《洞玄灵宝自然九天生神玉章经解》Vol. 2

“Red Illumination,” “Prolonged Decline,” “Primordial Sovereignty,” and “High Sovereign” are matched with the Five Phases (Wood, Fire, Earth, Metal, and Water), together forming the sequence of the Five Kalpas. Judging by this scripture, from the time of Red Illumination through to High Sovereign, 240,000 people had been delivered into the world before the era was called “Primordial Sovereignty.” This suggests that High Sovereign should come before Primordial Sovereignty. Yet this account differs somewhat from the sequence of the Five Kalpas, making the matter difficult for scholars to determine. Those of superior insight should examine it carefully.

Yuanyang was an official in the Purple Tenuity Palace. The “Jade Casket” refers to the Jade Casket of the Ninefold Darkness, a repository of documents concerning the netherworld in Daoist teaching. It contains a section of the Code for Illuminating the True, which records the rewards and punishments for good and evil. The Youth of Supreme Wisdom once asked the Celestial Worthy of Primordial Beginning about the rewards and punishments for good and evil. The Celestial Worthy then summoned the flying celestial beings from the ten directions, opened the Jade Casket of the Ninefold Darkness in the Palace of Long Night, and brought out the section of the Code for Illuminating the True to instruct the people of the world. The teaching of the Code for Illuminating the True began with the questions asked by the Youth of Supreme Wisdom, and it lists fourteen categories of offenses. Thus, the Daoist penitential liturgy Three Registers Repentance says: “It makes clear the fourteen categories of offenses and opens the way to repentance and supplication in the Ninefold Darkness.” Recently, ritual manuals in the Sichuan region have changed this to “the categories of the ten evil offenses.” Altering liturgical texts without understanding their meaning invites ridicule.

After Primordial Sovereignty, when the calendrical count reaches the year jia-shen, the heavens will select the order of appointment for the offices of the immortals. Whenever posts in the celestial administration are vacant or there are too few officials, personnel from the various offices who are currently without assignments should be included among those considered for selection.

Earlier, the year jiashen was identified as a minor calamity. Counting from the Kaihuang era to the year jiashen, we learn that the calamity of jiashen did not occur just once. Whenever a cycle of calamity ends and a new one begins, the immortals in office must undergo review and appointment in turn, just as officials in the human world are evaluated and assigned posts according to their abilities. Vacancies in the offices of the immortal realm and a shortage of officials show that few people do good, while many do evil.

The Scripture of the Dao Treasure says, “Even after entering heaven, one may still be demoted; even after falling into hell, one may still be promoted.” Lord Dinglu, the spirit who oversees the review and registration of immortals’ merits and faults, said, “Yesterday, Donghua—the eastern divine court of the immortal realm—summoned the various gods of destiny, along with the local earth spirits who oversee affairs in their regions, to inspect and assess the records of good and evil in the human world. They found that among the people under heaven, fewer than one in fifty do good. Among the immortals, even fewer are able to do good and earn merit: only one or two in ten million. Many whose merit and virtue were already complete have nonetheless been struck from the registers of immortality. I fear that soon there will be no one left on the immortal registers fit to serve.”

Now the changeover of the calamity cycle is imminent, and disasters in the human world are growing ever more urgent. Among the registers of the immortal realm, including the Donghua and Purple Registers, five of those listed in the highest rank of the True Register have been struck from the rolls, while two others have been appointed to posts among the underground immortals. Of the twenty-eight listed in the middle rank of the True Register, one has been struck from the rolls; of another seven, two have been appointed as lower immortals, five have been reborn as humans, and only one has been promoted. Of the three hundred listed in the lower rank of the True Register, one has been struck from the rolls; of another twenty-six, eleven have been appointed as underground administrators and fifteen have been reborn as humans. These figures show that vacancies in the offices of the immortal realm, and the difficulty of finding suitable people to fill them, are indeed real.

Some immortals holding unofficial, non-resident posts have also grown negligent in their duties. High immortals are demoted to lower immortals, and lower immortals to underground administrators, so that they may reform and cultivate diligently before being restored to their former posts. In the past, Lady of the Primordial High One, a Daoist immortal, once attained the rank of Primordial Lady. But she neglected the duties entrusted to her by the divine sovereign, delayed important matters, behaved improperly, failed to observe decorum at court banquets, and carelessly divulged heavenly treasures. For these faults, she was demoted to a lower True Immortal, stripped of her register as a True Sovereign, and removed from her post in the Purple Empyrean. This shows that even those whom good fortune has brought into heaven may still be demoted, while those beset by misfortune and fallen into hell still have the chance to rise.

Since you have already been entered into the immortal realm’s system of selection and appointment, you should conduct yourself with care and strive to retain your immortal rank.

According to the “Jade Register of Primordial Yang” (a celestial roster recording practitioners’ merit and assigning them immortal offices), the heavens would conduct a new examination in the Xia, Shang, and Zhou dynasties. From among those devoted to doing good, accumulating merit, and accomplishing worthy deeds, whose names had been entered in the celestial records with the recommendation of the Three Realms and the protection of the Five Emperors, one hundred thousand would be selected to undertake the corresponding duties. A further one hundred and twenty thousand would be chosen as reserve officials.

Earlier, the text mentioned the “Jade Casket of Primordial Yang”; here it speaks of the “Jade Register of Primordial Yang.” The Jade Casket is used to assess the good and evil deeds of the dead, while the Jade Register records achievements. At the turning of a cosmic cycle, those who meet the requirements for appointment to offices in the immortal bureaucracy are entered in the register. The “three dynasties” here are the Xia, Shang, and Zhou, not the legendary earliest dynasties. The Zhuangzi also asks, “Why have affairs become so numerous since the Three Dynasties?” This suggests that by then human affairs had multiplied, and the heavens, too, needed to conduct further examinations and make appointments.

Those who set their hearts on accumulating good deeds and accomplishing worthy works will naturally receive the protection of the Three Realms and the recommendation of the Five Emperors. Yet good deeds and achievements cannot be accumulated overnight. Since their names have been entered in the celestial records, their appointments must have been arranged in the unseen world long ago, awaiting the right moment for recommendation. If good and evil, merit and fault, were not recorded in advance, how could the process be carried out without error? The additional one hundred and twenty thousand are chosen as reserve officials because “reserve” means deputy or candidate: when vacancies arise in the immortal bureaucracy or there are too few officials, reserves fill the gaps. Why is there such urgency in selecting reserves? Han Yu’s poem says, “The upper realm is full of official offices”; it is precisely this situation that the line describes.

There are precedents for arrangements of this kind: people from earlier generations were entered in the “Mystic Chart,” the celestial roster.

Things gather according to kind and are also distinguished by group. When assessing and discerning people, examining their merits and faults, is this not likewise a matter of first grouping them by category and then distinguishing among them, in order to determine each person’s rank? Thus, only 240,000 people can receive transformative instruction. Of these, 100,000 have their names listed in Heaven, while another 120,000 have been selected separately. To proceed in this way, one must first classify them by number, then sort and discern them in groups.

Generally speaking, those with immortal bones—the innate qualities suited to cultivating immortality—are not selected on the basis of hidden merit, meaning good deeds accumulated in secret and unknown to others. And those with hidden merit do not necessarily possess immortal bones. To have one’s name recorded beforehand in the Mysterious Register of Heaven refers to cultivating the Great Cavern method. The Scripture of the Three Primordial Registers and Inspections says: “In the Upper Lodge, discern the mysteries of the Dao and regulate the Five Talismans within the fetal venerable one; only then may one’s name be entered in the Mysterious Register.” The Master Sima Zhengyi, for example, had his name listed among those of the immortals on the Cinnabar Terrace.

Some people are selected because the contours of their bones and features accord with the appearance of an immortal.

Dragon horns and a sun-shaped forehead mark a sage; river-shaped eyes and tortoise patterns are the features of a lord or duke. Surely there are people whose bone structure suits the attainment of immortality. A back shaped like the star mansion River Leader, a raised bone on the chest, fourfold patterns in the eyes, purple light in the pupils, a white mark on the abdomen, purple Qi in the brain, a tongue the color of tin, a dark mark at the temples, vermilion intestines, and a forehead that is square and full—those who possess these features are all supreme immortals. The Inner Biography of the Primordial Lady of the Purple Void records that Perfected Jinglin said to Huacun: “Now that I observe your innate qualities, their radiance is like the splendor of clouds and the heavens. Your round eyes shine in layer upon layer, revealing immortal bones from a former life; your brain glows with precious light, your five organs bear purple markings, and your heart has clear, distinct patterns. Thus your body dwells amid divine mists, and your spirit receives the subtle, wondrous fluids. Your bone structure is utterly unlike that of those who bravely withdraw themselves from the torrent.”

Others enter the cycle of reincarnation through the karmic conditions of transcendence from death and departure from the world.

Those who are guilty die, while those endowed with blessings and virtue manifest “release from mortality” (departing in the form of death). If a practitioner has not yet fully attained the fruit of the Dao, but their merit and virtue continue to grow, they may first manifest a body that has entered release from mortality, and later transform into an immortal.

Long ago, Zheng Anren was born in the world of Chanli. At the age of three days, he could speak and knew of his past lives. When he was twelve, his face shone with a jade-like radiance, so he left worldly affairs behind and traveled far into the mountains and forests. Later, it was fated that he would manifest release from mortality. He died somewhere in the Northern Rong, and his body lay exposed for more than thirty years without decaying. In the third year of Chiming, the Bingwu year, he finally attained the fruit of the Dao and was honored as Lord Lao of the Elixir Spirit.

Some people, meanwhile, firmly cherish the Three Treasures—the Dao, the scripture, and the master—perform good deeds, and accumulate merit, until their virtue reaches Heaven.

That which brings Heaven and Earth into being and enables spirits, ghosts, and the Heavenly Emperor to appear is all the Dao. What, then, is the Dao? It is the Three Treasures. Its merit and virtue are vast…

The Dao gives rise to Heaven and Earth and brings the spirits and the Celestial Emperor into action. What, then, is the Dao? It is the Three Treasures. Their merit extends throughout the world, yet they claim no credit; they nurture and transform the myriad things, yet do not rely on this to exalt themselves. How could they be mere trifles that people must pursue with single-minded fervor?

The scripture says that if one delights in the writings on the Three Treasures but not in practicing what they represent, one ends up with “the scripture as the scripture, and me as me,” which does nothing to help actual cultivation. It goes on to say that good works can reach up to Heaven. This means that only by sincerely putting the Three Treasures into practice can one’s good works reach Heaven. In truth, the Three Treasures are within oneself. The Scripture of the Yellow Court (Huangting Jing) says, “The perfected one is within you; do not ask your neighbors.” The true foundation of cultivation lies within oneself; there is no need to seek it outside. This is where the ancients did not deceive their own hearts.

The “Three Treasures” here refer to ridding oneself of greed, anger, and delusion. According to the Scripture of the Hidden Treasury of Truth (Nei Mi Zhenzang Jing), cherishing the purity of one’s nature, remaining free from worldly entanglements, and upholding the precepts without failing is called the “Treasure of the Teaching.” Not allowing anger to arise, feeling no resentment toward external things, and attaining inner stillness without further agitation is called the “Treasure of the Master.” Not clinging through delusion, remaining undisturbed by afflictions, and possessing unobstructed wisdom is called the “Treasure of the Dao.” These Three Treasures are neither within nor outside; they are neither sound nor form. Yet earnestly cultivating them is not in vain: when greed, anger, and delusion are dispelled, the Three Poisons perish; when the Three Poisons are gone, the Three Treasures naturally become manifest and one’s good works shine forth. Thus it is credible that good works reach Heaven and enable one to become an immortal. In delusion, one falls into the Three Realms; in awakening, one enters into accord with the Three Pure Ones (Sanqing).

At times, offerings to the Treasure of the Master are commended by the Three Officials.

“Are they only in Heaven?” is the meaning of “Are they in Heaven alone?” If greed, anger, and delusion are all dispelled, the Three Poisons perish; when the Three Poisons are gone, the Three Treasures become manifest and one’s good works shine forth, truly reaching Heaven and enabling one to become an immortal. That is why it is said: in delusion, one is in the Three Realms; in awakening, one enters the Three Pure Ones.

At times, offerings to the Treasure of the Master are commended by the Three Officials.

In heaven, venerable masters who transmit the Dao and its teachings are held in esteem; among human beings, so too are the venerable masters who transmit them. Taken together, the word “master” points to the foundation. A person’s character and learning are cultivated through their parents’ upbringing and through the kindness of teachers and elders. Without a teacher, it is difficult to attain success. In ancient times, a student who met a worthy teacher was said to have “lived again,” as though granted a new life. One who failed to meet a worthy teacher was said to have “disordered the classics”: learning and the classics could easily be misunderstood and thrown into confusion. Anyone who studies and practices the Dao and its teachings cannot receive the transmission without a teacher.

Laojun, a revered deity in Daoism, took the Supreme Lord of the Dao (Taishang Daojun) as his teacher, and the Supreme Lord of the Dao took the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) as his teacher. Even sages born before Heaven came into being relied on teachers; how much more so ordinary people? To make offerings to one’s teacher is to enter the teacher’s lineage. Only by serving wholeheartedly and laboring diligently, doing everything required, can one gain the recognition of the Three Offices (of Heaven, Earth, and Water), which record one’s merits. This shows that disciples have not forgotten their roots. In ancient times, people attained immortality by honoring trees and attained the Dao by bowing to mountains. Would honoring one’s teacher as a treasured foundation not also bring success?

Some people cultivate through fasting and purification rites and observe the precepts, accumulating merit and attuning themselves to the power of the Dao.

Zhai (purification) means cleansing the body and mind; jie (precepts) means guarding against faults and misfortune. There are two kinds of zhai: the “Zhai of the Utmost Way” and the “Zhai of Deliverance.”

The “Zhai of the Utmost Way” means that after resolving to seek the Dao, one maintains purification without wavering at every moment, from the beginning of practice to its end. It has two methods of cultivation: “forgetting the mind” and “extinguishing the mind.” “Forgetting the mind” means devoting oneself to cultivation from beginning to end, forgetting the body whether walking, sitting, or lying down. The mind becomes as still as cooled ashes or withered trees, dispelling all outward appearances and thoughts so that it remains undivided. “Extinguishing the mind” means letting go as soon as a thought arises, keeping the spirit free from entanglement and the heart at rest, until cultivation is complete and one reaches the realm of the Dao.

The “Zhai of Deliverance” means turning the heart toward the Great Dao, reverently looking up to the mysterious, true Dao, praying for blessings and grace to descend and for all living beings to be saved. Keeping the precepts protects oneself, preventing every kind of misfortune from intruding and bringing peace to body and mind, until all finally enter the true realm of the Dao. Through long practice and accumulated effort, one can establish communion with the Five Spirits (the deities of the five directions associated with body and mind). The scripture says: “When the accumulation of resonance and response reaches a certain point, it becomes wondrously permeating.”

The Scripture on Prohibitions and Precepts of the Dongxuan Cavern records that long ago, twenty-six thousand Daoist practitioners observed zhai and kept the precepts, cultivating according to the prescribed methods with single-minded perseverance. After twelve years, the Earth Bureau (the divine office governing the terrestrial realm) recommended them and submitted their names to the heavens. After a hundred years, they ascended to heaven in broad daylight. They are now ranked among the Perfected in the Heaven of Brahma’s Measure. Merit is accumulated through long practice—could this really be a falsehood?

Some people, by contrast, donate wealth and precious objects to build Daoist halls.

Having wealth in excess but refusing to give alms is called “robbing the Dao”; lacking enough for one’s needs but still spending beyond one’s means is like “theft.” Both ways lose the path of moderation. Thus, when benevolent people and noble gentlemen have surplus wealth, they use it to give alms; when they have too little, they restrain their spending. How could they fall into such faults as “robbing the Dao” or “theft”?

