon, and stars. The Three Burners are three groups of gates and openings, or Dantian (energy centers). “Liquid” refers to the Flower Pond, the saliva beneath the tongue.

The scripture says: “My Hun and Po spirits dwell at the center; essence flows like a spring. The nose loses its sense of fragrance; stand at the Mysterious Chest and hold the Bright Hall within.” What does this mean? The Hun and Po at the center refer to the two kidneys: the left is Hun, the right Po. During the day, let Hun guard Po; at night, let Po guard Hun. Restrain Hun and control Po so that they do not move about in disorder. When Yin and Yang join and essence leaks away, food loses its flavor and the nose loses its sense of fragrance. The space beneath the tongue is the Mysterious Chest; the lungs are the Bright Hall. Hold the breath in the mouth and swallow it down into the Bright Hall, where it then circulates throughout the body.

The scripture says: “Unite my essence and radiance, regulate Yin and Yang, dwell within the Mysterious Gate, and await the Way of Heaven.” What does this mean? It means storing essence and nourishing Shen (spirit): embrace Yin and bear Yang, bringing spirit and vital energy into harmony. The Mysterious Gate refers to the nose. Await the deity in the upper region, keeping it attentive to the spirit and focused on the body.

The scripture says: “Be clear and still, practice Wuwei (non-action), and let Shen remain. Let spirit and essence move above and below, each gate in its proper order.” What does this mean? Cultivate the Dao within through Wuwei; cultivate it outwardly through desirelessness. Then the heart will not be troubled or confused, and spirit and essence will remain settled. Essence is Shen; Qi is the Dao. Preserve essence and quiet the breath, with each region above and below in its proper order. Direct focused attention to the upper and lower regions and guard the One Spirit.

The scripture says: “When the seven openings are clear, one knows no aging. Sit again at the Gate of Heaven and await Yin and Yang. Descend through the throat to reach the divine intelligence; pass the Canopy and descend to what is clear and cool; enter the Clear Spirit Abyss and behold my form.” What does this mean? The seven openings in the head and face are gateways through which spirit and essence enter and leave. When they are clear and unobstructed, the body does not grow old. At dawn, take in Yang Qi; at dusk, take in Yin Qi; let them meet in the mouth. In the throat dwell twelve pavilion wardens, each holding a jade halberd to guard the passage. The perfected person resides within and governs the movement of breath upward and downward. The eyebrows are the Canopy, the nose is the Gate of Heaven, the mouth is the throat, and the heart is the divine intelligence. The lungs are the clear, cool place beneath the Canopy; the kidneys are the Clear Spirit Abyss. To behold my form means to observe oneself inwardly.

Note: This passage consists of formulas for Neidan (internal alchemy) and the contemplation of divine presences. It links the five organs, seven openings, Three Burners, and Hun and Po spirits with the cosmos and the stages of cultivation. Phrases such as “drink the liquid” and “hold the Bright Hall within” generally refer to swallowing saliva, regulating the breath, and directing the mind’s attention, rather than to ordinary eating and drinking. Specialized terms are briefly glossed according to common Neidan usage; the structure of the scripture has been preserved.

This passage comes from Scroll Eight of The Pivot of the Dao. It explains how “the body’s positions, the pathways of Qi, and the mind’s intent” correspond during internal cultivation. It is a typical account of visualization and guiding Qi.

Canopy of Radiance (Huagai): The spirit dwells within it, enters the Brain Gate, and appears in the Muddy Pellet. In this way, one can drive back gray hair and preserve one’s years. The scripture says: “Return past the Pool of Radiance, stir the essence of the kidneys, stand in the Hall of Light, gaze toward the Dantian, and let the spirits open the Gate of Life.” What does this mean? The Qi follows a path from the Brain Gate down the spine and enters the kidneys. One inch inward from between the eyebrows is the Hall of Light; three inches inward is the Dantian. The nose is the root of Heaven. Draw in the genuine Qi and let it flow continuously, day and night.

The scripture also says: “Follow the nose up and down, open the two ears, peer into Heaven and Earth, keep the child in mind, harmonize the vital essences, and bury the hair and teeth.” What does this mean? Original Qi enters and leaves through the nose, flowing up and down and connecting with both ears. “Heaven” means the head, and “Earth” means the lower body. The “child” is the spirit held in awareness through focused attention. Inhale the five Qi, tap the teeth thirty-six times, and swallow the saliva thirty-six times; this can regulate the dark and white.

The scripture also says: “Conceal and nourish the numinous root, so it will never wither.” What does this mean? Nourish the root of the tongue, and it will not become dry. Beneath the tongue is the Sweet Spring, which issues like flowing pearls. Keep the saliva in the mouth and swallow it; do not spit it out carelessly.

The scripture also says: “Seal the Gate of Life, as if it were the Jade Capital; your life will last ten thousand years and more.” The spirit within the spleen roams through the Central Palace. What does this mean? A person’s life depends on bodily fluids, which should always be cherished and nurtured rather than squandered. Then the essence gathers like jade in the lower body, and one may attain longevity. The spleen lies above the Great Granary. In the morning it serves the Old Lord as guardian and governor; in the evening it roams through the Hall of Light as the Lord of the Great Unity.

The scripture also says: “Circulate and free the blood vessels; sweat becomes a nourishing fluid.” What does this mean? When the five inner organs are at peace, sweat on the hands and feet is a sign of the spirits’ presence.

The scripture also says: “Receive the Qi of Heaven above, and your years will increase.” What does this mean? Feed on original Qi, and the bones will grow light. When Qi and spirit are in harmony, one can live for three hundred years.

The scripture also says: “Take in dark Qi, and life will follow; return past the seven gates and drink from the Great Abyss.” What does this mean? Dark Qi is the white Qi between the two kidneys; the Great Abyss is the Sweet Spring in the throat and mouth.