《太上养生胎息气经》

The Shangqing traditions of the Daode jing (Scripture of the Dao and De), the Huangting jing (Yellow Court Scripture), and the Yangsheng yaoji (Essential Collection on Nourishing Life) all discuss the cultivation of life. If a person can practice according to these methods, it is said that they can eliminate various diseases, attain the Shangqing realm, and become an immortal.

Anyone practicing the fuqi method (the technique of nourishing life through regulating the breath and swallowing Qi (vital energy)) should visualize their heart-mind Shen (spirit) as peaceful as an infant in the mother's womb. After ten months, one can achieve some success, rendering the sinews and bones supple. By stilling the heart-mind Shen and ceasing miscellaneous thoughts, the Qi arrives in harmony; breathing and swallowing according to the method, one feels no hunger, the pores of the entire body open, and the inhaled Qi does not stagnate. One should regularly absorb living Qi during the six yang hours (the six time periods of traditional life-nourishing methods), and the power of Qi will increase day by day.

The method of ingesting Qi at the six yang hours proceeds as follows. At midnight in the zi hour, ingest Qi eighty-one times. At dawn in the yin hour, ingest Qi sixty-four times. At mealtime in the chen hour, ingest Qi forty-nine times. At noon in the wu hour, ingest Qi thirty-six times. In the evening in the shen hour, ingest Qi twenty-five times. At dusk in the xu hour, ingest Qi sixteen times. When ingesting Qi, the tongue should be “xuan,” and the Qi should enter and exit according to the portals. The nose is the “Heavenly Gate”; when ingesting Qi, the hun and po souls return to the Heavenly Gate. The mouth is the “Earthly Door”; when ingesting Qi, the hun and po souls return to the Earthly Door. The original text’s phrase “the mouth is the Earthly Door five fives twenty-five” is unclear in meaning, and it subsequently repeats the listing of ingesting Qi sixteen times at the xu hour together with the statements about the tongue, Heavenly Gate, and Earthly Door.

The Huangting jing says: “The fruits of the hundred grains are the essence of the earth; although the five flavors are fine, they outwardly carry the foul odor of heterodox demons. Irrigate the Spirit Root with the clear water of the Jade Pool; if you can cultivate this, you can nourish the Mingmen.” Here “Jade Pool” refers to the oral cavity, “Spirit Root” usually refers to the tongue, and “Mingmen” refers to the root that sustains life.

To obtain longevity, Qi is inhaled through the nose and exhaled through the mouth; this is called following the Qi. Practicing according to these methods, with the true heart unmoved, eliminating the Three Corpses (the spirits said in Daoism to reside in the human body and obstruct cultivation), abandoning glory and letting go of greed and attachment, one will gradually achieve success and thereby approach the Great Dao (the Way).

In general, the Zhenren (Perfected Persons who have succeeded in cultivation) are by nature secluded, quiet, and at ease, with refined minds, speech in accordance with principle, and thoughts and actions without blemish. They rinse and swallow the Spirit Fluid in the mouth (the saliva so called in Daoist life-nourishing methods), and the abdomen naturally feels full; the Qi can pass through the Triple Burner (the upper, middle, and lower burners, referring to the regions of Qi circulation within the human body), regulate the orthodox Qi, cause the Qi to circulate throughout the body, open the Five Viscera, and make the marrow solid and abundant.

The Dao (the Way) is the master of all Qi (vital energy). The Dao is also Qi. Qi can nourish the body, making the nutrition required in the abdomen abundant, unblocking the Triple Burner (the upper, middle, and lower burners referred to in traditional Chinese medicine, which are the regions of Qi circulation and visceral functions), regulating the upright Qi, allowing Qi to circulate throughout the whole body, reach the five viscera, and make the bone marrow substantial and firm.

The Dao (the Way) is the master of all Qi (vital energy). The Dao is also Qi. Qi is the gateway of Jing (essence). If a person can guard the Jing and Qi, it is like a house occupied by residents, which can be maintained for a long time; if there is no Jing and Qi, it is like an empty unoccupied house, and misfortunes will come in succession. Qi can nourish Jing, and Jing also communicates with Qi. When Jing and Qi are both sufficient, one is called a Zhenren (Perfected Person, someone who has succeeded in cultivation).

