《太古集》

The Ancient Collection, Volume One

Author: Grand Master Hao Datong of Guangning

Concise Commentary on the Zhouyi Cantongqi (with Preface)

This preface primarily elucidates the relationship between the Dao (the Way) and its manifestation through teaching:

1. The Dao is the origin of the cosmos, inherently nameless, though we reluctantly call it "Dao." Teaching has no fixed form but reveals itself through words. The essence of teaching encompasses both "being" (you) and "non-being" (wu).

2. From the perspective of "non-being," the Dao is the noumenon (original substance); from the perspective of "being," it manifests as concrete function. Though the noumenon appears useless, it gives rise to great utility. Just as all tangible things arise from the intangible Dao, so too do heaven, earth, and the myriad beings emerge.

3. The process of cosmic evolution:

• The Taiji (Supreme Ultimate) divides into the Three Powers (heaven, earth, and humanity).
• The Five Phases (Wood, Fire, Earth, Metal, Water) distribute throughout the cosmos.
• The Bagua (Eight Trigrams) arrange themselves in the void.
• The Seven Luminaries (sun, moon, and five planets) move along their celestial paths.
• Phenomena manifest above, while living beings are nurtured below.

4. The state of cultivation for Daoist practitioners:

• They resonate with cosmic transformations and commune with spirits and deities.
• Their Shen (spirit) transcends spatial limits—seemingly still yet perceiving all things.
• Their De (virtue) influences the ten directions, and their wisdom surpasses the Three Realms.
• During practice, extraordinary signs appear: dragon roars, tiger growls, and the emergence of tortoise-serpent imagery.
• They attain selfless unity with all things, triggering celestial phenomena (lightning, thunder, auspicious clouds).
• The Mysterious Pearl (Neidan, or internal elixir) manifests in the spiritual altar, while immortal herbs grow in the Purple Mansion (upper Dantian).

5. The profound mysteries of cultivation:

• Includes wondrous states like "a hair swallowing the ocean, a mustard seed containing Mount Sumeru."
• Supernormal phenomena such as wooden horses neighing and stone figures singing in harmony.
• Harmony prevails when aligning with Yin-Yang, while disorder arises when violating natural laws.

The preface concludes by noting its composition on the 19th day of the fourth lunar month in the 18th year of the Dading era (1178 CE) of the Jin Dynasty, as a concise interpretation of the Zhouyi Cantongqi's essential principles.

Note: The Zhouyi Cantongqi is a foundational Daoist text that integrates Yijing (Classic of Changes) theory, alchemy (Neidan and Waidan), and longevity practices, exploring the cultivation path of cosmic-human resonance.

This scripture elucidates the core principles of Daoist cultivation and the operational laws of the cosmos:

The Cosmic Order operates through the cyclical motion of sun and moon as its driving force, with seasonal transitions as its governing rhythm. The Five Phases (Wood, Fire, Earth, Metal, Water) undergo mutual transformation within this framework. Its fundamental essence resides in the stillness of emptiness, while its functional manifestation lies in adaptive responsiveness. The interplay of firmness and suppleness forms its foundation, with purity and Wuwei (non-action) constituting its true path.

Essential cultivation methods involve observing meteorological phenomena like shifting clouds and nourishing rains as models for practice. The adept learns to perceive all phenomena as unified manifestations, recognizing that fortune and misfortune, life and death all follow natural patterns. The doctrine of "being and non-being generating each other" stands as the fundamental teaching, with human comprehension and application serving as the crucial factor. The Shen (spirit) functions as the pivot for transformation and realization—through concentrating this "singular spirit," one masters myriad changes.

The Dao of Heaven manifests through four cardinal attributes: Its nature is characterized by luminous emptiness and boundless profundity. Like the sun (Qian trigram) it illuminates all existence in ceaseless motion. It harmonizes spiritual forces while penetrating the intrinsic nature of all beings. Resembling Xihe (the solar deity), it maintains unwavering constancy.

Practical cultivation follows these operational principles: Emulate the way clouds distribute rain—nourishing without obstruction. Comprehend developmental patterns: retreat like winter dormancy when appropriate, emerge like spring growth when timely. Master the six Yin-Yang positions representing developmental stages. Balance opposing forces with the precision of taming a fierce tiger or harnessing a soaring dragon.

The Dao of Transformation reveals that cosmic operation never ceases ("governing celestial and terrestrial realms"). Gradual change ("bian") should progress stepwise, while sudden transformation ("hua") requires precise timing. The Heavenly Dao facilitates both gradual evolution and abrupt metamorphosis, governing all creative processes whether manifest or concealed.

This text synthesizes Yijing philosophy with Daoist cultivation theory, emphasizing how practitioners must observe natural patterns, seize pivotal moments of Yin-Yang transformation, and through spiritual refinement achieve unity with the Dao.

This passage from the Taigu Jing primarily discusses how the "Way of Qian" (representing the masculine, celestial force of the Dao) nourishes all beings through transformation, and how noble individuals should emulate this heavenly principle.

On "Nature and Life" (Xingming): Human nature refers to innate qualities—distinctions like strength or gentleness, quickness or slowness. Fate, meanwhile, is shaped by later circumstances—factors like wealth or poverty, longevity or brevity. The formless Dao gives birth to all tangible things, yet beings often become trapped by their physical forms. Only the celestial Way remains steadfast and unburdened, for it masters transformation and governs all existence. When still, the Dao remains unwavering; when active, it moves with unerring rectitude—thus ensuring all things find their proper place.

On "Supreme Harmony" (Taihe): If the purely masculine Qian principle were all unyielding force without softness, nothing could thrive. True nourishment requires the harmony of Yin and Yang (Taihe), allowing sustained growth. Just as craftsmen use compasses and squares (symbolizing cosmic laws) to guide their work, noble individuals must apply these same principles to educate others.

