《上清黄庭五脏六府真人玉轴经》

The Supreme Great Dao, the Ultimate Origin, Yuanshi Tianzun (a Daoist honored deity) said to the Yellow Emperor: “You wish to obtain the essentials of governing the people, yet you do not know the methods of protecting and nourishing yourself? You only manage others and not yourself; you only cultivate the external and not the internal. Is this not inverted?”

The Yellow Emperor kowtowed in greeting, remaining kneeling as he replied: “How fortunate indeed! With this humble body of mine I respectfully listen to the mysterious teachings, and I earnestly request that you take pity and instruct me.”

The Yellow Emperor kowtowed in ritual greeting and then knelt upright, saying: “How fortunate I am! I wish, with this unworthy body of mine, to listen respectfully to your mysterious and wondrous teachings, and I earnestly beg for your compassionate aid. I revere the teachings of the sages and await your instruction.”

The Celestial Worthy said: “When a human being is born, an eight-chi body is formed, gathering together the forms of the myriad things. Externally the body has four limbs and nine orifices; internally it has the five viscera and six bowels, each governed by a spirit. The five viscera are subtle and discerning, like Metal and Fire; the breath is harmonious, like Water and Wood.

The five viscera are the dwelling places of the five Shen (spirits), and they are also the organs upon which life depends. The Shen must be settled and the Qi (vital energy) must flow freely—this is the essential principle of daoyin nourishment and cultivation. The nature of Fire is impetuous, corresponding to ritual propriety; the nature of Metal is fierce and courageous, corresponding to righteousness. Impetuosity and fierce courage belong to Yin, while ritual propriety and righteousness belong to Yang—this is the law of Yin-Yang transformation. When Yin Qi increases, a person declines; when Yang Qi increases, vitality flourishes—this is the law of life and death.

Therefore, by restraining impetuosity and acting according to ritual propriety and righteousness, one can nourish life; by indulging fierce courage and abandoning ritual and righteousness, one proceeds toward decline. Practicing ritual and righteousness outwardly, while settling the spleen and gallbladder inwardly—this is the secret of daoyin cultivation. Loyalty and filial piety should take precedence. If one does not understand the root of this, life will be harmed; if one can grasp the fundamental principle, one can safeguard the spiritual wonder of body and mind.

If one can settle the Shen, train the physical form, nourish life and harmonize the breath, return to the correct Dao (the Way) and turn away from falsehood, leave behind confusion and bewilderment and enter the mysterious realm, distinguish the principles of replenishment and drainage, and master the methods of extending years and nourishing life, then one may ascend as an immortal. You should take these words as a lesson; the principle lies within them.”

The Yellow Emperor respectfully received this wondrous method and devoted himself to cultivation. In less than one ji (twelve years), he first comprehended the marvelous principle. He employed the Qi of the kidneys, regulated the Jing (essence) of the heart, entered the obscure and mysterious realm, and united with the wondrous principle. Stepping into water he did not drown; entering fire he was not burned. He caused Qi to circulate within the body and the Shen to respond outside it—is this not the true and ultimate Dao?

The Yellow Emperor cultivated this secret method, replenished the six bowels, refined the Jing of the five viscera, exhaled the old Qi and inhaled the new, so that the true Qi could circulate freely. Later, at Mount Li, he pretended to cast a tripod and ultimately ascended as an immortal.

Diagram of the Lungs

In nourishing the lungs, one should employ the method of “swallowing”: “swallowing” is used for drainage, and “inhaling” is used for replenishment.

The lungs belong to the Dui position (Dui in the Bagua [Eight Trigrams], corresponding to the west). They receive Metal Qi (vital energy) and are white in color. The opening of the scripture has missing text; later it speaks of “expelling the old and taking in the new”: exhaling stale Qi and inhaling fresh Qi so that true Qi circulates freely, after which one can rely on the casting of the tripod and depart as an immortal from Mount Li.

Illustrated Explanation of Treating the Lungs

To regulate lung Qi one should employ the method of swallowing Qi: swallowing is draining, inhaling is supplementing.

