《诸真歌颂》

The Hymn of Praise by the Heavenly Emperor Lord of Taiwei for the Dayou Miaojing

Crimson radiance illuminates the courtyards amid the clouds, while purple mists and rosy vapors light up the groves of jade trees. Flowers of the seven treasures bloom in dazzling splendor, and immortal music rings out clear and bright.

The notes of gong, shang and the other tones harmonize of themselves, and the mysterious spiritual songs open people’s hearts. These wondrous songs sow the field of blessings (the foundation for accumulating merit and virtue) and widely deliver the boundless sentient beings.

The Hymn of Praise by the Heavenly Emperor Lord for the Dayou Miaojing

Mysterious creation originally leaves no traces that can be sought; only when forms and traces appear does the root of the Great Dao become manifest. The Heavenly Emperor Lord roams above the Nine Heavens and halts his carriage at the Six Ling Palace (the name of a palatial hall in the Daoist immortal realms).

The Great Dao circulates through the empty stillness and vast expanse, and wondrous spiritual songs arise from the great void. The bodily form resonates with the realm of ultimate stillness; when the mind chants and recites, it communicates with the subtle and mysterious Dao.

The Hymn of Praise by the Supreme Emperor Lord for the Dayou Miaojing

When primordial creation first opened it was dark and profound, and the morning mists faintly dispersed. Above the great stillness of empty mystery it was vast and bright, and heaven and earth were thereby distinguished.

It condenses jing (essence) and qi (vital energy), embracing the empty embryonic origin; through transformation and coagulation it gestates wondrous spiritual contemplation. Containing true nature within, it nourishes the shen (spirit) and suddenly opens the light within the dark netherworld.

Only then does one begin to understand that human life is full of worries and short in span; the alternating changes of destiny ultimately return to the Heavenly River.

Hymn from the Laojun Bensheng Jing

The original source of sentient beings is silent and wuwei (non-action), without arising or ceasing. Those who lose the root become separated from the true original source.

Deluded thoughts create the causes and conditions of good and evil, and the retributions of fortune and misfortune follow without cease. If one wishes the sea of suffering to dry up, one should cause the river of craving to run dry.

Guard the mind-spirit in single-minded concentration and firmly uphold softness and harmony; hold these principles without allowing any deficiency. With upright wisdom penetrating the root-natures of sentient beings, one can unite with the true original source.

Deluded thoughts create the causes and conditions of good and evil, and the retributions of fortune and misfortune follow without cease. If one wishes the sea of suffering to dry up, one should cause the river of craving to run dry.

Guard the mind-spirit in single-minded concentration and firmly uphold softness and harmony; hold these principles without allowing any deficiency. With upright wisdom penetrating all things, subtle wisdom-power breaks through the various bindings of affliction.

All practices ultimately return to one place, and the distinctions among the three vehicles (the three paths of cultivation spoken of in Buddhism) also dissolve. True purity and stillness distance one from dust and defilement, bringing coolness so that one is no longer tormented by afflictions.

Hymn from the Taishang Zhihui Huixuan Jing

Spiritual immortals ride auspicious clouds of celebration, driving dragons and advancing upon mysterious waves. Uniting with the true Dao they manifest auspicious signs; they wash their feet in the eight heavenly rivers.

The verification of blessed retribution is not what I seek, therefore one can escape the heavenly net (bindings like a net). Dao and De (Virtue/Power) are lofty and surpass the three realms (desire realm, form realm and formless realm), and even the earthly net can be transcended.

Fortunate to encounter the gathering of spiritual true ones, relying on pure wisdom one enters the realm of the scriptures resembling lotus flowers.

Praise of the Taishang Zhihui Jing

To cultivate immortality one must cut off ostentatious and miscellaneous thoughts, because one thought follows another and their accumulation disturbs the heart-spirit. When the heart-spirit is restless, nothing can be properly experienced. Eliminate miscellaneous thoughts so that the heart becomes quiet, empty and luminous, and one gradually enters the realm of purity, stillness and emptiness.

Reciting the jing (scriptures) should be as urgent as seeking food and water when hungry and thirsty; holding to one’s aspiration should be as firm as metal and stone. Only thus can one protect and sustain oneself, walk the mysterious immortal path, and by the power of the Five Spirits pass through the Fulu (talismans and registers, the names or credentials of spirits in Daoism).

Hymn from the Scripture of the Great Precepts of Original Vows

The most essential in cultivating immortality is to correct one’s own conduct, uphold the precepts, and restrain the emotions and inner mind. Let the mental state be empty, still and peaceful so that the upright Qi (vital energy) may dwell in peace, and immortals and sages will naturally come in response.

If one does not believe in these teachings, why dwell in the mountain forests to cultivate?

The Jade Emperor Bestows the Thirty-Nine Chapters of the Great Cavern Xu and the Song of Ascending the Dragon Terrace

The collars of the three mists flutter, the canopies of the seven voids whirl. The Eight Scenes (scenes within the body or of the heavenly realms in Daoism) enter the Great Origin, flying and scattering beyond the Nine Heavens.

Auspicious cloud-Qi emerges between jade-like door leaves; numinous and wondrous mists dispel the gloom. In the Western Palace the Dongxuan Jing (Scripture of the Cavern Mystery) is chanted, and the clear soaring song reaches the time of Fusang (the legendary divine tree of the East).

Hold to softness and stillness among the clustered peaks; meet the Five Elders in the mysterious chanting. Xu Sheng (the recipient of the scripture methods), you are one who seeks the Dao with a sincere heart; I wish to form an inner karmic bond with you.

The Second

The Gourd River vibrates and vast Qi surges forth; the Heavenly Ford (the ferry of the heavens) drums and stirs the ten thousand currents. The winds of the eight directions ride the Divine Empyrean (the heavenly realm where immortals dwell), roaming in the remote empty void.

Chant the Dongshen Jing (Scripture of the Cavern Spirit) and the divine spirits sing in unison; this sound conveys the mysterious principles to you. Xu Sheng, you should strive in cultivation, bowing down to enter the dusty world to practice.

This indeed requires painstaking cultivation! Now I should tell you of the Dao you seek.

Hymn from the Scripture of Purple Crossing Flame Light Divine Transformations Bestowed by the Queen Mother of the West

On the Terrace of Nine Mysteries one long howls and sings; the cliffs and ridges appear cold and solemn. The inner mind is unobstructed and the six senses (eyes, ears, nose, tongue, body, mind) become clear accordingly; the eyes no longer linger on the filth of the dusty world.

Flowing rosy light illuminates the golden chamber; the empty still halls emit layers of mysterious Qi. As responses accumulate without cease they summon the descent of the numinous Perfected; though the form cultivates in solitude the path it follows will have its divergences.

In cultivating the Xu method (a Daoist cultivation technique) the gaze undergoes transformations as remote as ten thousand kalpas; how could one still be concerned with the mundane lifespan as long as the chun tree?

The Second

This section is the same as the previous one.

The Second

Among the elegant gardens appear the steps of the spirits; vermilion door leaves lead to courtyards of jade trees forming a forest. A clear breeze stirs the empty still realm and a jade-like soaring sound arrives riding the void.

Purple clouds of smoke wind around the winding portals, red radiance illuminating the blue-green carriages. Banners fly, dark-colored canopies layered one upon another; feathered ceremonial processions shine within the Purple Clarity (Ziqing, the heavenly realm).

Ascending amid the Nine Heavens, wandering freely through Phoenix City (Fengcheng, the city in the immortal realm). Gazing back with affection upon the reclusive cultivators of the Dao, wishing to join them in enjoying the pleasures of the immortal realm and attaining immortality without aging.

