All translations here are licensed under Creative Commons for Becky Groebner. You may use this work for personal purposes, if you have cited it. If you would like the Pinyin for your own personal learning, please let me know. Including it makes reading too messy in this format. 

(All lines in purple are comments from discussion between myself and PikShan Ko, one of my most beloved teachers and a superior model of living the ‘way of the Neijing.’) 

上 古 天 真 論 篇 第 一

The Theory on the Natural Zhen of the Ancients Before Us: Chapter 1

昔 在 黃 帝 , 生 而 神 靈 ， 弱 而 能 言 ， 幼 而 徇 齊 ， 長 而敦 敏 ， 成 而 登 天 。乃 問 于 天 師 曰 ： 余 聞 上 古 之 人 ， 春 秋 皆 度 百 歲 ，而 動 作 不 衰 ； 今 時 之 人 ， 年 半 百 而 動 作 皆 衰 者 。 時 世 異耶 人 將 失 之 耶 ？

The Huangdi (Yellow Emperor) of former times was born divinely clever. When he was immature, he was capable of speaking. In his youth, he was submissive and respectful. When he was an adult, he was honest and perceptive and at the end of his life, he ascended to Heaven.
Only then did he pose questions to the Heavenly Teachers, saying: I have heard of the ancient people, who all reached the age of one-hundred years and in this, their actions were not debilitated. The people of this time only reach the age of fifty years and their actions are all debilitated. The elders of this generation have different ages. Will the elders continue to lose the years of their lives? 

 

岐 伯 對 曰 ： 上 古 之 人 ？ 其 知 道 者 ， 法 于 陰 陽 ， 和于 術 數 ， 食 飲 有 節 ， 起 居 有 常 ， 不 妄 作 勞 ， 故 能 形 與 神俱 ， 而 盡 終 其 天 年 ， 度 百 歲 乃 去 。

Qibo answered and said: The ancients? They knew the Dao, and in this, they knew the fundamentals of yin and yang and accorded with the art of calculations. Their food and drink were at regular times and had limits, waking and resting were routine and they did not labor recklessly. Therefore, their form was able to support their spirit. Furthermore, there was a one hundred year duration before they exhausted the end of their natural years, and only then did they leave.

 

今 時 之 人 不 然 也 ， 以 酒 為 漿 ， 以 妄 為 常 ， 醉 以 入房 ， 以 欲 竭 其 精 ， 以 耗 散 其 真 ， 不 知 持 滿 ， 不 時 御 神 ，務 快 其 心 ， 逆 于 生 樂 ， 起 居 無 節 ， 故 半 百 而 衰 也 。

The modern people do not live in this appropriate way. They use wine in place of fluids, they are reckless rather than steady and have sexual intercourse when intoxicated. In this way they deplete their Jing and because it is consumed, the Zhen is released. They have no idea that they have done this and they remain unconcerned, without ever guarding the Shen. These tasks quicken the heart and run contrary to the generation of joy. Waking and resting are irregular and without limit. Therefore, at fifty years, they are decrepit.  

 

夫 上 古 聖 人 之 教 下 也 ， 皆 謂 之 虛 邪 賊 風 避 之 有 時， 恬 惔 虛 無 ， 真 氣 從 之 ， 精 神 內 守 ， 病 安 從 來 。

Indeed, the teachings of the ancient sages were handed down to us. All say that life is depleted by Xie and the robber Wind and that in avoiding these, one will have a longer life. Being quiet, cheerful and without desire, the Zhen Qi comes forth, the Jingshen are internally guarded, and the person is safe from illness as they come and go. 

賊 風 Zei Feng: This is anything that robs you. It can be a cold draft that leaves you suffering for days after. It can also be improper thinking that damages your Shen. This can be material desires, negativity or anything else that will rob you and cause suffering later. 

These people are leisurely. They go about their daily activities and get enough proper exercise. They enjoy each part of their daily life. Because of this, they are living in art – their clothing, their food and their customs are beautiful and reflective of the joy that they take in everything. 

 They have no desires, so their eyes (and all of the senses) are not focusing on anything in an addictive manner.

 

是 以 志 閑 而 少 欲 ， 心 安 而 不 懼 ， 形 勞 而 不 倦 ， 氣從 以 順 ， 各 從 其 欲 ， 皆 得 所 願 。 故 美 其 食 ， 任 其 服 ， 樂其 俗 ， 高 下 不 相 慕 ， 其 民 故 曰 樸 。

In this,  the Zhi (志) is unoccupied and the needs are few. The heart is peaceful and unafraid. The form is active without becoming exhausted. The Qi emerges and maintains proper orientation. For every one, their needs are met. For these people, their food is beautiful, their clothes respectful, they are content in their customs and they do not envy others who have more or less. These people consequently are called “simple.”