The human body has three Dantian (energy centers, locations in Daoist Neidan (internal alchemy) practice for gathering and cultivating Jing, Qi, and Shen (spirit)): the upper Dantian is in the Niwan Palace in the brain, named Chidi Ziqing with courtesy name Yuanxian; the middle Dantian is in the heart, named Zhenren Guangjian with courtesy name Zidan; the lower Dantian is in Ying'er Guxuan, named Yuanyangzi, and is the gateway of Qi and Jing. Each of the three elixir palaces has three spirits. If the Shen and Qi are dissipated, Qi will leak out; when Qi leaks, Jing will also be discharged; once Jing is exhausted, Shen will also decline. Jing is the subtle fundamental of life, the foundation of the Zhenren's longevity; the foundation of longevity is also the place where Qi resides. When Jing is abundant, Qi is abundant; when Jing is depleted, Qi is also depleted accordingly. Therefore, both Jing and Qi must be preserved intact. The ancient worthies who attained the Dao cherished Qi and guarded Jing, and thus were able to live long.

When emotions and desires are aroused by external things, if a person cannot exercise self-restraint, how can they guard the Jing and Qi? Once the guarding fails, one will fall into great peril, like mountains crumbling and seas drying up. The mountain symbolizes the treasury of Qi, and the site of this treasury is the kidneys. The kidneys are the root of life; if the root loses Jing and Qi, the leaves will wither; if the leaves wither, the branches will decay; if the branches decay, the body will decline. When one then wishes to restore vitality, how can it be saved?

All inhaled Qi (vital energy) belongs to Yin, while all exhaled Qi belongs to Yang. The two Qi of Yin-Yang both absorb the essences of the sun and moon. Qi originates in emptiness and nothingness; emptiness and nothingness mean following what is natural without reckless action, which is Wuwei (non-action); not acting recklessly means that the heart-mind is not disturbed by external things.

When there are no pursuits outside the heart-mind, the inner heart naturally becomes settled and tranquil. When the heart-mind grows still, the Shen (spirit) can settle; when the Shen is settled, the breath becomes harmonious; when the breath is harmonious, the original Qi arrives of itself. When original Qi is abundant, the five viscera are nourished; when the five viscera are nourished, the meridians throughout the body become unobstructed; when the meridians are unobstructed, the bodily fluids can ascend in response. At this stage a person no longer craves the five flavors and feels neither hunger nor thirst, thereby extending life, increasing longevity, and slowing aging. The Jing (scripture/classic) then reiterates this process.

Qi can transform into blood, and blood can transform into marrow. After one year of cultivation the Qi changes; after two years the blood changes; after three years the meridians change; after four years the muscles change; after five years the bone marrow changes; after six years the sinews change; after seven years the bones change; after eight years the hair changes; after nine years the physical form transforms into that of a Zhenren (the ideal state of accomplished cultivation). Once the nine-cycle refinement is complete and the practice is fully realized, the way of the divine immortals is profound and subtle and cannot be recorded in every detail.

The above are the secret essentials of the Shangqing Qi methods.

When cultivating the eastern “Qingya” (corresponding to the liver), one should ingest the Qi (vital energy) of Qingya and drink “Chaohua” (referring to the saliva at the roots of the upper teeth). Lick the lips with the tongue, rinse the mouth with the saliva, and then swallow it.

When cultivating the southern “Zhudan” (corresponding to the heart), one should ingest the Qi of Zhudan and drink “Danchi” (referring to the saliva at the roots of the lower teeth). Stir the tooth roots with the tongue, rinse, and then swallow it.

When cultivating the western “Mingshi” (corresponding to the lungs), one should ingest the Qi of Mingshi and drink “Lingye” (referring to the saliva that gathers inside the lips). Stir the teeth seven times with the tongue, rinse, and then swallow it.

When cultivating the northern “Xuanzi” (corresponding to the kidneys), one should ingest the Qi of Xuanzi and drink “Yuyi” (referring to the saliva on the tongue). Guide the primordial Qi through the nose so that it enters the mouth, then swallow it together with the breath.

The center belongs to Wu-Ji, its Qi lofty and steep like Mount Tai; here “Mount Tai” refers to the guarding of Jing (essence) Qi. One ingests the Jing Qi and drinks “Liquan” (the sweet saliva). Liquan lies in front of the tooth roots and the Xuanying (the upper portion of the throat); “Huachi” is located beneath the root of the tongue and is also known as “Yuying” or “Jinliang.” All these salivas are to be rinsed in the mouth and swallowed, three times at each place.

