《太上黄庭内景玉经》

Chapter One: Highest Clarity

In the purple auroras of Highest Clarity, the Supreme Great Dao Jade Dawn Lord (a venerated Daoist deity) dwells at leisure in the Ruizhu Palace and composed this seven-character scripture. He disseminated the transformations of the Dao (the Way) through the Five Forms (five types of bodies or constituents), generating myriad spirits, and thus wrote this inner chapter of the Yellow Court.

When the practitioner’s heart-mind and Shen (spirit) are settled, it is as if the Fetal Immortal (an immortal who cultivated immortality in the womb) begins to dance. The nine Qi (vital energy) within the body shine with clarity and rise amid the clouds; beneath the divine floral canopy a youth produces purple smoke. This scripture is called the Jade Book and is worthy of devoted recitation. Reciting it ten thousand times enables ascent into the Three Heavens (the celestial realms of Daoism); it dispels a thousand calamities and cures a hundred illnesses. One need not fear the perils of tigers and wolves, and one can also avoid aging to attain long life.

Chapter Two: That Which Is Above

Above there are the hun souls; below it communicates with the Guanyuan (an important site in the lower abdomen). The left is Lesser Yang; the right is Greater Yin. Behind there is the Secret Door; in front there is the Gate of Life. The rising and setting of the sun, the appearing and disappearing of the moon, must all be observed within the breaths of exhalation and inhalation.

Primordial Qi gathers and is distributed like the stellar lodges in the heavens. Purple cloud-Qi rises and falls, transforming into the Three Plain Clouds (three kinds of cloud-Qi in Daoism). Nourish the Five Blossoms and cultivate the numinous root with Qi, causing the Seven Fluids (bodily fluids) to flow throughout the chest and abdomen. Then reverse the purple Qi and gather the yellow Qi, sending them into the Dantian (energy center). The secluded inner chamber thereby becomes bright, illuminating the Yang Gate (an aperture or Qi pathway within the body).

Chapter Three: The Mouth

The mouth is the Jade Pool (a term in Daoist inner cultivation for the oral cavity) and the Palace of Great Harmony. Rinsing and swallowing the numinous fluid (a term for saliva during cultivation) makes calamities difficult to invade; the body generates radiance and the breath is fragrant as orchids. In this way one can drive out a hundred evils and make the countenance as moist as jade.

If one can practice earnestly, one may ascend to the Vast Cold (the lunar palace or a tranquil immortal realm in Daoism). Remaining sleepless through day and night, one can ultimately attain authenticity. Even when thunder rolls and lightning flashes, the spirit-intent remains calm and settled.

Chapter Four: The Yellow Court

The spirit-person in the inner landscape of the Yellow Court wears brocade garments and a purple floral skirt, the clothing as light and soft as cloud-gauze. Radiance of cinnabar, azure, and green hues surrounds the entire body, and numinous Qi grows like emerald branches. The seven orifices are like jade keys that close the two doors; then the Golden Passes are shut layer upon layer, carefully guarding the inner pivots.

The Mysterious Spring and Secluded Gateway (Qi meridians and portals in the depths of the body) stand high. Within the upper, middle, and lower Three Fields, Jing (essence) and Qi flow in subtle streams. A graceful goddess of slender form is half-concealed amid the radiance of the clouds. Layer upon layer of inner palaces shine with brilliance, raising eight kinds of awesome power; between the Heavenly Court and the Earthly Pass it is as if axes and battle-axes are arrayed. When the Numinous Terrace (the dwelling place of the heart-mind and Shen) is stable, one can endure long without decline.

The inner Shen (spirit) of the Zhongchi (the gathering place of saliva in the mouth) wears garments the color of red pearls, draped in a cinnabar-brocade cloud robe, with a tiger tally tied at the waist. The Hengjin (the passageway for saliva in the mouth) is three cun wide and serves as the dwelling of the numinous Shen; the Hidden Zhi (zhi grass symbolizing marvelous vitality) grows lush and dense, mutually supporting one another.

Chapter Six: The Heavenly Center

The Peak of the Heavenly Center (the sacred region at the center of the head) requires careful cultivation. Once the Numinous Residence (the dwelling place of the body's Shen) has been purified, the Jade Emperor can roam within it, and the pathways of the body become unobstructed, never ceasing. The eyebrows are called the Floral Canopy, covering the eyes that shine like bright pearls. The sun and moon illuminate the Nine Darknesses (profound and hidden realms), reaching through to the original source of the void. Within the Numinous Residence dwells a True Shen, always clad in cinnabar-colored garments; if one can truly behold it, one will never fall ill.

The numinous skirt of red-pearl hue is vividly colored. The Xuanying beneath the tongue (the area under the tongue associated with saliva) is the pass that links life and death. Green Qi (vital energy) issues forth while mysterious Qi enters, the two breaths shining upon each other. If one can encounter and perceive these visions, one may ascend into the Heavenly River.