Establishing Dao halls—sanctuaries for honoring Daoist deities and holding cultivation activities—and building many temple buildings and setting up venerated images are intended to inspire people to turn toward the Dao and its teachings. There are three kinds of giving: giving teachings and their meaning, giving one’s own labor, and giving material goods. The Sutra on Karmic Retribution and Causes and Conditions says that giving keeps the heart free from greed and miserliness and also protects one from being deprived by others. When both inner and outer conditions are at peace, all manner of calamities are dispelled. Thus, giving in Daoism is meant to break people’s attachment to stinginess. The power of the sages responds in unseen ways, and those who do good receive corresponding results according to the merit they have accumulated.

On the founding of Dao halls, the Sutra on the Wondrous Dharma and Original Forms records that the Perfected One of Great Mystery and Purple Void was once King Binling of the Kingdom of Xuanqiu. He met the Celestial Worthy, who expounded the Wondrous Sutra on Original Forms. Hearing about the appearances of Heaven and Earth and how the Great Chaos came into being, he realized that in a former life he had been born in the land of Zhen dan in the southern Jambudvipa—the ancient name for China—as a child in the Ren family, named Zhi. In that lifetime he built the Celestial Palace for Gathering the Worthy and Studying Immortality. It had three tiers and thirty-six halls, seventy-two windows, and one hundred and twenty immortal chambers. He supported three hundred and sixty practitioners, copied ten thousand scrolls of scripture, and provided them year-round with fruit, food, and clothing. He prepared all kinds of goods and gave them all away, morning and evening without interruption. The merit he accumulated carried over into this life, enabling him to become king of Xuanqiu. Later, he continued to cultivate the path of ascending to immortality and eventually became the Perfected One of Purple Void. This shows the true principle of giving to the Dao community. What, then, would be the merit of giving material goods to the poor?

One may also assist the poor and guide and deliver beings in Heaven and among humankind.

Wealth and poverty differ; this is the natural order of things. It is only right for the wealthy to help those in need. Every community has people who are well off, and the poor depend on their aid to get by. If the wealthy are miserly and coldhearted, what use is there in Heaven making them rich? The recent incident of “carrying rain and transforming grain” in the area around Zhuangjiang can serve as a lesson.

The scripture says, “Those who aid the poor can carry and deliver both heavenly and human beings.” Everyone in the world is a child of Heaven. When someone falls into poverty through misfortune and receives help from others, that kindness is profound. The Taishang Zhenke Ling says that saving ten people’s lives and helping each of them attain their wishes can preserve a household from calamity and see it through hardship. The resulting grace extends for more than ten years, and the household’s members may enjoy long lives. “Carrying and delivering” means that the virtue is deep and weighty: the poor depend on it to survive, just as all things rely on the earth and people cross water aboard a boat.

Long ago, when Xu Ying was studying the Dao at Chishan, before he had completed his cultivation, the Bureau of the Three Officials, which oversees investigations and the pursuit of offenses, dispatched Zhou Fang, Marquis in Charge of the Roster, and Yan Baihu, Envoy in Charge of Misdeeds, to arrest him at Chishan and question him about his crimes. Fortunately, a divine being hurried to report the matter to Siming, the deity who governs people’s lifespans and registers. Siming immediately sent Li Zun, a Central Marquis bearing a fire bell, to shout orders and seize the two officials. Zhou Fang and Yan Baihu fled and scattered. Before Li Zun arrived, Xu Ying was so terrified that he was beside himself. Only with the help of Gong Chujie and Li Kailin, who answered on his behalf, did he avoid being exposed on the spot. Zhou Fang’s interrogation was not groundless, and Xu Ying’s answers were indeed careful; he had nearly failed to get through this ordeal.

The Three Officials produced a cinnabar register, a register of offenses, and a ledger of crimes, then challenged Xu Ying: “If you wish to study the Dao, seek long life, and join the ranks of the Perfected, your aspirations must be lofty and your service to the higher spirits reverent and sincere. You must also establish worldly merit, avoid inviting calamity, and accumulate hidden virtue. Only then can you ascend to the realm of immortals and enter their pure abodes. Yet your father once killed Xie Gong with his own hands and committed the offense of disturbing the Three Luminaries—the sun, moon, and stars. Xu Chao cut off Li Qi’s head and used it in place of Cai Zhi’s. He also killed She Fanmu and others, dismembered Cao Biao of the Bell Guard, sank Fu water into Tang Yun’s corpse, burned Xu Ang’s remains, strangled Huan Zheng, and cut open Zhen Qiang. There were forty-three cases of cruel and excessive punishment. Grievances arose everywhere, and the matter reached the Heavenly Emperor. Your crimes and calamities are piled high as mountains, yet you have not performed a single good deed. You originally belonged to the Daoist tradition of serving the Bo family and offering blood sacrifices to the living. Your old debts remain unpaid, yet you have overstepped the rules and turned instead to the cultivation of true Qi. Father and son, and members of one household, each serve different masters and teachers; you oppose one another and do not observe the libationer’s rites together. Your offenses are grave, and punishments in the underworld are growing more severe. With all these crimes accumulated, you still hope to become an immortal. How could you deceive the offices of the Most High and have your name entered in the purple register of the deathless? If you have no answer, the officials will surely arrest you.”

Xu Ying replied: “The Dao of Heaven is impartial and helps only those who do good. Heaven and Earth have no private interests; they show compassion on account of virtue. Thus, even when blood flowed across the land in the wars of ancient times, this did not prevent sages from manifesting spiritual transformations and ascending to communicate with Heaven. My ancestor of ten generations past, Xu Zi’e, accumulated virtue and practiced benevolence; his kindness extended even to birds and beasts. When famine struck, the people went hungry and plague followed, until only one person in ten remained alive. The Xu family gave freely from its wealth to relieve the people, prepared medicines themselves, and labored tirelessly to deliver them. When they saw others lose their kin, they grieved as though they had lost their own; when they relieved another’s hardship, it was as though they were relieving their own hardship and illness. The lives of those on the verge of death rested in Xu Zi’e’s hands. He raised the poor as though they were his own children. In years of famine, 408 people survived through his help. Though these acts of benevolence lie in the past, we inherit their blessings. Their merit reached the Supreme Emperor, and their names were engraved in the numinous register. Later, five people were born who loved the Dao and were destined to deliver the world; three of them attained immortality, and their names were entered in the Most High’s bound registers at the Azure Palace. How could officials such as you decide such matters in advance?”

A review of Xu Ying’s successive lives shows that he had fifteen good deeds and fifteen misdeeds. In the end, the benevolence accumulated by Xu Zi’e freed him from the Three Officials’ pursuit, and he nearly escaped falling into the tiger’s jaws. Afterward, Xu Ying’s name was entered in the Eastern Palace register, and his good deeds outweighed his misdeeds. Ah, a single good deed in one’s life may dispel a hundred evils; this saying is indeed true.

Some people, through perfecting their virtue and accomplishments, are registered in the celestial bureaucracy.

A teacher who transmits scriptures is called a “transmission master” (dushi), the elder responsible for guiding disciples into the Daoist tradition. The transmission master’s teacher is called a “register master” (jishi), responsible for transmitting ritual registers. The register master’s teacher is called a “scripture master” (jingshi), responsible for teaching the classics. Together, these three teachers are known as the “Three Masters.” They are important patriarchs in the transmission of Daoist teachings and methods through the generations, regarded as teachers and guides for those who later study the Dao. If later generations can preserve and promote the orthodox teachings, do good deeds widely, guide and transform living beings, continue the Daoist tradition, and remember their teachers with gratitude, they may be said to have established worthy accomplishments.

Although the Three Masters lived long ago, their beneficence continues from generation to generation, and this too depends on the efforts of later generations. The Perfected One of the Great Void and Supreme Ultimate once asked the High and Exalted Laozi, “In the past, when people upheld the sacred teachings, they were urged to cultivate merit diligently. But what exactly does merit mean?” The High and Exalted Laozi replied, “To work with all one’s strength and diligence is called ‘accomplishment’; when one’s accomplishments benefit others, that is called ‘virtue.’ When one’s merit and virtue have accumulated to completion, the celestial bureaucracy will enter one’s name in its registers. This is inevitable.”

The scripture gives the Daoist of Mount Hua, Xie Chongji, as an example. He had no other accomplishments; he simply burned three hundred coils of incense every day without interruption. On the morning of the second day of the third month in the first year of the Kaiping era under the Liang, two blue-robed youths—divine attendants from the celestial realm—descended from heaven and escorted him away. The scripture presents this event as proof that his merit and virtue had reached completion.

In ancient times, the “Three Masters” were the scripture master, register master, and transmission master. The system of the Three Masters is clearly recorded in the Scripture of Jade Registers, and earlier generations regarded it as an established rule. Later, Chao Shibin expanded the number of master roles to five. As for the “Master of the Profound Center” and the “Ritual Supervisor Master” listed in the Collection of Established Rules, the scripture questions whether these titles in fact refer to the same position, and observes that the accounts may be confused in their numbering.

After examination, calculation, and registration, the Three Officials—the Celestial Official, Earthly Official, and Water Official—are each assigned the corresponding records. The scripture says they register in advance those who are to be included among the “seed people,” Daoists who may enter the immortal realm or a pure world. There are distinctions among the ranks, from higher to lower, and nothing, however subtle, is overlooked.

The Three Primordials have three officials, divided into nine offices, which together govern twenty-seven prefectures and one hundred and twenty bureaus. On the left are the offices governing Yang and life; on the right are those governing Yin and death. The left offices use blue registers to record those who have done good, while the right offices use black registers to record those who have committed offenses. When a person’s offenses include merit and virtue, or merit and virtue are mixed with offenses, the case is not assigned to just one bureau: the relevant offices investigate it together. Reviews take place in cycles of three, nine, and twenty-four years. When the three officials compare their records, the merits and faults must agree across all three prefectures, with no discrepancy between earlier and later entries, before they are reported in turn to higher authorities.

“Prematurely registering the people of the seed” means recording people in advance as members of the coming new age. Because there were too few officials from the era of Kaihuang through the years of Jia Shen, a further 120,000 people were selected as reserve officials; as a result, the number of people of the seed remained below its quota. Those whose good deeds were not yet sufficient were also counted among them. This is called “premature registration.” The Scripture of the Eight Purities says that those who practice the method of consuming the essences of the sun and moon, once they truly attain the Dao, are all registered in advance by the Blue Office before they are born. From this we know that the Great Dao has a way of rewarding and advancing the good: those whose good deeds have come to maturity are rewarded and advanced, while those whose good deeds are not yet mature are also treated with compassion.

The Office of the Ninefold Darkness, in obedience to the Dragon Nine Talisman Mandate of the Eastern Florescent Blue Palace, where Daoist immortals reside, rescues the souls of deceased men and women from the Jade Casket of the Ninefold Darkness. If these souls performed good deeds in life and their merits and virtues are complete, and they are therefore fit to be rescued, 320,000 are selected to replenish the people of the “Opening Great Abundance” after the expulsion in the year of Jia Shen.

The Northern Capital of Luofeng is governed by the Celestial Official, the Source of the River of Winding Springs by the Water Official, and the hells of the Ninefold Darkness by the Earth Official. The 320,000 people selected from the Ninefold Darkness will serve as the people of the “Opening Great Abundance” after the expulsion in the year of Jia Shen.

The Northern Capital, Luofeng, is governed by the Celestial Official, who oversees the affairs of the heavenly realm. The source of the River of Winding Springs is governed by the Water Official, who oversees the affairs of the watery realm, while the Ninefold Abyss of Hell is governed by the Earth Official, who oversees the affairs of the terrestrial realm. Since the Ninefold Abyss is a place where those guilty of grave offenses are punished, it would seem that those suffering there could not possibly be saved. But when the calamity of the Jia-Shen year arrives, a great purging will take place in the world, and almost none of the dead will escape it. So the Eastern Flower Azure Palace, the palace of the immortals in the east, will once again issue the command of the Nine Dragons, open the prisons of the Ninefold Abyss, and select souls who have accumulated merit and virtue to be saved.

According to the Scripture of Yang Essence and Yellow Qi, the Eastern Flower Azure Palace is Fusang Dongyang. Those admitted to this palace can become flying immortals. The Precious Writ of the Great Empyrean says that all those listed among the bodies of the Four Poles’ Bright Regulations, and in the registers of the Four Offices and Five Emperors, must have their names reported to the Azure Palace. From this we can see that the Eastern Flower Azure Palace governs the registers of the living. The people of Great Abundance—that is, those who live in the prosperous age called “Great Abundance”—are called “the renewed.” Thus the Upper Scripture of Purple Writ says that they pass through the three calamities unharmed, and that they are certain to be renewed in the age of Great Peace. This shows that the age of Great Peace is the age of Great Abundance.

At such a time, life and death meet, and good and evil are judged apart. To pass through this trial is truly the greatest good fortune.

No joy surpasses long life. People know that life is precious, yet refuse to cultivate themselves. No affliction is greater than death, yet people know that death is dreadful and make no effort to avoid it. Long life is not beyond anyone’s reach; people have simply turned away from it. The good sustain the order of Heaven and Earth, while the evil bring calamity upon them. Doing good is the foundation for cultivating long life. Shun began as an ordinary commoner. By setting aside his own interests, listening to others, and doing good, he accumulated merit over many years, eventually becoming ruler of all under Heaven. Later, he ascended to immortality and took his place among the Taiji Perfected Ones, a Daoist title for perfected immortals. This shows that doing good is cause for joy. At the very moment when life and death meet and good and evil are judged apart, those without good deeds to their credit will hardly avoid falling into suffering and wandering in the sea of distress. Lord Wang Zongzhen said, “To travel back and forth through the Three Paths—the hells, the realm of hungry ghosts, and the realm of animals—is truly a hardship one brings upon oneself.” Is this not profoundly sorrowful?

Yet the Three Officials, who govern Heaven, Earth, and Water, urge one another on, and documents pass back and forth in great numbers. At Longmen, altars are set up and gatherings held; the Bird Mother oversees the immortals, while the myriad sages appear in full ceremonial array, day and night without cease. Merits and faults are assessed by the same standard, so neither the living nor the dead receive partial treatment. How deeply sorrowful it is that such turmoil and fear should also weigh upon your servant!

Yet the Three Officials urge one another on, and documents pass back and forth in great numbers. At Longmen, altars are set up and gatherings held; the Bird Mother oversees the immortals, while the myriad sages appear in full ceremonial array, day and night without cease. Merits and faults are judged alike, without partiality toward the living or the dead. Faced with such turmoil, your servant is deeply troubled. The appointed end is already near, yet when matters arise, things are often overlooked. Your servant is always afraid that one day the offices of judgment, which investigate wrongdoing, will call him to account.

Those who rule the realm worry about the realm; those who look after themselves worry about themselves. Though the concerns of the realm and of the individual differ, the feeling of worry is the same. The flying immortals—the Daoist deities said to govern ascent to the heavens and the cycles of life and death—oversee the life and death of all beings. Their concerns are weightier still than the affairs of the realm.

When the time of the jia-shen year arrives, those who have accumulated merit will be recommended, and those who have committed evil will be punished. The myriad holy ones will also appear in the heavens, observing merit and wrongdoing and ensuring that rewards and punishments are fair. In principle, this seems to leave nothing to worry about. Yet disorder and turmoil persist in the celestial realm, and this is why those below remain troubled. They worry that good deeds go unrecognized and evil deeds unexposed, undermining justice; this is called “dark confusion.” They also often fear that one day they will be punished by the celestial offices. The Three Officials, who govern Heaven, Earth, and Water, urge one another to conduct inspections, while documents and registers proliferate: in other words, the records of merit and wrongdoing are numerous.

“An assembly at Longmen, the Bird Mother overseeing the immortals” refers to the flood cataclysm. According to the Huainanzi, before Longmen had been opened and the passage at Lüliang cut through, the Yellow River overflowed from Mount Mengmen, its waters surging backward and flooding even hills and high ground. This was called a flood. The Book of Waterways records that Longmen lies in Yichi County, Hedong; it is also this place that the Book of Documents refers to in the words, “Guide the Yellow River from Jishi to Longmen.” Longmen is where the waters of the realm’s rivers converge. Jia-shen is a time of catastrophic flooding: the waters of the four seas first gather there, awaiting the appointed time of the calamity. Then the flood will cover the heavens, submerging both high and low ground.