The method of ingesting Qi is as follows. One frequently rises at midnight in the zi hour or the yin hour, arranges one’s clothing and cap, and uses the “Jinliang” (the tongue) to tap the “Yuying” (the saliva in the mouth), thereby mobilizing the fluids of Huachi, then rinses with Liquan and Lingye. One contracts the nasal breath and draws the Qi inward: first leading it to the head, then downward into the mouth so that the Qi transforms into Yuquan. The Qi is then led to the root of the tongue and swallowed into the body, causing a ringing sound in the throat and likewise in the abdomen; afterward the Qi is led into the Dantian (energy center). This practice resembles the crying of a newborn infant and is said to be the “Changshenggen,” the root of longevity. When hungry one takes the natural Qi as nourishment; when thirsty one drinks the fluid of Huachi, so that the body always feels satisfied.

The foregoing is the Shangqing method.

Jing (essence) is my Shen (spirit), and Qi (vital energy) is my Dao (the Way). Accumulate and nourish Jing-Qi, nourish the Shen, and regulate the breathing so that the Qi becomes clear, harmonious, and fragrant. This resembles an infant still in the mother’s womb, in a profound and hidden state, with Yang Qi gathered inward so that the body is firm and solid while Yin Qi gradually takes shape as physical form. What is described here is the practice of refining Jing to replenish the brain, also called “refining and rinsing”: causing the saliva in the mouth to become plentiful, as if every kind of flavor appears within the mouth.

After taking food at dawn and dusk, the five viscera generate essences resembling lingzhi and jade blossoms. By observing a person’s outward appearance one can know the inner condition, and the expression and demeanor become clear and bright. During cultivation, first lie supine to regulate the water viscera (the organs concerned with fluid metabolism), then lie prone to regulate the food viscera (the organs concerned with digestion of food and drink); next stand leaning against a wall, raise one foot, clench both fists, and stir the mouth with the tongue. When the mouth fills with saliva, visualize swallowing the Qi down into the navel region and then guiding it to the soles of the feet; this constitutes the measure of one session of practice. It is said that thereby one can see through the intestines and stomach, and even extinguish a lamp by blowing Qi from the fingers.

The phrase “nine nines make eighty-one” symbolizes the beginning and completion of the revolutions of Heaven and Earth. One who is able to accomplish the “nine returns” (the process of repeated refining and nourishing in Daoist internal cultivation whereby Jing-Qi is transformed) can turn blood into Jing, Jing into sinews, sinews into jade, and jade in turn into immortal bone. One will then naturally see a thousand li. This is the secret treasure of the body, capable of prolonging life and reversing old age; to ride the clouds, mount a crane, and ascend as an immortal then seems close at hand.

If the manifestation of Qi does not correspond to the practitioner’s capacity, or if it does not accord with the Dao, it should not be transmitted. The scripture declares that leaking the numinous writings and passing them to unsuitable persons will bring calamity upon the nine clans. Whenever one swallows Qi, one should apply force while keeping the mouth relaxed, raise the tongue so that space remains beneath it; this is called “swallowing primordial Qi.” In daily life, gradually decrease food intake and practice taking in Qi at dawn; sip a cup of fine wine from time to time—this is the teaching given to beginners.

Between Heaven and Earth the sage dwells; those who have attained the Dao can grasp the principles involved. Those who are unwise, who do not accord with the Dao, and who lack humanity also dwell between Heaven and Earth, yet they thereby invite disaster. The Dao of Heaven is established through Yin-Yang, the Dao of Earth through the yielding and the firm, and the Dao of humanity through benevolence and righteousness. Heaven and Earth hold Jing-Qi within them, and the myriad things are generated and transformed thereby. The Dao cannot be pursued according to personal feelings and intentions, nor can it be explained by words alone; the myriad things follow their heavenly nature and ultimately return to the natural.

Sages who desire longevity know that unrestrained sexual intercourse harms the body. A person’s lifespan lies in their own hands; many illnesses arise from indulging desires and failing to cherish the body. People today only know how to take medicines, yet they do not know how to protect Jing (essence) and Qi (vital energy) together with the bone marrow; only by knowing how to nourish the Jing and marrow can one extend life.