Chapter Seven: The Supreme Dao

The highest principle is not difficult; the essential lies in visualizing according to the secret formulas and guarding the True Shen. The Niwan (the dwelling of Shen in the head) and all the joints throughout the body each possess their own Shen.

The Shen of the hair is named Canghua, with the courtesy name Taiyuan; the Shen of the brain is named Jinggen, courtesy name Niwan; the Shen of the eyes is named Mingshang, courtesy name Yingxuan; the Shen of the nose is named Yulong, courtesy name Lingjian; the Shen of the ears is named Kongxian, courtesy name Youtian; the Shen of the tongue is named Tongming, courtesy name Zhenglun; the Shen of the teeth is named E'feng, courtesy name Luoqian.

The various Shen of the face take the Niwan as their chief. Within the Niwan dwell nine True Shen, each occupying their own chamber in a space one cun square, all wearing purple robes and draped in flying gauze garments. By visualizing this single location one may attain longevity. They do not reside scattered separately throughout the brain but are arranged in sequence, facing outward; when one visualizes them in the heart, the imagined forms correspond to them.

Chapter Eight: The Heart Shen

The heart Shen is named Danyuan, courtesy name Shouling; the lung Shen is named Haohua, courtesy name Xucheng; the liver Shen is named Longyan, courtesy name Hanming. The Yiyu (Qi circulating within the body) guides the vapors and governs the harmony of turbid and clear Qi. The kidney Shen is named Xuanming, courtesy name Yuying; the spleen Shen is named Changzai, courtesy name Hunting; the gallbladder Shen is named Longyao, courtesy name Weiming.

The Shen of the five viscera and six bowels are all transformations of the body's Jing (essence) and Qi; they circulate the Heavenly Jing (the operating patterns within the body) in the heart. Visualizing these Shen day and night naturally leads to long life.

Chapter Nine: The Lung Section

(The original text ends here; the body of this chapter is not provided.)

The spirit palace of the lungs resembles a floral canopy, beneath which a youth sits in the jade tower. The son of the Seven Origins governs the regulation of Qi (vital energy), corresponding externally to the Central Peak; the Central Peak refers to the nose, located in the center of the face. Baiyuan wears a plain brocade robe tied with a yellow cloud-patterned sash. When breathing is hurried and the body feels unwell, one should quickly visualize Baiyuan to harmonize the six Qi. Persistent practice can keep the Shen (spirit) lastingly clear and free from disasters; continuous cultivation also prevents the body from weakening and becoming stagnant.

Heart Section, Chapter Ten

The palace of the heart resembles a budding lotus, beneath which is the dwelling of the youth Danyuan. Danyuan governs the adjustment of cold and heat and the regulation of Ying and Wei (the nutritive Qi and defensive Qi circulating within the body). He wears a cinnabar brocade robe draped with jade gauze, tied with a golden bell and a vermilion sash, sitting serenely. This can regulate the blood vessels, nourish life, and prevent the body from declining. Externally the heart corresponds to the mouth and tongue, from which essence can be emitted. When life is near its end, calling upon Danyuan can also revive a person; long-term practice allows one to fly up to the Great Mists (Taixia, the immortal realm in Daoist context).

Liver Section, Chapter Eleven

The palace of the liver is wrapped in layers of verdant Qi, beneath which is the Azure Youth Divine Prince. He governs all the joints of the body, making the ears sharp and the eyes bright. The Azure Youth wears a green brocade robe adorned with a jade bell, able to harmonize the hun and po souls and balance the bodily fluids. Externally the liver corresponds to the eyes, which are the manifestation of the essence of sun and moon.

When a hundred illnesses gather, visualize Wuying (the name of the liver deity); practicing this together with other related visualizations for seven days can fill the body. When life hangs in the balance, concentrating on invoking the deity is said to revive the dead; gathering the hun and po souls can stabilize life and prevent collapse.

Kidney Section, Chapter Twelve

The palace of the kidneys is round like the Mysterious Pass, containing the youth Mingshangxuan. He governs the six fu organs and the nine fluids (a term in Daoist Neidan (internal alchemy), generally referring to the source of bodily fluids and Jing (essence)-Qi). Externally the kidneys correspond to the two ears and also relate to the various fluids within the body. He wears a dark cloud robe and waves a dragon banner, reaching up to the bright mists and the vapors of sun and moon. When encountering a hundred illnesses and a thousand disasters, one should quickly visualize him.

The two water deities of the kidneys correspond to the Gate of Life, governing the source of the six fu and nine fluids, also corresponding to the two ears and internal fluids. Visualizing them is said to confer longevity and ascent into the Nine Heavens.

