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Capítulo 28 de 35
周易参同契
Overall Meaning Paraphrase
Cinnabar (fire) and Wood Essence (wood), these two can only merge into one when combined with Metal; Metal and Water mutually coexist, while Wood and Fire serve as companions to each other. When these four intermingle in chaos without distinction, they are classified as Dragon and Tiger — the Dragon belongs to Yang, its number being odd; the Tiger belongs to Yin, its number being even. The Liver (green) is the father, the Lungs (white) are the mother, the Kidneys (black) are the son, the Heart (Li, red) is the daughter, and the Spleen (yellow) is the ancestor, beginning with Zi (north/water) and Wu (south/fire). These three categories of substances return to one family, ultimately converging into Wu-Ji (Central Earth, symbolizing the central palace and true intention).
This passage is a classic expression of Internal Alchemy that pairs the Five Elements with the Five Organs, and Yin-Yang with Dragon-Tiger. It discusses how, in cultivation, the scattered energies of the Five Elements and the qualities of Yin and Yang can be made to return to unity and gather at the central palace.
The core of this passage is "Gathering of the Five Elements" and "Return of Yin-Yang to the Center."
Cinnabar (fire), Wood Essence (wood), Metal, and Water — these four correspond respectively to the Five Elements of fire, wood, metal, and water. They are not isolated from one another but form pairs: Metal and Water combine (Metal generates Water; both belong to Yin), and Wood and Fire are companions (Wood generates Fire; both belong to Yang). These two pairs then merge once again, becoming "the chaos of the four" — chaos here does not mean disorder, but rather a state of dissolving distinctions and merging into undifferentiated oneness.
"Classified as Dragon and Tiger" symbolizes this primordial, undivided energy through the Dragon (Yang, odd) and the Tiger (Yin, even). The Dragon and Tiger standing together represents Yin and Yang standing together; the intercourse of Dragon and Tiger represents the union of Yin and Yang.
The second half further associates the Five Organs with the Five Elements and with family relationships: the Liver (green) as father (wood), the Lungs (white) as mother (metal), the Kidneys (black) as son (water), the Heart/Li (red) as daughter (fire), and the Spleen (yellow) as ancestor (earth). This is not discussing physiology but rather conveying that the human body is a miniature cosmos — the energies of the Five Elements are inherently complete within the Five Organs. Though father, mother, son, daughter, and ancestor are five distinct roles, ultimately "the three substances belong to one family, all returning to Wu-Ji" — Wu-Ji is the Central Earth, which in Daoist alchemy symbolizes true intention and the central palace, the pivotal point where all scattered forces reconverge.
In one sentence: this passage speaks of "when dispersed, they are the Five Elements; when gathered, they return to Oneness" — the ultimate goal of all cultivation is to return to that impartial, unwavering "Center."
In modern language, this passage discusses systemic integration.
A person simultaneously carries different "energies" — some dynamic, some still; some outwardly expansive, some inwardly contracting; some leaning toward rationality, some toward sensibility. Daoist philosophy suggests that these seemingly opposing forces actually share a single origin — just as Wood-Fire and Metal-Water each follow their own path, yet the source is one "chaos."
Modern people often find themselves in a state of "fragmentation": reason says we should work hard, emotions say we're too tired; one moment we want to charge ahead in our careers, the next we long for quiet rest. This internal friction exemplifies the state where the Five Elements fail to return to the center and the Dragon and Tiger do not unite. The Daoist insight is: we don't need to eliminate either side, but rather help them reacquaint themselves with each other — Metal and Water can coexist, Wood and Fire can be companions. The "movement" and "stillness" within you are not enemies; the key is whether there is a "central palace" to govern them.
"The three substances belong to one family, all returning to Wu-Ji" translates today as: gather back all the attention, energy, and sense of identity scattered throughout your life to one central point. Daoism calls this point "Wu-Ji"; you might call it "the inner anchor." 🌱
The term "the chaos of the four" carries profound meaning. Chaos is not disorder, but rather an order that precedes all distinctions. We tend to think we must understand the world through "analysis," yet Daoism suggests: there exists a state more fundamental than analysis, where Metal, Water, Wood, and Fire have not yet been separated, and Dragon and Tiger have not yet become opposites. This "pre-differentiated" state is the source of abundant primordial energy.
"The three substances belong to one family, all returning to Wu-Ji" also reveals a doctrine of the Middle Way: not choosing one extreme, nor simply compromising between them, but returning to the "One" that gives rise to both poles. This resonates deeply with the Doctrine of the Mean's "attaining equilibrium and harmony." The Daoist "Center" is not the midpoint in spatial terms, but rather a state of impartiality that is original and natural — it precedes left and right, precedes Yin and Yang. This mode of thinking serves as a profound reminder for those of us accustomed to either/or thinking. ⛰
Related Concepts:
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This content is based on classic Daoist texts and is provided solely for traditional culture study and life reference. It does not constitute religious, medical, or investment advice.