The “Jade Spring” refers to the saliva in the mouth, also called “Mysterious Fluid.” Although the human body is merely eight chi in stature, the heart contains the myriad things. The living body conceals marvelous and secret arts of longevity, which ought to be guarded like precious treasures. In this way one may stabilize the Shen (spirit) and cultivate the physical form. The scripture further says that those who succeed in cultivation can “walk on water without drowning and enter fire without burning”; this describes the efficacy of practice through the inner circulation of Shen and Qi and the outer response of the spirit. Through Tuna (regulated breathing) one can nourish the five viscera and either replenish or drain the true primordial Qi.

For the lungs, “swallowing” serves as draining and “exhaling” as supplementing. The lungs belong to Dui of the Bagua (Eight Trigrams) and to Metal of the Five Phases; the color of their Jing-Qi is white. The lungs govern a person’s Po (corporeal soul); the lung Shen transforms into a Jade Youth seven cun in height, appearing as a white beast. When the lung Shen is at peace the physical form is sound. The lungs pair with the large intestine and preside over the nasal orifices above. The scripture holds that frequent fright indicates the Po has left the lungs; intolerance of cold shows that lung Qi is weak; a fresh white complexion means the lungs have no other ailments; rumbling in the large intestine indicates stagnation of the Qi mechanism. Frequent sighing is also regarded as inauspicious.

On the day of Beginning of Autumn sit facing due west in the early morning, knock the teeth seven times (the scripture calls this “beating the heavenly drum”), then swallow the saliva in the mouth three times. Close the eyes and concentrate on visualizing the white Qi of the Dui palace entering the mouth, swallowing it three times. The scripture says this can stabilize the lung Shen, prevent invasion by pathogenic Qi and harm from weapons, and prolong life. This visualization and Tuna serve to harmonize Shen and Qi and to settle the lung Po.

For the heart, “he” serves as draining and “xu” as supplementing.

The Heart belongs to Li (one of the Bagua (Eight Trigrams), representing Fire), corresponding to the Jing (essence) of Fire, and its color is red. The Shen (spirit) of the Heart is called the Vermilion Bird (the divine image representing the Heart), transforming into a Jade Maiden eight cun in height. To stabilize the Heart-Shen and preserve the body, one must bring body and mind into accord with the Way of Central Harmony. The Heart pairs with the small intestine, governs the blood vessels, and is also connected to the tongue. If blood and Qi (vital energy) become stagnant, the tongue stiffens and loses the sense of taste; when the Heart-Shen is restless, one often sighs. The Heart governs the Gate of Fright among the Nine Palaces; when Heart-Qi is harmonious, the physical form remains sound.

On the day of the Beginning of Summer, sit facing south in the early morning, click the teeth nine times, rinse the mouth with saliva, and swallow it in three portions. Then concentrate in visualization, gather the Heart-Shen, inhale the red Qi of the Li Palace (the region of the Bagua corresponding to the south and Fire), and swallow it in three portions to nourish the Spirit Palace (the dwelling place of the Heart-Shen). Visualizing the Jade Maiden of the Li Palace in this way brings peace to the Heart-Shen and tranquillity to the body, so that one remains unharmed by various calamities, and the spirit grows more acute.

Illustration of the Liver viscera: use the “xu” sound formula to drain, and the “chui” sound formula to replenish.

The Liver belongs to Zhen (one of the Bagua, representing the east and Wood), corresponding to the Jing of Wood, its color is green, and it governs the hun. The image of the Liver spirit resembles a dragon, transforming into two Jade Lads, one green and one yellow, each seven cun in height: one bears a dragon on the back, the other holds jade slurry (jade fluid). To nourish and preserve life, one must attune oneself to Supreme Clarity (a state of pure stillness and unity). The Liver pairs with the striae and governs the eyes. Heat in the eyes is regarded as injury to the Liver.

The Liver governs spring, a time when one should contain and nourish the Jing of spring. In spring all things flourish, and one should follow the Way of the rising of yang Qi. On the day of the Beginning of Spring, regularly at the yin hour (3 to 5 a.m.) sit facing east, click the teeth three times, hold the breath for seven respirations, then inhale the green Qi of the Zhen Palace (the region of the Bagua corresponding to the east and Wood), swallow it in three portions, and visualize the two Jade Lads within the Liver. This is the method of nurturing Jing and Qi.

Illustration of the Spleen viscera: use the “hu” sound formula to drain, and the “he” sound formula to replenish.

