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Chapter 35 of 36
黄庭内景经
Overall Paraphrase
Concealing the canopy-like wings, gazing afar at the celestial palaces ☁️; venerating the essence of the sun, joyfully communing with the divine spirits. The awe-inspiring deities of the eight directions guard the entire body, dispelling deviant influences; the Spleen Spirit (the spirit dwelling in the spleen and stomach, governing transformation and transport) returns to its position, united with the stomach as one family.
With focused intention, nourish the root of life so that it never withers; seal the Mingmen (the critical gateway through which life energy enters and exits), preserving the Jade Capital (the gathering place of the body's essence). When the myriad spirits rest in offering, longevity is naturally fulfilled—this is the wondrous function of spleen-earth establishing its foundation in the central palace.
All five viscera and six bowels are governed by their spirits, ascending to unite with the Celestial Gate (the point where the body communicates with heaven), directly entering the Brilliant Hall (the dwelling place of the heart-spirit). Guard the feminine while nurturing the masculine, with the three luminaries of sun, moon, and stars crowning the head; the outer form is square, the inner mind is round, and the true spirit dwells peacefully within.
The blood vessels flow freely, the five viscera are full and replete; the bones are clear and verdant, the sinews crimson, the marrow white as frost. The Spleen Spirit can rescue the seven orifices and dispel inauspicious influences; the energies of sun and moon are distributed throughout the body, harmonizing the two vital forces of yin and yang.
When the two spirits (yin and yang) converge, they transform into jade-like essence; its flavor is bland and without taste, yet it is the food of celestial beings. The inner elixir offered as delicacies is of pure yellow color, named "Vermilion Paste" and "Jade Frost."
The supreme hidden ring conceals the eightfold purity, irrigating and nourishing the eight fluids, with the kidney palace receiving the essence. Concealed within the Great Yin (the utmost stillness and depth) yet manifesting the true form; raising the wind of the Three Mysteries, giving birth to the primal verdant.
In a state of vagueness, one arrives at the pure and ethereal realm, seated upon the Tower of Whirlwind, beholding the crimson vitality. In peaceful ease, one nurtures the true nature and cultivates resplendent glory; gazing inward, silently refining the five forms.
The Three Energies (essence, breath, and spirit) wander in circulation, obtaining divine illumination; the hidden dragon lurks, the divine fungus conceals itself, the cloud-borne jade resonance—all may be utilized. This essence can satisfy hunger and communicate with the myriad spirits; veiled above by the mysterious and profound heavenly mechanism, reflected below by the manifest signs like the tiger tally.
This chapter takes the "Spleen Spirit" as its pivot, expounding the inner cultivation principle of establishing the foundation in the central palace, uniting yin and yang, and achieving radiance both within and without. In the Daoist conception of the body as a nation, the spleen belongs to Earth, resides in the central palace, and serves as the foundation of postnatal vitality and the pivot of the five viscera. The text emphasizes that "the spleen establishes the central palace" and "the Spleen Spirit returns to unite with the stomach," with the core message being: when the central earth is settled, the myriad spirits return to their positions; when yin and yang are harmonized, the hundred vessels flow freely.
On a deeper level, this chapter depicts a process from "maintaining the center" to "communing with spirit": first, store the essence and stabilize the root (sealing Mingmen, preserving the Jade Capital); then, unblock the five viscera and clarify the seven orifices (the spleen rescues the seven orifices, dispelling misfortune); finally, enter the state of vacuous stillness and penetrating clarity described as "arriving at the pure and ethereal realm in vagueness." The expressions "guard the feminine while nurturing the masculine," "outer square, inner round," and "bland and without taste" actually incorporate the essence of inner alchemy practice into the discourse on the spleen spirit—the stability of the central palace is not merely physical, but profoundly spiritual.
What this chapter offers most to modern readers is the wisdom of "the center". The spleen, corresponding to Earth among the five elements and residing in the center, represents the functions of "stability, transformation, and support." The most common state of modern people is "disconnection above and below, disharmony within and without"—the mind overused while the body lags behind, desires excessive while the spirit is unsettled.
"Spleen returns to unite with the stomach" reminds us: many physical and mental issues are rooted in disharmony of the middle burner—improper diet, excessive rumination, harming the function of "Earth." And the "never withers" mentioned in "devotedly nourish the spiritual root so it never withers" exemplifies precisely the life state modern people most desire: non-exhaustion, non-dissipation, an inexhaustible wellspring of vitality.
"Bland and without taste is the food of celestial beings" is a saying of profound modern relevance. Contemporary diets pursue strong flavors and stimulation; spiritual consumption seeks pleasure and excitement. Yet the Daoists say: what truly nourishes is precisely that which is "bland and without taste"—plain food, quiet time, a heart free from clamor. This "flavor of flavorlessness" is sustainable nourishment.
Three actionable insights may be drawn from this chapter:
Guard your own "central palace": No matter how the outer world shifts, first stabilize the center of your life. The spleen and stomach do not merely digest food—they symbolize how we digest the world. Regular daily rhythm, moderate eating, and measured thought are "nourishing the center."
An attitude of "outer square, inner round": Externally have principles and boundaries (square); internally have flexibility and space (round). Neither obstinate nor compromised, neither sharp-edged nor drifting with the tide. The spirit resides in the center—true steadiness lies not in external posture but in inner abiding.
The life choice of "blandness without taste": Reduce dependence on strong stimuli—whether food, information, or emotion. Try to find satisfaction in the plain, to recover sensitivity in quietude. Truly lasting nourishment is never intense, but like water.
"When the two spirits converge, they transform into jade essence"—yin and yang unite to produce essential substance, a recurring pattern in Daoist philosophy. But a subtle tension deserves attention: the text simultaneously speaks of "guarding the feminine while nurturing the masculine" and "outer square, inner round." This is not a simple juxtaposition of yin and yang, but rather a description of dynamic balance: hold fast to the yin foundation (feminine, inner, still), while nurturing yang vitality (masculine, outer, active).
This echoes the Dao De Jing: "Know the masculine, guard the feminine." Daoism does not urge passivity but reminds us: power needs a quiet foundation; action requires inner stability. Modern society exalts the "masculine"—assertion, expression, expansion—yet often neglects the "feminine"—nurturance, storage, contraction. This chapter offers an minimalist corrective in just four characters: "Guard the feminine, nurture the masculine."
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This content is based on classical Daoist texts, provided solely for traditional culture study and life reference, and does not constitute religious, medical, or investment advice.