The Breath of Dao

From Book 1 of Liu Yiming's
Zhou Yi Chan Zhen
The Clear Truth of the Zhou Yi

A work in progress.

Translation and Commentary by Sebastian Raterman

CC BY NC ND (opens in a new tab) Mysterious Center / Sebastian Leo Raterman 2026

The River Diagram (He Tu)

河圖
He Tu (River Diagram)

河圖者，五行順行，自然無為之道也。伏羲時，有龍馬出孟河，其背有點，二七在前，一六在後，三八在左，四九在右，五十在中。其位五象五行，一六在後，象北方壬癸水；二七在前，象南方丙丁火；三八在左，象東方甲乙木；四九在右，象西方庚辛金；五十在中，象中央戊己土。中五點，又象太極含四象；中一點，又象太極含一氣。雖五十五點，其實二五，二五其實一五，一五總是中一。因其有五行，故分五點，因其五行有陰陽，故又積為十點，因其五行各有陰陽，故又積為五十五點。

The River Diagram represents the Five Phase's compliant flow, because it is natural and effortless this way.

In the age of FuXi, there was a dragon-horse that emerged from the Meng River and its back had dots - 2 and 7 at the front, 1 and 6 behind, 3 and 8 on the left, 4 and 9 on the right, 5 and 10 in the center. These place the five phenomena of the Five Phases:
1 and 6 behind - the phenomenon of the northern direction, The Ren and Gui Heavenly Stems, and Water. 2 and 7 at the front - the phenomenon of the southern direction, the Bing and Ding Heavenly Stems, and Fire.
3 and 8 on the left - the phenomenon of the eastern direction, the Jia and Yi Heavenly Stems, and Wood.
4 and 9 on the right - the phenomenon of the western direction, the Geng and Xin Heavenly Stems, and Metal.
5 and 10 in the center - the phenomenon of the exact center, the Wu and Ji Heavenly Stems, and Earth/Soil.

The central 5 dots are also the phenomenon of the Tai Ji - the Utmost Pole or Extremity - that is the entrance gate of the four directional phenomenon. The central single dot is also the phenomenon of the Tai Ji - the Utmost Pole of Extremity - that embodies the one qi. Even though there are 55 dots, in fact they are 2 and 5, and 2 and 5 are actually 1 and 5, and 1 and 5 bind them together to the central one.

Because it has Five Phases, there is reason to divide it into 5 dots. Because these Five Phases have yin and yang, there is reason to once more accumulate them to become 10 dots. Because these Five Phases in each case have yin and yang, there is reason to once more accumulate them to become 55 dots.

孔傳曰："天一地二，天三地四，天五地六，天七地八，天九地十。"蓋天地造化之道，不過一個陽五行，一個陰五行，一生一成而已。雖分五行，而實一陰一陽運用之，雖陰陽運用，而實一氣來往運用之。故其象：土生金，金生水，水生木，木生火，火生土，土又生金。從中而始，從中而終。始之終之，無非一氣，無非一中。中也者，天下之大本也。即土宮中和合四象也。和也者，天下之達道也，即四象在外一氣流行也。中者，和也、一氣也，總是太極也。惟人也，秉天地陰陽五行之氣而生身，身中即具此陰陽五行之氣。但此五行有先天有後天，先天五行屬陽，後天五行屬陰，一三五七九，陽五行，先天也；二四六八十，陰五行，後天也。以先天而論，一為元精，屬水，為壬水；三為元性，屬木，為甲木；五為元氣，屬士，為戊土；七為元神，屬火，為丙火；九為元情，屬金，為庚金，此五元也。五元既具，五德即於此而寓之。

The Kong Chuan says: "Heaven is 1, Earth is 2, Heaven is 3, Earth is 4, Heaven is 5, Earth is 6, Heaven is 7, Earth is 8, Heaven is 9, Earth is 10."

Undoubtedly Heaven and Earth create and transform this way, not overstepping a single part of the yang Five Phases or a single part of the yin Five Phases, one creation and one completion and then it is finished.

Although divided into Five Phases, in reality one yin and one yang is used in them. Although one yin and one yang is used, in actuality one qi comes and goes in this use.

Therefore its phenomenon is:
Earth creates Metal,
Metal creates Water,
Water creates Wood,
Wood creates Fire,
Fire creates Earth,
and again Earth creates Metal.

Complying with the center and then beginning, complying with the center and then ending. Beginning it and ending it, nothing but one qi, nothing but one center. As for the center, it is the realm under heaven's great foundation. It is precisely the earthly dwelling-place of the central harmonious convergence of the four phenomenon. As for harmony, it is the realm under heaven's bringing the way into the open. It is precisely the four phenomenon existing beyond the one qi and going with the flow. Because that which is centered is harmonious, because it is one qi, because it binds together the great pole (Tai Ji).