The spleen corresponds to the Qi (vital energy) of Kun Earth and constitutes the essence of Earth. Its color is yellow and its shape resembles an inverted basin. The image of its Shen (spirit) resembles a phoenix and further transforms into a jade maiden six inches in height. The spleen unites with Taiyin and, above, governs the mouth. When the spleen Qi is harmonious, the complexion is moist and lustrous without abnormality. The spleen is not assigned to any one season but instead presides over eighteen days in each of the four seasons.

Sit upright in the early morning and concentrate on the spleen palace at the center of the body. Hold the breath five times, then sound the heavenly drum seven times (covering the ears with the hands and lightly tapping the back of the head). Inhale the yellow Qi of the spleen palace, convey it into the mouth and swallow it, while also drinking the jade liquor (the sweet saliva spoken of in cultivation), seeking to attain a subtle and marvelous state. Humans receive the nourishment of the Heavenly Dao, circulate orthodox Qi, and guard the Jing (essence) and Qi within the body, thereby preserving life and extending longevity. Visualize the Flower Pond (the place of saliva in the mouth) and drink the jade fluid, causing the breath to become harmonious and the hundred meridians to flow unobstructed. Seal and store the source of Jing and Qi, contain and guard the true Qi, and delay aging. This is called the “Secret Formula for Guarding the True and Prolonging Life.”

In the illustrated cultivation method for the kidneys, “chui” (blowing) is used to expel and “yan” (swallowing) to replenish. The kidneys govern the storage of Jing and belong to the Qi of Kan Water. Their color is black, their shape is round, and they also bear the name “erqu.” The image of their Shen resembles a white deer and further transforms into a jade boy one chi in height. All things must nourish Jing and Qi, follow their inherent nature, and preserve true Qi in order to accord with Taiqing (the realm of clarity and emptiness spoken of in Daoism). The kidneys unite with the bones and, above, govern the ears. Inability of the waist to extend may be associated with disharmony of kidney Qi.

On the day of Lidong (the Beginning of Winter), face north and sit settled in the early morning. Sound the Golden Beam five times (oral movements such as tapping the teeth with the tongue), drink the Jade Spring three times, inhale the black Qi of the Mysterious Palace and swallow it, seeking the manifestation of the jade boy. In this way Shen and Qi become harmonious and the body peaceful, enabling the extension of years and longevity.

In the illustrated cultivation method for the gallbladder, “xi” is used to expel and “xu” to replenish.

The gallbladder belongs to the Jing (essence) of Metal and the Qi (vital energy) of Water, and its associated color is green-blue. Its spirit-deity appears in the form of a tortoise and can also transform into a jade maiden, one chi in height, of a brave and vigorous temperament. The gallbladder is paired with the bladder; the facial complexion is likewise green-blue, without other unusual signs. One should regularly sit upright on the first day of the first month of each season, concentrating on visualizing the mysterious Qi of the north (the black Qi of the north), drawing the black Qi into the mouth, swallowing it in nine portions, and then drinking the Jade Spring nectar (here referring to the saliva in the mouth). This is the method of harmonizing the breath and attaining the corresponding state. Joy and anger damage a person’s innate nature; excessive pleasure injures the Shen (spirit); when the Shen is damaged, life itself is endangered. Damaging the innate nature impairs the vital force. Nurturing the innate nature can nourish the vital Qi; guarding the Shen can settle the heart-mind. When the breath is peaceful, the body is harmonious; when Jing and Qi are abundant, the heart-spirit is at ease. This is the secret essential of refining and nurturing true nature, and it is also the oral formula for longevity transmitted by Lingbao (the Daoist scriptural and belief system).

Qi is the master of the body. If one wishes to preserve Qi, one must guard Jing and Qi. Jing and Qi are the most precious foundation of the body; when cultivation of the Dao (the Way) reaches thorough penetration, one can attain the realm of the immortals. Jing and Qi are the root of life. Preserving Jing and Qi and valuing the breath assists longevity; this is the foundation of cultivating the Dao. It is humans who lose the Dao themselves; it is not that the Dao leaves humans.

