The Middle School 中派

The Middle School is a school of internal alchemy in Taoism.

It originated in the Yuan Dynasty and was founded by Li Daochun. Initially, it had no sect name. However, because its alchemical methods focus on "upholding the middle way," distinguishing it from the Northern, Southern, Eastern, and Western Alchemical Schools, it was thus named.

Li Daochun (dates of birth and death unknown), also known as Qing'an and by the alternative name Yingchanzi, was active in the early Yuan Dynasty. He was a disciple of Wang Jinchan, who in turn was a follower of Bai Yuchan from the Southern School. Nevertheless, he claimed his lineage to be "Quanzhen" (Perfect Truth), making him the earliest Quanzhen Taoist in the Jiangnan region. His alchemical methods originated from Zhang Boduan's Wuzhen Pian (Awakening to Truth) but bore a stronger characteristic of integrating the three teachings—Taoism, Confucianism, and Buddhism—typical of the Quanzhen Sect. The disciples of the Ming Dynasty's True Person Yin and the Qing Dynasty's Huang Yuanji, among others, are also regarded as part of the Middle School. Unlike other alchemical schools, this school neither established a formal sect nor had a clear lineage inheritance. Li, Yin, Huang, and others are considered part of the same school only because they shared consistent tendencies in their alchemical methods.

The distinctive feature of this school's alchemical methods lies in blending the thoughts of Taoism, Confucianism, and Buddhism, and concentrating the theory of pure cultivation on the concept of "the middle."

Li Daochun's Zhonghe Ji (Collection of Harmony) begins with a clear statement: "The Book of Rites says: 'When joy, anger, sorrow, and delight have not yet arisen, this is called the middle; when they arise and all conform to moderation, this is called harmony.' The state before arousal refers to stillness and stability, where one carefully maintains what is stored within. Hence, it is said that the middle, existing without form, is the foundation of all under heaven. Arising in conformity with moderation refers to movement, where one carefully attends to what is expressed at the right time. Hence, it is said that harmony, expressed without failing to conform, is the universal way under heaven. If one can attain the middle and harmony within oneself, the inherent nature will be empty, still, and spiritual—still yet aware, moving yet upright—thus capable of responding to the infinite changes of the world." This integrates Confucian thought on "attaining the middle and harmony" into Taoist cultivation theory. This "middle" is the goal of Taoist cultivation: attaining the middle and harmony within oneself enables one to become an "immortal" capable of responding to infinite changes. This "middle" is also the "mysterious pass" (xuanmen yiqiao) to be realized in the process of alchemy.

He said: "The mysterious pass is the most profound and wonderful mechanism. Today's practitioners often fixate on the physical form... But any attachment to the physical form is incorrect, yet one cannot depart from this body to seek it externally. Why do all alchemical classics refrain from specifying its exact location? It is difficult to describe with words or brush, nor can it be explained, hence the name 'mysterious pass.' Therefore, the sages only revealed the character 'middle' to instruct people, and through this 'middle,' the mysterious pass is clarified.

The so-called middle is not the middle between internal and external, nor the middle of the four directions or the upper and lower realms, nor the middle within a location. Buddhism says: 'Do not think of good, do not think of evil—at this very moment, what is your original face?' This is Buddhism's middle. Confucianism says: 'When joy, anger, sorrow, and delight have not yet arisen, this is called the middle.' This is Confucianism's middle. Taoism says: 'The state where thoughts do not arise is called the middle.' This is Taoism's middle. These are the 'middles' employed by the three teachings." (Ibid.)

This "middle" exists innately but can only be achieved through post-heaven cultivation, which is the method of upholding the middle.

The Xingming Guizhi (The Compendium of Nature and Life) by the disciples of the Ming Dynasty's True Person Yin also regards upholding the middle as safeguarding the "root of nature and life." This middle is also called the "true middle." They stated: "The infinite is the true middle. Hence, it is said that sages pass down the way through this middle. This middle is the middle that Yao and Shun faithfully upheld, the timely middle of Confucius, the unaroused middle of Zisi, the middle of yellow penetration and principle in the I Ching, the middle governing the five natures in the Scripture for Salvation, the middle of emptiness in Shakyamuni, and the middle to be upheld in Laozi. However, the character 'middle' has two meanings: if it is said that the middle has a fixed abode, it lies here; if it is said that the middle has no fixed abode, the union of heaven and earth is the true middle." The true middle is what Li Daochun referred to as the "mysterious pass."

Huang Yuanji of the Qing Dynasty reduced all methods of internal cultivation—both nature and life practices—to the single method of upholding the middle. He said: "Formerly, when discussing our Dao, it throughout end revolves around the middle. Initially, one upholds the tangible middle to refine essence into qi; finally, one upholds the intangible middle to refine emptiness and unite with the Dao." (Daomen Yuyao [Essential Words of the Taoist Gate])

This method of upholding the middle is also called "direct penetration through the central yellow," meaning one can ascend to immortality without relying on posterior ascent and anterior descent, without opening and closing, and without facing a wall in meditation. Min Xiaogen of the Qing Dynasty also transmitted the practice of direct penetration through the central yellow. Because the Middle School expounded the Dao through Confucianism, it was regarded as an "esoteric transmission outside the teachings."

The main works of the Middle School include: Li Daochun's Zhonghe Ji, Yingchanzi Yulu (Recorded Sayings of Yingchanzi), and Santian Yisui (The Marrow of the Three Heavenly Changes); the disciples of True Person Yin's Xingming Guizhi; and Huang Yuanji's Le Yu Tang Yulu (Recorded Sayings from the Hall of Joyful Nurturing), Laozi Daode Jing Jingyi (Essential Meanings of Laozi's Dao De Jing), and Daomen Yuyao.