At that time, if the virtuous seed people—the good people described in the scripture—can escape the flood, the Bird Mother deity will receive them in a phoenix chariot and take them to Mount Kunlun. The Bird Mother is a deity who governs water. Thus the Scripture for Averting the Great Calamity of the Five Elders says: “The Nine Rivers are summoned to gather; floodwaters surge through the streams. The Water Mother patrols back and forth; birds and horses assemble in herds.” Lady Taizhen also said that the qi of the eight directions will rise in vapor over mountains and marshes, while drifting sands block the mouths of waterways. Then the waters of the four seas will converge, and the dragons will dance and surge. In the jia-shen year, Yin floodwaters will flow backward.

All manner of things are obstructed and left unfinished. As the Scripture of the Seventy-Four Directions says, though affairs meet obstacles at every turn, their timing has its own causes; still, what must be done should be done. At present, there are tasks everywhere that need attention, yet there is no time to attend to them. The only concern is the flood cataclysm.

I have heard that the Celestial Worthy teaches living beings through boundless compassion, takes pity on the people of the world, reveals the mysteries of the Nine Heavens, and delivers all from hardship. The regulations of the Discipline of Illuminating the Real—which governs the transmission of the true teachings—set out prohibitions and precepts. A lowly subject such as myself should not have heard these teachings repeatedly. Yet the term fixed by the heavenly count is drawing near: the jia-shen year is about to end, and the pressure of the times demands that the Great Teaching be put into practice.

Of the four methods of cultivation described in the Scripture of Jade Purity, compassion comes first. The nine accounts of the transmission lineage recorded in the Hidden Book of Jade Purity likewise place great compassion at the head. I have three treasures, and the first is compassion. From this we can see that compassion belongs not only to sages; everyone possesses it. Sages have simply set their hearts in order first and continually enlarged their compassionate regard, until it extends to all things and nothing fails to receive its grace. Now the jia-shen year is nearly over, and the time has come for the Great Teaching to be put into practice. If we set compassion aside and do not extend aid widely, how can we deliver everyone from hardship?

The phrase “the Discipline of Illuminating the Real has prohibitions and precepts” means that the transmission of the teachings of Illuminating the Real is subject to six intervals: once every forty thousand kalpas; once every forty thousand years; once every four thousand years; once every four hundred years; once every forty years; and, finally, to a single person when the four cycles have run their course and the kalpa period ends. Under the usual rules, transmission is restricted by these intervals. But now the times are pressing. To spread compassion widely and aid living beings, the teachings may be transmitted to worthy and virtuous people one encounters, without being bound by fixed intervals. In this way, those who aspire to seek the Dao will have the chance to discover this teaching through inquiry and discernment, hear its words, and witness its revelations firsthand, then use them to guide those who have not yet awakened.

For this reason, I presume to submit this account. Fearing that I may offend the Celestial Worthy, I beg for compassion and ask to be granted teachings I have never before heard.

The ancients said, “To seek the Dao with intention and attain it is not as good as attaining it unintentionally.” These two statements have been interpreted in many ways, yet their meaning has never been made clear. In my view, how could anyone truly attain the Dao without intending to seek it? If “without intention” means having no thoughts at all, how would that differ from being a tree or a stone? Those who study the Dao need only devote themselves wholeheartedly to receiving it; whether they attain it or not, they should let things follow their natural course. What is called “without intention” means no longer being preoccupied with gain or loss. Once gain or loss stirs the mind, the mind can no longer be single-minded. Without single-mindedness, even if one makes an object in a workshop like a craftsperson, would one not still be far from cultivating the Dao?

The meaning of this scripture is that some people have a heart inclined toward goodness, yet have not grasped the methods of cultivating the Dao; they have only used this inclination to set out on the path of practice. Though they can hear and see, they may not truly understand what they hear and see. They follow the instructions without understanding their principles, and imitate the practice without discerning its essential points. Unless someone explains the principles to them and guides them to understanding, many will follow this path all their lives without knowing what it means. Thus, the Flying-Heavenly Divine King (a Daoist deity) did not fear violating the taboos of the celestial realm. When examining and recording the cycles of tribulation, he contrived to spare those intent on cultivating the Dao from great calamities. Was his concern not far-reaching?

Then the Celestial Worthy (a Daoist title of supreme divinity) leaned on his table and sat upright with dignity. He gathered his spirit and gazed into the distance, raised his voice to recite the “Cavernous Chapters” (mysterious passages from Daoist scriptures), and chanted the Dao’s tones, clear and resonant as jade. After a long while, he suddenly sighed and said, “The highest realm of the Dao’s teachings is still, quiet, and remote. Its principles are subtle and profound, penetrating layer upon layer of mystery, and its presence rises above the Divine Empyrean (the lofty celestial realm). It is supreme and beyond words; its wondrous realm is also beyond surpassing.”

The Flying-Heavenly Divine King earnestly requested the “Jade Chapters on the Generation of the Spirits” (a scripture concerning the way spirits are generated). Before granting his request, the Celestial Worthy first sighed at the Dao’s teachings: they are sublime and cannot be attained in haste. The original text repeats some phrases in its description of the Celestial Worthy’s bearing. Its general meaning is that the Dao’s teachings are lofty and profound, exceedingly subtle, impossible to describe fully, and impossible to surpass.

The Flying Celestial King earnestly asks the Celestial Venerable to bestow the Jade Chapters of Generating the Spirits. Before agreeing, the Celestial Venerable first sighs and says, “The Dao’s methods are profound and subtle; they cannot be attained all at once.” He then strokes the table, his expression far-reaching. Stroking the table conveys a willingness to receive the visitor below; his far-reaching expression suggests that the Dao’s methods are deep and unfathomable. The Celestial Venerable gathers his spirit in contemplation, raises his head, and recites a chapter from the Great Cavern Scripture, his chant clear and resonant, flowing on at length.

This passage is explained entirely through related variations in the Scripture of the Seventy-Four Directions, part of the Shangqing teachings. When the Lord of Long Life and Destiny asks about the Scripture of the Seventy-Four Directions, he first explains, “What has happened to me is no coincidence; it was arranged by fate. To meet the Celestial Venerable is the good fortune of my lifetime. I do not know how to express my gratitude; I can only hope that the Celestial Venerable will have compassion and grant me the attainment of the true Dao.” The Celestial Venerable, Primordial Beginning, then strokes the table, his expression far-reaching, and chants into the open sky. Only after a long while does he show that he is willing to receive the visitor. The wording of the two exchanges differs slightly, but their underlying meaning is much the same.

Gathering the spirit can prevent illness and calamity. “Far-reaching contemplation” means letting the mind and spirit roam in a state of primordial purity and harmony. “Cavern chapter” refers to a passage in the Great Cavern Scripture; “chanting like jade chimes” describes a clear, resonant chant. The scripture also says that the petitioner waited a long time, as though the laws of the upper realm were empty and remote, its principles subtle and profound, the Dao’s methods reaching through layered profundities, and its Qi encompassing the Divine Empyrean, one of the Nine Heavens.

This must refer to the Scripture of Generating the Spirits. Its chapters are numinous texts formed by the condensation of Flying-Profound Qi from the Three Caverns, the three divisions of the Daoist scriptural canon. Its laws are boundless, its meanings far-reaching, its Dao’s methods rise above layered profundities, and its Qi originates in the Divine Empyrean. Although this scripture was transmitted to the lower world as a cosmic cycle neared its end, so that people could hear and see it and those not yet awakened could be guided, its meaning is extraordinarily profound and subtle. Lesser immortals of shallow attainment cannot comprehend it. Thus it says, “The ultimate is difficult to express; the wondrous principle, too, is difficult to surpass.” These two lines lament the depth of the scriptural meaning described above. The Divine Empyrean is one of the Nine Heavens. This account differs from the descriptions found in more recent Divine Empyrean rites and from the Nine Empyreans in the Biography of the Guests of the Immortals. Those who understand the distinctions can readily tell them apart.

You have already taken charge of the position of Celestial Emperor and received the mandate to serve as a Divine King, assisting the heavenly realm in the Jade Tower and the four ministers in the Luminous Wheel. You gaze into the four directions and survey all things, command boundless affairs, bring harmony to the transformation and growth of all things, and console and govern all living beings.

Here, “you” is the title by which the Celestial Worthy of Primordial Beginning addresses the Flying Divine King. “Taking charge of the imperial office” means holding the position of Celestial Emperor. Earlier, the Divine King described himself as a lowly subject, fortunate to be able to serve the Celestial Worthy. Here, however, he is said to hold the imperial office, which seems like a rapid rise in status. The commentary explains that since teachings were promulgated in the age of peace, the work of governance has become more complex than it was under the three ancient dynasties. The Later Sage Emperors therefore need to share responsibility for it; one person cannot govern alone. Although the Flying Divine King is called a “Divine King,” his office also carries the duties of an emperor: overseeing life and death, commanding the celestial immortals, and monitoring practitioners’ cultivation and merits. Thus, although “Divine King” and “Emperor” are different titles, their functions are in practice closely related.

“Winged in flight at the Jade Tower, assisting the four ministers in the Luminous Wheel” means that the Flying Divine King travels through the Three Realms, commands ghosts and spirits, rewards those who have earned merit, and guides living beings toward goodness. His De and accomplishments are equal to those of the Later Sage, so he assists the heavenly realm in the Jade Tower. The commentary cites the Commentary and Instructions on the Thirty-Nine Chapters, which says that the Jade Tower is located in the Hall of Taiwei. It also says that the sun and moon of the heavens are the true essence; those of the grotto heavens are hidden roots; and the sun and moon of the human world are called the Luminous Wheel. Immortals who feed on the Luminous Wheel are those who have succeeded in cultivation. The Flying Divine King’s accomplishments are not only equal to those of the Later Sage; he also assists those cultivating the Dao, which is why he is said to assist the four ministers in the Luminous Wheel.

“To bring harmony to the transformations of all things, console and govern living beings, and gaze far and survey all” means that the Flying Divine King oversees a wide range of affairs: bringing harmony to the transformation and growth of all things, consoling and governing living beings, and looking into the distance and surveying every direction.

The Great Cycle is now beginning, and the time of Three and Five has arrived. The calamity of One Hundred and Six rises in response to the moment, while the disaster of Yang Nine rages forth. Floodwaters surge, and all manner of calamities threaten the world. The Four Offices are selecting candidates to replenish the “seed people”—those who will carry on human life after the cataclysm. The world of the Three Generations is dark and disordered, and good must be distinguished from evil. You should devote yourself wholeheartedly to living beings and labor in the affairs of the Three Offices. At this turning between flourishing and decline, capable people must be called into service. I now entrust this matter to you and hope you will do your utmost.

Earlier, the text said, “The Great Cycle is approaching; the count of Jia-Shen is nearly spent.” Here it says, “Today the Great Cycle begins, and the time of Three and Five has arrived.” “The Great Cycle begins” may refer to the time in the age of Emperor Yao when the count of Jia-Shen was nearly spent and the flood was about to occur. Some believe “Three and Five announce the hour” refers to the age of the Three Sovereigns and Five Emperors. This is only a tradition passed down through the generations; it is not recorded in the scriptures.

The Upper Scripture of Purple Writings says: “After the age of Tang Yao, the count accumulated to forty-six. At the end of the Ding-Hai year, as one era gave way to the next, the twenty years of the Horse Beast came to an end and the fortunes of the realm declined once more. In the east and west, rulers contended for supremacy in support of the sovereign; this was also called ‘the crisscrossing of nine and one.’” Other expressions, such as “the son with a round eye like a yang mirror,” the adoption of the reign title Xingtai Guangyan, and the Jia-Shen year after Changyuan, are likewise close to coded language and difficult to verify precisely. Some also interpret “Three and Five” as the moment when the Yin-Yang cycles of Qi change, but no conclusion has been reached.

According to the Upper Scripture of Phoenix Terrace and Plain Silk, “As the great cataclysm draws to an end and the cycles turn, the two forms of Yin and Yang are overturned; the Dragon Gate is severed, the Celestial River runs dry, and the count of Three and Five repeatedly corresponds.” If “Three and Five” is interpreted in terms of Yin and Yang, this seems closer to the meaning of the scripture.

“One Hundred and Six” refers to the cycle of the great flood calamity. The passage has already linked One Hundred and Six with the flood: “One Hundred and Six responds to the turning, Yang Nine surges forth, the vast waters heave into waves, and myriad calamities scour the heavens.” Why, then, does it mention “Yang Nine surges forth” between One Hundred and Six and the swelling floodwaters? Lady Wang of Supreme Truth says: “The disaster of Yang Nine is a great drought: the sea rises up and the land is scorched dry. The disaster of One Hundred and Six is the drying up of the sea, while the highlands naturally rise to fill the space.” Since this is a flood calamity, perhaps the waters first gather at the confluence of the Nine Rivers and wait for the moment to break out. The flood then overflows, producing the appearance of the sea drying up. This also suggests that Yang Nine is connected with the rising of the sea. Another explanation is that the sea can dry up only through the agitation of Yang Qi, hence the phrase “Yang Nine surges forth.”

The “Four Offices” are four administrative bureaus: for men, Tongchu and Xiaoxian; for women, Yiqian and Hanzhen. These four palaces are governed from the areas around Mount Tongbai and Huayang.

“You should devote yourself to living beings and labor in the affairs of the Three Offices.” This is like what the Biographies of Immortals of Yongcheng says: “The Three Heavens are busy inspecting, while the Director of Yin is worn out by reviewing the records.” Here, “flourishing and decline” refers to the time when the Great Cycle begins and the count of Jia-Shen is nearly spent. At this very moment, you must exert yourself fully so that good and evil may be distinguished. I now entrust this matter to you and hope you will shoulder it with all your strength.

This precious and wondrous book is the subtle voice of the Nine Heavens. It is transmitted only to the highest sages and cannot be heard by ghosts and spirits. The teaching of Illuminating the True has strict rules for transmission. At the end of one’s life, it should be entrusted to a suitable person. Now that this responsibility has been entrusted to you, do your utmost to fulfill it, so that good and evil may both be weighed fairly.

This precious and wondrous book is the subtle voice of the Nine Heavens. It is transmitted only to the highest sages and cannot be heard by ghosts and spirits. The teaching of Illuminating the True has strict rules for transmission: it is passed on only once every forty thousand kalpas. Now it is being transmitted to you in defiance of the prohibition. You must guard it carefully and never pass it on lightly.

The Nine-Heavens Jade Writ of the Generation of the Spirits is said to be the Writ of Nature received by the Primordial, Most High Jade Emperor. If a student of the Dao obtains the text of this scripture, they may ascend to the rank of a True Sovereign. Its meaning is mysterious and profound, and its weight is immense. It is as lofty as the Nine Heavens, signifying that its wondrous principles are so elevated they are difficult to surpass. This divine writ was formed from Flying-Profound Qi (primordial Qi that ascends into mystery) and became sound after three convergences; hence it is called the “Numinous Sound.” The rules for transmission in Illuminating the True have already been explained above. When the Primordial Celestial Worthy gave the scripture to the Flying-Heaven Divine King, would the master and disciple not have examined whether the recipient was fit to receive the teaching? Since the scripture itself says that this is a transmission made in defiance of the prohibition, how could either transmitter or recipient fail to act with caution?

Then the Nine-Heavens Marshal, the deity who governs the affairs of the Nine Heavens, and the attendant immortal Jade Scribe were ordered to open the Purple-Yang Jade Case, a pouch woven of cloud brocade, and take out the Nine-Heavens Jade Writ of the Generation of the Spirits. The Four Assistants, celestial offices of support, took their places; the Five Elders, revered deities of the five directions, observed and bore witness; the Great One, the deity who governs the order of Heaven, determined the time; and the Jade Emperor proclaimed the oath. Everything followed the prescribed rites for transmission in Illuminating the True. How could they fail to be cautious?

When the ceremony began, those present knelt facing south and transmitted the scripture to the Flying-Heaven Boundless Divine King. Once the rites were complete, the spirits of the various heavens each returned to their appointed place.