Spleen Section, Chapter Thirteen

The palaces inhabited by the spleen section correspond to Wu and Ji, the two Earths (an ancient matching of the Five Phases with the Heavenly Stems and Earthly Branches). Within them are two Bright Youths clad in yellow garments. They assist in digesting food, circulating and transforming Qi (vital energy), and also protect the teeth, and are therefore called the two Bright Youths of the “Great Granary” (an alternative name for the spleen and stomach). They sit in the nine-layered palaces of Golden Terrace City, dwelling in the Mingmen (Gate of Life); here the Mingmen is a vital bodily location in the traditions of Neidan (internal alchemy) and visualization.

They preside over the regulation of the five grains and five flavors, enabling the aromas of food to be transformed and generated; they can avert weakness, emaciation, and injury from disease. The spleen section’s external correspondence in the body is the Chi Zhai (a term for the face), whose condition can be observed from the complexion. When Shen (spirit) light appears, it indicates that spleen Qi is sufficient. The Bright Youths wear yellow brocade robes and bear tiger-patterned emblems. By concentrating on visualizing the Three Elders (inner bodily deities), one can cause the Shen intent to rise lightly and fly, tending toward longevity and remaining far from death and calamity.

Gallbladder Section, Chapter Fourteen

The gallbladder palace is the gathering place of the Jing (essence) and Qi of the six fu organs, and within it resides a Mighty Bright Youth. He shakes the four directions with the force of thunder and lightning, raises jade banners, with dragon flags stretching across the sky, and hurls fire bells. The gallbladder Shen governs all Qi and strength, commanding troops like tigers. The gallbladder section corresponds externally to the area between the pupils of the eyes and the bridge of the nose; the brain and hair support each other, all equally bright and luminous.

The gallbladder Shen wears nine-colored brocade robes and a green floral skirt, adorned with gold and jade and bearing dragon-and-tiger decorations. If one can visualize the gallbladder Shen, the Mighty Bright Youth, one may ride auspicious clouds, command the host of Shen, and cause them to pay homage to the Three Primordials (Sanyuan; in Daoism, the Three Officials of Heaven, Earth, and Water, or a sacred system related to the Qi of the Three Primordials).

Spleen Length, Chapter Fifteen

The spleen is one chi in length and covers the Great Granary. The Old Lord at the center of the spleen section dwells between the Mingtang (Hall of Light, a designation for the dwelling places of inner deities). His courtesy name is Lingyuan and his personal name is Hunkang; he governs the human body, can treat the hundred illnesses, and assists in digesting food and drink. He wears yellow clothing, a purple sash, and dragon-tiger emblems. The sufficiency of Jing-Qi and the increase of life all depend upon this spleen Shen.

Calling my name three times allows the Shen to communicate with the person. The three old Shen sit together, each with companions; some belong to Jing, some belong to the embryo, each taking charge of different directions and offices. References to peach pits and “Heyan” involve the notions of visualizing Shen and extending life in this chapter; the specific meaning in the original text is not entirely clear.

Men and women come and go throughout the Nine Provinces, and Taokang (here a deity’s name) is among them. The Dao Father and Dao Mother gaze toward one another, while the Master and Mistress reside in the land of Danxuan. Through Cunsi (visualization; concentrating during cultivation on contemplating deities or inner bodily landscapes), one can ascend into emptiness; although the paths differ, they all ultimately return to the root.

Close the Three Passes (the passes and orifices spoken of in cultivation), grasp the fingers firmly and remain still; rinse the mouth with golden liquor (regarded as sweet saliva) and swallow the jade essence (a term for precious Jing-Qi). In this way one can reach a state of feeling no hunger, with the Three Worms perishing; the “Three Worms” is a common designation in Daoist cultivation literature for impure and filthy things within the body. When the mind-intent constantly preserves peace, one obtains joy and prosperity.

The Qi of the Five Sacred Mountains steams and pervades like clouds, irrigating and nourishing the Jade Hut (an important inner location within the body), allowing the self to be replenished; when the physical forms of the five viscera are firm and complete, one can avoid calamity.

Upper Observation, Chapter Sixteen

Visualize upward the Three Origins (the Shen (spirit) and Qi (vital energy) in the upper, middle, and lower regions of the human body). They shine brightly like a string of linked pearls, their light filling the four directions, while the gods of the Five Numina illuminate the eight directions at night. Visualize the Inner Sovereign (the divine spirit inside the body) as your companion, clad in phoenix garments and holding a tiger tally in the mouth. After long practice one may rise into the realm of emptiness.

Keep your thoughts deeply hidden in the heart, neither leaning to one side nor the other, as if you had shut the doors and windows. When the Three Shen return to the Jing (essence) and Qi, a person grows old yet does not lose vitality. The Hun and Po souls remain at peace within the body and do not quarrel or disturb one another. The divine spirit in the abdomen holds a jade bell in its mouth; once the numinous Qi has entered the Secluded Gateway (the deep, hidden apertures of the body), it cannot be lost. Branches of exquisite jade stretch for ten thousand zhang and can protect body and mind. When the Three Hun are calm and settled, one receives the mandate of the Imperial Lord.