The Third

Driving carriages and horses, following the bright sunlight, admiring the scenery beyond the cavern wilderness. Roaming in all directions, seeking numinous Perfected Ones, merging as one with them and celebrating in the distant high clouds.

Reaching out to open the portals of Vermilion Mound (Zhufu, an immortal mountain), the mind bright and clear, as if Shen (spirit) and Qi (vital energy) are harmonious and at peace. The Golden Palaces (Jinque, heavenly palaces) rise high and magnificent, the secluded scenery free of dust and filth.

Unfastening the robes on the Mysterious Lang Terrace (Xuanlang Tai, a high terrace in the immortal realm), perfectly fulfilling my long-cherished wish. Escaping the sufferings of the Three Paths (Santu, the three evil destinies in Daoism), continuing cultivation, nurturing body and mind, and extending lifespan.

Lingbao True Unity Natural Supreme Mysterious One Palace

The Golden Palaces rise high and magnificent, the secluded scenery free of dust and filth. Unfastening the robes on the Mysterious Lang Terrace, perfectly fulfilling my long-cherished wish. Escaping the sufferings of the Three Paths, continuing cultivation, nurturing body and mind, and extending lifespan.

Hymn of the Lingbao True Unity Natural Supreme Mysterious One Perfected One

Numerous mysterious and wondrous Daos (the Way) emerge from Dongzhen (one of the Three Caverns of Dongzhen/Dongxuan/Dongshen), their brilliance shining forth, illuminating the Grand Clarity (Taiqing, a heavenly realm). Those who receive and uphold these scriptures are called immortals; body and mind transcend the limitations of form, attaining enduring immortality.

They wander freely through the realm of mysterious emptiness, where formless palaces are found everywhere. The forests of Seven Treasures are fresh and luminous, the radiance of sun and moon shining in all directions.

Dragons and steeds gallop crisscrossing, phoenixes soar and cry out. The Most High (Taishang) governs the Purple Terrace, while the various Perfected Ones recite the Cavern Scriptures.

Holding incense and bowing in ritual, they circle the palace city. After three circuits the ceremony concludes, they return before the high seat, and the Dao King responds in chorus.

When rulers among humans promote the Ultimate Dao, the world enjoys universal peace.

Hymn of the Most High Promoting the Dao

The Most High takes mysterious emptiness as the essential principle, promoting the Great Dao and honoring the scriptures. In the space of a glance one becomes an immortal, enjoying longevity through countless kalpas.

The De (Virtue/Power) of the Grand Perfected is lofty and magnificent, silent in Wuwei (non-action), following along with nature. Scenes amid the clouds condense into pavilions in the air, traveling by means of emptiness, naturally arriving at the immortal realm.

The radiance of sun and moon is brilliant, peaceful and joyful without end.

Song of the Numinous Consort of the Eastern Floriate Chamber in Fangzhu Palace

Purple cassia is planted in gardens adorned with fine jade, red flowers emit a desolate clear sound. In the Moon Palace there is an abyss that nurtures numinous medicines, within the sun there are pools like fine jade.

The left hand plucks and stirs a circular numinous radiance, while the right hand draws forth a brilliance like cinnabar-red clouds. Golden light flows and circulates, illuminating the Crimson Court (the dwelling place of the immortals), and the mists dissipate amid the scenes of the eight directions.

A green floral canopy emerges, its light shining brightly and clearly; one drives the chariot with its banners, issuing commands to Taiwei (the celestial star palace). The phoenix-essence youth has a magnificent countenance, drinks jade liquor and nectar, and remains long free from hunger.

In the early morning one regulates the breath, absorbing Taisu (the primordial vital essence spoken of in Daoism), and riding the swift Qi (vital energy) flies up the jade steps. One inhales and exhales the empty Qi of the six directions, while jade concubines (immortal maidens) attend with kerchiefs in hand.

Playing the gong mode, one waves the southern cloud fan; fragrant winds lift the brocade robes. Striking the shang mode, a hundred beasts dance to the music, and the Six Heavens (the six directional celestial realms of Daoism) restrain their divine might.

Lifespan extends to hundreds of millions of chun years, the accumulated years lofty and boundless. The little fish has not yet been put in the pot to cook, yet I say I am grieving beneath the mountain rocks.

The Great Lord of the Azure Youth often recites:

If one wishes to plant the root of transcending life and death, one ought to uproot from the heart the self that clings to life and death. If one ponders without cease, one will fall into the Nine Springs; merely sitting there, one vainly cherishes this physical form.

The Perfected of Great Emptiness often recites:

Shen (spirit) is borne within the physical form, like a horse drawing a cart forward. When the cart breaks, the horse also scatters and flees; the connection between the two is but a temporary relationship.

Alas, worldly people understand only this much, yet still only care to cherish this physical form that passes like the wind. Planting karmic sins upon the Heavenly Net (the legal net of the Heavenly Dao), they will suffer bitter poison in hell.

The Perfected of Great Emptiness often recites:

Shen is borne within the physical form, like a horse drawing a cart forward. When the cart breaks, the horse also scatters and flees; the connection between the two is but a temporary relationship.

Alas, worldly people understand only this much, yet still only care to cherish this physical form that passes like the wind. Planting karmic sins upon the Heavenly Net, they will suffer bitter poison in hell.

Lord Wang, the Perfected of the Western City, often recites:

The physical form is the boat by which Shen crosses the world; upon reaching the other shore, they should part and go their separate ways. The form is not Shen’s eternal dwelling, nor will Shen forever lodge within the form.

Wandering in the cycle of human life and death, one suffers only because of indecision in the heart.

Lord Wang, the Perfected of Lesser Existence, often recites:

Losing the Great Dao (the Way), one heads toward the ford of death; the three hun (the human souls) lose the path leading to life. The years of unceasing generation have already receded far, while death draws nearer day by day.

How lamentable, the suffering and pained worldly people, the root of life and glory already inverted and disordered. A person rises and walks toward withering dust; even the horse knows to turn back, yet still cannot escape aging and withering.

The above four poems, according to Lady Youying, were recited by the four Perfected at the Jasper Terrace Assembly on the day of the autumnal equinox last month, in response to the string music of the Mysterious Jun and Broad Shao.

Guo Sichao often rides a small boat playing in the pond, knocking on the boat’s hull and singing:

Clear pond waters encircle the numinous and elegant mountain peaks, the dense forests lush and verdant… (the following text appears to be repetitively spliced with the preceding, the meaning incoherent.)

Guo Sichao often took a small boat to play in the pond, striking the gunwale as he sang.

The clear pond water reflected mountain peaks of numinous qi (Qi, vital energy); the dense forest was a mass of verdure. Black crows flew over the quiet open country, and utterances of realization emerged unhurriedly.

I paddled the oars, advancing on marvelous waves, and bowed respectfully toward the morning wind. Before I could wait for the time to escape the dusty world and gain transcendence, I was already wandering freely in the mountain woods.

The second

I roamed outside the nine-layered heavenly realms, single-mindedly investigating the Great Dao (the Way), and finally cultivated the status of true immortal. I furled the pinions of the numinous phoenix and stored the scales of the ornate dragon.

I lifted high this square-inch heart, and the ten thousand disturbances of the world were as dust and dirt. Turning my head I pitied those whose lives are short: who can cause the wheels of your human life to revolve eternally?

The third

I wandered in the air; when alighting it was not by mounting a rapid wind. Numinous and marvelous paces proceeded in the realm without form. The full moon shone upon bright sunset clouds, nine phoenixes sang beneath the morning sun.

Waving the wings, I fanned the ferry-crossing of the Heavenly River; auspicious clouds encircled and ascended. Thereupon I reached the Palace of Great Tenuity and drank this golden pear nectar.

I wandered carefree beyond the mysterious heavenly realms, attached neither to life nor to death.