The title “Sima” appears several times in the scriptures. They also mention “Attendant Immortal Jade Gentlemen,” an official position responsible for overseeing the scriptures. The Hidden Instructions say that the Nine Palaces of Jade Clarity, Highest Clarity, Taiji, and Great Clarity all have bureaucracies, whose ranks include dukes, ministers, senior officials, marquises, and earls. These officials must be officers of the Jade Clarity Palace.

“Purple-Yang Jade Case” refers to a place where scriptures are stored, while “Cloud-Brocade Bag” refers to a bag for holding scriptures. There is also a term, “Lush-Forest Case.” According to tradition, the Great Emperor of Taiwei once bestowed the Scripture of the Mysterious Transformation of Divine Light on the Perfected Ones of the Four Offices of Taiji, sealing it in a Cloud-Brocade Bag. When the Supreme Emperor Zhonghuang Taiyi bestowed the twelve scrolls of the Nine Scarlet Spotted Talismans on the Lord of Destiny and Long Life of the Southern Pole, he likewise sealed them in a Cloud-Brocade Bag.

“Arranging the ranks of the Four Assistants” means setting the positions of the Four Assistants in order. “The Five Elders overseeing the Perfected Ones” means that the Five Elders lead and supervise all the Perfected Ones. “Taiyi selecting the auspicious hour” means that Taiyi chooses a propitious day and time. “The Jade Emperor proclaiming the covenant” means that the Jade Emperor presides over the oath, ensuring that it reaches all Three Realms. Each of these rites has its own official in charge. The Scripture of the Inner Truth of the Five Emperors says: “Without an oath, nothing is revealed; if the exchange does not proceed through a covenant seal, both parties will lose the true teaching. Therefore, responsibilities involving life and death must be carried out in accordance with the scriptures.”

Interpreted in terms of the human body, the Four Assistants are the spirits of the two hands and two feet. The Five Elders are five spirits: Baiyuan, Wuying, Taojun, Siming, and Taiyi. Taiyi is the spirit within the womb, while the Jade Emperor is the spirit in the Palace of the Muddy Pellet. In Daoist Neidan and visualization practices, the “Palace of the Muddy Pellet” is the abode of the spirits in the head. The Scripture of the Yellow Court says: “The central peak of Heaven—cultivate it with utmost care. Once the numinous abode is pure and clear, the Jade Emperor comes to dwell there.” This is what the passage means.

Interpreted in terms of the celestial court where the Celestial Worthy of Primordial Beginning resides, the Left Assistant, Right Support, Foremost Counselor, and Rear Minister are the Four Assistants. The Five Elders are the Elder of Primordial Grandeur of Jade Clarity, the Elder of the Primordial Emperor’s Numinous Radiance, the True Elder of the Mysterious Flower and Precious Heaven, the Ancestral Elder of Misty Wonder and Great Numinousness, and the Immortal Elder of the Vast Capital of Suyu.

Taiyi refers to the Central Yellow Taiyi, and the Jade Emperor refers to the High Exalted Jade Emperor. The gestures performed when transmitting scriptures, such as bowing forward and leaning back, are part of the transmission ritual. The rules governing these gestures in the Three Primordial Officials’ tradition originally numbered 2,400. After the Longhan era, the documents were lost amid chaos and their contents were altered, leaving them incomplete. In the first year of Chiming, the assembled High Sages revised and compiled them anew, retaining only 240 rules.

Kneeling upright and facing south is the ritual prescribed in the Three Primordials’ Grades and Precepts. The south is regarded as the direction of life and the seat of the left official. Thus, when transmitting the Dao to a disciple, one kneels facing south to convey the sense of teaching toward the direction of life. The Perfected of Xicheng said that one must not rush to study the Dao or hurry to become an immortal. The many ritual steps involved in receiving the Scripture of Generating the Spirits show that seeking the Dao has many stages. The Yellow Emperor once traveled for a full cycle of years, visited more than eighty teachers, and heard over three thousand teachings, yet still failed to glimpse the Mysterious Gate. This shows that seeking the Dao requires sustained accumulation.

The Celestial Worthy again admonished the Flying-Heaven Spirit Kings: This chapter of the Nine Heavens was formed when the mysterious Qi of the Three Caverns—the wondrous primal energy described in Daoism—sounded through three successive convergences and condensed into the True Text. It brings together the myriad spirits and conveys its hidden meanings through secret verses and inner names. Thus, Taiyi undertook a trial contemplation, governed the ten directions of the arts of nurturing life, grasped the principle of the Hollow Mystery, and solemnly swore an oath in cinnabar and blue.

The Celestial Worthy again admonished the Flying-Heaven Spirit Kings: This chapter of the Nine Heavens was formed when the mysterious Qi of the Three Caverns sounded through three successive convergences and condensed into the True Text. It brings together the myriad spirits and conceals its meanings in hidden verses and inner names. This explains the scripture’s exalted and secret nature; the reason was explained earlier. It is so revered and secret because it has always been kept in the exclusive charge of Taiyi.

The Celestial Worthy again solemnly told the Flying-Heaven Spirit King: “This Scripture of the Nine Heavens was voiced forth when the Qi of the Three Caverns’ Flying Mystery—the wondrous primordial energy spoken of in Daoism—converged three times. It took shape as true script, joined with the hundred spirits, and conceals profound meanings in its rhythm as well as inner names. The commentary preceding the scripture has already explained why it is so exalted and secret. For this reason, the spirit Taiyi continually examines those who receive the scripture. Only after passing the examination may they take an oath and receive the transmission.

The Essentials for Rapidly Accomplishing the Subtle records an examination of this kind. In former times, when someone received a divine scripture, the examiner struck his hand with a staff for no reason, until it bled. He remained focused in reverence and formed no other thought; only then was he deemed to have passed. The teachings of the scriptures also say that before receiving a transmission, one may be tested: someone might set fire to one’s clothes for no reason. Even if the clothes burned away, one was not to cry out. To pass, one had to endure this without harboring deceit or baseness in one’s heart and without speaking evil words.

Some copies of the scripture write “admonish” where this passage has “test,” but the reasoning is unclear. The Scripture of the Golden Mystery and Feathered Writing records that, when scriptures and teachings were transmitted, the Five Elders bestowed the diagrams and texts, while Taiyi examined the recipient. This enabled the recipient to govern beings throughout the ten directions and to reach the Cavern Heavens. The Hidden Book of Jade Clarity says that the Lord Emperor governs the heavens and examines the ten directions. Thus “test” is the correct reading here, and “admonish” is probably a scribal error.

The Golden Mystery and Feathered Writing says, “Govern life in the ten directions and comprehend the Cavern of Emptiness.” Among the Six Caverns, the Cavern of Emptiness belongs to the west. But since the Celestial Worthy of Primordial Beginning commanded Taiyi to govern the ten directions, and this governance of life energy also extends to the registers of the dead, the text says, “comprehend the Cavern of Emptiness.” This is like the Flying-Heaven Spirit King’s command over life and death.

“To make an oath in cinnabar and blue” means to use blood as cinnabar and silk as blue, signifying fidelity and sincerity. For example, in the Formula for Ascending to Immortality through Taiji’s Blue Essence and Dry-Stone Rice, the Perfected One of Taiji had to swear an oath and offer gold and blue silk as tokens of trust when receiving the teaching from the Three Primordial Lords of Great Simplicity. How much more must this be required for the Jade Chapters on Generating the Spirits, a forbidden book of the Celestial Worthy of Primordial Beginning.

Since time without beginning, only those who have sincerely cultivated virtue have had the good fortune to encounter this scripture. For example, when the Perfected One of Taiji received the Formula for Immortal Transcendence through Taiji Green Essence and Dry-Stone Rice—a book of methods for cultivating immortality—from the Three Primordial Lords of Taisu, he still had to present objects of gold and green jade as tokens and solemnly swear an oath. How much more carefully, then, should one treat the Jade Chapters on Generating Spirits, a scripture secretly preserved by the Celestial Worthy of Primordial Beginning.

Only those who have formed karmic ties over many lifetimes and whose names have long been entered in the imperial registers of heaven are qualified to take part in transmitting it. Even merely seeing its chapter titles can enable one’s ancestors for nine generations to ascend together to immortality. Before transmitting it, one should first select someone with the potential to become an immortal, then choose an appropriate occasion within a period of seven hundred years. The recipient must observe a pure fast for a thousand days, bring gold and silk, sincerely swear an oath, and receive the transmission in accordance with the covenant. Carefully keeping the covenant brings blessings and long life; divulging the scripture invites calamity. The blessings earned by keeping the covenant can extend to one’s ancestors for nine generations, with merit as deep as mountains and seas. The disasters brought by disclosure, by contrast, endure for hundreds of millions of kalpas, with suffering like being boiled in a poisonous broth or punished by blades of wind. How could one fail to be cautious?

The retribution that follows from causes and conditions is like farming: careless cultivation brings a careless harvest, and haphazard sowing affects the yield. The causes and conditions accumulated over hundreds of millions of kalpas did not take shape in a single day, so a cultivator cannot attain the Dao in just one lifetime. When Perfected Lord Xu (a legendary immortal who attained the Dao) ascended to heaven, the Celestial Emperor issued an edict saying, “Since many kalpas ago, you have diligently cultivated the Ultimate Dao and studied under teachers in every kind of method.” Clearly, his name was entered in the Celestial Emperor’s register for a reason.

Reading the titles of the scriptures and gaining access to the classics can also enable one’s ancestors across nine generations to become immortals together. A cultivator must have causes and conditions from previous lives to have the chance to read these titles. The Scripture on the Inner Truth of the Five Emperors says, “Those who attain the Dao do not originally possess immortal bones; their names are engraved in the jade register. Without causes and conditions from previous lives, they will not be able to read these titles in a future life.” Whoever receives the classics may become a patriarch of the Five Sacred Peaks. How does the statement here, “Reading the titles, nine generations of ancestors become immortals together,” differ from the teaching in the Scripture on the Inner Truth of the Five Emperors? The Great Cavern method first speaks of releasing the bonds that entangle the dead in the underworld; hence it refers to “nine generations of ancestors,” a slight difference from the Scripture on the Inner Truth of the Five Emperors.

The Jade Instructions of the Great Cavern Scripture also say, “Release the hundred bonds binding seven generations of ancestors, letting them depart from their roots with the wind; restore their alignments, shift their foundations, and pass through transformation into the mysterious realm.” What practice could surpass such merit? Thus, although the Great Cavern Scripture of Truth and the Chapter on Generating the Spirits follow different paths, they ultimately lead to the same destination.

If those who cultivate the Dao have not yet perfected their own merit, they must first clear away their entanglements in the registers of ghosts and spirits. When transmitting the classics, one should select someone with an affinity for immortality; only then may they be passed on.

The instruction to maintain pure abstinence for seven hundred years, then continue fasting for a thousand days, concerns the period required before the classics may be transmitted. When the Heavenly King of Primordial Beginning transmitted the Scripture of the Seventy-Four Methods to the Lord of Longevity and Destiny of the Southern Pole, he said, “Keep the fast for another seven hundred years, and then I will transmit three scriptures to you.” The Venerable One of Primordial Beginning, when transmitting the Text of the Inner Truth to Master Hongya, waited until nine thousand years had passed before opening it once. This shows that seven and nine are chosen as yang numbers.

When transmitting scriptures, one should make a pledge with gold and silk, and pass them on according to the covenant. The Grades and Precepts of the Three Origins say, “Giving wealth means using material goods to demonstrate sincerity, matching the heart’s intention with the goods; the merit of the two is equal.” The ancients sought sincerity, while later generations sought material goods. If the ancients did not see sincerity, they would not transmit the teachings; if later generations received no material goods, they would not teach. In “pledging one’s heart with gold and silk,” gold signifies firmness and strength, while silk substitutes for cutting one’s hair to make a vow. From beginning to end, the classics repeatedly issue warnings. First they say that anyone who steals the classics in secret will suffer punishment by wind-blades, endure it through ten thousand kalpas, and have a soul that cannot be reborn after death. Then they say to gather oneself in body and mind and carry out the teachings with reverence, never revealing them lightly, or one will suffer punishment by wind-blades. Here they say again that careful protection brings blessings and long life, while revealing the classics will…

The commentary on the middle scroll of the Scripture Explained: The Jade Chapters on the Natural Birth of the Gods in the Nine Heavens of the Cavern Mystery, Numinous Treasure tradition, concludes here.

Editorial notes: 1. The original text mistakenly reads “zhongzhong”; this has been corrected to “zhongyun” according to Dong Sijing’s annotated edition. 2. The character “ge” is an interpolation and should be deleted.

Lower Scroll

Explained by Wang Xichao Yinxian, Daoist priest of Chongxu Abbey in Mianzhou

Chapter One: The Divine Birth Chapter of Yudanyu Liang Tian

The Nine Heavens discussed in this chapter are not the same as the Nine Heavens in the Zhongji Jing. Beginning with Yudanyu Liang Tian, they continue through the seventh heaven, Bolidahe Tian; the eighth, Fanmo Jiayi Tian; and the ninth, Fanbao Tian. Together with three other heavens, these make up the Twelve Heavenly Emperors, regarded as the source from which people receive Qi—the breath and primordial energy of Heaven and Earth.

According to this account, from the moment of conception, a person receives the Qi of a different Heavenly Emperor in each month: in the first month, the Qi of Dongyuan Huaying Sheng Tian; in the second, the Qi of Boluoni Mi Bu Jiaole Tian; in the third, the Qi of Jiran Doushu Tian; in the fourth, the Qi of Fanjian Xuyan Tian; in the fifth, the Qi of Shangshang Chanshan Wuliangshou Tian; in the sixth, the Qi of Yudanyu Liang Tian; in the seventh, the Qi of Linghua Fufu Tian; in the eighth, the Qi of Gaoxu Qingming Tian; in the ninth, the Qi of Wuxiang Wujie Wu’ai Tian; in the tenth, the Qi of Bolidahe Tian; in the eleventh, the Qi of Fanmo Jiayi Tian; and in the twelfth, the Qi of Fanbao Tian.

The Nine Heavens listed in the Shenbian Jing also have names entirely different from those given above. In discussing the Qi people receive, the fundamental account should be based on the Nine Heavens. For example, during the first month of conception, a person receives the Qi of Yudanyu Liang Tian; this claim is relatively certain. As for the account that assigns a different heaven to each of the twelve months, the author believes it may have another explanation, and therefore does not adopt it here.

The Original Beginning’s True Sovereign (the true spirit that governs reproduction) enfolds life, causing primordial Qi to begin to manifest and form the yellow Qi of transformation.

Primordial Qi gathers within the Great Void. When it condenses, it becomes Jing. Once primordial Qi and Jing have congealed, Earth Qi envelops them, and the process by which life begins to emerge is set in motion. The scripture says that when a man and woman unite, their Jing and Qi combine, and the fetus begins to form. When Yin Qi envelops Yang Qi, a male is born; when Yang Qi envelops Yin Qi, a female is born. Each is then born according to the destiny they have received, which is why this is called “enclosing destiny.”

In the Nine Chapters of the Original Beginning, every chapter contains the four characters “the True Sovereign ordains the origin of life.” The True Sovereign is the Yellow Court’s Primal King, the spirit who governs the generative Qi within the human body. Residing below the Gate of Destiny, it governs the Qi of reproduction. That is why this chapter says, “The True Sovereign first brings Jing to light,” and is also called “Enclosing Destiny.” It is called “Sovereign” because it governs the myriad things while remaining formless; it is called “True” because it is unique and without equal. Each of the Nine Heavens has its proper station, established in accordance with the True Sovereign’s command. Thus all nine chapters contain the words “True Sovereign,” signifying that its laws are fixed and unchanging.

Life is received from Heaven, just as metal is smelted in a furnace and clay shaped on a potter’s wheel. Once an object has taken shape, what is square cannot become round, and what is bent cannot become straight again. A wild duck’s legs are short and a crane’s are long; neither can alter them at will. This means that once life has received its allotment and taken form, its endowment has a set measure.

