Qian (heaven) is steadfast, Kun (earth) is accommodating. Flood means the time of the promotion of the heat, the three lines of Kun all change to Qian, ebb means the time of the withdrawal of the symbols, the three lines of Kun all change Qian.

Well, from the time of the new moon, as Zhen (thunder) takes work by itself, you going through Dui (swamp, lake) to arrive at Qian. When the full moon is terminated and Sun (wind, wood) has taken the work itself, you going through Gen (mountain) to arrive at Kun. The lines of Kan (water) and Li (vuur) do not occur in this sequence.

The Zhou Yi Can Tong Qi is one of the most important texts in the practice of Nei Dan, or Internal Alchemy. It correlates the three major classics of ancient China: The Huang Di Nei Jing (Yellow Emperor’s Internal Classic), Yi Jing (I Ching or Book of Changes), and the Dao De Jing.

This short text is richly layered with symbolic imagery which serves to conceal its meaning from the uninitiated. Fabrizio Pregadio presents a guide to deciphering this coded language in his The Seal of the Unity of Three: A Study and Translation of the Cantong Qi, the Source of the Taoist Way of the Golden Elixir, published by Golden Elixir Press (2011).

He intends the work to be useful for anyone with an interest in the study of the Golden Elixir. This includes both specialists in the field of Taoist studies and non-specialist readers.