《太上黄庭外景玉经》

When the Most High Lord Lao was at leisure, he composed this seven-character Jing (scripture/classic) explaining the form of the human body and the various Shen (spirits) within it. Above is the Yellow Court (an inner region of the body associated with the spleen), below is Guanyuan (an acupoint below the navel and a site of Neidan (internal alchemy) cultivation); behind is Youque (an inner pass of the back), in front is Mingmen (a pass related to the Qi (vital energy) of life). When breathing, allow the breath to enter the Dantian (energy center) from between the chest and abdomen (the gathering place of breath spoken of in Neidan cultivation); the clear fluid of the Jade Pool (the gathering place of saliva in the mouth) nourishes the Numinous Root (the tongue or the source of saliva in the mouth). If one can cultivate this earnestly, life may be made long-lasting.

The Shen of the Yellow Court wears red clothing. The passes are like sturdy bolts that close the two doors; Youque stands high, guarding on both sides; the Jing (essence) and Qi within the Dantian are subtle and deeply hidden. The saliva of the Jade Pool nourishes the body; when the Numinous Root is firm, one can grow old without declining. In the Central Pool (an inner region between the chest and abdomen) there is a Shen wearing red clothes, dwelling three inches below the navel. One must close the inner and outer passes layer upon layer and put in order the inner Shen chambers (places for storing Shen and nourishing Qi). Xuanying (an inner location near the throat) is the conduit through which breath moves, receiving Jing and Qi; one must quickly and firmly guard one’s own Jing and Qi in order to nourish oneself.

Within the dwelling there is a Shen who constantly wears deep crimson clothing. If you can see him, you will seldom fall ill. He stands transversely, about one chi in length, an inner symbol; if one can guard it, one will remain safe and unharmed. Let the breath circulate in harmony back and forth between the chest and abdomen, thereby replenishing oneself; preserve the body so that it is solid and complete, and one will obtain blessings. Carefully guard the Square Inch (the location of the heart-Shen), causing the spirit to gather and unify, and one can grow old yet recover robustness. Let the Qi flow downward along both sides of Youque, nourishing the body and making the tree of life more vigorous.

In cultivating the Ultimate Dao (the Way) there is no need for complexity, nor should the heart-Shen be disordered. The Numinous Terrace (the location of the heart-Shen) communicates with Heaven and looks down upon the center of the body; the Square Inch communicates downward to the lower passes, and the Jade Chamber (the place within the body where Shen are stored) is the portal through which the luminous Shen enter and exit. All this was taught to me by the Young Lord (a designation for inner bodily deities). The Hall of Light (a region within the body where luminous Shen are active) is open on all four sides, like the source of the ocean waters; the Perfected Zidan (the name of an inner bodily deity) stands right before me. Within the Three Passes (three important inner passes spoken of in cultivation), Jing and Qi lie deeply stored. If you wish for long life, you must cultivate Kunlun (a term in Daoist inner cultivation referring to the head or an important inner location).

The Crimson Palace (the palatial chamber of the heart region) has twelve-storied towers, and within the palace the Five Qi (the five kinds of Qi constituting the body and all things) gather. The Child of the Vermilion City (a designation for an inner bodily deity) stands in the Central Pool, and below there is a Mysterious Valley like a long wall (a deep inner pass of the body). The essential formula for long life lies in the key of chamber cultivation (an ancient Daoist term of nourishing life); one must discard lustful desire and concentrate solely on conserving Jing and Qi. Regard the body as a one-inch field and a one-chi dwelling, regulate and nourish it, and one can settle life. Fasten thought upon this so that the heart-Shen remains long at peace. Contemplate the will of the heart and regulate Jing and Shen, and one can communicate with the Three Wondrous Numina (a designation for Daoist deities or numinous Qi); remaining idle and quiet with no affairs, the inner heart is at peace.

Constantly visualize the luminous Shen within the Jade Chamber so that the heart-Shen communicates; frequently give thought to the Great Granary (a symbol of the spleen, stomach, and digestive functions), and one will not suffer hunger or thirst. Command the Six Ding (Daoist spirit generals) and the divine maidens to come and present themselves; close and guard the portals through which Jing and Qi circulate, and one can extend years and increase longevity. The proper chamber is the dwelling place of Shen and numina; one must purify body and mind and not allow them to become defiled. Examine one by one the condition of the five viscera, following the rhythms of the body; regulate the six fu-organs so that they are clean as at the beginning. This accords with the principle of emptiness, nothingness, and naturalness.