The lungs are the Qi of the Dui direction and the essence of Metal (one of the Five Phases). Their color is white, their form like a hanging stone chime, and the spirit of the lungs resembles a white beast. The lungs produce the Po (corporeal soul); the Po transforms into a jade youth seven cun in height, who holds a staff and travels back and forth within the lung viscera. People are easily given to anger, which is said to be related to the lungs. If one wishes to stabilize the Po and nourish the physical form, one should restrain thoughts and desires and cherish benevolence and righteousness in the heart; one should not give free rein to outbreaks of anger, nor allow the voice to leak out excessively, but keep the breath even and harmonious. In this way one accords with the Dao (the Way) of Great Harmony.

The lungs are paired with the large intestine and connect upward with the nose. Therefore, when the lungs are struck by wind evil the nose becomes blocked; a withered complexion indicates dryness of lung Qi; an itchy nose is said to mean there are worms in the lungs; frequent fear shows that the Po is not at rest in the lungs; white spots on the body indicate weakness of lung Qi; a voice that is plentiful and hurried indicates that lung Qi is overly strong; intolerance of cold indicates taxation and damage of the lungs; a preference for pungent flavors indicates insufficiency of lung Qi; a fresh white complexion shows that the lungs have no obvious pathogenic evil; rumbling in the large intestine means lung Qi is congested and stagnant.

The lungs correspond to Shang among the five tones. When the lungs are diseased, the method of swallowing Qi should be used. Swallowing Qi is the method of nourishing lung Qi. The scripture says that when the breath is harmonized the illness can be relieved, and long persistence can bring peace to the Shen (spirit). If resentment and anger are blocked in the chest, they can be drained and dispersed by swallowing Qi; this is to follow what is natural. If they are not drained, the body may be injured. Therefore the swallowing-Qi method is used when there is illness. To employ the swallowing-Qi method casually when there is no illness is inauspicious.

The lungs reside in the seventh palace, the Gate of Fright, and govern trustworthiness, making a person upright, correct, and even. Those who practice martial arts first emphasize loyalty and righteousness, and thereby the Hun (ethereal soul) can be settled and the physical form made whole and sound.

The lungs govern autumn. During the three months of autumn the Qi of heaven and earth is clear, bright, and austere; all things contract and gather in. Sparrows and birds hide and roost; roosters rise early. People should peacefully nourish Jing (essence) and Qi, practice lenient and harmonious governance, restrain anger and regulate the breath, so that form and Qi nourish each other. This is to accord with the autumn ordinance. To go against it injures the lungs.

Every year in the seventh, eighth, and ninth months, at first light on the full-moon day (around the fifteenth of the lunar month), sit facing west, sound the Heavenly Drum seven times (the nourishing-life method of covering the ears with the hands and tapping the back of the head), swallow the Jade Fluid three times (here referring to the saliva in the mouth), then close the eyes, inhale the white Qi of the Dui palace, and swallow it within the mouth. The scripture holds that this can replenish what swallowing Qi has expended, regulate and correct lung Qi, and settle the jade youth; thereupon the mind becomes peaceful, thought grows strong, the breath is abundant, the body is harmonious, pathogenic Qi cannot invade, weapons cannot harm the body, years are extended and life prolonged, and in the end one becomes a flying immortal. Taken together, these statements amount to stabilizing Shen and the Hun and Po through supplementing and draining lung Qi.

The heart belongs to the Li trigram (symbolizing Fire) and is the place where the Jing (essence) of fire Qi (vital energy) gathers. Its color is red and its form resembles a lotus flower, while the heart Shen (spirit) is like the Vermilion Bird (a red crow-like bird). The heart Shen appears as a jade maiden eight cun in height, holding jade blossoms, who enters and leaves the heart palace.

The heart Shen is easily agitated and hard to settle. A person’s violent and impatient temperament is also said to be connected with the heart. To stabilize the heart Shen and preserve the body, one should remain loyal and keep faith, practice filial piety, take righteousness as support and treat others with benevolence; still the floating Qi and hasty emotions, dissolve surplus fire Qi, render the heart Shen clear and tranquil and the bodily form at peace, and thereby reach central harmony.

The heart unites with the small intestine, governs the blood vessels, and corresponds with the tongue. The scripture holds that obstructed blood vessels are related to the heart Shen being startled; inability of the tongue to distinguish flavors is related to insufficient heart Qi; forgetfulness is a sign of the heart Shen dispersing; a preference for bitter tastes indicates insufficient heart Qi; frequent sorrow shows the heart has been damaged; sluggish responses indicate the heart Shen is disordered; a greenish-black complexion means the heart Qi is cold and stagnant; a red complexion indicates the heart has no other obvious pathogenic factors.