 

是 以 嗜 欲 不 能 勞 其 目 ， 淫 邪 不 能 惑 其 心 ， 愚 智 賢不 肖 ， 不 懼 于 物 ， 故 合 于 道 。

In this way, addictive desires do not belabor their eyes, corrupt Xie cannot perturb their hearts, they do not confuse foolishness with wisdom and they are not afraid of nature because they are corresponding with the Dao.

 

所 以 能 年 皆 度 百 歲 而 動 作 不 衰 者 ， 以 其 德 全 不 危也 。

As a result, they can live to be one-hundred years old and their actions are not debilitated. Their faculties remain intact and are not jeopardized. 

 

帝 曰 ： 人 年 老 而 無 子 者 ， 材 力 盡 邪 ？ 將 天 數 然 也？

Huangdi said: As for the people who are aged in years and are without children, has their ability and strength been exhausted by Xie? Is their destiny sealed?

 

岐 伯 曰 ： 女 子 七 歲 腎 氣 盛 ， 齒 更 髮 長 。

Qibo said: A seven year old female has exuberant Kidney Qi, (her) teeth are changing and her hair is growing.

 

二 七 而 天 癸 至 ， 任 脈 通 ， 太 沖 脈 盛 ， 月 事 以 時 下， 故 有 子 。

Fourteen (years of age) corresponds to the arrival of the Tiangui. The Renmai opens and the great Chongmai is abundant. As a result of this time, the monthly matters begin and therefore, (she can) have children.

 

三 七 腎 氣 平 均 ， 故 真 牙 生 而 長 極 。

At twenty-one (years of age), there is an average (amount) of Kidney Qi, therefore the wisdom teeth have been generated and completely grown.

 

四 七 筋 骨 堅 ， 髮 長 極 ， 身 體 盛 壯 。

At twenty-eight (years of age), the tendons and bones are firm. The hair has completely grown and the body is flourishing and robust.

 

五 七 陽 明 脈 衰 ， 面 始 焦 ， 髮 始 墮 。

At thirty-five (years of age) the Yangming Vessel begins to weaken. The face begins to have a scorched (quality) and the hair begins to fall out.

 

六 七 三 陽 脈 衰 于 上 ， 面 皆 焦 ， 髮 始 白 。

At forty-two (years of age) the three Yang Vessels are weakened more greatly. The entirety of the face has a scorched quality and the hair begins to whiten.

 

七 七 任 脈 虛 ， 太 沖 脈 衰 少 ， 天 癸 竭 ， 地 道 不 通 ，故 形 壞 而 無 子 也 。

At forty-nine (years of age) the Renmai is depleted and the great Chongmai is weakened and declining. The Tiangui is exhausted, the Earthly Pathway [地 道] is no longer open and therefore, the body deteriorates and (there is) no longer (the ability to have) children.

 

丈 夫 八 歲 腎 氣 實 ， 髮 長 齒 更 。

An eight-year old male has substantial Kidney Qi, his hair is growing and his teeth are changing.

 

二 八 腎 氣 盛 ， 天 癸 至 ， 精 氣 溢 瀉 ， 陰 陽 和 ， 故 能有 子 。

At sixteen (years-of age) his Kidney Qi is exuberant and this is the arrival of the Tiangui. His Jingqi is overflowing in torrents, yin and yang are merging, and consequently, he can have children.

 

三 八 腎 氣 平 均 ， 筋 骨 勁 強 ， 故 真 牙 生 而 長 極 。

At twenty-four (years of age), there is an average (amount) of Kidney Qi, the tendons and bones are strong and vigorous and accordingly, the wisdom teeth have generated and are completely grown.

 

四 八 筋 骨 隆 盛 ， 肌 肉 滿 壯 。

At thirty-two (years of age), the tendons and bones are flourishing and abundant. The muscles are full and robust.

 

五 八 腎 氣 衰 ， 髮 墮 齒 槁 。

At forty (years of age) the Kidney Qi is declining, the hair begins to fall out and the teeth deteriorate.

 

六 八 陽 氣 衰 竭 於 上 ， 面 焦 ， 髮 鬢 頒 白 。

At forty-eight (years of age), the Yangqi is greatly declining, the face has a scorched (quality) and the hair at the temples appears as white.

 

七 八 肝 氣 衰 ， 筋 不 能 動 ， 天 癸 竭 ， 精 少 ， 腎 臟 衰， 形 體 皆 極 。

At fifty-six (years of age), the Liver Qi is declining, the tendons are not as elastic, the Tiangui is exhausted and the essence of the form is exhausted.

