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Chapter 20 of 35
周易参同契
To nurture inner nature (cultivating the inherent true nature within) and thereby extend the lifespan and postpone the time of decline, one must carefully contemplate the ultimate end, and even more so, first consider the original source. The reason one receives this physical body is that its essence originally comes from "non-being"—that primal yuan-jing (the most fundamental essence of life) spreads forth like gathering clouds, and through reliance on "qi" obtains its initial beginning.
Using yin and yang as the guiding principle, the ethereal soul (hun) and corporeal soul (po) come to reside within. The yang spirit is the "soul" of daytime; the yin spirit is the "corporeal soul" of nighttime. The soul and the corporeal soul serve as each other's dwelling places—the soul takes the corporeal soul as its home, and the corporeal soul takes the soul as its abode. Inner nature (the inherent true nature, the sovereign) governs the interior, establishing the "yin-e" (originally meaning the outer walls of a city, metaphorically referring to inner nature as the guardian framework of the spirit); emotion (external affective activity) manages the exterior, building the city walls and moats. When the walls and moats are complete and firm, the people within the city can be at peace. At this time, emotion harmonizes with the qian and kun (Heaven and Earth): Qian is dynamic and straightforward, spreading qi and circulating essence; Kun is still and gathering, becoming the dwelling place of the Dao. The firm and strong yang gives and then retreats; the soft and yielding yin transforms and nourishes.
Nine returns and seven reverses, eight is restored and six dwells (metal, fire, wood, and water each return to their positions in cyclical motion). The male is white, the female is red; metal and fire mutually attract and constrain each other. "Water" can subdue "fire"—this is the beginning of the five phases' transformation cycle. The highest good is like water, clear and without blemish. The image of the Dao—the true One (the most authentic unity)—is difficult to depict. It transforms and differentiates, distributing itself everywhere, yet each part exists independently. Like a chicken egg, the white and the black (the albumen and yolk, symbolizing yin and yang, clear and turbid) correspond with each other, measuring about one inch across, serving as the beginning of life. From this, the four limbs, five organs, sinews, and bones all develop. After ten months, one emerges from the womb. At this time, the bones are soft enough to curl, and the flesh is smooth like lead (supple yet resilient).
The central point of this chapter lies in explaining the relationship between "nurturing inner nature" and "establishing vitality," as well as the order of cultivation concerning the origin of inner nature and vitality. Wei Boyang uses the metaphor of the "city walls": Inner nature governs the interior, like establishing the yin-e; emotion manages the exterior, like building the city walls and moats. When both interior and exterior are firm and complete, the "people"—the spirit, energy, and blood within the body—can find peace. This is a framework of cultivation that proceeds from the inner to the outer, with the inner governing the outer.
On a deeper level, this chapter traces the cosmological process of life's genesis: from "the essence originally being One and Non-being" to "primal essence spreading like clouds," from the separation of yin and yang to the mutual dwelling of soul and corporeal soul, from the circulation of the five phases to the ten-month gestation—this describes not merely the formation of the human embryo, but uses "external imagery" to symbolize "internal landscapes," pointing toward the path of "returning to the origin" in alchemical cultivation. Cultivating inner nature and establishing vitality is essentially a reverse reenactment of this generative process—returning from the postnatal state to the prenatal state.
The line "The highest good is like water, clear and without blemish" appears to quote the Dao De Jing, but in the context of alchemical practice, it points to the original countenance of the true One nature: clear, soft, undefiled, and able to adapt to any circumstance.
The greatest inspiration this passage offers to modern people lies in the order of cultivation: "inner first, outer second." "Contemplate the ultimate end, but first consider the origin"—to accomplish anything, one must first understand where the root lies. Modern people are generally focused on "extending life," pursuing health and longevity, yet often seek externally: supplements, aesthetic medicine, fitness data. Yet Wei Boyang pointed out two thousand years ago: the root of inner nature and vitality lies not in the external, but in whether the inner "nature" and "emotion" are properly settled in their respective positions.
"Inner nature governs the interior, establishing the yin-e; emotion manages the exterior, building the city walls" — this can be viewed as an ancient psychological structural model: the inner self needs a stable core (self-identity, values, spiritual steadiness), and only then can external emotional expression and behavior have a foundation and boundaries. The inner turmoil of many modern people arises precisely because "internally there is no yin-e, externally there is no city wall"—without a solid spiritual framework inside, there are no clear emotional boundaries outside.
The passage "emotion harmonizes with qian and kun" further reveals the harmony between emotion and cosmic rhythms: Qian moves with directness, Kun is still and gathering—when action is needed, be decisive and straightforward; when stillness is called for, withdraw and contain. This coincides remarkably with contemporary psychology's understanding of "emotional rhythm." 🍃
First establish the "inner city," then build the "outer wall": In relationships, first establish inner self-awareness and emotional stability (inner nature governs the interior), then address external interpersonal boundaries and emotional expression (emotion manages the exterior). When the interior is unstable, do not rush into external action. ⛰
Give forth firmly, then retreat; yield softly, transforming to nourish: This is enormously practical wisdom for navigating life. After resolute action (firm giving), know to take a step back and allow things to grow naturally through gentle nourishment. Do not remain "firm" to the very end, nor should one be "soft" without measure. 🌊
The self-examination of "clear and without blemish": The clarity of water comes not from being without impurities, but from the natural translucence that emerges after impurities have settled. The cultivation of the mind is the same—not about eliminating all emotions and desires, but allowing them to settle, revealing the inherently clear self. 🌙
"When the walls and moats are complete, the people are at peace": Establish for yourself a stable daily rhythm, psychological boundaries, and a framework of values. When the external "city walls" are complete, the internal "people"—spirit and emotions—will naturally find peace. This requires no esoteric practice; it is simply self-management in daily life. 🌱
"Like a chicken egg, the white and black correspond" — this metaphor is profoundly deep. The albumen and yolk of an egg: the clear on the outside, the turbid in the center, yet forming one unified whole. This is simultaneously a depiction of cosmic genesis (Heaven and Earth are like a chicken egg—clear yang becomes Heaven, turbid yin becomes Earth), a depiction of life's beginning, and a symbol of the "true One": seemingly containing distinctions of white and black, yet in reality one whole; seemingly having distinctions of yin and yang, yet both arising from the same Dao.
Here arises a key philosophical question in Daoism: the relationship between "One" and "Many." "The image of the Dao—the true One is difficult to depict" — the Dao as the "true One" cannot be portrayed, yet it "transforms and distributes, each dwelling independently"—after differentiating into the myriad things, each possesses its own independent mode of existence. This reminds us that the diversity of all things does not negate the unity of the origin, nor does the unity of the origin obliterate individual independence. Modern people are perplexed by the contradiction between "being oneself" and "integrating into the whole." The Daoist answer may be: the true One resides within differentiation—by returning to the One, one can truly become "each individual self" in its fullness.
The phrase "nine returns and seven reverses, eight restored and six dwells" expresses the cyclical waxing and waning of alchemical fire-times through the numbers of five-phase generation, whose philosophical depth lies in this: true cultivation is not linear progression but spiral return — returning ever closer to one's most authentic state through continuous cycles. 🍃
Related Concepts:
Further Reading:
This content is based on classical Daoist texts and is provided solely for traditional cultural study and life reference. It does not constitute religious, medical, or investment advice.