Key points for noble cultivation: Within, maintain steadfast focus (Gangzhuan—firm and concentrated); outwardly, embody gentle integrity (Rouzhi—soft yet upright). Like the ceaseless motion of heaven, cycle tirelessly between day and night (Ziqiangbuxi—self-renewal without rest). Such individuals benefit all beings as effortlessly as clouds bring rain, while remaining as包容as the earth itself (embodying the Dao's vastness).

Essential practice: Preserve your primordial nature (Xingcun—maintain innate essence) while discarding acquired distractions (Qingqu—eliminate emotional clutter), and fate will naturally align with you. Guard your true heart to sustain your nature, ever vigilant against corrupting influences.

The virtue (De) of the Kun hexagram (one of the Eight Trigrams, symbolizing Earth) is profound and vast. Gentle and all-encompassing, it bears all things, accepts all impurities, complies with all beings, and comprehends the principles of existence. Like the Qian hexagram (symbolizing Heaven), its virtue is lofty and magnificent.

Kun's virtue nourishes and benefits all living things, enabling the flourishing of myriad beings, each finding its proper place. It handles affairs with thoroughness, demonstrating flexibility and adaptability, yielding modestly in human interactions. The noble person should emulate this gentle yet upright virtue.

The way of Kun (Earth's principle) appears soft yet transforms into strength. It does not initiate action but responds to timing, remaining humble yet elevating both self and others. This illustrates the principle of transforming softness into strength.

The southwest direction (symbolizing yin softness) is unfavorable for development, as excessive softness makes self-reliance difficult and invites harm. The northeast (symbolizing yang strength) enables achievement, for with inner peace and outer gentleness, one can act decisively when needed, free from selfish thoughts.

Following Kun's way allows transition from one state to another while maintaining proper orientation, realizing aspirations with enduring stability. One should emulate the Yellow Emperor's governance by adapting to changing circumstances. Kun's virtue nourishes all things - its wondrous function is boundless and leaves nothing out.

Aligning with heavenly principles, actions conform to ritual propriety - yielding without deviance. Kun's substantial virtue bears all things, perfectly compliant without disrupting harmony. Its principles are inexhaustible - maintain centrality and follow nature's course.

Kun's virtue is subtly magnificent, harmonizing with the multitude without standing apart. When harmonious qi fills the space, all beings thrive. Turning toward goodness leads back to the great Dao. Perseverance without slackness is the noble one's true path.

The real appearance isn't the superficial form. Following the honored path, acting with merit, through inner observation one discovers reality isn't substantial. Absolute truth (a Buddhist term referring to transcendent reality beyond being and non-being) isn't emptiness. Without grasping or contrivance - real yet not solid, empty yet not void.

Maintain simplicity without extravagance, cultivate humaneness, and hold fast to the proper way. Merge mind with mysterious Dao - pure and serene, with unwavering will. Practice universal love - centered and unbiased. Be content with gain and loss, responding appropriately to ultimately achieve the Dao-fruit (realization of cultivation).

(From Volume 1 of Taigu Ji)

Volume 2, Chapter 11 of the Taigu Collection

Author: Grand Master Hao Datong of Guangning (a renowned Daoist master of the Jin Dynasty)

Interpretation of the Qian (Heaven) Symbol Diagram

The Qian hexagram represents the operational principle (function) of Heaven, while Heaven itself is the substance (essence) of Qian. The nature of Heaven is clear, empty, lofty, and pure Yang without impurity, generating all things through the movement of a single Qi. We should emulate the operational principle of Heaven rather than imitate its substance. The Qian hexagram is called "Old Yang" (laoyang) and is associated with the number nine, as it consists of three solid lines (three yao), and three times three equals nine. In the doubled hexagram (six lines), all lines are referred to as "nine" (e.g., chu jiu, jiu er, etc.). The Dao of Heaven resembles an inverted bowl, shaped like an egg, and when combined with the Kun hexagram (Earth), it gives birth to the six derived hexagrams.

Interpretation of the Kun (Earth) Symbol Diagram

The Kun hexagram represents the operational principle of Earth, while Earth itself is the substance of Kun. The nature of Earth is heavy, broad, and pure Yin without impurity, facilitating the transformation of all things through the ascending and descending of Yin-Yang Qi. We should emulate the operational principle of Earth rather than imitate its substance. The Kun hexagram is called "Old Yin" (laoyin) and is associated with the number six, as it consists of six divided lines (six broken yao). In the doubled hexagram, all lines are referred to as "six" (e.g., chu liu, liu er, etc.). Heaven (Qian) has three lines and incorporates Earth’s (Kun) six lines, hence it is called nine, while Earth, being Old Yin, does not incorporate Yang and is thus called six.

Interpretation of the Sun Symbol Diagram

The sun is the essence of supreme Yang, corresponding to the Li hexagram (Fire), associated with the number seven and called "Lesser Yang" (shaoyang). The Li hexagram has two solid (long) lines at the top and bottom and a broken (short) line in the middle, totaling four strokes. When combined with the three-line characteristic of Qian, it results in the number seven, hence "Lesser Yang." The Dao of Heaven (Qian) covers all things, while the sun, though not as vast as Heaven, illuminates all directions, alternating day and night, and is thus called Lesser Yang.

Interpretation of the Moon Symbol Diagram

The moon is the essence of supreme Yin, corresponding to the Kan hexagram (Water), associated with the number eight and called "Lesser Yin" (shaoyin). The Kan hexagram has two broken (short) lines at the top and bottom and a solid (long) line in the middle, totaling five strokes. When combined with the three-line characteristic of Qian, it results in the number eight, hence "Lesser Yin." The Dao of Earth (Kun) carries all things and is called Old Yin, while the moon waxes and wanes, its light not as bright as the sun, and is thus called Lesser Yin.