The scripture further analogizes a person’s degree of intelligence by the number of “orifices” in the heart: those of superior wisdom have seven orifices, those of medium wisdom five, those of lesser wisdom three, the perspicacious two, ordinary people one, and the dull-witted none. This is a symbolic expression in ancient conceptions of the heart Shen and does not mean the physical heart actually possesses these orifices.

The heart governs responsiveness (the perceptions of the heart Shen and its domination of a person’s mental and spiritual activities). When it is ill one should use the “he” method. “He” is the exhalation technique corresponding to heart Qi; the ancients believed it could regulate the breath, stabilize the heart, and harmonize Shen and Qi. Frequent “he” exhalations when the heart is in turmoil are a sign of the body’s own self-regulation; if one does not regulate the breath in this way, pent-up feelings may accumulate and erupt as anger. Therefore the “he” method is used for heart disorders in order to expel pathogenic Qi.

The heart occupies the Shock Gate of the Nine Palaces, governs ritual propriety, and causes a person to take pleasure in doing good and giving, to be respectful and filial, and to cultivate benevolent De (Virtue/Power); in this way heart Qi is harmonized and the bodily form can likewise be at peace. The heart also corresponds to summer. In summer the Qi of heaven and earth intermingle and the myriad things blossom and bear fruit; at this time one should follow the seasonal order in nourishing body and mind. If one goes against the seasonal order, the heart will be injured.

The method of regulation and nourishment given in the scripture is as follows: from the fourth through the sixth lunar months, on the mornings of the first of the month, the middle of the month and similar days, sit upright facing south, knock the teeth nine times, rinse the mouth and swallow the saliva three times, then with a quiet mind visualize and inhale the red Qi of the Li palace, draw the breath into the mouth and swallow it in three portions, thereby replenishing the heart Qi depleted by the “he” practice. The scripture holds that this can nourish and settle the heart Shen, bring the body into peace, and resist the invasion of disasters and illness.

The Liver Storehouse Diagram

To nourish the liver, one should exhale while sounding “xu”; the “xu” exhalation is a draining method, while inhalation is a replenishing method.

The liver pertains to Zhen (one of the Bagua (Eight Trigrams), whose direction is the east), corresponding to the Jing (essence) and Qi (vital energy) of Wood among the Five Phases; its color is green and its form resembles a hanging gourd. The liver generates the Hun; its Shen (spirit) appears in the image of a dragon and also transforms into a pair of jade figures—a Jade Maiden and a Jade Youth: one clad in green garments, the other in yellow, each one cun in height; one bears a dragon on its back, the other holds jade nectar, entering and exiting within the liver. The liver Shen delights in benevolence; deeds of grace and kindness in the human heart likewise arise from the liver. To stabilize the Hun and Po and prolong life, one should extend grace to plants, trees, and all living beings, benefiting every form of life; only thus can life be preserved and one come into accord with Taiqing (the Daoist realm of pure emptiness, associated with the Three Pure Ones (Sanqing)).

The liver unites with the gallbladder and connects upward to the eyes: when Liver Qi is vigorous the eyes become red; the liver also governs the sinews, and deficiency of Liver Qi causes the sinews to contract and become tense. Withered, dry skin indicates Liver heat; dark, sunken flesh indicates Liver wind; a preference for sour flavors shows insufficient Liver Qi; a greenish complexion shows vigorous Liver Qi; sweating of the hands and feet indicates that the liver has no other obvious ailments; withered hair indicates that the liver has been damaged.

The liver governs the Jue tone (one of the five musical notes, corresponding to Wood and the liver), therefore when the liver is diseased one should emit the “xu” sound. “Xu” is the manifestation of Liver Qi, and since Liver Qi belongs to benevolence it has the power to relieve injury and pain. When a person is injured and in pain, exhaling “xu” toward the affected place often stops the pain; this is a naturally observable efficacy, not some miraculous technique, but a profound principle that penetrates the mysterious.

The liver governs spring; practicing the “xu” method in spring accords with Liver Qi. During the three months of spring the Qi of heaven and earth arises and generates, all things grow, and flowers and leaves become lush; both humans and the young sprouts of plants should follow the pattern of Yang Qi’s growth. To violate this pattern damages the liver, causing hair and bones to lose their nourishment.