Humans are nothing but this, endowed by Heaven and Earth with Yin and Yang, the Five Phases, and this Qi, that then bring into existence the body. Inside the body is precisely the arrangement of this: Yin and Yang, the Five Phases, and this Qi. However, these Five Phases have Pre-Heaven and Post-Heaven. The Pre-Heaven Five Phases collect Yang together. The Post-Heaven Five Phases collect Yin together. One, three, five, seven, and nine are Yang Five Phases, Pre-Heaven. Two, four, six, eight, and ten are Yin Five Phases, Post-Heaven. Taking up the Pre-Heavenly then, the theory is: One serves as the Original Vital-Essence (Yuan Jing). It gathers into water, serving as Yang Water (Ren Heavenly Stem). Three serves as the Original Nature (Yuan Xing). It gathers into wood, serving as Yang Wood (Jia Heavenly Stem). Five serves as the Original Qi (Yuan Qi). It gathers into earth/soil, serving as Yang Earth (Wu Heavenly Stem). Seven serves as the Original Spirit (Yuan Shen). It gathers into fire, serving as Yang Fire (Bing Heavenly Stem). Nine serves as the Original Feeling-Sense (Yuan Qing). It gathers into metal, serving as Yang Metal (Geng Heavenly Stem). These are the Five Originals. With the Five Originals already prepared, the Five Virtue-Powers (De) undertake their beginning from them, then live in that.

五德者，仁、義、禮、智、信也。
The Five Virtue-Powers are: Kindness, Responsibility-to-Integrity, Harmony, Wisdom and Truth.

元精者，不精之精，其體純粹，發而為智。
Original Vital-Essence is the Vital-Essence of Formlessness. Its constitution is completely pure. It comes out and then serves as Wisdom.

元神者，不神之神，其體圓通，發而為禮。
The Original Spirit is the Formless Spirit's Spirit. Its constitution encompasses all unimpeded. It emerges and then serves as Harmony.

元性者，無性之性，其體柔慈，發而為仁。
The Original Nature is the Nature of Formlessness. The Character of Formlessness. Its constitution supply adapts and cares unconditionally. It emerges and then serves as Kindness.

元情者，無情之情，其體剛烈，發而為義。
The Original Feeling-Sense is the Inherent State of Feeling beyond form. Its constitution is upright, strong and unyielding. It emerges and then serves as Responsibility-to-Integrity.

元氣者，無氣之氣，其體純一，發而為信。
The Original Qi is the Energy-Breath of Formlessness. Its constitution is unmixed unity. It emerges and then serves as Truth.

五元者，五行之氣。
The Five Originals are the Qi of the Five Phases.

五德者，五行之性。
The Five Virtues are the Nature (Xing) of the Five Phases.

五元、五德生於先天，藏於後天，當人在胞胎之中，混混飩飩，一氣混淪，形跡未見，其理已具，所謂未生出者，如圖中五五點攢於一處。
The Five Originals and the Five Virtues are created in the Pre-Heavenly, and are stored up and hidden in the Post-Heavenly, attending to a person lying in a womb, at the embryo's center. All confoundedly jumbled together, unaware and unknowing. The One Qi all mixed together is submerged within the visible form unseen, its patterning and ordering already established, the so-called "unborn." Like in the Diagram center with 55 dots assembled around one point.

太極之象，古人教人窮取父母未生以前面目者，即此也。以其事在未生身以前，故謂先天。以後天而論，二為識神，屬火，為丁火；四為鬼魄，屬金，為辛金；六為濁精，屬水，為癸水；八為遊魂，屬木，為乙木；十為妄意，屬土，為己土，此五物也。五物既具，五賊即於此而寓之。
The Great Pinnacle (Tai Ji)'s phenomenon - it is taught by the people of ancient times that people come to their end, and then adopt a father and mother when they are not yet created [again] by means of the honor they held before - it is precisely this. Because its undertaking exists before creation of the body, ahead of its time, this is the reason it is called Pre-Heaven (XianTian).

Having this basis, Post-Heaven (HouTian) can then be discussed:
Two serves as the Conscious Spirit. It gathers into fire, serving as Yin Fire (Ding Heavenly Stem).
Four serves as the Secretive-Ghostly Material-Soul (Po). It gathers into Metal, serving as Yin Metal (Xin Heavenly Stem).
Six serves as the Unclear Vital-Essence. It gathers into water, serving as Yin Water (Gui Heavenly Stem).
Eight serves as the Superficially-Wandering Ethereal-Soul (Hun). It gathers into wood, serving as Yin Wood (Yi Heavenly Stem).
Ten serves as the Irresponsible Intention. It gathers into earth, serving as Yin Earth (Ji Heavenly Stem).
These are the Five Aspects of Form.