(Note: In this text, "strokes" refer to the lines of the hexagrams—Qian has three solid lines (three strokes), while Kun has six divided lines (six strokes). A "doubled hexagram" refers to a six-line hexagram. The "six derived hexagrams" are Zhen, Xun, Kan, Li, Gen, and Dui, produced through the interaction of Qian and Kun.)

This scripture primarily discusses the patterns of celestial and terrestrial movements, along with the numerical relationships of Yin-Yang:

On the Harmony of Heaven and Earth:

The Qi (vital energy) of Heaven's Yang and Earth's Yin must interact to maintain free circulation. When Heaven's Yang Qi descends while Earth's Yin Qi ascends, this is called "Jiaotai" (Harmonious Communion), enabling all things to flourish. Conversely, when celestial Qi rises and terrestrial Qi descends without interaction, this is called "Pibi" (Obstructed Separation), causing stagnation in all beings. In the Dao's cyclical movement, eleven years represent free flow, while the twelfth year brings obstruction—completing one full cycle.

On Solar-Lunar Conjunctions:

The sun completes its celestial circuit annually, while the moon does so monthly. Within twelve lunar months, their meeting positions vary: when the moon aligns directly beneath the sun (new moon), this is called "Shuo" (the first day of the month); when they oppose each other, it's "Wang" (full moon); at quarter positions it's "Xian" (quarter moon); and when the moon becomes completely invisible, this is "Hui" (month's end).

On Celestial Numbers (Yang):

Heaven belongs to pure Yang, represented by the odd numbers 1, 3, 5, 7, and 9—totaling 25. These numbers correspond to the four directions (North 1, East 3, South 7, West 9) plus the center (5), all being Yang numerals.

On Terrestrial Numbers (Yin):

Earth belongs to pure Yin, represented by the even numbers 2, 4, 6, 8, and 10—totaling 30. These likewise signify the four directions plus the center, all being Yin numerals.

(Note: "Qian" denotes Heaven and "Kun" Earth—fundamental Daoist concepts; "Tai" and "Pi" are hexagram names from the Yijing [Book of Changes], representing states of flow and obstruction respectively.)

This passage from the Taigu Ji primarily discusses ancient astronomical systems and cosmological views. Here's the explanation in modern terms:

On the numerical patterns of Yin-Yang:

The numbers 8 (East), 4 (West), 6 (North), 2 (South), and 10 (Center) are all Yin numbers (even numbers). Yin numbers refer to even numerals like 2, 4, 6, 8, and 10. The ancients believed the earth was square in form, hence represented by even numbers, while heaven was circular and represented by odd numbers.

Distribution of the Twenty-Eight Lunar Mansions:

The twenty-eight lunar mansions are distributed along the 365.25-degree celestial circumference, divided into twelve sectors representing the fixed orbital paths of stars. The sun, moon, and five planets (Venus, Jupiter, Mercury, Mars, and Saturn) circulate like weft threads through these constellations, creating the four seasons. Each cardinal direction has corresponding numbers and symbols: the Azure Dragon (East, representing spring), White Tiger (West, autumn), Vermilion Bird (South, summer), and Black Tortoise (North, winter).

The Twenty-Four Solar Terms:

After heaven and earth established their positions, the sun and moon's movements formed eight major solar terms (Beginning of Spring, Spring Equinox, etc.) and the seasonal transitions. Within a year's cycle, the seventy-two pentads (each approximately five days) track natural phenomena from Beginning of Spring to Great Cold according to seasonal rhythms.

The Hetu (River Chart):

This ancient mystical diagram comprises 55 numbers arranged in heaven-earth odd-even patterns. Its structure resembles a turtle: head as 9, tail as 1, left 3 and right 7, with 2 and 4 like shoulders, 6 and 8 like feet. The Five Phases (Wood, Fire, Earth, Metal, Water) on its back predict fortune and connect with spiritual forces. Sages created the Hetu and Luoshu based on this. Odd numbers 1, 3, 5, 7, 9 belong to Yang, while even numbers 2, 4, 6, 8 belong to Yin, with the earthly number 10 hidden in the dragon's belly and not displayed.

The Dao of Transformation:

The principles in the Yijing (Book of Changes) are profoundly subtle—incomprehensible without spiritual insight and ungraspable without sage wisdom. The primordial state is called "Great Change" (Taiyi, the unseen Qi), followed by "Great Beginning" (Taichu, the inception of Qi).

Interpretation of the "Taigu Ji" (Collection of Supreme Antiquity):

On Cosmic Origins:

The primordial state of the cosmos is called "Taishi" (the primal form), followed by the emergence of "Taisu" (the primal substance). When Qi (vital energy), form, and essence remained undifferentiated, this state was termed "Hundun" (Chaos). After Hundun divided, Yin-Yang arranged themselves in orderly patterns, and all things began to take shape. The period before Hundun belonged to the state of "Wu" (non-being), while the period after Hundun entered the realm of "You" (being). This mutual generation of being and non-being constitutes the nature of Chaos—within its turbid unity, heaven, earth, sun, and moon merged as one.

Theory of the Five Phases:

The Five Phases (Wood, Fire, Earth, Metal, Water) arise through the interaction of celestial and terrestrial numbers:

• Heaven's 1 (Yang) combines with Earth's 6 (Yin) to generate Water
• Earth's 2 (Yin) combines with Heaven's 7 (Yang) to generate Fire
• Heaven's 3 (Yang) combines with Earth's 8 (Yin) to generate Wood
• Earth's 4 (Yin) combines with Heaven's 9 (Yang) to generate Metal
• Heaven's 5 (Yang) combines with Earth's 10 (Yin) to generate Earth

The sum of these celestial and terrestrial numbers is fifty-five, from which the Five Phases emerge. Specific numerical calculations (Water-7, Fire-9, Wood-11, Metal-13, Earth-15) demonstrate the correspondence between the Five Phases and these cosmic numbers.