In the Yin hour (approximately 3 to 5 a.m.) of the first, second, and third lunar months one should regularly sit upright facing east, knock the teeth three times, retain the breath for seven respirations, inhale the green Qi of the Zhen palace (the east), then swallow it in three portions in order to replenish the depletion caused by the “xu” exhalations, and at the same time perform the invocation of the green Qi so as to nourish the two Jade Youths within the liver. When the Jing of Wood is abundant the liver is at ease and there is little anxiety; this is the marvelous working of the circulation and transformation of Jing and Qi.

Illustration of the Spleen Viscera

To regulate and treat the spleen viscera, one should use the “Hu” character formula: exhalation is used for draining, inhalation for supplementing.

The spleen is the Qi (vital energy) of Kun Earth, and also the Jing (essence) of Earth. Its color is yellow and its shape resembles an inverted basin. The spleen governs people’s thoughts, deliberations, and intentions. Its Shen (spirit) image resembles a phoenix and can also transform into a jade maiden six cun high, circulating within the spleen viscera. The Jing (scripture) maintains that a tendency to jealousy is related to the spleen viscera; the spleen belongs to Earth and has no fixed form, so jealousy likewise has no definite manifestation. Women experience more intense jealousy because they are affected by Yin Qi. To render the spleen Shen peaceful, one should reduce desires and greedy attachments, think and consider less, and nourish the De (Virtue/Power) of Earth, thereby preserving life and uniting with the Qi of Taiyin.

The spleen connects with the stomach and links upward to the mouth; the stomach is the place where food is digested, while the spleen operates like a millstone, causing food to be gradually digested and ripened. Undigested food results from unsmooth functioning of the spleen; hard foods are difficult to grind and transform. People should not lie down right after eating, or the spleen’s operation will be affected. If one consumes hard or raw-cold foods that cannot be digested, food accumulations will form.

Disharmony of the five viscera injures the spleen; disharmony of the spleen injures the person’s body. When both the body and Shen are damaged, a person’s life will weaken more rapidly. Therefore, not eating raw-cold, hard, coarse, astringent, and difficult-to-digest foods is a method of nourishing the body. Lack of appetite may mean there is undigested food in the spleen; chaotic thinking indicates that the spleen Shen is not at peace; eating too much indicates spleen deficiency; food that is hard to swallow indicates obstruction of spleen Qi; a poor facial complexion indicates that the spleen has been injured; fondness for sweets indicates insufficiency of spleen Qi; a fresh, moist, and glossy complexion indicates that the spleen has no obvious illness.

The spleen resides in the center of the body and belongs to Earth, so when the spleen is ill one should use the “Hu” character formula. Exhalation can guide the pathogenic Qi in the spleen to be expelled. When a person has internal heat, exhalation can be used to drive out heat Qi and the maladies caused by imbalance of warmth and heat. If one does not exhale, heat Qi will stagnate and accumulate in the body, Yin Qi cannot expand outward, causing the person to feel oppressed and restless, and the body will also find it difficult to settle.

The spleen is located in the Central Palace (the center among the directional positions of the five viscera) and governs “righteousness.” Exhalation can guide the movement of spleen Qi (vital energy), so when a person feels heat within the body, exhalation can be used to drive out the hot Qi and relieve the obstruction of warmth. If one does not exhale, the hot Qi will accumulate and stagnate internally while Yin Qi remains stagnant externally, causing vexation and discomfort; how then can the body remain at ease?

The spleen, located in the Central Palace, governs “righteousness,” making a person broad-minded and expansive in handling affairs, able to restrain oneself, help others, and bestow kindness without competing with people. Spleen Qi does not exclusively govern any particular season but takes command at the end of each of the four seasons; it follows the transformations of the Six Qi (the six climatic energies that influence the growth and change of all things) and assists in the generation of the myriad things. The spleen nourishes the intestines and stomach, embodying the principle of “righteousness”: not regarding exclusive possession as a virtue, nor regarding victory over all things as an accomplishment. This is the principle of the Kun Dao (the yielding and supporting Way); to violate it is to damage the spleen.