The fourth

Riding the rapid wind I danced in the heaven of the Divine Empyrean, draped in colored clouds, my person bearing nine-layered sunlight. The High Sovereign drove parallel with the dragon chariot, and afterward arrived at the Northern Floriate Palace.

Divine tigers threaded their way among the jade trees and jasper forests; wind and cloud united into one body. Opening and again closing the gate of the nether darkness, after the marvelous transformations the profound traces likewise vanished.

The Immortal Lord of Life-Preservation told Xu Huya and Du Guangping:

A scene of simple harmony was faintly visible among the wide woods; warm sunlight rose in the eastern rosy light. The morning wind stirred the cloud-qi of the six directions, and dense qi rose from the eight directions.

Why must the Five Marchmounts be of necessity graceful? Ordinary famous mountains are enough to ascend. With a slender and skillful hand one takes hold of the grotto palaces and mountain peaks, settles the mind and spirit (Shen), and conceals oneself in inner cultivation.

Who can surpass this Dao of the mysterious white when circulating a qi as fine as that of fetal breathing? (“Tuna” refers to the regulation of respiration; “xuanbai” is a term commonly seen in Daoist scriptures for a mysterious qi or a state of realization.)

When the Queen Mother of the West invited Emperor Wu of the Han to a banquet, Lady Shangyuan performed the “Cloud-Forest Invitation Song” and the “Pacing the Void Melody”:

Formerly I trod upon the mysterious True Dao and, with light footsteps, mounted to the realm of Great Rosy Clouds. I carried a book-box to the Heavenly Gate and inquired where the Most High was located.

Suddenly I passed the Purple Tenuity Enclosure and saw only True Persons standing in rows. Clear numinous qi rose together with the pure wind, and cloud canopies shone upon red flowers.

The Orchid Palace of the immortal realm opens its pearl-like door panels as a jade sandbar appears in the azure sky. On the Cinnabar Terrace where immortals dwell, dihua blossoms form in midair while bright eyes gleam with radiance. A flying phoenix perches on the roof ridge and the Candle Dragon coils in winding recesses. The Jade Embryo of immortal lore brings crimson lingzhi as nine-layered cloud canopies reflect red flowers.

The Orchid Palace opens its pearl-like door panels as a jade sandbar appears in the azure sky. On the Cinnabar Terrace, dihua blossoms form in midair while bright eyes gleam with radiance. A flying phoenix perches on the roof ridge and the Candle Dragon coils in winding recesses. The Jade Embryo brings crimson lingzhi as nine-colored radiances shine in mutual brilliance.

Gathering the essences of sun, moon, mountains and rivers to cultivate the immortal body, one remains as innocent as a child even after ten thousand kalpas. Who can truly end life before the allotted span concludes? Fusang, the divine tree of the East that also names the land of sunrise, is no ordinary object open to ordinary inspection.

The Queen Mother of the West commanded her attendant Tian Sifei to compose a reply song.

In the morning one ascends the Supreme Numinous Palace to draw the fragrance of the Eight Kings Orchid; at dusk one enters the Mysterious Origin Tower to pluck stamens and stir langgan stones resembling jade. Fearing the Gourd River might block the way, the Weaver Maiden stands on the boulder at the ferry. Circulating the breath while embracing auspicious scenic clouds of Qi (vital energy) and absorbing their essence is like taking a meal. Numerous Perfected Immortals in the Purple Tenuity Palace ride jade wheels and ingest vermilion elixir. They depart the Vast Mansion at dawn and lodge by evening at the Gouchen enclosure. As each follows a different path, cultivate in the manner suited to oneself. Heaven and earth still endure, so why doubt longevity of hundreds of millions of years? Do not tell these matters to worldly people; those as dull as corpses cannot comprehend them even if they hear.

The Queen Mother of the West bestowed a song upon Lady Wei.

I ride the Eight Scenery Palanquin of the immortals and suddenly arrive in the realm of Jade Clarity. Dragon-patterned robes brush the Heavenly River while tiger banners command the Vermilion Brightness spirit troops. I roam freely beside the Mysterious Ford as all things flow unceasingly. How regrettable that this gathering must end in parting, lasting until the kalpas are exhausted and heaven and earth overturn. One must grasp the vision within emptiness: it cannot be called deathless nor said to possess life. Realize the natural Dao (the Way) and, in silent observation, merge with the Great Darkness, that profound boundless realm. The Southern Peak stands tall, the writings of True Immortals gleam like jade with exquisite radiance. Free of attachments, the empty quiet heart naturally receives numinous Qi. We meet joyfully between the Crimson Rivers, sharing delight without end.

Shuang Lizhu played the Cloud Ao, an instrument of immortal music, in a reply song.

Jade Clarity appears from the Nine Heavens, divine caps and sashes flying beyond the rosy glow. The lofty bright terrace among the clouds displays lush and verdant numinous scenery.

Five-colored auspicious clouds rise, the emerald floral canopy of the immortals appears, and clear winds from the eight directions stir the cyan-green spiritual Qi (vital energy). One raises the head to chant songs that dispel demonic obstacles and lowers the head to study wisdom and intelligence.

Ten thousand immortal perfected ones open the morning scene and agree to meet in the crimson immortal chambers. Those of lofty De (Virtue/Power) and outstanding talent step forward, their Shen (spirit) light shining as if brushing the abundant spiritual Qi.

Celestial mountains soar high into the void, their layered terraces deep, secluded, and distant. Only after roaming the great seas does one understand how narrow is the world at the bottom of a well; only after setting out on the path of cultivating perfection does one perceive the defilement of the dusty world.

After dancing upon wheels and feasting throughout the layered heavens, fishing implements naturally become unused. May I return to the realm of the long-lived Great Chun and long take leave of this human world that is as fleeting as beings born at dawn and dead by dusk.

Song of the High Immortal Longing to Wander the Numinous Cavern

Jade chambers reflect the rosy dawn of the east, and purple immortal carriages float in the crimson morning glow. The splendid immortal terrace draws the gaze upward; at the northern immortal banquet the flying celestial hosts come and go without end.

Dwelling in the tranquil and boundless Great Void, the form is light and wondrous as it treads the rosy clouds. One recites the Great Cavern Chapters and sings these three groups of nine pieces.

At ease in the profound and vast quiet chamber, the Shen King is present within the square inch. Resting quietly in a single room and yearning for the numinous bright light, why toil in rushing through mountain forests?

In a mere moment, even one who has become a decrepit old man can reverse and recover the countenance of a child.

Song of the Four Perfected Ones Descending to Lady Wei

Cinnabar radiance illuminates Shangqing Heaven, and clear winds of the eight directions stir the Great Rosy Clouds. Driving the divine-empyrean immortal carriage one returns, heading for the hollow of Jade Ridge.

In an instant one arrives beyond heaven and earth, and the nine directions all seem like home. Above one gathers the Jing (essence) Qi of the sun; below one drinks the refined essence of the yellow moon.

Contemplating the numinous realm in empty formlessness, the Peng-bird flight path meets no obstruction. Looking back one sees Wei Xian’an, whose turbid Qi has harmed your harmonious Qi.

Diligently study the mysterious Dao (the Way); once cultivation is accomplished we shall meet again.

Song of the Azure Lad of Fangzhu

The Great Rosy Clouds brush the morning radiance, and the nine kinds of primordial Qi transform without fixed form. Guiding mysterious-colored reins one soars beyond the clouds and rides the Qi of the Eight Sceneries upward.

Holding the robes and coverings of the Jade Emperor, lead me to the place where morning light first appears. From afar one gazes at the heavenly palaces of the Seven Luminaries (sun, moon, and five planets), a place both bright and deep.