Symbolism of the Ten Heavenly Stems:

The Ten Heavenly Stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui) correlate with the Five Phases:

• Jia/Yi (Wood) symbolize spring, governing the life soul, manifesting in plant sprouts
• Bing/Ding (Fire) symbolize summer, governing the life spirit, manifesting in blossoms
• Geng/Xin (Metal) symbolize autumn, governing life essence, manifesting in fruits
• Ren/Gui (Water) symbolize winter, governing life's foundation, manifesting in roots
• Wu/Ji (Earth) function during seasonal transitions

The Creative Process of the Three Powers:

The "Three Powers" (San Cai) refer to Heaven, Earth, and Humanity. Heaven corresponds to the Ten Heavenly Stems, Earth to the Twelve Earthly Branches, and Humanity to the Five Phases and Eight Trigrams (Bagua). These three operate through the interplay of stems, branches, phases, and trigrams within the void. Like the "White Snow" (a Neidan term denoting pure energy) produced in an alchemical furnace, they ceaselessly create and transform all things between being and non-being. This creative process follows specific operational laws (the "furnace" symbolizing either the cultivation system or cosmic mechanism), inevitably yielding corresponding transformations and achievements.

(Note: "White Snow" is a Neidan (internal alchemy) term referring to purified energy generated during practice; the "furnace" symbolizes either the human body or the cosmic system of creation.)

The Taigu Ji primarily discusses two aspects: the principles of alchemy and the laws of musical temperament.

Regarding alchemy:

The alchemical furnace has three layers with twelve gates, with fire burning at its center. By refining the true Qi (vital energy) of the Three Powers (heaven, earth, and humanity), the Great Dao is ultimately synthesized. Within the cauldron emerges "yellow sprouts" (an alchemical term referring to the nascent form of the elixir), as the energies of the Eight Trigrams (Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui) all converge into the vessel. Each trigram corresponds to natural phenomena: Qian symbolizes heaven, Kun symbolizes earth, Zhen symbolizes the dragon that summons thunder, Xun symbolizes the tiger that generates wind, Kan symbolizes clouds that bring rain, Li symbolizes lightning that flashes with light, Gen symbolizes mountains that circulate breath, and Dui symbolizes marshes that nourish all things. These natural energies originally emanate from the clear sky and ultimately return to it. The alchemical process involves kindling fire beneath the cauldron to refine the various natural energies between heaven and earth, ultimately forming the Great Elixir (the highest-grade alchemical product).

Regarding musical temperament:

The text meticulously records the generative principles of the twelve pitch standards (an ancient system of musical temperament). Using the Huangzhong pitch (corresponding to the eleventh month) as the foundation, other pitches are sequentially generated through the "method of adding and subtracting a third":

• Huangzhong (11th month) minus one-third generates Linzhong (6th month)
• Linzhong plus one-third generates Taicu (1st month)
• Taicu minus one-third generates Nanlü (8th month)
• This cycle continues to generate all twelve pitches

The text also mentions supplementary special pitches such as Qinggong, Zhishi, Qumie, and Nanshi. The complete system begins with Huangzhong and concludes with Yingzhong, comprising twelve pitch pipes that form a comprehensive musical temperament system.

Volume 3, Chapter 12 of the Taigu Collection

(Authored by Grand Master Hao Datong of Guangning)

Explanation of the Diagram: Qian and Kun Beget Six Offspring

The Qian trigram represents Supreme Yang (pure Yang), while the Kun trigram represents Supreme Yin (pure Yin). Their interaction gives birth to six offspring. Specifically:

• When Qian receives the first breath of Kun, it begets the Xun trigram (symbolizing the eldest daughter).
• Receiving the second breath of Kun, it begets the Li trigram (symbolizing the middle daughter).
• Receiving the third breath of Kun, it begets the Dui trigram (symbolizing the youngest daughter).

Conversely, when Kun receives the first breath of Qian, it begets the Zhen trigram (symbolizing the eldest son).

• Receiving the second breath of Qian, it begets the Kan trigram (symbolizing the middle son).
• Receiving the third breath of Qian, it begets the Gen trigram (symbolizing the youngest son).

Thus, Qian begets three daughters (Xun, Li, Dui), while Kun begets three sons (Zhen, Kan, Gen).

Explanation of the Diagram: Numerical Lines of the Eight Trigrams Form the Annual Cycle

The Qian trigram consists of three unbroken lines, each representing the number 9 (3 × 9 = 27). When doubled to form a hexagram (six lines), the calculation becomes 6 × 9 = 54, representing the total numerical value of Qian's lines. The Kun trigram consists of three broken lines, each representing the number 6 (3 × 6 = 18). As a hexagram, it totals 6 × 6 = 36, the numerical value of Kun's lines. Here, Yang lines are termed "nine," and Yin lines are termed "six." The remaining trigrams—Zhen, Kan, Gen, Xun, Li, and Dui—each have varying proportions of Yin and Yang, yielding their own natural numerical values through mutual derivation. The combined total of all eight trigrams is 360; half of this, 180, symbolizes the days of a year.

Correspondence of the Twenty-Four Solar Terms with Hexagram Transformations

Beginning from the Winter Solstice, Yang energy gradually increases:

• Winter Solstice: one Yang emerges, corresponding to the Fu hexagram.
• Great Cold: two Yang emerge, corresponding to the Lin hexagram.
• Rain Water: three Yang emerge, corresponding to the Tai hexagram.
• Spring Equinox: four Yang emerge, corresponding to the Dazhuang hexagram.
• Grain Rain: five Yang emerge, corresponding to the Guai hexagram.
• Lesser Fullness: pure Yang, corresponding to the Qian hexagram.

From the Summer Solstice, Yin energy gradually increases:

• Summer Solstice: one Yin emerges, corresponding to the Gou hexagram.
• Great Heat: two Yin emerge, corresponding to the Dun hexagram.
• End of Heat: three Yin emerge, corresponding to the Pi hexagram.
• Autumn Equinox: four Yin emerge, corresponding to the Guan hexagram.
• Frost Descent: five Yin emerge, corresponding to the Bo hexagram.
• Lesser Snow: pure Yin, corresponding to the Kun hexagram.