Qi-clouds collect at the Spirit Terrace (the dwelling place of the heart-spirit), as though one were looking out upon the Yellow Wilderness (the divine domain inside the body). Different inner chambers occupy the space of three inches, arrayed above and below; the breath flows through them, and the Ying-Wei Qi (the Qi that moves inside and outside the vessels to nourish and guard the body) rises to the lofty and mysterious realm. The Grotto Chamber and the Purple Pole serve as the gates by which the numinous spirits of the body come and go. All this was told to me long ago by the Most High (the supreme deity): on the left the Divine Young Lord conveys the spirit speech, on the right White Prime (an internal deity) stands with him. In the space among the Hall of Light, the Golden Casket, and the Jade Chamber, the Perfected One of Highest Clarity appears before me. The breath of the Yellow-Skirted Cinnabar Child (an internal deity) wells up again and again. Where does he dwell? Between the two eyebrows. The sun, moon, and stars stand in array within the body; the Seven Luminaries (the seven stars) and the Nine Origins (the nine kinds of primordial Qi) are ranked above the Gate of Life.

In the Three Passes the Jing and Qi lie deeply hidden. Inside the Nine Subtleties (the faint, secluded apertures of the body) the darkness is deep and far-reaching. The mouth is the Heavenly Pass, the pivotal point for the coming and going of Jing and Shen; the feet are the Earthly Pass, the portal of vital activity; the hands are the Human Pass, which hold the key to the transformations of rise and decline.

If one is able to practice visualization (cunxiang, through mental contemplation) of the Xuandan (the core of Jing (essence) and Qi (vital energy) within the body) in the Three Palaces, Taiyi (the primordial Qi or Shen (spirit) spoken of in Daoism) will then be like a flowing pearl, dwelling at ease in Kunlun (here referring to a sacred site within the human body). Layer upon layer of towers and pavilions encircle twelve levels, and from top to bottom they are all Zhenren (immortals who have attained the Dao). The Jade Hall and Crimson Palaces are all mysterious palaces; the Xuanji and Yuheng (ancient jade instruments for observing celestial phenomena) present a bluish-green color.

Gazing fixedly at that boy, he sits there peacefully. One inquires: “Whose family’s child is this, that he is actually within my body?” Where is this person going? He enters the Niwan (in Daoist Neidan (internal alchemy), this refers to the spirit chamber in the head). Innumerable figures are connected to one another, layer upon layer, group upon group, resembling overlapping mountain ranges.

Yunyi and Yuhua (spirits within the body) stand guard beside the ear gates, the Red Emperor and Yellow Elder (Daoist deity names) accompany my hun soul. The three true spirits support the skeleton, dwelling together in Fangjin (a palace chamber within the body). The Five Dippers (spirits related to constellations) manifest their radiance, which are the Seven Origins (star gods corresponding to the Big Dipper). The sun and moon operate in the four directions of heaven and earth, the Imperial Village (immortal realm) is situated in the center of heaven, and the Earth Door (the portal communicating with heaven and earth) is at its end. The hun spirits of the face all dwell in their own places.

Yunyi and Yuhua stand guard beside the ear gates, the Red Emperor and Yellow Elder accompany my hun soul. The three true spirits support the skeleton, dwelling together in Fangjin. The Five Dippers manifest their radiance, which are the Seven Origins. The sun and moon operate in the four directions of heaven and earth, the Imperial Village is situated in the center of heaven, and the Earth Door is at its end. The hun spirits of the face all dwell in their own places.

Breathing Chapter Twenty

Regulate the breathing of primordial Qi in order to seek immortality; the Immortal Duke and the Young Lord seem as if they are right before the eyes. The Vermilion Bird (a divine bird symbolizing yang Qi) breathes in and out, and the White Stone Source (a location within the body symbolizing the origin of Jing-Qi) accordingly circulates. By condensing Jing-Qi and nourishing the embryonic womb, one can transform and generate the body. By retaining the fetal Qi and stopping the outward leakage of Jing-Qi, one can achieve longevity.

The three Qi revolve to the right, and the Nine Paths (channels of Qi movement or Qi mechanism within the body) become clear and luminous. Guarding the Zhengyi (Orthodox Unity) Qi, containing and taking in the essence, the body becomes full and satiated. Gazing into the distance with a single mind, it is as if stars are densely arrayed; thus the Golden Chamber (a spirit chamber within the body) is thereby made stable and does not incline. In this manner, one can cause oneself in old age to recover a childlike condition.

Jade Chamber Chapter Twenty-One

In the midst of the Jade Chamber (Qiongshi, the jade-quality spirit chamber within the body), the Eight Purities (eight kinds of Jing-Qi or spirits spoken of in Daoism) assemble; the Lady of the Niwan (the goddess dwelling in the Niwan palace of the brain) stands upright in the center. The Long Valley and Mysterious Village (sacred regions within the body) surround all around, the Six Dragons (divine beings symbolizing the Qi mechanism) disperse in flight, difficult to distinguish.

