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Capítulo 19 de 36
黄庭内景经
If one can peacefully guard the Three Palaces (the three dantian—upper, middle, and lower), nurturing that single pellet-like Mysterious Elixir (the inner seed formed by the convergence of essence, qi, and spirit) 🌱, letting Taiyi (the most primordial original qi) and its true essence rest like a flowing pearl within the Kunlun (the Mud Pill Palace at the crown—the abode of consciousness and spirit) 🌙, then within the body there shall be layered pavilions and twelve ring-passages all interpenetrating; from the heights to the depths, nowhere is without Body Gods (personified symbols of life functions) taking their seat.
The celestial chambers of the Heart Palace and Lung Mansion are all mysterious palaces; the pivotal turning of qi revolves like the Jade Balance of the Jade Pivot (the Big Dipper), its radiance like beautiful jade and langgan (a kind of legendary gem). In inner vision, one sees a child-like deity sitting and wandering in contemplation, and cannot help but ask: Whose child is this, that dwells within my body? This deity returns to the Mud Pill Palace (the upper dantian in the head—the abode of consciousness and spirit), and within the body a thousand hundred life-functions intertwine, layered like ranges of mountains. The ear-gates are guarded by qi-mechanisms such as Cloud Garments and Jade Flowers. In the south, the Red Emperor (the god of heart-fire), in the center, Huang Lao (the central deity of the Yellow Court), together with one's own soul-spirit—these three true deities support one another, dwelling together in the vital ford within the body. The Five Dippers and Seven Primes (the star-ladles of the five directions and the seven stars of the Big Dipper, here alluding to systems such as the five organs and seven orifices) radiate brilliant light; yin and yang within the body revolve like sun and moon through the Six Directions (above, below, and the four quarters). From the celestial palace above the crown to the very gate of the earth below, heaven and earth connect; the facial deities and the soul-spirits all dwell simultaneously within one body. 🍃
[Translator's note: "Twelve rings" may refer to the "twelve-fold tower," i.e., the layered passages of the body; here it merely takes the sense of layer-by-layer interpenetration. "Five Dippers and Seven Primes" in inner landscape traditions mostly alludes to systems such as the five organs and seven orifices; here it takes the sense of their radiant mutual correspondence.]
The core of this chapter lies in the character "存" (cun—to preserve/dwell) and "安" (an—to settle). The Three Palaces, Mud Pill, Red Emperor, Huang Lao, and so forth are not external deities, but symbolic expressions of life functions. "If one can attain the Three Palaces preserving the Mysterious Elixir" means gathering the scattered spirit-qi back into the three roots within the body; "Taiyi's flowing pearl settles in Kunlun" means letting the most subtle primordial qi and awareness settle within the abode of consciousness at the crown. The entire chapter depicts a complete image of "body-as-cosmos": upper, middle, and lower interpenetrating; all deities interconnected; yin and yang flowing throughout; and finally, the facial deities and soul-spirits all preserving one another—that is, form, qi, and spirit becoming one.
Here, "preserving" is not forcibly shutting down thoughts, nor is it rejecting external things. It is the heart not wandering outward, the spirit having a place of rest. The whole chapter reveals an inner order: though within the body there be a thousand deities and ten thousand stirrings, they are all unified under one clear and luminous master.
For modern people, the "spirit" is often dragged away by external information. Attention becomes fragmented; the mind-spirit scatters among social networks, others' judgments, and unfinished tasks. If we view this through the lens of Ruo De Zhang, this is precisely a state of "spirit not dwelling in its abode" and "the Three Palaces left empty."
The phrase "a thousand hundred [deities] interconnected of themselves" can be read as a description of internal mental integration: the myriad psychological functions, emotions, memories, and bodily sensations that seem chaotic actually all belong to one subject. "Preserving the Mysterious Elixir" and "settling Kunlun"—today this can be understood as establishing an inner center: holding fast to one's core values and energy, not allowing them to be infinitely dissipated. This is a life-direction of "inner cohesion": not grasping more outwardly, but first drawing back the scattered "spirit" and settling it within the body.
Bu Gu believes that what truly matters in this chapter is not memorizing the names of deities, but understanding the direction of "preservation": drawing back the attention scattered among external things, settling it within the body—only then does a person feel whole again.
"From high to low, all are true persons" carries a profound sense of self-acceptance: each place within the body has a "true person" taking seat, meaning we cannot simply treat certain emotions, desires, or bodily sensations as enemies. Anger, fatigue, and anxiety are all life-functions speaking. Seeing them and settling them is closer to the Daoist attitude of wuwei (non-coercive action) than suppressing them.
"The Red Emperor, Huang Lao, and one's own soul-spirit—the three true ones support one another, dwelling together in the vital ford" reminds us that different roles, capacities, and emotions need coordination, rather than letting one force dominate absolutely. If heart-fire is too blazing, there is agitation; if emotions are too suppressed, there is stagnation. Only through mutual support can they dwell together in the "vital ford"—the essential juncture of body and mind.
In worldly conduct, what this chapter offers is not technique but an attitude: first settle the inner, then respond to the outer. If the mind-spirit is calm, external disturbances will not easily shake the root.
This chapter is a classic expression of the "human body as a small cosmos." The Three Palaces, Seven Primes, sun and moon, and Six Directions within the body correspond celestial movements to bodily functions, forming a cosmological mode of self-understanding.
A question worth pondering: Are these "body gods" actual entities, or a form of psychological projection? In the inner-landscape tradition, they are more beings of the "symbolic realm," used to make abstract life-functions concrete so that they may be perceived and dialogued with. This resonates curiously with modern psychological concepts of "part-selves" or "inner roles." The difference lies in that Daoism is not satisfied with analysis; it seeks through "preservation" and "settling" to achieve holistic unity.
This content is based on classical Daoist texts and is provided solely for traditional culture study and life reference. It does not constitute religious, medical, or investment advice.