With the Five Aspects of Form wholly established, the Five Thieves become present from this, and then reside in them.

五賊者，喜、怒、哀、樂、欲也；遊魂主生，其性善，感則生喜；鬼魂主死，其性惡，感則生怒；識神至靈，其性貪，感則生樂；濁精至浮，其性癡，感則生哀；妄意至動，其性亂，感則生欲。但後天五物、五賊，雖是五行所化，其中猶有分別，五物之中，精、神、意皆後起，雖魂、魄最先，魂更先於魄也。

The Five Thieves are Happiness, Anger, Sorrow, Pleasure, and Desire.

The Superficially-Wandering Ethereal-Soul (Hun) presides over creating. Its nature is goodness. If it is moved emotionally, Happiness is created.
The Secretive-Ghostly Material-Soul (Po) presides over ending. Its nature is offensive. If it is moved emotionally, Anger is created.
The Conscious Spirit reaches to the spiritually sacred and divine. Its nature is greedy-craving. If it is moved emotionally, Pleasure is created.
The Unclear Vital-Essence reaches to the superficial and impermanent. Its nature is deluded-infatuation. If it is moved emotionally, Sorrow is created.
The Irresponsible-Intention reaches for action and movement. Its nature is disorder and chaos. If it is moved emotionally, Desire is created.

However, the Post-Heaven Five Phenomenon, and the Five Thieves, even though they are the Five Phases that have transformed, within this similarity there are differences that set them apart. Within the Five Phenomenon, Vital-Essence (Jing), Spirit (Shen), and Intention (Yi) arise later. And even though the Ethereal-Soul (Hun) and Material-Soul (Po) gather first, the Ethereal-Soul (Hun) is even more ahead of the Material-Soul (Po).

魂者，曆劫輪回之種子，為人為鬼是他，為聖為賢是他，為善為惡也是他，被毛戴角也是他，身未生時他先來，氣未絕時他先去。當人破胞出頭之時，哇的一聲，即魂入竅之時，魂一入竅，受後天木氣與先天元性相合，假依真存，故嬰兒落地時無聲者，不成。以其遊魂未入，雖有元性，不能獨存，假借真存，真亦借假而留也。

The Ethereal-Soul (Hun) is the seed that passes through cosmic transformation and cyclical transmigration.

To be a human or to be a ghost, it is the Hun. To be masterful or to be virtuous, it is the Hun. To be good or to be bad, it is also the Hun. To wear fur or feathers, or carry horns, it is again the Hun. At the threshold when coming to life is imminent, the Hun arrives first, and at the threshold when the breath is all but cut off, the Hun departs first.

The moment a person breaks the amniotic sac and emerges head raised, crying a clear and singular sound is the exact moment the Hun passes into the opening, taking in the Post-Heaven Wood Qi and combining it with the Pre-Heaven Original Nature (Yuan Xing) it corresponds to. The false relies on the true to remain. For this reason a baby that drops to the earth without a sound, is incomplete. Because its Wandering Hun has not yet entered, even though it has the Original Nature (Yuan Xing), it is incapable of existing by itself. If the false relies on the real to exist, the real relies on the false then to remain.

至於魄者，借血氣之靈，受金氣而凝結，生後七七四十九日而始全，死後七七四十九日而始滅，世俗亡人，七七四十九日之期，正為此耳。

With regard to the Material-Soul (Po), it is that which borrows the spiritual potency of the blood and qi, receiving Metal Qi and then coagulating it. After coming to life it takes seven sevens, forty-nine days, to become complete. After death it takes seven sevens, forty-nine days, to become extinguished. In common customs for people's endings, seven sevens, forty-nine days, are observed. This is why it is proper to do so.

魂之為物，遷移不定，離此去彼，離彼來此，輪回不息，曆劫不壞，魄則隨身而有無之。識神雖受火氣而生，亦魂之所出；濁精雖受水氣而生，亦魄之所攝。

The phenomena the Hun serves is to move and shift unpredictably, leaving this and going to that, leaving that and coming to this. Cyclically transmigrating without pause, and passing through cosmic transformation without harm. The Po must follow the body, and so has it or does not. Although the Conscious Spirit (Shi Shen) receives Fire Qi and is born, it still emerges from the place of the Hun. And although the Unclear Vital-Essence (Zhuo Jing) receives Water Qi and is born, it still emerges from the place of the Po.