(Note: This describes the twelve "message hexagrams" (Xiaoxi Gua) corresponding to the twenty-four solar terms, reflecting the cyclical waxing and waning of Yin and Yang energies in nature.)

This passage from the Taigu Ji primarily discusses the relationship between the transformations of the Eight Trigrams (Bagua) and natural laws, as well as how to use trigram symbols to calculate temporal changes.

The first section explains the patterns of Yin-Yang transformation:

The Kun trigram (representing Yin) follows the principle of "diminishing leads to increase, while increasing leads to diminishment." By correlating the six offspring trigrams (three male and three female) with the twenty-four solar terms, one can observe the waxing and waning of Yin and Yang. Beginning from the winter solstice, Yang Qi gradually strengthens; by the summer solstice, Yin Qi begins its growth. This alternating rhythm of Yin and Yang constitutes natural law—appearing as non-action (Wuwei) yet enabling all things to grow spontaneously.

The second section details the sequence of trigram transformations:

Taking the Qian trigram (representing Heaven) as an example, changes begin from the bottom line: the first transformation produces Gou, the second Dun, the third Pi, the fourth Guan, and the fifth Bo. The fifth line marks the limit of transformation; thereafter, changes proceed from top to bottom, yielding the Jin trigram (Wandering Soul phase), before all three lower lines simultaneously transform to form the Da trigram (Returning Soul phase). Other trigrams follow similar transformational patterns.

The third section connects the sixty Jiazi cycles with trigram imagery:

Heaven and Earth generate all things, among which humans hold the most honored position, forming the Three Powers (Heaven, Earth, and Humanity). By matching the heavenly stems and earthly branches with their corresponding musical notes (Nayin) to form sixty Jiazi cycles, and correlating these with the sixty-four hexagrams, one can calculate the transformations of all phenomena—encompassing auspicious and inauspicious circumstances alike.

The fourth section aligns the twenty-four solar terms with trigrams:

Beginning with the Zhongfu hexagram (symbolizing sincerity) at winter solstice—when Yang Qi first emerges—and transitioning to the Xian hexagram (symbolizing resonance) at summer solstice—when Yin Qi begins its ascent. The sixty hexagrams complete their cycle through the twenty-four solar terms, with 360 days forming one complete annual cycle.

(Note: The terms "Wandering Soul hexagram" and "Returning Soul hexagram" are classical Yijing terminology referring to specific phases of hexagram transformation; "Nayin" denotes the musical pitch relationships generated through the matching of heavenly stems and earthly branches in Five Phases theory.)

The Taigu Ji passage primarily elucidates ancient calendrical astronomy, the mutual generation and restraint of the Five Phases (Wuxing), and the numerical principles of Heaven-Earth creation.

Regarding calendrical astronomy: A true solar year comprises 354 days, supplemented by intercalary months to complete the cycle. Calculated from the winter solstice, a full year amounts to 365¼ days. Each day corresponds to a single line (yao, the fundamental component of the Bagua trigrams), with approximately 6.7 days forming one complete trigram. Notably, the four "cardinal trigrams" — Kan (Water), Zhen (Thunder), Li (Fire), and Dui (Marsh) — are excluded from this calculation system.

On the mutual generation and restraint of the Five Phases: The Wood-Fire-Earth-Metal-Water system encompasses all phenomena of the Three Powers (Heaven-Earth-Humanity), with the Bagua's spatial relationships manifesting transformational patterns. For instance: the eyes correspond to the liver (Wood element), while anger can be restrained by Metal (lungs/grief) through the controlling cycle — grief counteracting anger. If Metal proves ineffective, Fire (heart/joy) may be employed via the generating cycle — joy dissolving anger. This principle applies universally to analogous scenarios.

The numerical patterns of creation:

• Generative Numbers Diagram: Heaven as Yang and Earth as Yin must interact for growth. Heaven's 1 pairs with Earth's 4 for birth; Heaven's 3 pairs with Earth's 2 for development. Yang numbers (1,3,5) and Yin numbers (2,4) total 15 — their equilibrium embodying the Dao of Heaven-Earth.
• Completion Numbers Diagram: Earth (Yin) requires Heaven's Yang energy to fulfill creation. Earth's 6,8,10 pair with Heaven's 7,9 (6-9, 8-7), while Heaven's 5 couples with Earth's 10. The sum 55 reveals the cosmic pattern of generation.

The Five Movements Diagram (not detailed in the original) presumably addresses the operational principles of the Five Phases' cyclical motion.

The Taigu Ji (Anthology of Supreme Antiquity) presents an integration of ancient astronomical calendrics with the theory of the Five Phases (Wuxing), comprising four main components:

1. Five Celestial Cycles (Wuyun - movements of the Five Phases):

The ten heavenly stems (Jia, Yi, etc.) combine with the Five Phases to manifest climatic patterns. For instance, years marked by Jia or Ji correspond to Earth movement, exhibiting "darkened heavens" (Qian Tian) meteorological phenomena. Each phase aligns with a specific planet: Jupiter's retrograde signals Wood movement, Mars indicates Fire, Venus governs Metal, Mercury represents Water, and Saturn's retrograde marks Earth movement. These planetary motions manifest five distinct states: latent (fu), compliant (shun), delayed (chi), stationary (liu), and retrograde (ni).

2. Six Qi (three Yin and three Yang energies):

The twelve earthly branches correspond to six climatic energies: Yin-Shen years belong to Lesser Yang (Shaoyang), Mao-You years to Bright Yang (Yangming), Chen-Xu years to Greater Yang (Taiyang), Si-Hai years to Reverting Yin (Jueyin), Zi-Wu years to Lesser Yin (Shaoyin), and Chou-Wei years to Greater Yin (Taiyin). These six energies rotate annually—when Shaoyang governs celestial qi, Jueyin occupies the terrestrial position. Each qi cycle lasts sixty days.