Ordinarily, during the last eighteen days of the final month of each season, one may sit upright in the early morning facing the direction of the Central Palace, hold the breath for five respirations, and knock the Heavenly Drum seven times (a health-cultivation method of producing sound by tapping the back of the head or similar). Inhale the yellow Qi of the Earth Palace, send it into the mouth, and swallow it five times to compensate for the depletion caused by exhalation. Then drink the Jade Sweet Dew (in Daoist cultivation often referring to the saliva in the mouth), harmonizing Shen (spirit) and Qi in order to nourish the spleen viscus and assist Shen Qi. By cultivating this practice of circulating Qi, one who enters the mountains need not fear tigers and wolves, and one who ascends dangerous heights need not fear falling. This is the marvelous subtlety of circulating Qi.

Kidney Diagram

To regulate and nourish the kidneys, one should use the “blowing” method: blowing the breath is used for draining, inhaling the breath is used for supplementing.

The kidney is the storehouse of Yin Jing (essence); it is the Qi of Kan (one of the Bagua (Eight Trigrams), symbolizing water). Its color is black, its form like a round stone. The corresponding spirit appears in the image of a two-headed white deer, which transforms into a jade youth one chi in height. The jade youth enters and exits following the breath, manifesting the essence of Qi.

Kidney Diagram

To regulate and nourish the kidneys, one should use the “blowing” method: blowing the breath is used for draining, inhaling the breath is used for supplementing.

The kidneys belong to Yin, store Jing (essence) and Qi (vital energy), correspond to the Qi of the Kan trigram, and are black in color. The scripture depicts the kidney spirit as a round stone or as a white deer with two heads; the white deer then transforms into a jade youth one chi in height who enters and exits within the kidneys. When the kidney spirit is peaceful, a person’s gentle and compliant temperament likewise arises from the kidneys.

To stabilize the kidney spirit one should maintain a virtuous character of benevolence, generosity, and harmony, nourishing life as rich ointment moistens all things, replenishing Jing and Qi, and aligning with the aspirations of the heart-mind. In this way the body is preserved and one’s vital condition is brought into accord with Taiqing (the Highest Clarity, the pure and wondrous realm spoken of in Daoism).

The kidneys unite with the bones, relate upward to the teeth, and also govern the ears. The scripture holds that pain in the teeth or teeth that readily become sore may indicate injury to the kidneys or kidney deficiency; blackened teeth are called “kidney wind.” Bone pain and indistinct hearing are interpreted as kidney deficiency or kidney depletion; pain in the ears is congestion of kidney Qi; inability to straighten the waist is “kidney ice”; a yellow complexion indicates kidney decline. If the complexion carries a purple radiance, the scripture states that the kidneys suffer no other illness. Sounds ringing within the bones are interpreted as weakness of kidney Qi.

The kidneys correspond to the Yu note among the Five Tones. The scripture advises that when the kidneys are ailing one should employ the “Chui” (blowing) breathing method; blowing can open and circulate stagnant Qi within the kidneys. If Qi is pent up in the chest, blow out forcefully; if kidney Qi has sunk and stagnated, continuous blowing will restore its free flow.

The kidneys hold sway in winter. During the three winter months the Qi of heaven and earth is closed and stored, and all creatures lie dormant. One should go to bed late and rise early in correspondence with the Yin Qi of winter days, while using inner Yang Qi to nourish the body, thereby caring for the bones and teeth and calming the spirit. To violate this seasonal principle of nourishing life, the scripture holds, will injure the kidneys.

Therefore, in the tenth, eleventh, and twelfth lunar months one should sit facing north in an even posture, knock the teeth seven times, swallow saliva three times, then inhale the black Qi that symbolizes the northern Xuangong (Mysterious Palace), hold the Qi in the mouth for a moment, and swallow it. These practices belong to the Daoist arts of visualization and breath regulation for nourishing life: knocking the teeth, swallowing saliva, and inhaling Qi serve to replenish kidney Qi and harmonize the kidney spirit. In this manner kidney Qi becomes ample, the spirit tranquil, and the body secure, free from the harm of evil influences, and one approaches the Dao of longevity.

The ancients referred to the five viscera, and when the gallbladder is included they are collectively called the “Six Fu.” The gallbladder also receives water Qi (vital energy) and corresponds to the water represented by the Kan trigram of the Bagua (Eight Trigrams).

When the gallbladder is diseased, the breath should be regulated with the “xi” character formula. “Xi” is used for draining and inhalation for supplementing. The relevant diagrams have already been appended to the illustrations of the liver.