“Origin” is the source from which primordial Qi first arises. Its workings reach far, its transformations are subtle, and everything begins from it. The Book of Changes says, “The Qian Origin enables the myriad things to begin; the Kun Origin enables them to grow.” When primordial Qi first enfolds life, its shape resembles a hanging pouch. It attaches to the spleen and forms the seed of life. The spleen belongs to True Earth, the root through which the myriad things grow. The Central Yellow Great One, the primordial Qi that resides at the center and governs the force of life, is bound up with human existence; hence it is called “the Qi of the Origin and the Yellow Transformation of the One.” “Transformation” means spreading and evolving, like the Primal Guiding Principle, the root law that governs the movement of primordial Qi, as it circulates and unfolds. No living being can exist apart from this Qi.

Primordial Qi mingles within the empty and formless expanse. The numinous, vital Qi moves and flies, drifting through remote and hidden regions. After the boundless aeons of Yan Kang, life receded far from its original source. The suffering hun and po souls sank into the dark night of the Nine Netherworlds. Then, riding the Yang Qi newly born at dawn, they strove upward toward the sunlight.

Only when male and female unite and their Jing and Qi combine does the fetus begin to develop. Life with form arises from what is formless; here, the formless means the primordial Qi, empty, still, and without shape. Heaven generates Water first, and Water and Earth are enclosed together within “Ji.” Ji represents the Qi of pure Yang, which in turn contains “Ren” within itself. In men, the movement of Qi proceeds to the left, and birth comes ten months later at the time of Yin; in women, it proceeds to the right, and birth comes ten months later at the time of Shen. Shen belongs to the Three Yin; Yin belongs to the Three Yang. Before Yin and Yang separate, they are enclosed together within Ji: this is the stage of mixture. Water and Earth evolve and exert their power, hence the term “Yellow Evolution,” also known as the true soil of the Great Clarity.

Before primordial Qi condenses and is enclosed, it spreads through the realm of the Void. Before a person is born, the hun and po souls wander through distant, hidden places. “Hidden” means dark and obscure; “vast” means distant and empty. The Scripture of Lord Lao’s Admonitions to the Body says: “The Dharma Wheel turns through the hidden vastness; if people cultivate diligently, they can follow its path to the land.” Many who have been born, from the Kalpa of Yan Kang until today, have passed through countless ages, yet their souls still wander in the hidden vastness. They are like blind people walking south with their backs to the Dark Mountain: the longer they travel, the farther away they get, until they can no longer find life’s source. This is what it means to turn away from the root. Such people have not escaped the pull of suffering souls; they sink into the Nine Nights, unable to see the light, and can only sit waiting for dawn, hoping for the sun’s divine radiance. These lines say that if people cannot be born, they will remain lost in the cycle of wandering, without sight, hearing, or awareness. Even after hundreds of thousands of kalpas, though body and mind change along with them, the ignorant still do not understand why.

“Great Being” is the gateway to the mysterious realm, and “Yu-dan” descends from the Divine Empyrean. Yellow clouds gather within the numinous court, where the two Qi of Yin and Yang meet. When the primordial Qi of the womb condenses, it can bring about long life; as transformation unfolds, the roots of evil are also removed.

Great Being lies north of the Jade Capital and belongs to Earth. The north corresponds to the position of Water, showing that Water and Earth are the root from which all things arise. Applied to the human body, this means that the two Qi of Yin and Yang meet and the primordial Qi of the womb condenses, allowing life to endure and the roots of evil to be removed.

Dayou, the celestial realm described in Daoism, lies north of Yujing and corresponds to Earth in the Five Phases (Wuxing). The north corresponds to Water, so Water and Earth are regarded as the root of the generation of all things. In the human body, the upper part refers to the Niwan Palace, the residence of the spirit in the head; it lies above and corresponds to Yang. The lower part is called the Mysterious Gate, the passage through the womb and intestines where life is first conceived. According to the Upper Scripture of Purple Writing, this is the Mysterious Gate. Reciting the scripture once can open and circulate the Qi of one’s origin.

Yudan, a realm described in Daoism, is the moon’s dwelling. The Scripture of Yang Essence says, “Guide the Yang essence back to Fuli; from Yudan, draw forth yellow Qi.” This means that the Qi of Yudan descends from Yin and Yang, whose Qi in turn originates in the sun and moon. The Morning Heavens are the domain of the sun and moon. Yellow clouds are also called yellow Qi.

The numinous chamber refers to the stomach passage. Heaven and Earth join and conceive at the hour of Hai, when a single Yang Qi begins to arise in the northwest. Ren is Yang Water, which joins with Ding, Yin Fire, manifesting the union of Yin and Yang. When Ren Qi first appears and the Gate of Destiny begins to conceive, this is “enveloping the Origin and forming the chamber”: the stomach passage enfolds the Original Qi and gives shape to life. The text goes on to explain “enveloping the Origin and forming long life” through the same account of Yin and Yang joining. Life continues from this point and gradually becomes settled; how could it again be burdened by evil roots? The Scripture of the Great Cavern says, “The womb sack is like Jade Clarity; the fetus forms and opens into brightness. The seven ancestors return to the womb, and my life attains long life.” The scripture holds that life begins in this way and depends on the Qi womb. Once the Qi womb has formed, life gradually takes shape.

Taokang brings Jing together to prolong life; the Two Emperors are beautiful and upright as jade markers. They nourish the womb and the Gate of Destiny with Jing; through refinement, Shen and Qi do not wither.

Taokang is the spirit of the Gate of Destiny, which governs the body’s Gate of Destiny and its vital force. His courtesy name is Hejingyan, and he guards the area below the navel. Another account holds that Taokang is the supreme deity of the Great Cavern, who joins with Huifeng to bring about the exalted status of Di Yi. Yet another says that Taokang is the spirit Taiyi. The “Two Emperors” in the text are the Spirit Emperor and the Venerable Emperor. The Book of the Hidden says: “Without Taiyi, the Spirit Emperor cannot turn the Qi of Dark Emptiness; without Taiyi, the Venerable Emperor cannot dwell in the Three Ones.” Thus the spirit Taiyi acts together with the Five Spirits and is united with the Two Emperors.

“Jade-bright and lustrous” means white and pure as jade. The Cavern Scripture says, “the branches of a forest of jade trees.” The Gate of Destiny described here conveys the same meaning as that passage, though the methods of practice differ. When the embryo’s root has just formed, it is the Gate of Life; for this reason, the Gate of Destiny is also called the embryo’s root. The principle by which life continually renews itself in the human body originates here. Throughout the twelve double-hours, the spirit Taiyi circulates the body’s vital Qi, nourishing and refining Jing and Qi so that the embryo’s root does not wither. The Yellow Court says: “Nourish the numinous root, so that it will never be depleted.” This expresses the same idea as “sealing the Gate of Destiny and making the precious jade firm.”

The Chapter of the Nine Heavens’ Numinous Destiny brings spirits into being and enables consciousness to ascend. The Primordial Lady, an honorific for a goddess, bars the Gate of Death from opening, while Sima chants songs within the cavern. At the first note, the myriad Perfected respond in harmony; when the chant reaches its ninth repetition, the spirits of the heavens come to pay homage. The gods bow their heads in reverence, and, after long ages of tribulation, celebrate the ancient numinous root’s renewed vitality.

The ancients believed that the opening eight lines praised the Flying Celestial Kings, though this cannot be established with certainty. Since the scripture makes no clear statement, it is best not to draw a firm conclusion. If the lines do praise the Flying Celestial Kings, they should form a separate chapter, like the two poems that the Taiji Perfected One is said to recite later in the text. Yet the music does not sound as though it came from a single author, while the meaning flows continuously from one line to the next. For this reason, some have wondered whether the passage was originally two chapters joined into one. Those who understand the matter can judge for themselves.

After the words “refined and unadorned,” the scripture explains how life may be sustained. The Nine Heavens therefore send down words of praise, along with the “Chapter of the Numinous Mandate of Life,” which grants life and charges the spirits with their mandate. It brings the many spirits together, and is thus called the “Ninefold Secret Chapter of the Numinous Mandate of Life.” Reciting and upholding this chapter enables the spirits of life to transcend. The “spirits” referred to here are not spirits born from the womb, but the wondrous nature revealed in the natural chapter. Through cultivating the Way of the Spirits of Life, a person can unite inwardly with the spirits; without such cultivation, the person and the spirits remain distinct. “Spirit” here refers to the deep and unfathomable workings of Yin-Yang transformation. How could these perish along with a person’s life and death? For the spirits of life to transcend is to be free of the bounds of life and death.

The human body contains thirty-nine “gates of life” and thirty-nine “portals of death.” Even after receiving life, people fear that the portals of death may open again. They therefore ask the Primordial Lord—the spirit who governs life within the body—to keep those portals shut, so that the breath of death cannot enter. The Scripture of the Yellow Court says, “Only by attaining what is true and upright may one turn one’s gaze; above all, avoid the breath of death and all that is defiled and base.” This means that one should uphold the righteous Way and avoid the breath of death and unclean things. The “Director of Destiny” mentioned here is the Director of Destiny who governs longevity.

The scripture says that when the Nine Heavens recite this chapter, they enable people to receive life. When someone is about to be born, the heavenly realm chants the chapter, gathering Qi and forming the body. The Director of Destiny leads the chant, and the myriad Perfected Ones answer in unison. Because the Way of Heaven cherishes life, the spirits hear the songs in the grotto-heavens and come to join in. After the chant has been recited nine times, Qi is full and the spirits complete; the gods of the heavens descend. The people rejoice and celebrate beyond words, bowing their heads in reverence. This is an opportunity that comes once in ten thousand years.

Since the time of Yan’kang, people’s souls have long been cut off from the world, unable to be reborn. At last they are now able to receive life. This is like a grain of rice that has always held the potential to grow but has never had the chance to fall into the soil. Now its shoot has emerged: how could the farmer who sees it fail to rejoice? So people bow and pay their respects, celebrating this old shoot, long kept waiting and finally reborn. Zimozi says, “The student of the Dao should preserve their innate nature in this life. The deluded wait until after death to seek rebirth. If you cannot understand the meaning of life in this life, where will you find life when you receive it in the future?” Reciting this poem can serve as a song for summoning the spirits of life and celebrating life.

“Chapter Two: The Supreme Meditation, the Heavenly Realm of Boundless Longevity and the Birth of the Spirit” is the chapter’s title. “The primordial Qi of the Imperial Perfected, linked to the fetal mandate and hidden in the Purple Gate” refers to the originative Qi associated with the Imperial Perfected—revered deities in Daoism—and with the fetal mandate. It lies deep within the Purple Gate, a symbol of a mysterious and profound portal.

The boundless Qi that gives birth to the spirit gathers in the Purple Gate, its august presence dwelling among the heavens. It opens the way for wondrous transformation and ascent of the mysterious soul, and gathers and transforms it, setting it in motion within the hollow expanse—the Daoist realm of emptiness and mystery. Thus one’s roots part from the dust of the world, and former attachments can be laid down. One traces back to the source, remembering the ancestral origin from which one first emerged. Even after sinking into darkness and passing through distant kalpas, when those kalpas have run their course, one can attain communion with the great cosmic cycle.

Yang Qi rises in a clear state and takes shape; Yin Qi grows turbid and congeals. Although the primordial Qi of the Heaven of Immeasurable Longevity originates in Heaven, it undergoes two transformations and comes to correspond with Earth. At its root it belongs to Yin, which is why it is called “congealing at the Purple Portal.” Between a person’s eyebrows, about one inch upward and three tenths of an inch inward toward the bone, the point on the right is the Purple Portal—the name given in the scripture to an inner aperture of the body.

An old commentary says, “Qi is honored as the king within Heaven,” meaning that the Emperor of the Heaven of Immeasurable Longevity is called the King within Heaven. But each of the Nine Heavens has its own emperor, and this one alone is called “King,” so that explanation is not precise. Nor should “Qi is honored” be split apart and interpreted as the character for “two”; that makes no sense.

In the first month, the embryo’s sac takes shape; in the second, the fetus forms. A fetus is the first appearance of bodily form, the state in which an embryo has just begun to develop, like a vessel not yet fully shaped. The principles of life in the whole person begin here, which is why it is called the “primordial source of fetal life.” Although the word “life” appears in all Nine Chapters, it has a different meaning here.

The kidneys and the Gate of Life, a part of the body associated with the vital source of life, should be understood together as a whole. The kidneys are still called a pair among the Five Organs because they serve as the portals of Yin and Yang, life and death. The Gate of Life is also called the Sea of Qi; this is what is meant by “Qi is honored.” Primordial Qi rises and congeals at the Purple Portal; the Purple Portal and the Gate of Life unite as one. People do not realize that the Qi of the Purple Portal actually comes from the Gate of Life. This Qi governs the whole person. The Five Organs and Six Bowels, the hundred joints and hundred vessels, the Golden Fluids and Jade Liquids, and the radiance of the sun and moon all have their root in the kidneys. Hence the Huangting Jing says, “It governs the source of the Nine Fluids in all the Six Bowels.”

The Zhuangzi says, “The breath of the True Person reaches the heels.” Many commentators take “heels” to mean the heels of the feet; if the breath could indeed be made to flow down to the heels, that interpretation would make sense. Here, however, “heels” actually refers to the Gate of Life. When the breath returns to the Gate of Life, it is like a fetus in its mother’s womb: it neither eats nor drinks, yet continues unbroken. This is fetal breathing—deep, sustained breathing like that of a fetus. Primordial Qi is born in the kidneys; it makes no sense to say that it breathes somewhere else. Qi stored in the kidneys is like a kingdom with a ruler. The Qi of the Dark Cavern and Purple Portal lies within the Nine Heavens, just as primordial Qi resides in the kidneys, which are like the King within Heaven.

Primordial Qi occupies the empty cavern, circulating and moving, driving transformation without end. Life grows of itself, and change occurs naturally. If a numinous spirit seeking rebirth wishes to ascend, it may leave behind its former foundations and relinquish its past attachments, yet those old roots may still become dead Qi. People often become trapped in the cycle of life and death through craving and attachment, with no end in sight. Unless attachment is first removed, even those who encounter a spiritual realm may be unable to forget it; they can then easily stray into the roots of various paths of rebirth and form all manner of karmic ties. This is what the words “the fetal knot is undone, the roots are released” mean in the passage recited twice in the scripture.

The scripture says both that one must leave past attachments behind and that one should recall the ancestral lineage of the past through the source. This is because the continuity of human life and death has endured for a long time, not merely a day or two. Looking back over past lives and deaths, all began with attachment. Therefore, without finding the root, one cannot attain the Dao. If now one can be born from the Dao and become one with the source, preserve the body and fathom life, establish De and make the Great Dao manifest, then one can shine with the sun and moon and endure with Heaven and Earth. When all others die and only I remain, the ultimate state has been reached.

If one clings to past attachments, one will sink into darkness, pass through many changes of the kalpas without finding a place to be reborn, and suffer while repaying karmic consequences one by one. Now, after this clarification, the great cycle is opening at just the right time. The Celestial Worthy of Primordial Beginning has opened a path to life for the people of Great Abundance—those who hear the Great Dao and receive its teachings—allowing those who aspire to the Dao to enter the ranks of those examined and counted, and to hear the sound of the teachings. Is this not a blessing?

The spirit of the Gate of Life, which governs the root of life, first brings forth essence and Qi (vital energy). It is called “Self-Originating Yang.” The spirit in infant form is named Shibohua. It forms an embryo and keeps watch in the Yellow Chamber—that is, the Yellow Court, where the Daoist tradition says the body’s spirits and Qi gather. It cuts off the roots and gates of death, and nourishes the infant spirit within through harmonious, flowing Qi.

Above is the spirit of the Crimson Child, in the middle the spirit of the Primordial Sovereign, and below the spirit of the Primordial King. Together, these three are called the “Three Ones.” The Primordial King is the spirit of the Gate of Life. Its name is “Beginning-Bright Essence,” its courtesy name is “Primordial Yang,” and it is also called the “Embryonic Infant” or “Original Bo Shi.” These are all names for this spirit. The Inner Commentary on the Scripture of the Immortals says that it is the Great One spirit of the Lower Origin Palace. The Jade Register of Great Simplicity says that the Great One is the essence of the womb and the master of transformation, and so can form an embryo and take shape within the Yellow Court. Here, “Yellow Chamber” means the Yellow Court.