 

八 八 則 齒 髮 去 。

At sixty-four (years of age), the teeth and hair will fall out.

 

腎 者 主 水 ， 受 五 臟 六 腑 之 精 而 藏 之 ， 故 五 臟 盛 ，乃 能 瀉 。今 五 臟 皆 衰 ， 筋 骨 解 墮 ， 天 癸 盡 矣 ， 故 髮 鬢 白 ，身 體 重 ， 行 步 不 正 ， 而 無 子 耳 。

The Kidney is the ruler of water, it receives the Jing from the five Zang and six Fu and stores it. Therefore, the five Zang need to be abundant and only then can the energy flow.
At this time, the five Zang are all depleted, the tendons and bones are loosening and declining and the Tiangui is all exhausted. Therefore, the hair on the temples appears white, the body gains weight, walking is not coordinated and the person can no longer have children.

 

帝 曰 ： 有 其 年 已 老 ， 而 有 子 者 ： 何 也 ？ 岐 伯 曰 ：此 其 天 壽 過 度 ， 氣 脈 常 通， 而 腎 氣 有 餘 也 。 此 雖 有 子 ，男 子 不 過 盡 八 八 ， 女 子 不 過 盡 七 七 ， 而 天 地 之 精 氣 皆 竭矣 。

Huangdi said: There are those who have already exceeded this number of years and they have children. What about them?
Qibo said: These people have natural lifespans that go beyond these limits. The Qi in the vessels is constantly unobstructed and they have a surplus of Kidney Qi. Although these people have children, the males do not reach exhaustion until 88 years old and females do not reach exhaustion until 77 years old. At that point, the Jingqi of Heaven and Earth is all used up.

 

帝 曰 ： 夫 道 者 年 皆 百 歲 ， 能 有 子 乎 ？ 岐 伯 曰 ： 夫道 者 能 卻 老 而 全 形 ， 身 年 雖 壽 ， 能 生 子 也 。

Huangdi said: If a man of the Dao has reached one-hundred years of age, can he still have children?
Qibo said: A man of the Dao can be old and still have a complete form. Although he is many years old, he can still have children.

 

黃 帝 曰 ： 余 聞 上 古 有 真 人 者 ， 提 挈 天 地 ， 把 握 陰陽 ， 呼 吸 精 氣 ， 獨 立 守 神， 肌 肉 若 一 ， 故 能 壽 敝 天 地 ，無 有 終 時 ， 此 其 道 生 。

Huangdi said: I hear that the ancients had a Zhen Ren who guided and supported Heaven and Earth, who comprehended Yin and Yang, who inhaled and exhaled the purest air, who alone stood guard over the Shen and whose muscles were like a unity. Therefore he can live a lifespan that fatigues only with Heaven and Earth, having no end to his time, and this is when his Dao begins. 

The idea that a human being could actually guide and support Tian and Di doesn’t make sense unless you consider that section is referencing the idea of an inner Tian and Di that is guided and supported through Yangsheng Gong practice (Taiji). They have started to understand their role in embracing the Universe and how that functions inside their own body. 

To completely understand the external, one must start with their own internal yin and yang. Starting from the beginning, a person can start to feel the difference between tension and relaxation, floating and sinking, etc. There are hundreds of opportunities to feel yin and yang in the body, since every thing in the body is a mixture of the two. It is only through the somatic experience of yin and yang that one can fully comprehend Yin and Yang. Scholarly study of these concepts in books is not enough. We must know these things in every cell of our bodies. Once a person does this, one is able to see the whole picture. This idea exemplifies the understanding of the outside world. Theory and scholarship do not make a Zhen Ren; practicing with the body does. A solid practice forms an understanding of how the body and mind (Tian and Di, Yin and Yang) work together – then allowing the person to have an understanding and ability to guide these things. For example, you can read about sweetness, but it is only the experience of tasting it that allows you to understand the complexities of sweetness that can occur in table sugar, honey and stevia. 

The concept here is not just breathing through the lungs and the skin. There is an internal combustion happening as each cell in the body is inhaling and exhaling. Through this, we know that the person must have an athletic body. The inhalation of pure air happens because the person has chosen a natural environment. The exhalation of pure air happens because the person is functioning so highly, even on a cellular level, that there is hardly any toxicity to be removed in the exhalation. The concepts are complete nurturing of the mind as well as the body, the combination of which prevents the physical aging. 