The son of the Wei clan is truly transcendent, possessing both will and feeling. His endowment is extraordinary, enabling him to join the fine immortal gathering, his name inscribed in the Eastern Flower registers.

Xian’an secretly studies the mysterious Dao and they agree to meet at Yanggu.

Subsequent Song of the Fusang Shen King

Morning opens the palaces of the Great Emperor as one crosses the Paogua waters. The azure sea rolls up emerald waves, and continuous ridges and crimson peaks stand high.

Riding immortal wheels that float among cloud billows, nine dragons escort them together; their names too are written in the Eastern Flower immortal registers.

Xian An studied with concentrated mind in a hidden place, agreeing to meet at Yanggu (the legendary place where the sun rises).

Song of the Divine King of Fusang

In the early morning the palaces of the Great Emperor are opened, crossing over the Paogua waters. Emerald waves surge up on the azure sea, and the continuous mountain ridges stand facing the crimson peaks. The chariot wheels float among the cloud waves, with nine dragons driving abreast. Tiger banners flutter at the ferry illuminated by rosy light, as numinous winds blow and the flags roll with the wind. Hua Cun has long taken pleasure in cultivating the Dao (the Way), and thus can be likened to the high gods. She has transcended the three kinds of karmic attachments, and the sympathetic meeting only then truly begins. They arranged to meet at the Yangluo Palace, and when the cultivation is complete they will travel together with Wei Zi.

Song of Qingxu Zhenren

Driving a swift chariot, governing the Qingxu realm, lingering at the Xihua Lodge. The Qionglin (forest of jade trees in the immortal realm) already reveals wondrous sights, tiger banners following the dispersing smoke and rosy clouds. Wise winds vibrate the red banners, bright lamps illuminating the eight directions. Unfastening the lapel to rest in the secluded chamber, the divine bells emit a clear ringing. Peacefully dwelling in the light of sun and moon, like roosting on the branches of trees; playing the nine-stringed instrument in the mysterious realm. It allows me to lay aside the sorrows of successive lives, dissolving the sighs of a thousand years. The heart is filled with joy and delight, as if without limit; waiting through the night until dawn.

The Second

Purple clouds cherish the mysterious void, the divine wind having no fixed direction. Suddenly it fills the eight directions of heaven and earth, wishing that you thereby become suddenly enlightened and enter the realm of empty stillness. The eight windows have unsteady brightness, both dark and light. Internally observing the upper, middle and lower three Dantians (energy centers) (the three cultivation sites in the human body according to Daoism), images appear in the silence. Concentrating the spirit and standing tall to encounter; the cloud-like posture is lofty, pure and bright, orderly and dignified. I am ashamed of not having the superb skill of the Ying craftsman wielding his axe, unable to sculpt that natural outstanding talent. Diligently and secretly practicing the way of nourishing life; if leaked or neglected, it will invite disaster. The numinous timing comes of itself, then we join hands and ascend together.

Song of the Lamentable Human World

Heaven and the human world, ah, opportunities to meet are few. The sun sets toward the western mountains, ah, the evening crows return to their nests and fly away. A hundred years of human life last but a moment, ah, heart's desires often conflict with reality. The heavenly palaces are close at hand, ah, regrettable that I cannot follow you there.

Ba Ballad

The one who attained the Dao and became an immortal is Mao Chucheng; he rode a dragon into the sky, entering Taiqing (the Highest Clarity, the empty and clear immortal realm according to Daoism). Sometimes he descends to Xuanzhou and rambles in Chicheng. Later generations continue to go there, and when it is my turn I too shall attain completeness. The Emperor Lord also studies this Dao method, the time being the twelfth month of Jiaping.

Shi Anqing first composed the poem.

On Spirit Mountain the Palace of Supreme Rosy Clouds (Taixia Gong, a palatial hall in the Daoist immortal realm) has been erected, its precipitous rocks thrusting straight into the clouds. Purple vapors of Qi (vital energy) spread across the Divine Land, and immortals arrive riding the swift wind, mounted on white dragons.

They journey together as companions, four guests in all, proceeding eastward as one to pay homage to Lord Sanglin (name of an immortal). Although Luo Guangxiu is senior in years, his vital energy remains vigorous, and he appears radiant and full of spirit.

They had not originally intended to yield seats according to ordinary protocol, but instead, citing seniority in age, they mutually deferred to and honored one another.

(The following verses repeat the preceding text.) Precipitous rocks thrust into the clouds, purple vapors of Qi spread across the Divine Land, immortals come riding the wind and driving white dragons. They travel together eastward to pay homage to Lord Sanglin. Although Luo Guangxiu is advanced in years, his energy remains vigorous; the company mutually yield and show respect according to age.

Poem by Zhang Youshi

Traveling northward they wander beyond the great desert, then ascend the immortal palaces of Penglai (the palace gates of the Penglai immortal realm). Purple clouds encircle the numinous palaces, incense smoke dense and abundant, lingering without dispersing.

Luo Guangxiu is truly outstanding, long occupying a position in the discussion of the Dao (the Way). The assembled sit in array among the seats of the Perfected Ones, together watching the white dragons recede into the distance.

When will the four of Lishi (Lishi, perhaps a personal name or appellation) be able to loosen their sashes together and gather in relaxation? I cherish those friends with whom I opened my robes and spoke freely, and I look forward with joy to meeting them at dawn.

Poem by Xu Yufu

They roam among extraordinary mountain peaks, bathing body and mind in the limpid waters of Canglang. From afar they gaze upon the Penglai immortal realm, standing lofty and erect, thrusting straight into the remote heavens.

The Five Zhi (immortal herbs) grow upon vermilion rock walls, and around the surrounding steps are arrayed beautiful jades like chess pieces. Wondrous numinous radiance scatters in profusion, illuminating the courtyards where the divine spirits dwell.

At ease and untrammeled, transcending the “Seven Awakenings” (a Buddhist term referring to seven methods of cultivation toward enlightenment), I freely gather the innate Jing (essence) and Qi. My heart is self-sufficient; what need is there of the glory brought by white dragons?

Poem by Ding Weining

The Mysterious Mountain (name of an immortal mountain) is reflected in the Canglang waters, golden palaces gleaming against numinous pavilions and corridors. Lord Luo’s aspirations and interests surpass the ordinary, and he dwells at ease between being and non-being.

His physical form resides in the cold northern immortal realm, yet his spiritual consciousness connects with the Three Spirits (designation of immortal mountains or deities), penetrating the Nine Heavens. Colleagues travel together as companions, recommending me as the eldest in years and highest in De (Virtue/Power) and reputation.

Shi Qingan is young in years yet unwilling to honor the senior worthies. He mocks Lord Penglai, calling him a “youth” in the presence of Guangxiu. How will the illustrious lord respond, to blunt this young man’s sharp spirit?

Writing of King Fuchai of Wu

Mysterious fords and currents swell with crimson waves, Kunbi (beautiful jade) reflecting upon Lang Mountain. The morning sun ushers in the radiance of dawn, the scenery flourishing and gorgeous, winding and graceful.

Wandering clouds settle beneath the brush of this youth.

Writing of King Fuchai of Wu

Mysterious fords and currents swell with crimson waves, Kunbi reflecting upon Lang Mountain. The morning sun ushers in the radiance of dawn, the scenery flourishing and gorgeous, winding and graceful.

Wandering clouds fall toward the sun, light and shadow like a swift wind shooting straight up to the Three Heavens. Lingbao (a designation in the system of Daoist honored deities or scriptures) illuminates beyond the Nine Heavens, where darkness and light meet amid Zhong Mountain.