The gallbladder is formed by the condensation of Metal Jing (essence) and Water Qi. It is green in color and shaped like a hanging gourd. Its Shen (spirit) form resembles a turtle and snake, transforming into a jade youth one chi in height who holds a halberd and rushes about inside the gallbladder. The scripture holds that a person’s courage arises from gallbladder Qi. To stabilize the gallbladder Shen one must calm anger and cease contention, treating others with humaneness and De (Virtue/Power) while assisting them through the Dao (the Way) and righteousness; only then can life be preserved.

The gallbladder is paired with the bladder and corresponds above with the hair. Withered hair indicates that gallbladder Qi has been damaged; dry hair indicates wind in the gallbladder; absence of fear indicates excessive gallbladder Qi; a glossy bluish complexion indicates that the gallbladder has no other ailments; dry nails indicate deficiency of gallbladder Qi; scorched hair indicates heat in the gallbladder; profuse sweating without cause indicates strain upon the gallbladder; a preference for sour flavors indicates insufficiency of gallbladder Qi.

The gallbladder resides in the Kan palace (the direction that symbolizes water), enabling clear perception and wisdom, a longing for good conduct, the rejection of evil thoughts, and distance from flattery and treachery, so that affairs are handled with integrity. The scripture further states that the gallbladder belongs to Metal; Metal generates martial courage, and therefore those with abundant gallbladder Qi tend to be brave. Courage must nevertheless be restrained if the result is to be auspicious.

The gallbladder receives Yin Qi and is endowed with the Jing of Metal, and therefore governs killing and punitive action. Such killing produces sorrow, so one should eliminate evil thoughts, remain far from sycophants and the wicked, and act with rectitude. The scripture emphasizes once more that the gallbladder pertains to Metal and Metal produces martial valor, so people readily become fierce; if excessive fierceness can be restrained, the outcome is greatly auspicious.

The gallbladder belongs to Water and receives the Jing (essence) of Metal, and therefore it governs austerity and killing. The Qi (vital energy) of austerity and killing causes people to feel sorrow. When a person is sorrowful, Metal Qi generates Water, and tears flow from the eyes. The heart belongs to Fire and the gallbladder belongs to Water; Fire corresponds to the pungent and Water to the bitter, so people in hardship speak of “xinku.” The two Qi of Water and Fire stand opposed to each other: when Fire meets Water it is as though being fried and boiled, Yin-Yang contend; when Water Qi prevails over Fire Qi, tears well forth from the eyes. Tears carry a bitter taste and are therefore called “lei.” When people weep and wail, they describe the sound as bitter and sorrowful; the scripture holds that this is because the tears issue from the gallbladder, which belongs to Water, and so they are characterized as “bitter.”

The gallbladder belongs to Water and governs Yin; the brightness of the eyes governs Yang. Yin Qi follows the movement of Yang Qi, and thus tears flow from the eyes. In every Meng month (the first month of each of the four seasons), one should sit upright in stillness, concentrate the mind in visualization upon the Mysterious Palace of the North (the spirit palaces of the north), inhale the black Qi contained therein, hold it in the mouth and swallow it nine times, in order to replenish the depletion of the breath; one should further visualize consuming the flavor of the turtle and snake and drinking the elixir of the Jade Youths (attendant immortals). In this way Shen (spirit) and Qi are settled, the body is harmonized, one is not disturbed by inversion or chaotic evil, nor invaded by heterodox Qi. This is the effect produced by sufficient gallbladder Qi.

Ordinary, ignorant people do not believe in these mysterious principles and instead slander the true Dao (the Way); this is truly lamentable and only brings injury upon themselves. Should someone possess even a little gallbladder Qi and encounter extraordinary monsters or spirits, if he glares with angry eyes, grits his teeth, his spirit robust and his gallbladder Qi upright, the gods of evil and heterodoxy will surely submit. Is this not Shen and Qi at work? Why then do they not believe?

Whenever one knocks the teeth, it is in order to vent and expel a certain Qi mechanism. Another explanation is that holding the breath and rinsing and swallowing the saliva of the mouth can replenish the Jing of the six fu viscera; yet this too belongs to venting. Venting does not refer only to the breathing methods practiced in the nether darkness.

The Yellow Emperor knelt to receive the instruction, could not restrain his tears, kowtowed in the great rite, and said to the Most High Great Dao, the Heavenly Worthy of Heavenly Beginning: “I respectfully receive this mysterious teaching. I never imagined that a mere mortal such as I would have the fortune to encounter a former sage and thereby escape the predicament of countless ages. Even if I were to grind my body to powder and shatter my bones, I could not repay the sage’s grace. I shall engrave this teaching upon my heart; so long as heaven and earth endure, I shall never dare forget it.”