It is difficult to obtain a human body, yet easy to die. Though people are born, their Qi is weak, and Yin forces often prevail. The Scripture on Deliverance of Humanity says that many ghosts gather in the Office of Springs and Bends in the Northern Capital, intent on cutting short people’s lifespans and severing the Gate of Life. According to this commentary, Yin ghosts often hope that people will die so that they can receive offerings after death. Those who seek offerings from the living after death are, in fact, corpse ghosts. Corpse ghosts can imitate a person’s appearance and speech, but they are not that person’s soul. The ghost realm ends in death; without the protection of the ruling spirit, one cannot cut off the roots and gates of death. After doing so, one must also nourish life with calm, harmonious Qi so that it can grow. Hence the phrase, “nourish the infant spirit with harmonious Qi.” “Bright and flourishing” means harmonious and flowing; the “infant” refers to the spirit in the Lower Dantian (energy center). The Scripture of the Yellow Court speaks of “the tranquil realm, where harmony nurtures the true spirit and nourishes its flourishing beauty”; this too describes nurturing the true spirit with harmonious Qi.

Guide the numinous Qi (the subtle energy circulated in cultivation) skillfully, and nourish it with wondrous breath, so that it gives rise to the fragrance of a flying immortal. Splendid visions make the jade-like body radiant; through refinement, a beautiful appearance naturally takes shape. Devote yourself to the wondrous Dao, cultivating and protecting life; the many spirits stand arrayed, gathered in full at the Bright Hall, where Daoist tradition says the spirits assemble.

Once the fetus receives nourishment, it gradually grows. The “nourishment” described here does not come from external things; it is nurtured by Qi (vital energy). Earlier, the text spoke of “nurturing the infant”; here, it says that numinous Qi guides the fetus and celestial fragrance nourishes it. After the fetus has taken shape, Yang Qi makes it grow, while Yin Qi nourishes it. In the second chapter, the Celestial Emperor of Chan Shan guides the fetus with numinous Qi and nourishes it with celestial fragrance. This is the Qi of Great Harmony. The Huangting Jing says, “When thirsty, one naturally has nectar to drink; when hungry, one is naturally satisfied.” This is precisely what it means.

“Radiance of the blossoms” refers to the splendor of the sun and moon. The Jinming Qizhen Jing says that those who can investigate the golden radiance of the blossoms and the flowing glow of jade’s beauty will enter the realm of Great Nonbeing together with Great Darkness. This suggests a method for drawing in the essence of the sun and moon. The Shangqing J Que Lingshu says that taking in the sun’s radiance can undo the knot of death and preserve the Niwan, an important site of cultivation in the head. Thus, the radiance of the blossoms not only nourishes the fetus but can also undo the obstruction that leads to death. The Nine Heavens Perfected Ones regarded this as a method for taking in the essence of the sun and moon. After long practice, the body develops a glow like the sun’s radiance and the face takes on the color of jade. Hence the phrase, “The radiance of the blossoms brings forth a jade-like body; through refinement, one’s appearance takes shape of itself.”

“Devoted to the Mysterious, nurturing the noble life” refers to two spirits within the womb. One is called Lord White Qi, named Wu Xuanzi and styled Yu Shangsheng; the other is Xuanguizi, styled Shengmao. Together, these two spirits guard the Five Viscera. As the fetus’s life gradually becomes complete, the spirits come into being along with it.

There are two interpretations of “Bright Hall.” When the fetus takes shape in the second month, its body is not yet fully formed. How, then, could spirits already be arrayed within the Bright Hall? Earlier commentators often used “Bright Hall” to refer to the Nine Palaces, but the Nine Palaces correspond only to the initial stage when the fetus first takes shape and its eyes have not yet formed. That is not the Bright Hall meant here. Here, the Bright Hall refers to the Bright Hall of the lungs.

The scripture also explains the formation of the viscera through the generative transformations of the Five Phases. First comes the Gate of Life, followed by the heart. The heart governs the blood; this is illustrated by Ding Fire generating Bing Fire. Once the heart has formed, it gives rise to the lungs. The lungs govern Qi; this is illustrated by Xin Metal generating Geng Metal. The heart and kidneys correspond respectively to Yin and Yang and overcome one another, thereby giving rise to the lungs. From this we can see that after the Qi of the Mysterious Darkness and Purple Gate forms the fetus’s body, the lungs arise next, and their spirits are then arrayed in the Bright Hall of the lungs. The principle of generation is also contained within mutual overcoming. If the order of initial formation is reversed or confused, the mysteries of generation and transformation may be unable to continue.

“Within the Great Void, numinous energies gather in response; they command me to bring forth the Divine-Life Chapter.” This means that in the vast depths of the empty expanse, numinous Qi responds and converges, and a deity is commanded to descend with the Divine-Life Chapter, enabling life to come into being. “Numinous Convergence” is an epithet of the Five Numinous Lords. The scripture says that the deity in charge of destiny governs the span of a person’s life, while the Five Emperors oversee life itself. When a person is born, the Five Old Lords descend, bringing down true Qi through the Divine-Life Chapter and gathering the myriad spirits.

“Chant it once, and the Nine Mysteries are stirred; recite it twice, and Heaven and Earth are joined” describes the effect of reciting the scripture: after one recitation, the sound reaches the Nine Heavens; after two, Heaven and Earth are connected. The Qi of Heaven and Earth mingles and harmonizes, from which all things come into being. As all things grow, the Three Powers—Heaven, Earth, and humanity—take their places, and the human way is established. Hence the phrase “after nine recitations, the work of becoming human is complete.” Here, “nine recitations” means that the Qi of life and the spirits gradually take shape, allowing a person to be born.

At the moment of a person’s birth, the great sages of all the heavens celebrate this auspicious occasion. “Origin” is the beginning of goodness; “auspicious” means proceeding smoothly, without obstruction. The scripture holds that the way of the immortals is often associated with good fortune, while the way of ghosts is often associated with danger. Now that a person has become human, the way of ghosts can no longer obstruct their path to life or sever their lifeline. The high perfected beings of the heavens therefore rejoice, bow in reverence, and scatter flowers in celebration, expressing their gratitude and respect for the coming of life.

The Divine-Life Chapter of the Third Heaven, Fanji Xuyan: This is the title of the third chapter. “Fanji Xuyan” is the name of a celestial realm.

Qi of the Primordial Numinous Radiance of the Emperor Perfected, Soul, Destiny, Origin, Longevity, and Immortal Clarity: These are the opening words of the chapter, referring to the primordial numinous Qi associated with the Emperor Perfected, the soul, and destiny.

Xuyan Heaven is the source that governs the Three Spirits, from which the three primal Qis—Mystery, Origin, and Beginning—differentiate. The Qi of the Great Brahma is vast and boundless, spreading everywhere. On Jade Capital Mountain, radiant light shines, and the revered god, like green jade, dwells there.

A person’s Hun soul comes from Heaven. Once formed, the Hun becomes the foundation of the body. Heaven has the Three Luminaries as its foundation; a person has the three Hun souls as theirs. The Scripture for Delivering Humanity says, “The Three Luminaries are opened and brought to light; these are the roots of Heaven.” The five patterns appear, Heaven and Earth are opened, and the divine spirits grow and spread throughout the world. From this arise the transformations of all things, whose underlying principles are vast and complete.

When a person’s Hun Qi gathers, the five substances and hundred spirits within the body also assemble. The scripture’s “three divisions and eight luminaries” can be understood in this way: when speaking of Heaven, one must take the human body as the foundation; when speaking of humanity, one must take the Way of Heaven as the basis. Humanity and Heaven and Earth have never been separate. The Zhuangzi says, “Heaven and Earth were born with me, and the myriad things and I are one.”

The Qi of Brahma-Observing Xuyan Heaven is the primal Qi from which Heaven first arose. The Qi of Beginning is the ancestral source of the Great Brahma. The primordial framework circulates and transforms, pervading everything; from it, the three Qis of Mystery, Origin, and Beginning differentiate, and the Nine Heavens come into being. Thus it is said: “Xuyan governs the Three Spirits; the Qis of Mystery, Origin, and Beginning divide.”

According to the Scripture on Nurturing the Spirit in the Yellow Court, the “Three Spirits” are three gods within the heart: the first spirit, Lord Zhu; the second spirit, Lord Ming; and the third spirit, Lord Huang. When the Three Spirits gather, the foundation of the human body is complete.

The Qi of the Great Brahma covers the boundless expanse. The various levels of Heaven thereby separate, each forming its own distinct realm. Jade Capital Mountain is the gathering place of the Three Heavens, and Primordial Beginning is the honored lord of all the Heavens. Thus it is said: “The vast Great Brahma spreads everywhere; radiant splendor shines, and the green-jade Lord is revered.” “Vast” describes something boundless; “radiant splendor” refers to the glorious scene on Jade Capital Mountain; and “green-jade Lord” refers to the supreme deity, the Celestial Worthy of Primordial Beginning. In an explanation based on the human body, this does not mean that an actual palace of the Jade Emperor exists within the Mudball Palace. Rather, the Heavenly Treasure Lord serves as an analogy for the revered deity within the body.

Mingfan travels in the Mysterious Chariot—the dragon carriage ridden by the Celestial Perfected—flying through the sky to clear a path and deliver the souls of the dead in the long night, so that their spirits may travel in peace and return at the appointed time. The Qi that fills Heaven and Earth returns, strand by strand, to its original source.

Commentary: These four lines describe how Brahma Qi, the primordial energy from which Heaven and Earth arise, brings the cosmos into being. Since human beings are born, their origin, too, lies in Brahma Qi. The deity who governs the process of birth is called Mingfan. The words “The six Qi communicate fully; Mingfan unfolds the summons” in the Complete Incantation for Deliverance from Suffering refer to this deity. The Mysterious Chariot is the dragon carriage ridden by Mingfan. The Scripture of Emptiness and Constant Transformation describes it as a divine carriage that drives the sun and rises above the gentle breeze. The Scripture of the Seven Perfected of Golden Radiance says that practitioners of the Way should visualize the Celestial Worthy of Primordial Beginning in the realm of the Jade Emperor, riding the Mysterious Chariot to ascend to Heaven and pay respects to the Nine Emperors. The Instructions for Visualizing the Five Stars of the Southern Pole Primordial Lord says that practitioners should continually visualize the Five Stars. After fifteen years, the Five Elders will each arrive on the mount they have summoned to welcome them; the Elder of the Northern Pole, the Mysterious Supreme Immortal Emperor, rides a dragon of the Mysterious Chariot. The Scripture of the Dao Treasure likewise records that the Mysterious Chariot and various other immortal carriages are vehicles ridden by the divine spirits of the Celestial Perfected.

From this we can understand that, when a person is first born, the deity Mingfan rides a dragon carriage through the sky, guiding the souls in the long night toward the place where they will be born. After death, the souls drift through the sky like people who have traveled far and been away from home for a long time. Only through the power of the spirits who govern life can they return, one by one, to their source. In the mother’s womb, the fetus forms its membrane in the first month, takes shape in the second, and develops its soul in the third. Once the three souls are established, the foundation grows firm. Primordial Qi then returns, strand by strand, to its source, and the body takes shape.

The Great Thearch bears the honorific title Yang Hall and the name Eightfold Spirit Lord. As the nine orifices open, fortune and lifespan return to their proper course, and the primordial Qi in the womb arises in the Upper Primordial realm. Lingfan, the deity who governs the granting of life, examines and arranges the register of destinies. Taiyi, a major deity revered in Daoism, assists the Jing and Qi, allowing life to continue. In the Muddy Pellet, the deity chamber in the head, the imperial seat is laid out, and the Three Divisions and Eight Radiances—the system of deities and inner landscapes within the human body—branch forth. Once the soul has formed, it gathers in the scattered primordial Qi. After nine transformations, it can naturally become an immortal.

When the hun and po are complete and the original Qi (vital energy, the source of life) returns to its root, they can communicate with the seven spirits within the body. The Great Emperor is the Jing and hun, named Yangtang Wang and styled Baling. The seven spirits are Xuanfu, Xuanmu, Dihuang, Jiudi, Taidi, Tiandi, and Jidi.

“Jiukai” is the soul of the Celestial Emperor, named Lu Huidao and styled Ji Mingchuan. A scripture edition from Shu reads “Jiuguan,” with the name Lu Huidao. The Shengshen Jing alone reads “Huiludao.” Whether it should be “Huiludao” or “Lu Huidao” is difficult to determine. Only the phrase “Jiukai” can be understood with reference to the Pei Jun Xingshi Jue. It says that the assembled immortals gather at the observatory of Taiwei and open the gate leading to the nine heavens. Its commentary says they pay court to Taisu, while the prayer calls it “the gate of the nine openings of the Celestial Pass.” If “pass” is changed to “opening,” “Lu Huidao” can just barely be explained, but the character “lu” should not be inverted and written as “lu” meaning “blessing.” We must await correction by someone who understands the scriptures. Moreover, the Shengshen Jing commentary seen in Lin’an explains “Huiludao” as the name of the fire spirit, which is even more mistaken. This shows that errors in the scripture itself are not the same as errors introduced while commenting on this chapter. Students should examine the evidence carefully.

The phrase “the fetal Qi gives birth to the Upper Origin” means, according to the Taisu Yulu, that the hun and po arise within the fetal form, and the hun takes shape in the third month of pregnancy. Its original Qi is generated in the womb from the outset. Taihe Huangcheng Laojun presides over the Qi of the fetal origin. This Qi comes from Ziwei and lies within Kunlun, the dwelling place of Taiyi; Kunlun is the Palace of the Upper Origin. Thus, the phrase means that a person’s hun begins its life through fetal Qi and resides in the Palace of the Upper Origin.

Lingfan is a title of the Lord Emperor Taiyi, who is also called the Divine Elder. He guards the Purple Household Inner Palace between a person’s eyebrows. The prayer in the Huangsu Sishi Sifang Jing says: “Lingfan treads the flourishing realm; Elder of the Nine Spirits; Taiyi Wuyou; the Five Spirits, Huangning.” The name Ling is also often written Ling. Lingfan governs human lifespan. The Tandan Y yinshu says that the Elder Who Determines Fate presides over a person’s allotted life and keeps the records governing the length of life. Thus, the spirit who oversees destiny is responsible for recording a person’s years.

Fujingyan assists the spirit Jing at the Gate of Life. “Yan” is Taokang’s courtesy name. The Muddy Pellet, the upper Dantian in the head, is where the Celestial Emperor resides. Hence the phrase “the Muddy Pellet spreads the imperial seat,” meaning that the Celestial Emperor sets out his seat within the Muddy Pellet. The Muddy Pellet has nine palaces, all places where the Emperor Lords enter, leave, and rest. Once the imperial seat is laid out, the Three Departments and Eight Luminaries—the system of spirits and Qi within the body—naturally take their places in turn.

The Tandan Y yinshu says that human beings receive life from Heaven; the hun congeals within the Original Spirit and passes through the nine Qi, receiving the life-giving power bestowed by the Great Emperor Taiyi. After nine transformations, it becomes a spirit body. When its cultivation is complete, it forms a physical body, and body and spirit are present together. Qi arises along with the hun; the movements of the sun and moon, too, follow the mother and child Qi, and through fetal transformation they become spirit. When spirit and form unite, this is the Immortal Way. How could the Immortal Way be separate from these things? If practitioners continue their efforts, they will, as if passing through nine transformations, naturally become immortals. Human cultivation must never cease.

From the Nine Heavens comes a clear, resonant sound. The Jade Chapter for Generating the Spirits, formed from condensed primordial Qi and bringing forth the spirits, gives rise to the many deities. Recite it three times, and each deity takes its proper place; primordial Qi and the Gates of the Eight Celestial Directions, which open toward fortune and misfortune, communicate with one another. The Mysterious Pass, the lower Dantian (energy center), can block the gate of death, while the spirits guard the source of bodily fluids. Practitioners should accord with the right moment and attune themselves to the wondrous workings of the numinous numbers, thereby revealing the Great Dao and allowing departed souls to escape the cycle of rebirth in secret. They celebrate the infant’s transformation into embodied form, bow in reverence, and praise the scriptures of the Cavern of Mystery.