If one wishes to achieve longevity, one must especially be cautious in dealing with bedroom affairs. Why would one commit acts that cause oneself to head toward death and make the spirit-souls weep in grief? If one disregards these prohibitions, disaster will be invited, causing the Three Spirits (important inner spirits) to vanish. But as long as one inhales...

In the Jade Chamber, the eight primal spirits gather; the Lady of the Niwan Palace (the divine chamber in the head) stands upright in the center. Inner divine chambers such as Long Valley and Mysterious Village encircle within the body, while six dragon-like currents of Qi (vital energy) scatter and fly about, difficult to distinguish. In seeking longevity, the most essential matter is to carefully guard the Jing (essence) and Qi of the inner chambers. Why commit acts that lead to death and cause the spirits to weep in sorrow? Neglecting these taboos invites calamity and causes the Three Spirits (the deities within the body) to perish.

One should take in the breath and gather one's own Jing and Qi. The Inch Field and Foot Residence (referring to the Dantian (energy center) and divine chambers within the body) must all be properly nourished in order to cultivate life. If Jing and Qi are dissipated as though the mouth of the sea were breached and the waters of a hundred rivers allowed to run dry, it will be like leaves falling completely from a tree that then withers and loses its verdant green; when the breath declines and the fluids leak away, the body can scarcely be preserved. By concentrating on sealing and storing Jing and Qi and regulating the scenic spirits within the body, lasting peace can be attained; by guarding the three extraordinary spirits of the Niwan Palace, keeping the mind tranquil and quiet, and observing inwardly, one can become self-illuminated. When external things do not come to disturb, body and mind remain at ease and harmonious. Through cautious cultivation without reckless action, even in old age one can restore youthful vigor. By contemplating and reciting the Jade Book, one may enter the Shangqing realm.

Chapter Twenty-Two: Constant Recollection

By constantly contemplating the three inner chambers of the body (the three divine chambers within) and causing them to communicate with one another, one can perceive both inner and outer without obstruction. Visualizing and swallowing the Five Sprouts (numinous Qi symbolizing the vital energies of the five directions), one feels neither hunger nor thirst; the Divine Flower holds a kerchief, and the Six Ding spirits come to pay homage. One must quickly guard the Jing chamber and never leak it arbitrarily; by sealing and cherishing Jing and Qi, years can be prolonged and life extended.

These practices all begin from oneself and are not distant; the Three Officials (the spirits within the body that govern Jing, Qi, Shen (spirit), and the like) reside in the body and are easy to visualize and grasp. Emptiness and stillness are like the unsullied white of empty space; keep the physical form in this same state, not allowing it to be sullied. The Nine Chambers (the nine divine chambers within the body) are empty, bright, and pure, the dwelling places of the spirits. In visualization, all thoughts should accord with proper measure; nourish the six viscera so they do not decline. In this way, movement becomes free and light, as if entering the immortal paths among the clouds.

Chapter Twenty-Three: Governing Life

The way of nourishing life is not complicated, provided one practices the scriptural methods of the Dongxuan and the Jade Chapters while also cultivating the Eight Scenic Spirits of the body (the eight spirits within). The twenty-four Perfected Ones will appear of themselves. With reverence, quietude, and accordance with Wuwei (non-action), the hun and po souls become settled; when the mind-spirit is clear and bright, the spirits will appear and converse with one.

The spirits dwell peacefully among the curtains of the Purple Chamber (the divine chamber within the body); whether standing or sitting upright, one may visualize the Three-Five Mysterious Spirits inside the chamber. Burning incense and clasping the hands, one respectfully bows before the Jade Flower and together they enter the Xuanji Gate of the Great Chamber. By deeply realizing the tranquil and still realm of the Dao, observing inwardly and examining with focused attention, one can see the true spirits. The Perfected Ones are within one's own body; there is no need to inquire nearby, nor to seek opportunities in distant places.

Conceal the physical form and traces of activity, differing from ordinary people of the world. Nourish the Qi (vital energy) and preserve Jing (essence), making the lips rosy. By holding to nature and life and dwelling securely in the realm of emptiness, one can be listed in Shangqing (the pure immortal realm of Daoism), avoiding the register of death. The Three Shen (spirits within the human body) attain peace and joy through secluded cultivation.

In a flash one roams freely, with no worry in the heart. Arranging the feathered robes, one can harness the winds of the eight directions; riding the Three Su (divine objects of the immortal realm in Daoism) upon the morning clouds, the golden carriage (vehicle of the immortals) proceeds upright, followed by the jade palanquin. Why not climb the mountain to recite my Jing (scripture)? That deep and quiet place is where the Zhenren dwell. Entering the mountains to cultivate the Dao (the Way) is not difficult, yet people hesitate because of it; the human world is chaotic and disordered, its Qi turbid.