Xia Yu ascended the Terrace of Eight Windows, stretching his breath, the sounds ringing like gold and jade striking one another, orchid fragrance dispersing. He climbed along the branches, shaking the jade-tree-like trunks, pursuing the source of the flood along the water’s waves.

Supporting the root, he established the numinous and wondrous trunk; the branches and leaves hung and spread, forming a flourishing scene. The traces left by dragons and phoenixes are profound and hard to seek; the writings above the Nine Heavens shine with brilliant radiance.

Raising his head, he absorbed the Jing (essence) of the sun, moon, and stars to preserve himself and seek lasting peace; lowering his head, he rinsed and drank the liquid of the Five Flowers, restoring youthful appearance once more. The Shen (spirit) ascended into the Palace of Warm Coolness—how could one still know of cold or heat? A thousand years seemed as if morning had just arrived; ten thousand years like the sun had only risen halfway in the sky.

Spreading his wings, he flew to the peak of Kongtong Mountain, inviting me into the Lingbao official bureau. The carriages of the Five Emperors raised smoke and dust, arriving together at the extremity of the Jingmo land. They greeted one another regarding hunger and thirst; in the Mysterious Spring there was ample flowing elixir (the immortal elixir and numinous liquid of which Daoism speaks). The way of seeking immortality lies in the square inch of the heart; even as far as the remotest extremes of the eight directions, there is nothing difficult to reach.

Looking back, those vermilion-gated grand residences were filled with a repulsive aura; those occupying prominent positions often also have difficulties. Stone stele inscriptions stand in the shaded parts of the mountain rocks; caves and mountain ridges can all serve as evidence for visits and investigations.

Poem of Xin Xuanzi

Formerly I entered the land of Youming, following the divine carriage forward, responding to the summons of the spirits. The Shen (spirit) dispersed with the void, and the breath vanished like auspicious clouds.

If the physical form were not of a material as clear and pure as jade, how could the mysterious artisan of creation carve it? I sat cross-legged chanting profound tunes, raising my hands to play with the ringing branches.

The forest dwelling has transcendent joys, from then on cutting off intercourse with the worldly carriages and horses. The leftover spiritual summons… the Shen (spirit) dispersed with the void, and the breath vanished like auspicious clouds.

If the physical form were not of a material as clear and pure as jade, how could the mysterious artisan of creation carve it? I sat cross-legged chanting profound tunes, raising my hands to play with the ringing branches.

The forest dwelling has transcendent joys, cutting off intercourse with the dusty world. The leftover shadow attaches itself to the complete solar disk; why are beautiful sounds so scarce?

The Second

In stillness one penetrates the mysterious principles, entrusting the heart’s intent and sentiments; the mysterious Qi (vital energy) gathers, harmonizes, and activates the sounds. Though the lofty wheels are uneven, they can still come to visit places ten thousand ren high.

The disciples of the Dao cultivate in purity and stillness, concentrating Shen (spirit) and uniting Qi (vital energy), matching the numinous and wondrous state of mind. Following transformations, allowing the myriad things of the world to flow and turn; the will is then set upon the profound and quiet mountain forests. All agree to travel together through realms that transcend the mundane, accompanying one another in quiet sitting on the eastern mountain ridges.

The Third

Driving the carriage to the vast wilderness of Fengdu Mountain, pursuing the transcendent traces of the land of Youming. In the void there are of themselves the myriad things; among the myriad things there is also no constantly unchanging existence.

Through conversation one realizes the boundary of being and non-being, meeting one another upon the Hao Bridge (the place where Zhuangzi and Huizi debated). When gazes meet, one already comprehends the mysterious principles; matters of ghosts and spirits are no longer of concern.

Song of the Left Lady of Taiwei Xuanqing

The lush and verdant place is not the true dwelling; Taiyuan is my residence. Would Xuangong (a Daoist honored deity) ever be destroyed? In the hazy and dark realm, only I alone face the predicament that is hard to resolve.

She rides a descending phoenix, borne upon purple clouds and rosy mists; driving her splendid chariot, she ascends the morning mountain peaks. All around is silence, boundless without end; the sky glows with brilliant radiance, as though a palace hall were suspended in the heavens.

Lingzhi unfolds its fragrance upon Phoenix Hill; she proceeds slowly beside the Yaolin (jade groves of the immortal realm). The dragon embryo (Longtai, a dragon-shaped numinous being of which immortals speak) reveals an infant-like form; the Eight Jades (Baqiong, eight kinds of precious gemstones of the immortal realm) revolve in the plain light of dawn.

Langhua (beautiful jade of the immortal realm) flourishes within the Jade Palace; blossoms condense into clusters and bloom radiantly upon high cliffs. The great Peng spreads its enormous wings and flies across hundreds of millions of mountain ranges; beating its pinions, it soars straight up into the cloudy heavens.

A command is issued from the Western Court; the assembled immortals raise their voices in prolonged song. The Yun'ao (a musical instrument of immortal music) ceases its fruitless playing. The winds of the eight directions encircle the azure firmament; layers of mist and smoke instantly disperse.

A numinous child casts forth flowing golden light; faint flames flicker as the memorial desk (Cian, a table for presenting documents) is opened. The Three Primes (Sanyuan, the Three Officials of Heaven, Earth, and Water in Daoism) bow and begin to dance; the Purple Sovereign (Zihuang, an honored deity of the heavenly realm) waves his sleeves in praise.

The light is bright and clear, radiance scattering in all directions; the Changgeng star (Venus, which often appears in the evening) also shines brilliantly. The chariots of the immortals rise high, and the bright blade appears; gazing downward fills one with melancholy.

Looking back upon those pitiable earthly immortals (Dixian, immortals dwelling in the mountains and forests of the human world who have not yet ascended to heaven), why do they still reside among the woods and mountain streams?

Song of the Numinous Phoenix

O distant numinous phoenix, stretching onward as you return; my longing is prolonged, yet my heart’s desire always comes to naught. Passing through ten thousand kalpas, I know not when there will be an end, nor when you will fly to me.

Thereupon that phoenix which the king had slain suddenly revived with vigorous life, taking the woman with it as they flew up together, heading straight into the clouds.

Stone Drum Song of the Female Immortal Zhang Liying

O stone drum, stone drum! Bitter is this human earth. I have come here and seen the ways of the world; the lives of the common people are truly arduous.

Worldly affairs bring sorrow, my thoughts wander far; yet my aspiration cannot be insulted, nor can the power of kings take it from me.

My aspiration is to have the luan and phoenix as companions, to sing and dance of myself, to pass beyond the cloud layers and traverse the Heavenly River, far departing from the nets of the dusty world. O people of the world, none can disgrace my aspiration, nor can the power of kings take it from me.

My aspiration is to have the luan and phoenix as companions, to sing and dance of myself, to pass beyond the cloud layers and traverse the Heavenly River, far departing from the nets of the dusty world. What then can the people of the world do to me?

We meet but temporarily; when fortune changes, we each go our separate ways. O father, O mother, this truly fills my heart with sorrow.

Children’s Rhyme of the Early Han

Don a blue-green skirt, enter the Heavenly Gate, pay respects to the Golden Mother (Jinmu, the Queen Mother of the West), then pay homage to the Wood Lord (Mugong, the King Father of the East).

At that time nobody understood the principle behind it; only Zhang Zifang (Zhang Liang) knew, so he went to pay his respects and said: “This is the Jade Youth of the Eastern King Duke (the immortal child serving the Eastern King Duke). Tradition holds that when an immortal attains the Dao (the Way) and ascends to heaven, one should first bow to the Golden Mother (Queen Mother of the West) and then pay homage to the Wood Duke (Eastern King Duke). Anyone who has not reached the realm of soaring into emptiness and ascending as a Perfected would not know this path.”