Whoever practices fuqi (ingesting Qi by regulating the breath, swallowing saliva, and similar methods of nourishing Qi) should sit upright in a quiet room, settle down and close the eyes, inflate the abdomen and both cheeks so that Qi fills the mouth, then knock the teeth and swallow; nine swallows count as one breath. In spring and summer ingest cool and clear Qi; in autumn and winter ingest warm Qi. Practice every evening; at the fifth watch (when dawn is about to break), cover the mouth with both palms, pressing the palms firmly together; take the saliva from the mouth and wipe and massage the face, making the skin glossy and moist. One may also frequently hold and swallow a decoction of jujubes and honey as an aid. Eat at regular times each day and nourish the breath in the early morning, and Qigong will be easily accomplished.

When cultivating, one must never let others know. If others know, one easily gives rise to a mind that seeks fame; once there is reputation, calamity may follow, leaving one without peace. The innate nature of the Great Dao is clarity-stillness and humility; only those who understand this and cultivate accordingly are called authentic and true. Jade that is not carved cannot become a vessel; a person who does not study cannot understand the Dao. Water that is unmixed is clear; when still and unmoving it is even and stable. The cultivator of the Dao should preserve this true nature, concentrate single-mindedly on guarding the Dao, remaining leisurely and silent: outwardly without disturbance, inwardly empty and still. The Great Dao is Wuwei (non-action), yet there is nothing it cannot accomplish; when body and mind unite with emptiness, they naturally correspond with the true Dao, remaining clear, settled, and long-lasting without decline.

The Great Dao (the Way) takes Heaven and Earth as its model. When the ancients spoke of the ancient Dao, they meant that a person can proceed from the ordinary toward the sacred realm, transforming mundane quality and becoming an immortal. Breathing should correspond with Yin-Yang; embryonic breathing should take as its model the movement of the sun and moon. Close the mouth and nourish the Qi (vital energy) of emptiness and stillness; after the upper and lower teeth come together, saliva naturally arises in the mouth, then slowly swallow it.

Those who study the Dao ingest Qi just as ordinary people keep food and drink constantly in mind, treating it as daily practice, and thus the work of the Dao can gradually be accomplished. Daoist methods emphasize inner cultivation, which can preserve the physical form; cultivating the Great Dao can stabilize the heart-mind and Shen (spirit). The immortal Dao differs from ordinary paths; what the True Person (Zhenren) practices is the supreme Dao. The Dao relies upon people in order to become manifest, and people can also propagate the Dao; it is not that the Dao of itself actively propagates the Dao on behalf of people. The way of Qi is lofty and wondrous; when cultivated properly, one can obtain long life.

When swallowing Qi, each time divide it into three swallows: two of “dry” and one of “moist.” “Dry” is compared to the movement of cloud-Qi; “moist” is compared to the bestowal of rain. Following the Heavenly Dao, when the nose inhales breath, the hun and po souls return toward the “Heavenly Gate”; when the mouth greedily consumes the five flavors, the hun and po return toward the “Earthly Door.” Another saying holds that the nose leads to the Jade Pool and Upper Clarity, while the mouth leads to the Human Gate and Great Harmony. Let the saliva in the mouth become abundant, then slowly swallow it, which can make the five viscera clear and refreshed.

The mysterious and wondrous Dao does not abandon the myriad things; the myriad things each grow of themselves. Qi courses through all affairs and of itself forms the Dao of Qi’s circulation. While a person lives it is as if laboring; when they die it is as if resting. If one never ceases, one will grow weary day by day. When spirit and vitality are continually expended, they will be worn down day by day; when weariness reaches its extreme there is exhaustion, and exhaustion leads to death. Therefore the essential of nurturing the Dao lies in single-minded purity, unmixed with stray thoughts, maintaining stillness without change. This is the highest realm of nurturing Dao-Qi. The Dao of simplicity and quietude can unite with Shen; what is called “the One,” the True Person considers to be according with what is so of itself. Qi can harmonize the six bowels, bring peace to the heart-mind and Shen, and enable a person to attain long life.

This is the path of cultivation that leads to deathlessness. You possess the endowment for becoming an immortal. After receiving my Qi Jing (Scripture of Qi), the Yellow Court True Person, the Jade Maiden of Central Florescence, the Great Emperor of Fusang, and these secret essentials of refining the true that are spoken of in the book, should all be engraved in gold characters and carefully preserved.

Note: In the original text there is a repetition after “weariness leads to exhaustion, exhaustion leads to death,” and the phrase “long lasting?” at the end of the first sentence is suspected to be a problem of textual transmission or punctuation; the above has been arranged according to coherent meaning.