The Five Phases chapter, the twenty-fifth. The Five Phases (Wood, Fire, Earth, Metal, Water) mutually transform and ultimately return to the One. The Qi of three and five combine, circulating in cycles with sequential progression. Employing the techniques of hiding in the earth and reversing the eight (the concealment cultivation methods spoken of in the scripture), one hides the ox in the deep palaces, allowing all categories to settle in their proper places.

The Three Ming (three bright halls or places of spiritual illumination in the body) appear at the boundary of life and death; in the Dongfang (spiritual chamber within the body) numinous images manifest, like the Dipper and the sun and moon. The father is Niwan (the divine chamber in the head), the mother is Ci Yi (a deity in Daoist internal cultivation); the Three Lights (commonly the sun, moon, and stars in Daoism) shine, entering the child's chamber. If one can nourish Xuan Zhen (the mysterious true Dao Qi), all things can be accomplished; one must not lose one's own Shen (spirit).

The soaring high chapter, the twenty-sixth. Raising high and rushing toward the sun and moon is my superior method of cultivating the Dao. Yu Yi (the sun deity) and Jie Lin (the moon deity) excel at mutually protecting each other, thus one can pay respects to the Xu Wu Laojun in Yuqing (Jade Purity, a revered clear immortal realm of Daoism). He can restore a youthful appearance, replenishing blood, Qi, and brain marrow.

With lingzhi in the mouth, carrying the Five Stars (stars or related divine objects in Daoism) in the hands, the tiger Fulu (talismans and registers) tied at the waist, wearing Jin Dang (Daoist ornaments), riding the immortal carriage that arrives in a flash, one goes to Dongmeng for a banquet.

The mysterious origin chapter, the twenty-seventh. Above Xuan Yuan (the primordial origin of the Dao), hun and po are refined and nourished. This “One” is not easy to see at once; one must cultivate to the realm of utmost truth to receive its favor. What is most to be avoided are dead Qi and all filthy inferior things.

The Six Shen (six spirits within the human body) gather and feast in emptiness and stillness; condense Jing like pearls, firmly guard Jing, and nourish the root of Shen. The jade-gold key (metaphor for the crucial point in internal cultivation) must always be kept secure. Close the mouth and curl the tongue, swallow Taijin (the fluids of internal cultivation), allowing one to refine gradually and ultimately fly as an immortal.

The immortal chapter, the twenty-eighth.

Immortals and those who cultivate the Dao (the Way) are not born with supernatural powers; they attain the genuine realm of cultivation only by accumulating Jing (essence) and Qi (vital energy). The wondrous sounds emitted by the Yellow Child (a divine image in inner landscape cultivation) are difficult to hear; jade books and red bamboo slips bear vermilion elixir writings. The text states that the Perfected One wears a golden kerchief, bears armor on the back and holds Fulu (talismans and registers), opening the seven gates (apertures in the human body or inner landscape). Fire soldiers and talisman diagrams guard the numinous pass (an important aperture in cultivation), the ranks high in front and low behind, arranged in order of height. Sword-holders wave brocade banners a hundred zhang long, the Ten Absolutes (divine soldiers or ceremonial implements in ritual) circle in the air, and feathered fans wave in profusion. The fire bell holds Fulu, opening the seven gates; fire soldiers and talisman diagrams guard the numinous pass, ranks high in front and low behind, arranged in sequence. Sword-holders wave long banners, the Ten Absolutes circle in the air, feathered fans waving densely. The fire bell rises to the cloudy heavens, mists drifting down, and is placed between the two eyebrows at the Yellow Palace (a palace in the inner landscape). These are not incidental details but the root of cultivation.

Purple Clarity Chapter Twenty-Nine

The Purple Clarity Supreme Sovereign of the Great Dao Lord (a venerated Daoist deity), together with the spirits of Great Mystery and Great Harmony, stand properly in attendance on both sides. They generate and transform the myriad things, enabling me to become an immortal; I ride the jade wheel and fly up to the Ten Heavens. Day and night I contemplate the Dao of cultivation, remaining sleepless for seven consecutive days. If you can practice this method, you may endure for a long time. Accumulating merit and refining body and mind cannot be accomplished of itself, but depends on single-minded sincerity as well as guarding the heart-spirit. Only when the inner heart remains steadfast and unmoving is it true cultivation; when the mind is empty, still and tranquil, Shen (spirit) will naturally appear.

Hundred Grains Chapter Thirty

The five grains are the Jing of the earth, yet the external deliciousness of the five flavors may attract deviant turbid Qi, disturbing Shen and weakening the fetal Qi (primordial Qi in Neidan (internal alchemy) cultivation). How then could one return from old age to youth? The three hun become confused, and the seven po will also scatter and collapse! Why not ingest Qi, absorbing the Jing of Great Harmony (the harmonious and pure primordial Qi of heaven and earth)? In this way one can attain immortality and enter Huangning (the realm of purity and tranquility spoken of in Daoism).