Poems Presented by Elühua to Yang Quan

The divine peak towers into the clouds, flying summits piled one upon another; the secluded numinous valley is empty and still, jade trees grow abundantly, and the forest is clear and remote.

Master Yang Quan is outstanding in both talent and appearance; from an early age he was known for his refined reputation. His mind is directed toward the mysterious doctrines discussed by Zhuangzi and Huizi, freeing him from the constraints of worldly form and status.

He displays his gifts in the vermilion-gated houses of the distinguished, and it is evident both internally and externally that his aspirations surpass those of ordinary people.

The Second Poem

You and I belong to the same clan, sharing the same ancestral origin, as if issuing from one and the same deep pool. Our lineage is vast; each inherits the enterprises of the ancestors, yet now we have divided into different branches.

We associate because of shared affinities, complementing each other like orchid fragrance and the sounding of metal and stone; the three beneficial friendships are thereby made even deeper.

The Third Poem

Calmly seeking, I am fortunate to have this meeting; our elegant and correct association is sufficient to continue for a long time. Who says that subtle insight is difficult to obtain? If one experiences it with the heart, one can understand it within the square inch of the mind.

We yearn to cast off the cage of the dusty world and together become recluses of the mountain forests. Do not let the wings that fly through the air be wrapped up by a startling wind and encounter change halfway.

Although transformation and transcendence have to do with a person’s cultivation, it is not easy to attain the immortal realm in the manner of Yang Quan. Is what is hoped for merely momentary glory? May you still preserve your original intention in the twilight of your years.

Poems Presented by Consort An of Nine Floriate to Yang Siming

Cloud palaces tower high above the void, qiong-jade towers stand in imposing array. In the Purple Palace one rides cyan cloud-qi (Qi, vital energy); the numinous observation halls are solemn and towering.

In the langxuan vermilion rooms (magnificent residences of the immortal palaces), those of deep De (Virtue/Power) shine like crimson sunset clouds. One stoops to drink the sweet dew of the numinous flask and looks up to gather the azure immortal flowers.

One washes the feet in the Jade Heaven Pool and beats the oars to float on the Heavenly River. Then one mounts the auspicious cloud carriage, drives the dragon reins, and goes to secluded and mysteriously distant places.

One shakes the robes amid the filth of the mortal world and lifts the skirts while walking on the muddy waves. I wish to companion the gentlemen of mountains and marshes so that the firm and the yielding may follow and harmonize with each other.

Hand in hand we enter the pure and quiet immortal realm, practicing the way of the Highest Perfected without following deviant paths. We meet in the Purple Tenuity Palace (the dwelling of the Celestial Emperor) to discuss good counsel; responding to one another in song and receiving each other, we can enjoy much blessing.

The Second Poem

Riding a rapid carriage one sets out from Western Floriate Mountain, coming and going freely between that which must rely on something and that which need not. At times one looks far toward the peaks of the Five Sacred Mountains; at times one rinses in the Heavenly River.

Riding the Dharma Wheel, seeking the empty boat (an image of taking emptiness and stillness as a boat), the places one reaches are all leisurely connected. Within a mustard seed, ten thousand qing of heaven and earth suddenly unfold, and Kunlun Mountain lies within.

Large and small originally have no distinction, and far and near likewise arise from the same origin. What others practice must wait for external conditions to arrive; what I practice takes the primordial origin as the root of closeness.

Poem of Lady Wang of Zhonghou

Dragon banners dance in the Great Void (the vast boundless sky), flying wheels skim the corners of the Five Sacred Mountains. Wherever one arrives there is unfettered freedom, and when there is a response, Kunlun Mountain arises.

Large and small originally have no distinction, and far and near likewise arise from the same origin. What others practice must wait for external conditions to arrive; what I practice takes the primordial origin as the root of closeness.

Poem of Lady Wang of Zhonghou

Dragon banners dance in the Great Void, flying wheels skim the corners of the Five Sacred Mountains. Wherever one arrives there is unfettered freedom, and when there is a response, a mysterious song arises (a profound and mysterious singing).

The independent (not relying on external things) can illustrate the dependent (which must rely on external conditions); they encounter one another and thus are able to harmonize. How distant is the water of Canglang? The mysterious well (a mysterious well, or a well in the immortal realm) is not too many either.

In the deep and utterly remote places, meeting occurs in merely a few steps and extends throughout the four seas. How can that compare with going beyond the realm reached by light, passing through three kalpas (the long eons spoken of in Daoism) only once?

The Second

The roads of the eight directions gather at a place with no ancestral return, riding the fortune of the times to observe the bustling world. The body transforms like floating dust and places itself amid the dusty world; unfastening the lapels, one meets those of the Dao (the Way).

Gazing aside at the misty clouds, time seems suddenly to halt; accompanying the Perfected One, one arrives at the dwelling of Shen (spirits). Scenes in the void surround jade-adorned pavilions, and mysterious heavenly music strikes up phoenix songs.

Traveling a fitting path, there is no obstruction of tracks; the marvelous music dances among the cloud waves. De (Virtue/Power) stands equal with the jade scenery (the clear bright scenes of the immortal realm); why greedily seek worldly splendor?

The Third

One need only contemplate the peaceful innate true nature, set aside entanglements, and let the feelings and nature unfold of themselves. Abiding in stillness, one no longer employs artifice or carriages and horses; valuing life itself, one can nourish body and mind.

Where can one meet that son of equalizing things (one who regards the distinctions among all things lightly)? Entrust oneself to the fortune of the times and let it carry one wherever it leads.

The Fourth

Ascending the immortal carriage (ping), one departs from Donghua (the Eastern immortal realm); waving the fan, one roams the Great Mystery (the mysterious remote realm). Driving the flying reins, one leaps ninety thousand li, and the eight directions likewise return to evenness.

Temporarily looking down among mountains and waters, one sees only the quiet beauty in the depths of the spirit mountains. Sharing the harmonious wind with all things, the Qi (vital energy) naturally harmonizes; principles communicate, and the principles of all affairs coincide as well.

Seeking dragon zhi (the legendary immortal herb) in pursuit of longevity; inwardly contemplating, one nourishes the innate true nature. The eastern mountain ridges can remain long in quietude; why be entangled by external things?

Poem of Lady Li, Zhaoling of Fangzhang Yi.

Temporarily looking down among mountains and waters, one sees only the quiet beauty in the depths of the spirit mountains. Sharing the harmonious wind with all things, the Qi (vital energy) naturally harmonizes; principles communicate, and the principles of all affairs coincide as well.

Seeking dragon zhi in pursuit of longevity; inwardly contemplating, one nourishes the innate true nature. The eastern mountain ridges can remain long in quietude; why be entangled by external things?

Poem of Lady Li, Zhaoling of Fangzhang Yi.

High walls amid the clouds join the palaces of heaven, while seven kinds of harmonious Qi (vital energy) shine upon the spirits. Jade doors open at dawn, and nine kinds of music issue from the vermilion portals.

Purple auroras gleam against the crimson palace gates, and incense smoke rises from between the green windows. Four-horse carriages dance with tiger-patterned banners, while azure carriages leap through the mysterious void.

Floral canopies part with the cloud-qi, as luan-birds and phoenixes harness six dragons. The procession passes the foothills of the Five Sacred Peaks, and the Three Primes (the three heavens of Highest Clarity known in Daoism as Qingwei, Yuyu, and Dachi, associated with the Three Pure Ones (Sanqing)) look back toward Junfang (a personal name or immortal title).

I have only just caught the scent of restless, filthy qi when all manner of turbid vapors pollute my breast. Foul and stinking things fumigate the spirit (Shen), and the breaths of the clamorous dusty world collide with one another.