The Heavenly Worthy said, “You possess the root-bone for cultivating immortality, and so I transmit this mysterious essential teaching to you. I originally thought ordinary people would hardly encounter such an opportunity, yet I did not expect you to obtain it after the passage of long years. You must engrave it in your heart, even carve it into your bones; this kindness cannot be repaid and can only be treasured forever in the heart, never to be forgotten.”

The Heavenly Worthy further said, “You possess the root-bone for cultivating immortality, and I transmit this mysterious secret formula to you. To repay my kindness, do not casually pass it on to those who do not understand.” The Yellow Emperor respectfully received the Heavenly Worthy’s instruction and dared not disobey.

Qibo said, “A person is born by receiving the Qi (vital energy) of heaven and earth. Qi that enters the human body is called Jing (essence); the union of Jing and Qi is called Ling (the numinous); the transformation of Ling is called Shen (spirit); that into which Shen transforms is called Hun (ethereal soul). What accompanies the coming and going of Hun is Shi (awareness); what accompanies the entering and exiting of Jing-Qi is Po (corporeal soul). That which governs Jing and Po in life is Xin (heart-mind). When the heart-mind tends in a certain direction, Qing (emotion) is formed; when emotion finds its belonging, Yi (intention) is formed; when intention is directed, Zhi (will) is formed; when will engages in reflection, Si (thought) is formed; when thought extends afar, Lü (deliberation) is formed; after deliberation one can manage affairs, and Zhi (wisdom) is formed. The so-called wisdom is the combined functioning of Jing-Shen, Hun-Po, will and intention, thought and deliberation, emotion, talent, and insight.”

The terms Jing, Ling, Shen, Hun, Po, Xin, Qing, Yi, Zhi, Si, Lü, and Zhi are Daoist concepts used by the ancients to explain the activities of life and the transformations of mental states.

The human body contains the images of Heaven, Earth, and the myriad things: the chest and ribs resemble palaces and chambers, the four limbs resemble the wilderness and its borders, the round head symbolizes Heaven, the square feet symbolize Earth, the left eye resembles the sun, the right eye resembles the moon, the hair resembles the stars, and the teeth resemble gold and jade; the large intestine resembles rivers, the small intestine resembles streams; the two breasts, navel, and knees together symbolize the Five Peaks (the five famous mountains); the liver, gallbladder, spleen, lungs, and heart correspond to the Five Phases (Wood, Fire, Earth, Metal, Water).

Therefore those who cultivate the Dao (the Way) should constantly nourish and regulate the body. If it is not regulated, the body will gradually decline: the Ying-Wei Qi (vital energy circulating inside and outside the meridians that maintains the body) becomes obstructed, the flow of Qi and blood is not smooth, the teeth and hair lose their firmness, and the five viscera fall into disharmony. Thus those who attain the Dao nourish the damaged parts and govern them before illness arises.

The Yellow Emperor said: Each of a person’s five viscera has its Shenfu (the dwelling place of the corresponding Shen (spirit)). They should be nourished separately so that they function in orderly fashion; by refining Qi and preserving Shen (regulating the breath to nourish Qi and concentrating the spirit to guard it inwardly) one expels pathogenic Qi and returns body and mind to correctness, thereby manifesting the true Dao.

The Taixuan Zhenjing of Yuanshi Tianzun says: Joy and anger damage a person’s innate nature, while sorrow and happiness deplete Jing and Shen. Damage to the nature harms life, and injury to Shen shortens the lifespan. When Qi is abundant the body is peaceful and harmonious; when Shen is settled the physical form is comfortable. This is the essential secret for preserving life.

The scripture text of the Jade Axis Jing of the True Person of the Five Viscera and Six Bowels of the Yellow Court of Highest Clarity is complete.

The following content consists of collation notes explaining the textual variants between the original and the recension preserved in the Yunji Qiqian (a Daoist encyclopedia), together with the character substitutions and additions introduced by the editor on that basis. For example, the character “yi” originally appeared as “yang” and has now been emended to “yi” according to the Yunji Qiqian; the character “chi” was missing from the original and has been supplied from the Yunji Qiqian. The collation notes contain duplicate entries and a few textual errors; this material does not belong to the main body of the scripture.