Heart Classic Chapter Thirty-One

The heart is the sovereign of the entire body, and the five viscera are thereby made stable. Whether in action or sitting quietly, one must constantly keep in mind the cultivation of Dao and De (Virtue/Power). When the heart-ground is pure, the Qi of goodness naturally becomes bright. Sitting or rising, I keep company with the ridgepole (here the “ridgepole” metaphorically represents the fundamental support of body and mind). By day it manifests brightness, by night it is gathered and stored; causing the floral Jing (inner Jing-Qi) to circulate freely, thereby harmonizing Yin-Yang.

Circulation Chapter Thirty-Two

It circulates through the six directions (heaven, earth and the four quarters) and conceals itself at Mao and You (two of the twelve double-hours, often used to indicate the timing of Yin-Yang circulation). The spirits of the two kidneys govern the extension of years and benefit of longevity. Circulating downward in accordance with the pattern of the Dipper lodges (the Northern Dipper constellation), it stores and guards the Initial Nine (a Yijing term, here referring to the stage of newly arising Yang Qi). One who knows to display strength while guarding softness will not grow old; one who knows to be clear while guarding the obscure can have realization while abiding in stillness.

Liver Qi Chapter Thirty-Three

When the liver Qi (vital energy) is vigorous, it circulates freely and smoothly, fresh and enduring, spreading throughout the six fu organs and causing them to generate three kinds of radiance. The heart-Shen (spirit) remains concentrated, thoughts undissipated, joining above with the Triple Burner (Sanjiao, the functional system within the body that regulates the movement of Qi and fluids) and connecting below with the Jade Nectar (Yujiang, the term used in Daoist inner cultivation for the saliva in the mouth).

The Mysterious Fluid (Xuanye, the saliva in the mouth) circulates like cloudy vapor and can dissolve foreign odors. Use it to nourish the body, cleanse the teeth and hair, and refine the Qi of the Five Directions (Wufang, the directions corresponding to the Five Phases and the five viscera). Draw the saliva from the Mysterious Breast (Xuanying, the area near the throat) into the Hall of Light (Mingtang, a location within the oral cavity), then swallow it down the throat so that the Shen-brightness becomes unobstructed.

While sitting in stillness, imagine yourself in attendance within the Floral Canopy (Huagai, the sacred palace that symbolizes the heart-Shen), the spirit wandering through the Precious Capital (Guijing, the dwelling of immortals and perfected beings). The body feels light and floating, as if situated among the Three Pure Ones (Sanqing, the highest divine realms honored in Daoism), the seat cool and clear; five-colored cloud vapors interweave in verdant hues. Close the eyes and turn the gaze inward, as if seeing the spirits of one’s own body looking upon one another, so that the heart-Shen returns to itself and radiates a pure fragrance. Then once more nourish the teeth and hair with saliva, refine the Qi of the Five Directions, and swallow the saliva so that the throat and the Shen-brightness become unobstructed. Sitting in stillness and contemplating inwardly, the spirit wanders the immortal realms; visualize the five-colored cloud vapors and the heart-Shen, so that the heart-Shen returns to a state of noble clarity.

The essence of the Seven Mysteries (Qixuan, a Daoist inner-cultivation concept related to the body’s Shen and Qi) opens the Gate of Life (Mingmen, the gate of life, here referring to an important pass in inner cultivation), so that the operation of the Heavenly Dao (the Way) becomes unimpeded and the Mysterious Root (Xuangan, the root of life) is preserved. Even after one hundred and twenty years of age, recovery is still possible; beyond that age, continuing to hold to the Dao is indeed difficult. Only by relying on the Nine-Times-Refined Eight-Jade Elixir (Jiuzhuan Baqiong Dan, a high-grade elixir spoken of in Daoism) and by continually concentrating the mind in visualization of the Seven Origins (Qiyuan, designations for Daoist stellar deities or inner bodily spirits) can Jing (essence) and Qi be restored. By drawing upon the essences of the sun and moon, one can rescue decline and frailty; the circulation of liver Qi never comes to an end.

Chapter Thirty-Four: The Lungs

Lung Qi begins its circulation from the Triple Burner. By concentrating the Shen in inner contemplation and withdrawing the senses of sight and hearing, wait upon the Youth (Tongzi, the spirit form that appears in inner visualization). Regulate the Five Efflorescences (Wuhua, the radiant hues manifested by the Jing-Qi of the five viscera), so that Jing and Qi become abundant and the teeth and hair are nourished; swallow the saliva in the Jade Pool (Yuchi, the oral cavity) in thirty-six portions. In this way the hundred vessels become unobstructed, the circulation of Qi and blood begins to flourish, and the complexion radiates light, lustrous as gold and jade. The teeth become firm, the hair black, and it does not easily turn white. Concentrate the mind in guarding this True Spirit and do not become negligent or scattered. One should also remember that within the Purple Palace (Zigong, the inner-landscape palace where the heart-Shen dwells) a seat is prepared, and the assembled spirits gather there, seeking and responding to one another.