Even bright, pure jade is so dazzlingly radiant—why then must one allow oneself to fall into such a state? I wish to fold my hands and take leave of the world early, yet I suffer from not having done so in time; if I sit motionless in the dusty world, worms will grow upon my body.

The second.

Indulging freely in wine while observing the many wise ones, I suddenly drink throughout the four quarters. I myself cannot clearly explain the reason; in truth this is not a kind of roaming that must rely upon external things to be accomplished.

When we meet, everyone is joyful; when we do not meet, there is no sorrow. Freely roaming in the mysterious void, the two encounters naturally become companions of their own accord.

The third.

The flying carriage drives up the lofty Morning Terrace and arrives at the mysterious mountain corner. I hold the robes and coverlets of the Purple Sovereign (a high Daoist deity), and in an instant the winds of the eight directions drive the carriage onward.

Jade florescence (the splendor of the immortal realm) sets off the green curtains, while azure skirts and kingfisher-green skirts flutter in the wind. The magnificent carriage glows with radiance, and the tinkling jade of the ornaments shines against the moon-pearls.

Upon slightly entering the wind and dust, I feel I must pinch my nose and avoid the dusty world. Rank stench and filth damage my qi, and all sorts of pollution cause the heart-spirit to lose its foundation.

Why not swiftly take flight and rise, lightly strolling through the Grand Void (the vast and boundless emptiness)?

Poem granted by the Lady of the Southern Culmen to Yang Xi

Pinch the nose to avoid the dusty world. Rank stench and filth damage my qi, and all sorts of pollution cause the heart-spirit to lose its foundation.

Why not swiftly take flight and rise, lightly strolling through the Grand Void?

Harnessing the swift wind and waving a feather fan to roam the Grand Void, the Eight Sceneries (immortal landscapes spoken of in Daoism) fly up to distant heights. Floating upward beyond the Purple Dawn (a celestial immortal realm), looking down upon the deep and secluded Luoqi.

The mysterious mind-state is empty and bright, situated between heaven and earth, free to move up and down without circulating or stagnating. Between the two extremes of having nothing to rely upon, although there is something to rely upon, there is yet no managing or acting.

When one perceives “non-being,” one can transcend death; when one perceives “being,” one can nourish life. When the Eastern Guests gather and sing in loud voices, what is there worth arguing about between the two realms of “having something to wait upon” and “having nothing to wait upon”?

The second.

Order people to prepare the jade-brocade wheels, crack the whip and drive the carriage, gazing upward and lingering. In the morning touring the Vermilion Fire Palace (a palace in the immortal realm), in the evening banqueting at the Night-Radiance Pool.

The shadow of the carriage floats at the summit of the clear auroras, eight dragons arrayed neatly yet staggered. I undertake a roaming that has nothing to wait upon, yet things that have something to wait upon always follow after.

When joyfully gathering and sharing the bed with the fair one, the two realms argue with each other. The so-called “being” and “non-being” have no fixed, unchanging boundary; the various things waited upon also each return to their original places.

The original text at the end repeats the lines “pinch the nose to avoid the dusty world \ldots lightly strolling through the Grand Void” and once again marks them as “Poem granted by the Lady of the Southern Culmen to Yang Xi”; here, following the original, its poetic meaning is retained, and the repeated portions are not additionally expanded.

When the numinous tree sways, a response is sure to follow; when clouds and Qi (vital energy) gather, they await the dragon’s cry. Mysterious patterns resonate with one another, and as soon as any outer thing is stirred, all things give forth a sound.

The immortal’s flying carriage set out from Mount Xihua, then suddenly drew in the reins to come seeking. The far regions of the eight directions are not without their joys, yet it is the shared recitation of the principles within them that truly commands reverence.

Thinking of the people throughout the four quarters of heaven and earth, their hearts are always filled with many cares. May all journey together to the Terrace of Northern Cold, so that a wondrous pure breeze may open your chests.

— Poem of Lady Wang of Purple Tenuity (Ziwei Wang Furen)

Riding the swift wind toward the Nine Heavens, the carriage halted at the Ridge of Three Blooms. If the heart holds expectation, one lingers and gazes; if there is none, stillness is what is fitting. How could the waters of Canglang be worth such hurried toil? Better to pass beyond the Mysterious Well.

She chanted again: The Tortoise Tower rises high and secluded; moon-pearls hang from the ramparts and towers. All sit separately in the Chamber of Nine Numina, striking jade chimes and chanting of Great Nonbeing (the realm of emptiness and serenity). The jade flute brings harmony and ease to my Shen (spirit) thoughts; the golden sweet-wine (immortal liquor) dissolves my sorrows.

She chanted again: Feasting and drinking freely in the Palace of Eastern Florescence, we sound forth a thousand kinds of music. The Azure Lord (the Azure Thearch of the East, also denoting eastern perfected immortals) summons me to rise; I bow in reverence, gazing up in longing toward the immortal precincts of the Forest Courtyard. Feathered robes brush lightly, gleaming with kingfisher radiance; jade pendants clash, ringing out with clear notes. Together we point toward the Hall of High Dawn and agree to meet in Xiangzhongming (an immortal realm).

Recording further a chant of wandering through Mysterious Ridge, it says: Soaring upward in flight, one treads the crimson cloud-heavens; riding the swift wind one arrives at the Court of the Northern Ridge. Numinous brilliance shines upon the immortal terrace; a wheel of light like the full moon tilts and turns with the wind. One opens the brightness and embraces the Cinnabar Origin (the primordial Qi preserved in inner cultivation); one opens the Luminous Gate and takes in the essence of the moon. Palaces of the Cloud Forest appear in mutual reflection; the grand procession of carriages restores one to childlike authenticity.

Dwelling in rustling solitude in a place unbound by ties, how could the rights and wrongs of the world disturb the Shen of the heart? The nets of the mundane world set people to chasing and clamoring against one another—how then can one speak of cultivating life?

On the evening of the sixth day of the ninth month, the Perfected One of Cloud Forest again issued a command, directing Lord Yang to take up the brush and write a poem, which said: Unhitching the wheels above the Grand Aurora, gathering the reins, one arrives at Purple Hill. Grasping the Qi of the eight directions of the heavens, the body leaps and floats in midair.

With a single glance one can clearly discern the essential principles of the transformations of heaven and earth; looking further, one can seek out a lofty and distant realm. Once the essential purport of the Dao (the Way) is understood, a thousand kinds of worries can be unraveled.

If in seeking the Dao one can encounter a true kindred spirit, what else is there to pursue besides this?

This poem was recited and shown to Xu Changshi Mu and Xi Fanghui. Then it continued:

The purple heavens are clear and bright; beside the Mysterious Palace (the palaces where immortals dwell) flows the Crimson River (the legendary red celestial river). In the Shangqing immortal realm (the high immortal realm of Daoism) there are numerous immortals, and the Spirit Terrace (the abode of the practitioner’s mind-spirit) stands tall and luminous.

The eight carriages (vehicles of the immortals) arrive at the Vermilion Pool, their feathered canopies (covers adorned with feathers) tilting toward the cloudy skies. The sound of the wind reverberates, echoing among the Three Mornings (a designation of a Daoist heavenly realm); golden bells ring out, and jade radiance (the luminous splendor of the immortal realm) scatters in abundance.

The seven reins (the seven reins of the immortal carriage) descend upon the Nine Layers (the stratified levels of the heavens). Immortals feast and gaze without needing to cling to their earthly homes. I ask those who seek the Dao: why do you still sit trapped amid the storms of the dusty world?

Can you not dwell in the realm of Eastern Excellence, cultivate your true nature, and gather the qi (vital energy) of Great Harmony (the peaceful and pure primordial energy of heaven and earth)?