Shen is the mind; the mental faculties. By standing guard over the Shen, one practices thinking in the correct way. Their Shen is kept inside, nurtured by the true somatic experiences of the person. An additional meaning to this can be that the person is standing on one leg, conserving the Shen, in a posture of relaxation and tension at the same time. This can also mean that the person is alone, independent, not affected by others. Through the somatic experience they have a high intelligence and wisdom, their own free will and don’t need to rely on others for answers. This is a person who is the master of their own potential. This person is able to expand their energy flow even more than a baby, nurturing it to become a Zhen Ren, thus achieving the highest independence. 

Again there is a reference to the athleticism of the Zhen Ren. It is through the somatic training that the Zhen Ren learns about the interactions of Tian and Di and Yin and Yang. Additionally, the Zhen Ren is able to guard the Shen. The body is nurtured and the channels are opened through these activities, thus allowing the form to support the Jing and Zhen and the lifespan to be extended. 

Ancient alchemy meant proper practicing. Through the bodily experiences, the person becomes aware. When there is complete awareness, the Dao is generated. One attempts to reach into the void (虛) and this becomes second nature. Converting the Jing to Qi one produces sufficient Qi and the Shen is uplifted. When this process becomes second nature, one “practices the Shen into the void” and from that part it becomes first nature. When the process is first nature, the Dao is generated in the human being. 

 

中 古 之 時 ， 有 至 人 者 ， 淳 德 全 道 ， 和 于 陰 陽 ， 調于 四 時 ， 去 世 離 俗 ， 積 精 全 神 ， 游 行 天 地 之 間 ， 視 聽 八遠 之 外 ， 此 蓋 益 其 壽 命 而 強 者 也 。 亦 歸 于 真 人 。

During the time of middle antiquity there were the Zhi Ren (至 人). They lived simply and in a way that was consistent with the entirety of the Dao and by the principles of Yin and Yang, aligning themselves with the four seasons. They left everything and parted from popular custom. They amassed Jing and kept their Shen intact, wading in the space between Heaven and Earth, seeing and hearing what came from beyond the eight directions. This preservation benefitted their length of their lives and kept them robust and they belonged to the category of the Zhen Ren. 

The Zhi Ren is grouped with the Zhen Ren because their mind can go anywhere it is so free. Their vision and hearing are increased to this level because their mental capacity is so improved from solid practice. This practice is correct thinking (keeping the Shen guarded) as well as doing the correct exercises. 

其 次 有 聖 人 者 ， 處 天 地 之 和 ， 從 八 風 之 理 ， 適 嗜欲 于 世 俗 之 間 ， 無 恚 嗔 之 心 ， 行 不 欲 離 于 世 ， 被 服 章 ，舉 不 欲 觀 于 俗 ， 外 不 勞 形 於 事 ， 內 無 思 想 之 患 ， 以 恬 愉為 務 ， 以 自 得 為 功 ， 形 體 不 敝 ， 精 神 不 散 ， 亦 可 以 百 數。

During the following time were the Sheng Ren (聖 人). They lived in harmony with Heaven and Earth,  complied with the principles of the 8 winds, had the appropriate sexual conduct according to the customs for their age and kept hatred and displeasure out of their hearts. They moved through the world without desire and separated themselves from popular custom. Their bedding and clothing symbolized this separation. They praised but did not desire the temples of the commoners. On the outside, they did not strain their physical bodies with work. On the inside, they were without worrisome thoughts, using a tranquil mind and sense of ease to go about their tasks and having the achievement of these as their success. In this way, their physical form was not worn out, their Jingshen were not scattered, and they could also live for one-hundred years. 

The only references to the 8 winds that I can find are in Buddhist literature. These are considered to be the winds of the eight directions that move most people. They are: Praise, Ridicule, Suffering, Happiness, Benefit, Destruction, Gain and Loss. I have no idea what the time period for these things are, but it makes sense in thinking about the Robbing Wind that is mentioned earlier on and the concept that the wind can rob the Shen/mental faculties if the person is not guarding the Shen. 

 

其 次 有 賢 人 者 ， 法 則 天 地 ， 象 似 日 月 ， 辨 列 星 辰， 逆 從 陰 陽 ， 分 別 四 時 ， 將 從 上 古 合 同 于 道 ， 亦 可 使 益壽 而 有 極 時 。

Next there were Xianren (賢 人). Their methods were of Heaven and Earth, whose appearance was symbolized by the Sun and Moon. They distinguished the constellations, separated Yin and Yang, and differentiated the four seasons. They followed the ways of the Dao as set down by the ancients.  They also could lengthen their lifespan and live for one-hundred years.

 


The Theory on the Natural Zhen of the Ancients Before Us: Chapter 1 by Becky Groebner is licensed under a Creative Commons Attribution-NoDerivs 3.0 Unported License.