3. Four Symbols (celestial emblems of Heaven-Earth-Sun-Moon):

Numerical symbolism represents Yin-Yang dynamics: the Qian hexagram (pure Yang) takes 9 as its supreme Yang number, while the Kun hexagram (pure Yin) uses 6 as supreme Yin; Qian's lesser Yang is 7, Kun's lesser Yin 8. Each of Qian's six lines contains 36 counting rods (ce), and Kun's lines contain 24 rods each. The total calculation yields 192 rods per polarity (Yang/Yin), summing to 11,520 rods—symbolizing the totality of creation.

4. Northern Dipper (Ursa Major) Astrology:

The seven stars of the Northern Dipper serve as the celestial pivot. Each star aligns with specific constellations: Kui (the first star) orients toward Orion, while Biao (the seventh star) points to Draco's horn. The戌时 (Xu hour) position is called Hekui (River Pivot), and the辰时 (Chen hour) position Tiangang (Celestial Ridge). The Dipper's seven stars mirror the movement patterns of the seven southern celestial palaces.

(Note: This system represents Daoist synthesis of astronomical observation with Yin-Yang and Five Phases theory, used for calculating seasonal climates and optimal cultivation periods. "Ce" refers to ancient yarrow stalk counting units in divination.)

The scripture in the Taigu Collection primarily discusses two key aspects:

The first part elucidates the patterns of celestial movement:

At the winter solstice, the sun reaches the Ox Star (near the southern celestial pole), while at the summer solstice it arrives at the Well Star (near the northern celestial pole). The sun travels back and forth between north and south, passing through the twenty-four solar terms and twenty-eight lunar mansions to complete its 365¼-day cycle. Solar movement follows nine distinct paths (jiudao), through which we can comprehend the waxing and waning patterns of Yin-Yang. The sun completes one annual cycle while the moon finishes its monthly revolution. Daily solar motion covers 1 degree, whereas the moon travels 13 degrees (actually 12 degrees less), symbolizing the twelve months constituting a year. The sun completes twelve cycles in twelve years, while the moon makes twelve or thirteen annual revolutions (accounting for leap months), hence its actual daily movement of 12 degrees and 37 minutes. It is precisely this differential motion that creates the need for intercalary months.

The second part explains the symbolism of the "Three Powers" (sancai - heaven, earth, and humanity):

Traditional thought associates heaven, earth, and humanity with the numbers one, two, and three respectively. However, this text presents a novel interpretation: heaven above, earth below, and humanity between them form the Three Powers. The superior category symbolizes heaven, corresponding to the ten heavenly stems; the middle category represents humanity, aligning with the eight trigrams and Five Phases; the inferior category signifies earth, matching the twelve earthly branches. Together, these three categories demonstrate the existence of the Three Powers. The Book of Changes states that the Dao of heaven is vast, the Dao of earth is expansive, and the Dao of humanity is complete. Yet without human emulation, heaven's Dao cannot manifest; without human observance, earth's Dao cannot be fulfilled. Only humanity's Dao possesses the capacity to model itself on heaven and earth, thereby facilitating transformation.

(Note: Jiudao refers to the nine paths of solar motion; Sancai is a fundamental Daoist concept denoting the three essential components of the cosmos; The ten stems indicate the heavenly stems like jia, yi, bing, ding, while the twelve branches represent the earthly branches such as zi, chou, yin, mao.)

All phenomena in the world—their generation, transformation, flourishing, and decline—occur according to this fundamental principle. What we refer to as "this fundamental principle" means the cosmic laws of origin discussed earlier (namely the operational principles of the Dao). As recorded in the third volume of the Taigu Ji (Collection of Great Antiquity), the birth, death, and transformation of all things between heaven and earth operate in accordance with the natural laws of the Dao.

The set of Golden Elixir (Jindan) poems in Volume 4 of the Taigu Ji represents the cultivation insights of Hao Datong (Daoist name Guangningzi), a renowned Quanzhen (Complete Perfection) master of the Jin Dynasty. These poems employ rich symbolism to describe the process and states of Neidan (internal alchemy) practice:

The first poem elucidates the fundamental principle of cultivation: the truly great beings in the cosmos are the sages who comprehend the laws of nature. They nurture all beings through Wuwei (non-action), remaining unchanging yet capable of creating heaven and earth. Practitioners should emulate the Golden Elixir (a Neidan term referring to the condensed energy of Jing (essence), Qi (vital energy), and Shen (spirit)) ascending to the Muddy Pellet Palace (upper Dantian (energy center)), ultimately attaining immortality.

The second poem uses the numbers "five-five" (symbolizing Yin-Yang balance) and "pure Yang" (indicating perfected Yang energy) to explain key cultivation methods. It mentions "the Kan man riding a white deer" (Kan trigram representing kidney water, the white deer symbolizing pure Yang) and "the Li woman astride a blue dragon" (Li trigram representing heart fire, the blue dragon belonging to Wood which generates fire), depicting the internal landscape of Yin-Yang harmony. After three thousand days (approximately nine years) of practice, one achieves the longevity state of crane-turtle transformation.

The third poem employs "red rat and black snake" (possibly representing solar-lunar cycles or heart-kidney interaction) to hint at celestial secrets. Thunder symbolizes the activation of Yang Qi, the white-haired elder represents the fusion of lead and mercury, while the "red infant" (the infant-form Golden Elixir) wearing blue-green clothes (symbolizing Eastern Wood energy) signifies rebirth.

The fourth poem uses animal transformations (yellow sheep becoming white ape, fierce tiger turning into red ox) as metaphors for cultivation stages. "Twelve springs returning as sixty autumns" refers to the celestial cycle, culminating in meeting fellow practitioners at Penglai Island (symbolizing the internal immortal realm).