This poem was recited once more and shown to Xu Changshi and Xi Fanghui. On the eighteenth day of the tenth month, a command was again issued together with the others, and a letter was written to Yang Jun saying:

Holding the jade-radiance canopy in the left hand, riding the flying luminescence, one treads upon the Seven Origins (the celestial realm represented by the seven stars of the Big Dipper). The Three Mornings display purple radiance; refine and nourish body and mind, and hold fast to the Bright Truth (the luminous and pure nature of the Dao).

Transformation and soaring occur in but an instant; numinous wonders appear on all four sides. The marvelous functioning has no bounds; one must diligently contemplate the Shangqing scriptures.

Why still linger on the diverging path, causing the mind and will to respond without concentration? Yin afflictions (dark, long-accumulated ailments) cause one to lose the mysterious principles, and unawares the years have already slipped away.

Xu said to Yang Jun: “What is called diligence is to be diligent in the matter at hand, investigating the subtle and mysterious principles within it; what is called caution also requires drawing analogies from similar cases and reasoning from the facts. The difficulties of studying the Dao can hardly be exhausted in writing. If one harbors shame and looks down upon the methods of the Dao, one is already far from the Dao. It is only later that people like Guan Bing can appear precious. The worthy person can begin anew in the raising of an eye; now one should first achieve inner forgetfulness of external things.”

Thereupon it was recited:

The realm of mysterious purity and stillness is remote and unfathomable; the lingering glow of the setting sun arises from its resting place in the east.

I wish to obtain a kindred spirit who has transcended the dusty world, who maintains purity and stillness, and who seldom manages worldly affairs.

After reciting it several times, it continued:

The numinous person dwells in seclusion on the mysterious peak; the Perfected One contracts the form and comes riding the clouds. The mysterious song is not without its appointed time; the exquisite resonance has its own moment of waiting.

Who would have thought that in the empty stillness the profound resonance has always been present. Hand in hand we ascend the Feather Palace (the palaces where immortals dwell) and feast together in the Vast Cold.

I ask who the companion is? All that is seen are the jade maidens (female immortals who serve the Perfected Ones).

After reciting, he said, “I am like a magnificent steed soaring independently through the air, beating its wings in high flight on Kongtong Mountain. Could such a person be forever trapped by the cold?”

Someone asked, “Who is the friend you long for?” He replied, “What dwells in my heart is only the Jade Maiden (the immortal maiden of Daoist legend).”

After reciting, he said again, “I am like a magnificent steed soaring independently through the air, beating its wings in high flight on Kongtong Mountain. Would such a person gaze southward for long, seeking to meet Xie Qiansheng (a personal name)?”

On the thirtieth day of the second month he composed a chapter: I ride my robes across the Green River and at once encounter the Lord of Fusang (the immortal true being of the eastern land where the sun rises). A grand gathering is held at Tailin Xu, and a banquet of appreciation takes place in Xuanhua Palace. If one believes in the Dao (the Way) with a sincere and steadfast heart, why not dwell on the Eastern Peak?

On the fourteenth day of the fourth month he further composed seven chapters of verse: I harness the light of sun and moon and begin to cross, riding the swift wind to ascend to Shangqing (the upper realm spoken of in Daoism). The Cloud Terrace towers lofty and majestic, the Changhe (Heavenly Gate) and Jade City are especially splendid. The morning breeze stirs the cinnabar mists, red vapors shower upon the Golden Court (immortal palace); green leaves gather on the Mysterious Peak, purple zhi grows beneath the rocks. Auspicious clouds encircle the elixir furnace, refining immortal jade from which eight precious treasures take flight. Feasting and gazing in the Guanghan Palace (Moon Palace), one’s lifespan extends through ten thousand chun trees yet remains as youthful as an infant.

Dragon banners summon numinous thunder and lightning, tiger banners call forth the vermilion troops (the divine soldiers of heaven). The High True Ones (immortals who have attained the Dao) patrol the Nine Luminaries (the nine stellar bodies), and penetrating observation (insight into the subtle) makes even the deepest recesses luminous. Who can tread this mysterious immortal Way to visit me in my boundless longevity?

In the second: Clouds and vapors wreath the Purple Tenuity Lodge (residence of the Heavenly Emperor), the Luxuriant Terrace emits flowing rosy light. Luan birds sing among the floral canopies, phoenix music leads the dragon carriage to the court assembly. Eight wolves grasp red banners, white tigers play the horn flutes; clouds surge, revealing the numinous palace that arrives amid the clamor of the dusty world.

At the dwelling of the fair one I unfasten the horse’s reins; those of like Qi (vital energy) naturally attract one another. Discovering the original source takes but a moment, and ten thousand years pass as if they were a single morning. Even a life as long as the chun tree must eventually decline; having traversed kalpas, why regard them as distant?

The true immortal stands right before one’s eyes; do not let the mind and Shen (spirit) hurry past. Wield the blade of emptiness to sever all obstructions; if one clings to vulgar views, the Five Shen (the spirits of the five viscera within the body) will grow sorrowful.

In the third: At dawn one sets out facing the eastern morning light, riding a flying chariot across the vast sea. Mountains and waves shake the azure horizon, the winds of the eight directions scatter the mysterious smoke-clouds.

Turning onto a secluded path, one’s dwelling likewise changes. Cherishing longing for the Zhenren (Perfected Ones) in the heart, one readily receives their influence. The Three Golds (precious substances in Daoist cultivation) allow for touring and lingering, while the eastern ridges are suited to lengthy sojourns and careful viewing.

People of the world all hurry along their separate paths; who among them can cultivate the Dao, attain it, and enter the immortal realm?

The Fourth

The figure drifts ethereally, arriving at the Ridge of Eight Mists. In lingering there it seems as though riding a flying canopy of morning clouds. The purple chariot (the vehicle of immortals) soars into the Taixu (the vast, boundless heavens), gazing far beyond the Nine Heavens.

The jade flute’s sound stirs the clouds and rosy vapors, while numinous fumes disperse the gloomy mists. High immortals banquet in the realm of Tai Zhen, their clear songs carrying to endless distances.

Coming and going between the mountain peaks and the immortal courts, why still ask where meetings and greetings might take place?

The Fifth

Divine jade illuminates the wondrous ford, the Seven Origins (the star-deities of the Northern Dipper and others in Daoism) shine with brilliant radiance, the immortal chariot soars into the Taixu, gazing far beyond the Nine Heavens.

The jade flute’s sound stirs the clouds and rosy vapors, while numinous fumes disperse the gloomy mists. High immortals banquet in the realm of Tai Zhen, their clear songs carrying to endless distances.

Coming and going between the mountain peaks and the immortal courts, why still ask where meetings and greetings might take place?

The Fifth

Wondrous jade light shines upon the numinous ford, the radiance of the Seven Origin star-deities illuminates the sacred portal. The spirit transforms within the square inch (referring to a person’s inner heart), leaping in a single bound to the Taiwei (a stellar palace in the heavens).

Exquisite music accompanies harmonious singing, and elegant gatherings have their own occasions. Viewing this scene together with the celestial beings, one flies in accord with the morning light.

Driving the chariot and galloping beyond the Six Directions (Heaven, Earth, and the four cardinal points), where then would there be overturning or danger?

The Sixth

A modest banquet is set on the Ridge of Swift Winds in the mortal world; the myriad things succeed one another through the generations, yet ultimately must return. Who can know when the wondrous kalpa will arrive? Looking back fills one with sorrow.

The Seventh

Cloud-herbs shade the profound and mysterious land; gazing upward, one contemplates the ceaselessly circulating Jing (essence) and Qi (vital energy) of the stars. Plants, trees, and living beings grow lush and abundant; accumulating deep De (Virtue/Power) will surely cause the family lineage to flourish.