“Clear and resonant” describes a sound that is both pure and vibrant. Spirit can settle within primordial Qi, and primordial Qi can preserve spirit. The Jade Chapter for Generating the Spirits is formed from primordial Qi; when that Qi gathers, it brings forth the spirits, and from it the myriad deities arise.

Above is clear Qi, below is turbid Qi, and between them is harmonizing Qi. “After three recitations, each takes its proper place” means that, after performing the ritual salutation to the deities three times, each spirit settles in its assigned place. One also cultivates through the Gate of the Soul to attain immortality. Primordial Qi and the Gates of the Eight Celestial Directions interpenetrate and communicate. Heaven has eight pathways, which can bring either good fortune or misfortune. Those who understand this principle are beyond the knowledge of ghosts and spirits; they can ride dragons into the sky and let their spirits roam without limit.

The Diagram of the Expedient Way says: “The Open Gate leads to the Crimson Palace in Heaven; the Rest Gate leads to the Hall of Light; the Life Gate leads to the Jade Hall. Passing through these three gates brings good fortune; above the Three Heavens, too, good fortune may be attained.” The Death Gate, by contrast, connects with deathly Qi, while the Blocked Gate leads into the Portal of Death. The Wound Gate and the Fright Gate are pathways where two currents of Qi meet and diverge. The Capital Gate lies where Yang Qi reaches its end. The Gates of the Eight Celestial Directions bring either good fortune or misfortune; an inauspicious gate is a Portal of Death.

The Daoist Lord of the Purple Void says in the Upper Scripture of the Cavern Chamber: “Ascend through the Purple Gate and observe the Eight Celestial Directions; stir the Dantian Palace and gather the luminous spirits.” The Mysterious Pass is the lower Dantian. The True Instructions say: “Guard and close the Primordial Pass, and keep the Nine Perfected Ones within. Let the Three Qi circulate the bodily fluids and irrigate the Dantian.” The Gate of Life lies three inches below the navel. Once it opens, the Portal of Death closes. Thus the Mysterious Pass can block the gate of death, and the spirits can guard the source of bodily fluids. Here, “numinous” means spirit. When spirit resides in the lower Dantian, bodily fluids can circulate, and the body no longer suffers from hunger or thirst.

The Yellow Court Scripture says that when the Three Burners unite, jade elixir flows downward; mysterious fluid circulates, expelling foulness and retaining fragrance; bodily fluids can treat the teeth; and fluid is drawn from the Mysterious Chest and sent into the Hall of Light. These are descriptions of the circulation of bodily fluids in internal cultivation. At this point, spirit and Qi are in harmony and complete: this is the moment when the flying celestial beings open and transform. The Great Dao spreads widely; when departed souls hear it, they may be delivered and freed from the cycle of rebirth. Primordial Qi condenses into Jing (essence), Jing responds and gives rise to spirit, and spirit transforms into an infant. Here, the infant refers to the True Unity within the lower Dantian. Once the infant has been cultivated and its transformation completed, one may, by following the methods of the Great Cavern, fly through the Three Realms. Hence the scripture says to accord with the right moment and attune oneself to the wondrous workings of the numinous numbers, revealing the Great Dao and freeing departed souls from rebirth; to celebrate the infant’s transformation into embodied form, bow in reverence, and praise the scriptures of the Cavern of Mystery.

At the beginning of human life, the first formed part is called the “Po.” When the Hun is present, the Po accompanies it; when Hun and Po separate, the Po loses its attachment and is called a “corpse.” The Hun’s Qi rises, while the Po’s body descends. The Perfected One Chongxu says that the Po belongs to the heavy, turbid kind: when it gathers, it becomes firm like a tangible object, and is therefore called the “corpse of dust.” A person’s Hun arises only three months after birth; as the Hun takes shape, the Po forms along with it. Both come into being through the mutual resonance of Qi. They come together without needing to arrange it, and so this is called “dark union,” or hidden joining. Where does this Qi come from? It is the “Qi of Primordial Unity and Yellow Elaboration” mentioned in the first chapter. Thus the Zhuangzi says, “All under Heaven is linked by one Qi,” meaning that a single kind of Qi runs through all things in the world.

“Still, without form or color, it is the source”: this means that Doushu Tian, one of the heavens in Daoist cosmology, takes stillness and the absence of shape or color as its foundation. “Doushu rises to meet Daluo” means that it stands high, near Daluo Tian, a lofty celestial realm. Its numinous transformations divide into four scenes, becoming myriad streaks of emerald and vermilion rosy clouds.

Primordial Qi gives rise to Yudan Tian, Chanyi Tian, and Xuyan Tian; Original Qi gives rise to Doushu Tian; and Bujiao Le Tian arises from a single Qi.

“Still, without form or color, it is the source; Doushu rises to meet Daluo. Numinous transformations divide into four scenes, myriad streaks of emerald and vermilion rosy clouds.” Stillness and formlessness are the foundation of Doushu Tian, which reaches high toward Daluo Tian. Its numinous transformations divide into four scenes and become myriad streaks of emerald and vermilion rosy clouds.

The primordial Qi (Yuanqi) gives rise to Yudan Heaven, Chanyi Heaven, and Xuyan Heaven; it also gives rise to Douyan Heaven, Bujiao Le Heaven, and Huaying Sheng Heaven. The tranquil land of Doushu Heaven lies below Great Luo Heaven and above the four heavens of the Formless Realm, so it is called the “Tradition of Stillness and Formlessness.” In the scripture, “Doushu bears up Great Luo,” the character “bears up” is read as “sails,” with the sense of carrying something in a boat: Doushu Heaven lies below Great Luo Heaven, like a boat carrying its cargo. If “bears up” were interpreted as contending with Great Luo Heaven, the meaning would make no sense and would distort the original intent.

After giving rise to Doushu Heaven, primordial Qi gives rise to the four heavens of the Formless Realm. This is what is meant by “the numinous transformation divides into four splendors.” The Scripture on the Extinction of Demons says, “The sun attends the morning assembly; numinous transformation fills the four canopies of the court.” Here, “four splendors” also refers to a carriage, just as the Lord of the Way, the Most High, rides in a carriage of four splendors. “Myriad strands of emerald and vermilion clouds” means that after primordial Qi gives rise to the Formless Realm, every heaven has sun and moon, clouds and rosy mists. The people of these heavens often gather and consume the essence of the sun and the radiance of the moon, and they also eat the vermilion clouds.

The incantation for consuming rosy mists in the Jade Instructions of the Scarlet Script says, “Within them is the plain yellow light, the dwelling place of the Primordial Beginning; riding a white dragon, the seven Qi rise in majesty; roaming by the Jade Gate, one scatters the essence of vermilion clouds.” The Lady of Mount Heng says that rosy mists are the vital essence of the sun. The method for gathering and consuming the mist-Qi is highly secret, and the means of cultivating it to completion are not explicitly described. What is presented here is a method of cultivation: causing the body to shine with a jade-colored radiance, while rosy light illuminates Shangqing.

“Wandering souls do not look back” means that the dispersed souls no longer return. “Once they depart, they pass through the hosts of demons” means that once the souls have left, they pass through the depths and go far from the demons. “The spirit lord gathers the wandering Qi, drifting as it refines pure radiance” means that the spirit lord gathers the dispersed primordial Qi, sets it flowing lightly, and refines it into pure, white essence.

The Pò (corporeal soul) takes shape within the earth and belongs to Yin. It is prone to gravitate toward death. The Great Cavern Method describes ways to subdue the Pò and keep it from scattering. When a person fights with someone in a dream, the one doing the fighting is a corpse ghost—that is, the Pò. After death, if the Pò departs and does not return, it joins the demons among the Six Caverns. This is what is meant by “liking to find companions.”

However, the Celestial Emperor of Doushu is responsible for opening the way to deliver the living in the world. Once a person is reborn as a human, the Pò takes shape in the fourth month. If the wandering Pò does not return, it must be gathered back with the help of the Divine Lord. The Divine Lord is a high-ranking official in the Heaven of Jade Clarity. In the campaign to conquer and subdue Northern Feng, the Jade Clarity High Minister was appointed to command the troops. Because the High Minister was charged with leading the expedition, he was called the “Divine Lord.”

In the human body, the Divine Lord corresponds to the lungs, which are also called “Divine Merit.” The Pò dwells in the lungs, and the lungs govern Qi; the lungs are associated with the color white. To bring the wandering Pò back, one must refine the breath so that Qi gives rise to radiance. Thus the Scripture of the Yellow Court says: “Quickly visualize the White Origin, harmonize the Six Qi, and you will be able to preserve the spirit for a long time, free from calamity.” The White Origin refers to the deity of the lungs. Visualization and breath regulation are methods of focusing the spirit and nourishing Qi in Daoist internal cultivation.

“Glorious and flourishing pillars thrive in the time of tribulation, following the movement of the age and answering the numinous chart. In the empty cavern, a divine text is born; jade-like tones ring beyond the Nine Rosy Clouds. At a single chant, ten thousand perfected beings gather, and the spirit Qianshuang joins them to form one company.” This means: splendid, flourishing pillars rise to prominence when the time of tribulation arrives, following the course of the age and matching the numinous chart. Within the empty cavern, a wondrous text comes into being, its clear, jade-like sound reaching beyond the Nine Rosy Clouds. At a single chant, ten thousand perfected spirits assemble, and the spirit Qianshuang joins them in gathering together.

Heavenly Dao prizes life above all. Life takes Qi (the vital energy that forms the human body and sustains life) as its foundation. When Qi is present within the body, the body can endure for a long time. Thus the immortals say, “The spirit directs Qi, and Qi preserves the body. No other protection is needed; long life comes naturally.” A body that endures in this way can live as long as the great Chun tree, flourishing in beauty without withering. By taking advantage of such a felicitous occasion, one can enter the realm of wondrous union with the Dao.

In a letter Xu Mucheng presented to Lady Yunlin, he wrote, “By good fortune, I encountered this wondrous occasion, and numinous response opened the way for this opportunity.” The scripture therefore says that life flourishes like flowers and trees and can endure through vast aeons; riding the occasion, one can correspond to the numinous talismanic charts, symbols of Heaven’s mandate or of an opportunity for cultivation. Without this chapter on generating the spirit, its Dao would be difficult to attain. It also says, “The Empty Cavern Generates the Spirit chapter: its jade-like notes soar beyond the Nine Rosy Clouds. At one chant, the myriad Perfected gather; Qianshuang unite to form a household.” “Jade-like notes” means that the Dao of generating the spirit has the clear, exquisite sound of fine jade.

The True Transmission of the Three Caverns says that Perfected Ones absorb the radiance of the primordial dawn from the Five Directions and take in the essence of the Nine Rosy Clouds. “Nine” is a Yang number, which is why they are called the “Nine Rosy Clouds.” The Golden Truth Scripture says, “Ascend into the Nine Rosy Clouds and soar through the Upper Clarity realm.” At the sound of a single chant, myriad Perfected Ones gather together. Their meeting is not arranged in advance, yet it comes about naturally.

In “Qianshuang unite to form a household,” “Shuang” refers to the hun soul, while “Qian” suggests dispersal or diminishment. The po soul takes the hun as its place of return. When hun and po unite, they no longer part; this is the principle by which life is generated through the union of Yin and Yang. Yin cannot generate without Yang, and Yang cannot come to completion without Yin. The Way of Yin and Yang is indeed vast and profound.

Once the Nine Revolutions of Numina and Radiance are complete, numinous light grows abundant and shines like jade flowers. Doushu opens the Great Abundance realm, and all celebrate together, enjoying long-lasting blessings. The Supreme Sages turn back their imperial carriage, and Brother Ying suddenly begins to sing. Unable to express fully the joy of meeting at this auspicious hour, everyone bows and joins in the response.

The Taizhen Jing says: The formless state of chaos changes nine times in a single day. Only after the ninth change does it begin to function. The Shengshen Jing is the source of Qi, the fundamental energy that gives rise to life and all things. When a person is born, all nine kinds of Qi must be full and complete for them to become a whole person. If even one kind of Qi is deficient, they may die young or suffer a bodily impairment.

Each chapter must undergo nine transformations before a human form is complete. Only after attending nine celestial courts and completing nine turns of cultivation can one become an immortal. This is what the present chapter describes. The scripture also says that after nine turns, the radiant spirit is complete. Since people have souls, they must wait until Qi has filled them over nine months and Shen is complete before they begin to be born. “Spirit” here means Shen.

The Zishu Jinggen Jing says: “Let the Qi of returning wind mingle and gather through nine turns within mysterious essence.” Only after nine turns does Lung Qi become full. “Lush and abundant” describes flourishing vitality; “radiance” refers to brilliance; and “jade blossom” refers to the lungs. The Celestial Emperor of Doushu is the sovereign of the Lung soul, and delights in revealing the Way and delivering beings. The meaning of “Great Being” has already been explained: if someone can summon the heavens to descend and become a Supreme Sage, the heavens will ride forth and gather. Then the divine infant attendants are commanded to sing boundless hymns. The person who is being born can thus immediately return to the chamber where the body is refined three times. On hearing this, the heavens rejoice. It is an auspicious moment, and they all bow in reverence. “Auspicious moment” here refers to the time when the singing begins, the deities are assembled, and the Nine Heavens celebrate together.

Thus the scripture sings: “The Celestial Emperor of Doushu opens the gate of Great Being, celebrating blessings that endure. The Supreme Sage turns back the imperial carriage, and the infant elder suddenly begins to sing. All rejoice as they gather at the auspicious moment, bowing together and joining in response.”

Chapter Five: The Heaven of Poluoni Mi Bu Jiao Le Gives Birth to Shen

The vital origin stored in the organs by the true spirit of the Celestial Emperor is the wondrous Qi among the Five Immortals.

The Five Emperors’ carriages soar and wheel through the air; the mysterious heavenly gate appears, drifting into view. They wander through the fields of Yellow Flowers, turn back the spiritual light, and arrive at the borders of the Heaven of Jiao Le. They gather scenes of flight through the sky, while the clarity and brightness of former times have largely faded away.

The Qi of Heaven One is stored within the five viscera, allowing life to begin; the Qi of Heaven Five moves through the six bowels, allowing life to reach completion. The four kinds of Qi—Metal, Wood, Water, and Fire—cannot generate and transform without Earth Qi. Likewise, the original Qi of the heart, liver, lungs, and kidneys depends on the spleen for nourishment.

The Qi of the Nine Heavens first descends and transforms into the embryo. At this stage it is called “the Qi of Primordial One and Yellow Radiance.” In the fifth month, the five viscera gradually take shape; this stage is then called “the Qi of Central Numen.” From this we can see that the spleen, which belongs to Earth, is essential from the beginning of life through its completion. The scripture therefore says, “The chariots of the Five Emperors come flying in.” The meaning of the Five Emperors was explained earlier. The scripture also says that wherever the Five Emperors pass, they come to pay homage to the True One, and the person’s viscera and bowels become cool and clear. Here, “flying” describes their soaring, buoyant movement.

The Five Emperors drift down from the Gate Above the Mysterious. An old commentary explains the “Gate Above the Palace” as the Gate of the Mysterious Capital. When compared to the human body, the “Yellow Field” is the spleen. The spleen’s Qi generates, transforms, and circulates: it first descends to the heart. When the spleen’s Qi is abundant, it can then nourish the lungs. That is why the scripture says, “Wander through the Yellow Flower Field, and turn back to the farthest edge of Joy.” The Yellow Court Scripture says, “The numinous terrace is lush and dense; from it one looks toward the Yellow Field. The winged chamber, three inches across, has an upper and a lower part.” These lines speak of the heart and spleen.

Thus the divine beings gather the hun and po souls scattered in the air, restoring them to a complete human form. But as the years pass, the souls too may disperse. The Scripture of Conduct and Precepts says, “When the body dies, it turns to dust and ashes; ascending and transforming, it becomes the hun and po spirits.” Hence the scripture says, “Gather the images that have flown into the air; most of the souls from long ago are already gone.” Alas, how vast the distance between life and death. As the ancients said, “Once the human body is lost, it is hard to obtain again even after ten thousand kalpas.” How can those in the world who take life lightly hear this and not feel sorrow?