Chapter Thirty-Five: The Hidden Chapter

Visualize the spirits within the body as if hidden beneath a feathered canopy, gazing upon their heavenly abodes. Pay homage to the sun and respond joyously in harmony with the spirits. When the heart’s Shen (spirit) is made upright and one’s majestic bearing is made prominent, evil Qi (vital energy) can be warded off. The spleen spirit returns to the stomach and dwells peacefully in the region of the spleen and stomach. Concentrate on nourishing the spiritual root within the body so that it no longer withers; close the Mingmen and nurture the Jade Capital (the repository of Jing (essence) and Qi in the body). In this way the various spirits each receive their proper nourishment and longevity is prolonged. This is called establishing the spleen securely in the center of the body.

The spleen is the principal seat upon which the Shen of the five viscera and six bowels rely. It unites upward with the Heavenly Gate and enters the Bright Hall (the dwelling of the spirits within the body), allowing the spiritual root to be nourished without withering; close the Mingmen and nurture the Jade Capital so that the various spirits each receive their nourishment and there is surplus of longevity. This is called establishing the spleen securely in the Central Palace (the center of the body).

The lord of the Shen of the five viscera and six bowels unites upward with the Heavenly Gate and enters the Bright Hall. Guard the Yin-soft Qi and preserve the Yang-firm Qi so that the crown of the head reflects the sun, moon, and stars (the “Three Luminaries”). The exterior is square, the interior round, and the spirit-intent dwells peacefully therein. Qi and blood circulate freely, the five viscera are replete; the bones are green and glossy, the tendons and vessels red and bright, the marrow white as frost. The spleen regulates and nourishes the seven orifices and expels inauspiciousness; the sun and moon are arrayed separately, and Yin-Yang each rest in their proper positions.

The two Shen of Yin-Yang meet and generate a jade-like essence. This essence is bland and without flavor, the food of celestial beings and cultivators. Zidan (the elixir origin within the body) offers yellow delicacies, namely Langgao and Yushuang (symbolizing the pure inner Jing-Qi).

The Supreme Hidden Ring of Eight Plain Jades (the mysterious essence used in inner cultivation) moistens and replenishes the eight fluids within the body, allowing the kidneys to receive Jing-Qi. When the spirit-intent conceals itself in the Great Yin, one can see one’s own form; stirring the Qi of the Three Mysteries, it manifests from the initial clear and bright Qi. In a state of trance one enters a realm of purity and spiritual wonder; sporting at the Whirlwind Terrace (the immortal realm where spirits dwell), one sees the crimson spirits. Distancing oneself from worldly dust, one peacefully nourishes the true nature so that the inner radiance grows; gazing inward, remaining silent and still, one refines and nourishes the forms of the five viscera.

When the three original Qi circulate back and forth, Shen-ming is obtained. The Hidden Dragon, Concealed Zhi, and Cloud Langying (symbolizing numinous objects and Jing-Qi of the immortal realm) can allay hunger and nourish the myriad spirits. Above there is a mysterious covering, below there are tiger-patterned ornaments.

Chapter Thirty-Six: Bathing

Before performing the ritual, one must bathe and purify the body, abstaining from greasy foods and those with strong odors. Enter a quiet chamber, face east, and recite the Jade Chapter (Yupian). Persist until completing about ten thousand recitations, and the meanings and principles within the chapter will gradually become clear. With hair unbound and the heart free of desire, one can preserve life for a long time.

When the five flavors are harmonized, the proper Qi (vital energy) returns. Keep the mind peaceful and tranquil, without agitation or resentment. After the recitations are completed, body, mind, Shen (spirit), and Qi become pure and refined. The Yellow Flower Jade Maiden (a spirit mentioned in the scripture) will inform you of the true situation therein. When the Zhenren (Perfected Ones who have accomplished cultivation) arrive, they will command the Six Ding (the six spirit generals of Daoism) to confer upon you the Hidden Zhi Great Cavern Jing (Yinzhi Dadong Jing).

Recite the Jing ten times, perform four bows, and pay homage to the Most High (Taishang, a Daoist term for the supreme deity or honored gods). First pay respects to the Great Emperor, then face north, so that the profound meaning of this jade book, the Inner Jing of the Yellow Court (Huangting Neijing), can be fully revealed. The one who transmits is called the teacher, and the recipient makes a sworn covenant. Cloud brocade, phoenix gauze, and gold buttons serve as tokens of faith, replacing the ancient method of cutting hair and injuring the body. Teacher and disciple then join hands to climb the mountain and drink the elixir together, after which the secret essentials such as the Golden Book and Jade Scenery may be transmitted.

Transmission of the Jing must be undertaken with caution. After giving and receiving, inform the Three Officials (Sanguan, the Daoist officials of Heaven, Earth, and Water) so that the seven ancestors do not suffer calamities in the netherworld. The subtle teachings of the Most High enable one to comprehend the Dao (the Way) of the immortals; the Dao of immortality is precisely what these writings record.