The fifth poem's "one-seven in the primal center, nine-six years" secretly indicates cultivation cycles that transcend fate. The "flaming wind cauldron" (alchemical furnace) melts "red snow" (scattered thoughts), while the "crescent moon furnace" (lower Dantian) nurtures the Golden Elixir like a blessed lotus. The conclusion references the "Southern Branch Dream" allegory to reveal worldly illusions.

The sixth poem describes advanced states: "fixed stars disappearing" signifies deep stillness, while "four transformations in the Gen palace" (Gen trigram representing cessation) indicates bodily transcendence. Understanding this principle grants mastery over all scriptures.

The seventh poem summarizes essential methods: through the "bow and arrow" technique (symbolizing breath regulation and energy guidance), all classic texts ultimately become unified. The poems heavily employ Yijing trigrams and Daoist terminology, requiring Neidan knowledge for full comprehension.

Plain Interpretation of the "Taigu Collection":

Eighth Poem:

The alchemical cauldron typically manifests in six forms, with three being most essential: one tilted, one placed sideways, and one with a ring. Using golden hooks and jade vessels to refine the elixir can both honor the deities and nurture sages. Practitioners who employ the "Wind-Fire Family" method (a Neidan term referring to harmonizing Yin-Yang) for inner contemplation can transform their physical appearance. Understanding this new alchemical approach isn't difficult—it inherits the Daoist methods of Zhongli Quan (one of the Eight Immortals).

Ninth Poem:

The Dui trigram (one of the Bagua) symbolizes the return of the soul to its origin, concealing unique techniques for reversing aging. Like a maiden awaiting marriage at the proper time, cultivation requires precise control of the "fire times." Through special practice, one can achieve "a mouth within the mouth" (referring to the Neidan technique of the tongue touching the palate) and "a body beyond the body" (the emergence of the Yang spirit). Don't claim Daoist immortals can't be found—when one reaches the state of shedding form and forgetting traces, the Dao eternally remains.

Tenth Poem:

Three thousand jiazi cycles (sixty years each) of cultivation are required to attain immortalhood. The creative deity at the root of heaven and earth can grasp Yin-Yang with a single finger, governing all things. In practice, the wondrous phenomenon of "young father and aged child" (referring to Yin-Yang inversion) may appear—what seems like demonic heresy is actually true skill. Comprehending this principle of divine reversal allows one to enjoy eternal happiness like the immortal in the gourd (referring to Master Hu Zi).

Eleventh Poem:

Depicts the scene of internal dragons and tigers (representing Yin and Yang Qi) battling during Neidan practice. The maiden (Yin Qi) guides six elder brothers (Yang Qi), circulating between the upper and lower regions of the Yellow Court (middle Dantian). Visionary phenomena appear during practice—red lotuses blooming (internal visions), black tigers diving into pools (kidney water rising). When cultivation reaches profound depths, all manner of divine beings come to pay homage.

Twelfth Poem:

The mutual generation and restriction of the Bagua determine primary and secondary relationships, while the Five Phases' cycles verify cultivation progress. Like a green luan (wood element) invading a fire dragon's nest, or a red phoenix (fire element) consuming a golden tiger's body (metal element). Yin-Yang harmony resembles marital bliss and filial parent-child relations. All this stems from maintaining concentrated spirit and Qi, where every breath merges with the Dao.

Thirteenth Poem:

Understanding medicinal proportions in alchemy requires coordinating with the three wonders (sun, moon, stars) according to southwest-north orientations. Open the golden gate at the Nine Yang Palace (crown of head), stir the jade pool (saliva) in the Yin Six Hall (lower Dantian). Precisely measure 384 zhu (ancient weight unit) of ingredients. Practicing between noon and midnight (Yin-Yang transition) generates radiant light enveloping the entire body.

Fourteenth Poem:

Lead and mercury (Neidan terms for Yin-Yang Qi) must be distinguished by their elemental natures, balanced like half-catty silver paired with half-catty gold. Fire clouds fly...

Plain Language Interpretation of "The Great Antiquity Collection":

XV

The breath of Altair (Alpha Aquilae) pierces like frost-laden moonlight, while Vega's (Alpha Lyrae) spirit resembles water stored in the golden well (Dantian). The origin of Dao reflects crystalline purity like jade springs (sublingual fluids), revealing the Li-Kan (fire-water hexagrams) through inverted movements of Yin-Yang. Where should the unenlightened seek the true essence?

XVI

Solar essence resides in the east, lunar radiance in the west—this marks the optimal moment for alchemical work. The maiden of two-eights (Yin lines) displays graceful poise, while the noble of nine-threes (Yang lines) manifests solemn dignity. Crystal curtains adorn pearl staircases, agate drapes hang from jadeite canopies. Where does the original countenance return? The Seven Stars Pavilion (Ursa Major) has never departed.

XVII

To which immortal household does the medicine spoon truly belong? The crimson phoenix gazes intently at twilight clouds. Riverside foliage gains auspicious hues in spring, while shoreline stones form spirit-sand through karmic encounter. Rhinoceros horns are repeatedly sawn in northern seas, ivory frequently plucked from southern shores. Yet the supreme wonder remains: golden blossoms (Golden Elixir) blooming in celestial pools.

XVIII

What suits the moment best? Seizing the divine moment when Heaven and Earth create transformations. A fierce tiger crouches in emerald pools with roaring winds, while flood dragons coil around vermilion caves dripping rain. Cloud blossoms scatter as thunder stills, dew coalesces while constellations shift. Only when eastern skies unfold their silk scroll (dawn) does colored mist present the rising sun.

XIX

Primordial Dao-wind transcends worldly dust, though the uninitiated deem it emptiness. Poetic comprehension brings solitary joy—how many truly understand the Dao-mind? All lose true nature through attachment, abandoning purity while missing the teaching. Though the furnace hides one Golden Elixir, lacking immortal bones, success remains unattainable.