Taiwei, one of the celestial star palaces, turns its yellow banner. Wuying, a divine being in Daoist belief, is commanded to raise the numinous pennant that guides the spirits. It summons the dead from the Court of Long Night and opens a path of salvation, enabling the souls awaiting rebirth to be delivered. The Lord’s son assists Huangning, registering and governing beings endowed with body and spirit.

The Sanyuan Gao Pian Jing says: In the Palace of Taiji (Supreme Ultimate), there are nine titles, and the third is called Taiwei. Human beings can be born because Taiwei sends down divine spirits and disperses primordial Qi, the vital energy that forms life, thereby establishing the body and shaping its physical form. First, they receive the essence of Yin-Yang; then the hun and po souls take shape, the three sections are arranged, and the three offices are settled. Once the divine spirits enter the body, life can begin to develop.

If a pregnancy ends in miscarriage just as the fetus begins to form, it is because Taiwei’s Qi has not continued. If the fetus has taken shape but is still miscarried, the spirits of the three palaces have not settled in place. If a child dies soon after birth, the spirit that governs allotted destiny has not descended.

The Sanyi Jing says: Within Taiwei are twenty-four kinds of Qi. Mixed and gathered together, they can condense the formless and make it take form. Within this Qi are twenty-four Perfected Ones, all ministers of the Three-in-One Emperor. Banners and talismanic proclamations—implements and documents used to convey commands—lead the way in issuing orders. After a person is born, the hun and Shen are not yet complete, so banners must be used to summon them back.

Within Taiwei is a young attendant named Jingjing, who is always by the Emperor’s side and obeys only his commands. Ordered to wield a yellow banner, he gathers the scattered hun, po, and essence-Qi; this is why it is called the “Yellow Banner of Return.” Yellow occupies the center among the five colors, so the yellow banner signifies gathering and settling.

Wuying is the hun and Shen. Also called Lord Yuansu and the Young Lord of Spirit, he guards the portal behind the liver. For the hun and Shen to become whole, they must be summoned with a numinous banner at Taiwei’s command. Here, “numinous” means divine spirit. The phrase “the essence and blood do not stagnate” means that they do not become blocked or disperse and vanish. Thus the scripture says, “The Young Lord assists Yellow Peace, recording and governing the formed body and its Shen.” The Young Lord refers to Wuying. Yellow Peace refers to three Perfected Spirits formed from essence and blood, named the Three Lords of Life and styled Yellow Peace. They dwell beneath the nostrils and govern the body and the coordination of its Shen.

For this reason, the Duren Jing says, “Wuying, Young Lord; Baiyuan, Venerable Spirit,” and also, “Regulate the five Qi within, and unite the hundred spirits.” The numinous Qi that resides at the center is best able to govern the body and its many spirits. The Weiling Zhou expresses the same idea when it says, “Yellow Center governs the Qi and commands the primordial Perfected Ones.”

The “Chapter on the Birth of Spirits” (a scripture on the generation of divine beings) resonates with the hidden spirit realm. When it has been recited five times, Heaven and Earth differentiate from one another. Before Heaven and Earth were divided, all things were blended as one, like “that which came before the image of the emperor” and the Taiji (Supreme Ultimate) described in the Book of Changes. After Heaven and Earth differentiated, Yin-Yang joined, and breath endowed all things with perception.

The Great Cavern method places importance on the way Yin-Yang, body and spirit, and primordial Qi are blended. This is not easy for ordinary people to understand. Practitioners must first cherish their primordial Qi and strengthen their foundations. Then, by refining and nurturing Qi within the primordial repositories and organs, they can make the “Purple Gate” (here referring to the six hollow organs) a foundation for becoming immortal.

This scripture does not say that it should be recited nine times. Instead, it says, “When the cycles are complete, all the perfected beings gather,” meaning that the perfected beings assemble only when the recitations are complete. Until the count reaches nine, the work of creation cannot be completed. Although the five viscera have already been formed, the six hollow organs are not yet complete, so the number remains unfinished. One must therefore wait for the perfected beings to gather and complete the count.

“Opening of Yang” refers to the moment of birth. Thereafter, responses follow one another: the gods of Heaven and the spirits of Earth arrive together. The Jade Maidens then bathe the newborn with five fragrant substances, while the Holy Mother celebrates the child’s ten-thousand-year longevity. The five fragrances are costus root, white sandalwood, sweet flag, kuang incense, and frankincense. The Holy Mother is the holy mother who guards the birthing room. The Three Realms celebrate together, and all bow and pay their respects to the Celestial Worthy. The merit of generating all things cannot be attributed to any one person; ultimately, it belongs to the Celestial Worthy.

Chapter Six: The Chapter on the Birth of Spirits in the Cavern of Mystery, Heaven of Transformation and Responsive Sound

The numinous palaces of the Imperial Perfected; the primordial life-force of the High Perfected; the blended and flowing Qi

“Responsive Sound” echoes throughout the realm without color, and its radiance illuminates the ten directions. The cycles of transformation and generation leave no trace, while the appointed time in the hidden realm leads toward the Daoist sanctuary. The spirit chariot needs no reins or bridle. When its radiance appears, the “Chapter on the Birth of Spirits” comes into being.

The Nine Heavens lie beneath the Three Pure Ones and above the Three Realms. The “formless realm that responds to sound” mentioned here refers to the Heaven of Response to Sound, which governs the transformation and nurturing of the Formless Realm. The Three Pure Ones divide into the Nine Heavens, and the Nine Heavens in turn divide into thirty-six heavens. The Formless Realm has four heavens—that is, four of the heavens within the twenty-eight-heaven domain. Clearly, it is incorrect to identify the Heaven of Response to Sound as one level of heaven within the Formless Realm.

This chapter is more elaborate than the preceding text, and its wording is also different, so many commentators tend to pass it over. Ge Xiangong says that Jade Capital Mountain stands above the eight directions. Here, to say that it “crowns the ten directions” means that its radiance shines in all directions, as though the sky were bright and utterly clear. “The wheel of transformation turns without a trace; the hidden appointment draws near to the Dao altar” means that the people in this heaven are close to the workings of creation and secretly accord with the Dao. “The spirit’s chariot needs no reins” alludes to the passage in the Zhuangzi about riding the six energies and roaming without limit: once one has accorded with the transformations of the Dao, there is naturally no need to drive a chariot with reins. “The Chapter on Generating Spirit shines forth” means that, in every movement of looking up or down, one naturally accords with the principles of the Chapter on Generating Spirit.

The void is vast and boundless, while profound mystery and clarity are difficult to grasp. If one cultivates and nourishes embryonic breathing while departing from one’s original nature, one will remain far from the mysterious path to ascension. Greed for accumulation brings the loss of natural innocence; a scattered mind can only await the ordinary turns of life. Cut through the body’s and mind’s entanglements, and the spirit can roam freely, ascending to the Upper Capital, the celestial city of the immortals.

The Hollow Void—the deep, empty source that gives birth to the myriad things—was discussed earlier. Primordial Qi, the original vital energy that forms the human body and the cosmos, arises within the womb. After the hun and po souls and the five organs undergo five transformations, the souls have become clear and strong. One should then cultivate this vital energy so that it returns to its original state and source, following the Way of Returning Wind and Intermingling until it coalesces into a single “Emperor One.”

In “Long guai flies across the Mysterious Beam,” older commentaries explain guai as a bridge; others say it refers to Mount Xuandu. Both explanations are conjectures, and they have misled many students. The Scripture of Pacing the Void says, “In profusion, they flourish on the Mysterious Beam.” If the phrase means a bridge, why use words such as “flourish” and “fly,” and why say “long guai”? The meaning does not hold together under the old commentarial reading. Guai should instead be understood as in the Golden Truth Scripture, which says, “Do not guai my work” and “Do not guai our covenant”—that is, do not violate them.

Considered carefully, “Mysterious Beam” refers to a kind of flying creature in the heavens. The Record of the Auspicious True Feathered Writings recounts that when the Venerable Taizhen withdrew for purification, the Primordial Ladies of the Three Su’s of Highest Clarity rose and faced west to recite scripture. Among its lines are: “Wheeling and rising, they shake the nine heavens; in sorrowful cries, they call to the Mysterious Beam.” Since the scripture uses the word “fly,” the Mysterious Beam must be a flying creature. The meaning here is that cultivating the Qi of the womb makes ascent possible. It is regrettable that practitioners still cannot soar like the Mysterious Beam bird. If people are not burdened by desires and do not let scattered thoughts disturb right awareness, then by following the constant Way they can sever the roots that keep them bound within the womb and may ultimately roam at leisure in Jade Capital, the dwelling of the Celestial Emperor.

“May my wish unite with the profound and mysterious; may I awaken to the truth and forget both myself and it. May I receive great blessings from the farthest reaches of the nine heavens, and join Heaven and Earth in ritual on an auspicious day.”

“Wish” refers to the aspirations mentioned earlier: cultivating the Qi of the womb, returning to the source, and letting the mind and spirit roam through the realms of the immortals. When this wish joins with the deep and mysterious realm of the Dao, one realizes that both oneself and the principles of the Dao can be forgotten together. From this comes the reception of great blessings bestowed by the nine heavens, and the joining of Heaven and Earth in ritual on an auspicious day.

After cultivating and nourishing embryonic breathing, as described earlier, and returning to one’s original state, the practitioner should let the heart and spirit roam through the palaces of the upper realms. Only by grasping the Dao’s profound mystery can this aspiration be fulfilled. If one can forget both “principle” and “self,” one will be bound neither by attachment to the self nor obstructed by attachment to principle. Only by reaching a state beyond self and principle does one accord with the Dao that is mysterious beyond mystery.

The Dengzhen Yinjue, a Daoist text on cultivating perfection, records a line from Gong Borong’s poem: “Mysterious upon mysterious: this is the way of ascending.” Here, “mysterious upon mysterious” means “mysterious beyond mystery.” Once one enters this profound and distant realm, one becomes one with the Dao. Blessings need not be sought deliberately; they will come of their own accord.

Transformed and merged, I return to the Primal One;

I rise high and unite with the Celestial Worthy of the Primordial Beginning.

I bow to the numinous perfected ones who share the Way with me;

from now on, I take leave forever of the noisy world.

All people born today originally come from a single Qi, the primordial energy at the beginning of the cosmos. This single Qi divides into three primal origins; these three unite layer upon layer and condense into nine souls. Within these nine souls are nine ruling deities, called the Nine Great Gods of Radiance. The first deity is named Hanhua. The deity wears a great crown that reaches to Heaven, a blue robe, and vermilion shoes, and carries a precious sword that drives away demons. The deity often rides upon blue radiance and the nine Qi, and governs the primordial Yang Qi, the Yang energy at the source of life. Once people understand this, they will know that their own nature originally shares the same single Qi as the Primordial Beginning, and that they therefore possess the foundation of the Three Pure Ones, the highest deities of Daoism. Could “rising high and uniting” mean becoming like minor immortals of a lower rank?

Thus the Xuanjing Jing, a Daoist text, says: “The Primal One is the head of the myriad Ways. It joins and moves in accord with numinous fortune, and becomes one with Heaven and Earth. How could the mundane world of clouds and dust be a burden?” This is what Zhuangzi meant by regarding Yao and Shun as chaff and roaming freely beyond the dusty world. Therefore, Lady Youying, a Daoist female immortal, says: “The roads of the eight directions converge upon the ancestral source of the Primordial Beginning; following the course of Heaven, one gazes upon the noisy world.” This is the meaning.

The Seventh Spirit-Born Divine Chapter of the Brahma-Supporting Heaven of Numinous Transformation

Qi of the High Immortal of the Cave of Steep Peaks, the Imperial Perfected One of the Primal Mansion, Who Commands the Mandate of Life

The wondrous convergence governs a realm without bounds.

It merges with primordial Qi and returns to the Brahma-Supporting Heaven.

Numinous transformations continue to unfold,

secretly setting all things in motion, beyond the limits of changing seasons.

It follows the measure of Qi to bring forth sturdy branches;

it sweeps its sleeves and brushes against soft, light wings.

The heavens call the north “Mysterious,” and the human heart, too, is called “Mysterious.” Thoughts come and go without fixed times, and their direction is difficult to know; thus, the heart may be said to encompass boundless realms. The Hidden Writings of the Great Elixir records a song by the Lady of Purple Tenuity: “When the mysterious and wondrous meet, they naturally resonate with one another; in flowing and changing, they naturally return to the depths.” A Perfected One of Shangqing said, “When the awareness of the six senses meets the mysterious realm, the eight calamities are dispelled.” Both passages mean the same thing.

The heart is the foundation of the human body: it governs the body, while Qi (vital energy) sets it in motion. Wherever the mind is directed, Qi follows. Mencius said, “The will is the commander of Qi.” The “will” is where the mind is directed. When the heart is focused and held steady, Qi returns to its source. At that point, seeing, hearing, feeling, knowing, smelling fragrances, tasting flavors, acting, and touching things—all the activities of the senses—become external things. Thus, the scripture says: “The mysterious and wondrous meet and encompass the boundless; the Qi of the Primordial Origin returns to the Heaven of Fanfuzhi.”

Here, the heart and Qi are described as separate: the heart alone encompasses the boundless realm, while Qi alone returns to the Heaven of Fanfuzhi. If this were truly so, how could the transformative power that brings forth the myriad things be accomplished? There must be a supreme spirit directing it. The passage below says, “The essential workings revolve through numinous transformations.” Wuyou is a title of the honored deity Taiyi; his appellation is Wuyoushou, his courtesy name Guichang, and he resides in the rear of the human body’s Niwan Palace. Both the source from which the myriad things arise and the workings of creation depend on Taiyi’s power.

Cold and heat alternate in succession, yet Taiyi’s wondrous function is never interrupted. When the stars shine brightly for the seventh time, the apertures of the human body open and the senses become keen. By means of the principle of the number seven, the body’s apertures are opened, giving rise to seeing, hearing, feeling, and knowing. This is what is meant by “using number to form a solid branch.”

Such a person acts without claiming credit for what he does; when things are accomplished, he takes no credit. Like shaking out a sleeve and brushing away a light feather, he moves with ease and freedom through the “land of nowhere” (a realm of emptiness and freedom from constraint in the Zhuangzi). As the Zhuangzi says, “The Perfected One leaves no trace in his coming and going.” Indeed, so it is.

From the Jade Palace in the heavens comes the wondrous music of nature. It is a place where high-ranking spirits roam. Ascending there is like drifting along on water, with the scene stretching endlessly before you. The wheels of the sun and moon shine in intermingled brilliance without cease. The True Immortals stand in orderly ranks, solemn as a forest. Gaze upward, and the heavenly road reaches far into the distance: above it lies the Clear and Bright Heaven, while below it overlooks Dongyuan. The palace’s graceful branches and leaves screen the sky, their color like emerald clouds, casting shade over Qingling Isle, by the cool waters. The Scripture of the Cavern of the Spirits (Dongshen Jing) calls the liver the Mansion of Qingling. The Supreme Perfected One’s “Song of Yang from the Eight Essences” also says, “I ride aloft beneath a feathered canopy, wandering at Qingling Isle.” This describes the very same place. All the scenes described above are sights within the Jade Palace.

Roaming freely in this secluded realm brings joy even to the Five Spirits, the deities associated with the five organs. As thoughts flourish, one calls out in a long whistle to one’s luminous companions, the enlightened immortals. The Five Difficulties, the various obstacles to cultivation, yield to the principles of the Dao and fade away. The mind becomes empty, still, and at peace, and joy arises naturally.

The Jade Chamber, an elegant dwelling, is not merely a place for people to visit and admire. The Most High also uses it to bring joy and calm to the Five Spirits—the spirits associated with the heart and the four limbs. The spirits favor peace and dislike treachery and evil, so the Canon includes a treatise devoted to nourishing them, the Treatise on Nurturing the Spirit, which advocates calming the mind to cultivate the spirit. From this we can see: how could anyone cultivating life fail to keep the spirit at ease and in peace?

The Shangqing Scripture of the Perfected Revelations says that the two hands, the two feet, and the heart together are called the Five Spirits. To keep an image of the color green in the heart at all times is to…