XX

The great awakened monk within Yang's nine palaces (head) sits fist-clasped chanting the "Yellow Court Scripture." Divine light penetrates the Dharma realm's emptiness, as auspicious Qi condenses into treasure vases (Dantian). Roaming grotto-heavens to manifest spiritual powers, pervading cosmic realms to display numinous might. Thus comprehending the West's true meaning—what forms existed before primordial chaos?

XXI

Cultivating immortality demands refining the Golden Elixir, placing lead-mercury (Yin-Yang Qi) within the crucible. Apply fire cycles through celestial orbits, add diligent effort without ceasing. First calm the heart to preserve the Shen (spirit), regulate breath to prevent oral dryness. Twelve earthly branches unrelenting—thus nature and life find preservation.

XXII

Five Phases' Qi shares one palace, cycling like mist-veiled existence. What chariot never leaves Chang'an's path (Governing-Conception vessels)? Treasures eternally dwell in cassia moonlight. Lead-mercury fusion yields supreme grade (Golden Elixir)...

Interpretation of the Taigu Collection

Poem 22

How can one truly partake of the "knife and spoon" (Daoist elixir)? Even a lamb without blood can be sacrificed. The Qi (vital energy) of mountains and marshes merges with clouds and mist; when Heaven and Earth unite, trees naturally grow into ladders. Understand the principle of Kan (Water) and Li (Fire) in harmony, grasp the mystery of the Dragon (Jing, essence) and Tiger (Qi) in motion. If one penetrates these secrets, ascending to the heavens from level ground becomes effortless.

Poem 23

Often hearing within the body a sound like metal and stone striking, worldly thoughts fade as the Dao-mind awakens. When the Yang-Shen (spirit) reaches fullness, no more dullness remains; as the Yin-poise scatters, clarity deepens. Planting a lotus in fire is already rare, yet molding clay in water succeeds even more. When the two substances of Yin and Yang merge in perfect harmony, one may ride the cloud chariot straight to the immortal realm.

Poem 24

In leisure, draw the sun into the moon’s palace—when Yin and Yang meet by chance, they naturally fuse. Divine light penetrates the spiritual essence; wondrous Dao shatters the prison of creation. Only after awakening does one realize the physical body is but a snail’s shell; the eye of wisdom sees the true self. From then on, clinging to the body is known as an obstacle, and freedom from empty fame is true wisdom.

Poem 25

To study the Dao, first sever external distractions—cultivating truth and nurturing nature are the immortals’ true duty. Forgetting emotions refines the Golden Elixir (Neidan); tranquil contemplation tempers the Purple Sands (alchemical essence). When original nature returns to the source, the Five Qi (Wood, Fire, Earth, Metal, Water) coalesce; ten thousand spirits gather at the crown, blossoming as the Three Flowers (Jing, Qi, Shen). Thus begins the path of eternal life, forever walking among the rainbow mists of the Nine Heavens.

Poem 26

Leaving home is for seeking the immortal path, but one must receive the true master’s oral teachings. Within the alchemical furnace, lead and mercury (symbolizing foundational elements) must be stabilized; in the cauldron, mercury congeals eternally fresh. Flowing gold turns to dust, dissolving the dragon’s bones; dew solidifies into frost, nurturing jade-like nectar (symbolizing inner elixir formation). Polish the mirror of the heart to reflect original nature—the true face naturally becomes whole.

Poem 27

Cultivation need not force carefreeness—do not cling to barren solitude in empty chambers. The Purple Palace (upper Dantian) allows no room for distracting conflicts; the Elixir Court summons ten thousand spirits to pay homage. Roaming mountains often leads to the blue sky’s path; crossing waters, one steps onto a single-plank bridge. Gather the spiritual medicine and take it diligently—why hang a gourd in the woods pretending to be a hermit?

Poem 28

Within the Three Dantian, the sights are extraordinary—long-browed immortals quietly observe pines and bamboos. A six-ounce immortal robe glimmers with golden light; at the Twelve-Storied Tower (throat), one drinks jade nectar. A white crane bows its head repeatedly by the trees... (The final line, incomplete, depicts inner alchemical visions during practice.)

These two poems from Volume 4 of "The Collection of Great Antiquity" depict the scenery and states of Daoist cultivation:

Poem 29:

Raising my head, I see the turtle swimming freely by the pond. An agile child (representing an accomplished practitioner) approaches stepping upon the position of the Kan trigram (one of the Bagua, symbolizing water), offering life-extending elixir. The primordial Qi of heaven and earth merges to form a purified body, while five-colored clouds rise from the five directions (east, west, south, north, center). The Golden Elixir (Jindan, the highest attainment in Daoist practice) refines a body of pure Yang, and jade nectar nourishes unfading blossoms. In the formless realm, accumulation resembles white snow, while yellow sprouts (the nascent vital energy in cultivation) emerge from emptiness. Few companions walk the path of longevity—only genuine practitioners can reach the destination.

Poem 30:

Celestial winds unfold Luoyang's peonies, while the Dao's meaning permeates the six directions without discrepancy. Leisurely plucking tender peony stamens, quietly gathering peony essence. Harmonizing these two spiritual substances purifies the Shen (spirit) and Qi, nourishing the three Dantian (energy centers) like consuming wheat and hemp (symbolizing essential energies). With fine wine, we revel in the banquet's delight, then mount white deer to soar amidst rosy clouds.

These poems employ elegant imagery to reveal the Daoist cultivation process: from gathering medicinal materials and harmonizing vital energies, to forming the Golden Elixir and achieving celestial ascension. The turtle and white deer are auspicious symbols frequently used in Daoism, while terms like "yellow sprouts" and "three fields" reflect the distinctive characteristics of Neidan (internal alchemy) practice.