All things each have their natural patterns; in conducting affairs there is no need for disturbance. By Wuwei (non-action) one governs, and the body is peaceful and at ease. The realm of emptiness and nothingness lies right between the curtains, silent and spacious, with no need to open the mouth in speech; tranquil, bland, and without desire, one freely wanders in the garden of De (Virtue/Power). Maintain purity, cleanliness, and fragrance so that the Jade Maiden (a designation for a Daoist deity) is constantly present; cultivate De and make the heart-Shen luminous and penetrating, and one can enter the gateway of the Dao.

Those who cultivate the Dao (the Way) should remain at ease and self-content, dwelling in seclusion and quietude, nourishing nature and life, and guarding the state of empty stillness and Wuwei (non-action). The mind is tranquil and bland, without need for much thought or consideration. When cultivation succeeds, it is like wings becoming fully fledged and branches and leaves unfolding; one may live long, remaining lucid and unwaning, and ultimately fly away in ascent.

The Five Phases (Wood, Fire, Earth, Metal, Water), though each different, all issue from one root. When the Qi (vital energy) of three and five combine, the root still returns to the One. Who can join you in experiencing the principles of the sun and moon's movements? Hold fast to the Jing (essence) as precious as jade and pearls, uniting it with the "child chamber" (referring in Daoist cultivation to an inner space within the body). If you can understand these principles, all things will find their place. Since you already possess these fundamentals within yourself, hold them and do not lose them. Thus you can attain immortality and enter the "golden chamber" (symbolizing the inner realm of accomplished cultivation).

Sunrise and moonset—this is the Dao I speak of. The number of Heaven is seven, the number of Earth is three; the two cycle and guard each other. The rising and falling of the breath, its advance and retreat in harmony, allow cultivation to last long. The Jing as firm and precious as jade is my treasure. You already have this treasure within yourself—why not guard it?

Only when the heart understands the fundamentals of cultivation can one nourish the inner radiance. Following the times of Heaven and the Qi of Earth, gather and preserve the Jing. The mountain of the Nine Origins stands tall and upright, where Zhenren (perfected persons who have attained the Dao) dwell, who can be commanded and dispatched. The three Yang Shen (spirits) within the body (inner deities spoken of in Daoism) can confer long life. According to the rhythms of seven days and five days, cause the Qi to circulate and combine.

Kunlun Mountain (often used in Daoist scriptures to symbolize the immortal realm) will not lead one to lose the way. The Purple Palace (a cultivation term symbolizing an important inner palace of the body) and the Cinnabar City towers surround and protect, with sun and moon standing together like connected pearls. Such light endures without cease, without limit.

From the external root, the three Yang Shen naturally appear. Internally nourishing the three Yin Shen can also achieve longevity. The hun soul wishes to ascend to Heaven, the po soul wishes to enter the Earth. Making the hun and po return to their positions is the natural Dao.

The Xuanji (an ancient astronomical instrument) circulates endlessly like hanging pearls; the golden key (an image of the inner apertures of the body in cultivation) remains firm and complete. It bears the earth and suspends the heavens, circulating between heaven and earth. The changes of the four seasons are as vivid as cinnabar. The body has different apertures in front and behind, high and low. Employing the Returned Elixir (a term for internally refining Jing and Qi) and the Mysterious Spring (symbolizing the fluids within the body), one draws Qi (vital energy) slowly and continuously like a turtle, causing it to reach the root of life.

Within the body there is a True Person, wearing a golden kerchief, bearing armor and holding a tally, who opens the seven orifices (the apertures of the eyes, ears, nose, mouth, and so on). These are not branches and leaves but the foundation of cultivation; by concentrating the mind in visualization day and night, one can preserve this for a long time. Immortals and those who cultivate the Dao are not born with spiritual powers; rather, by concentrating on accumulating Jing (essence) and Qi, they can extend their years. Most people consume the five grains and five flavors, while cultivators focus on regulating the harmonious Qi of Yin-Yang, and thus can achieve longevity. Next we discuss the positions and functions of each of the five viscera.

The heart is the ruler of the five viscera. When the intention moves or is still, Qi circulates accordingly; the cultivator who guards their own person finds the Shen (spirit) of the heart bright and luminous. One is clear and perceptive by day and can also guard the Shen by night. When thirsty, one drinks the inner fluids; when hungry, one is likewise nourished. Qi circulates among the six bowels (gallbladder, stomach, large intestine, small intestine, bladder, and Triple Burner), regulating body and mind according to the transformations of Yin-Yang. Cultivating thus over a long time, one may not know old age.

The Qi of the liver is long and continuous, governing the five viscera and causing the inner Jing and Qi to generate light; it connects above to the Triple Burner (the passageway linking the upper, middle, and lower viscera) and is associated with methods of regulating the breath and nourishing by drinking. The cultivator observes the laws of the movements of heaven and earth, guarding their own Jing, hun, and po. The essence flows like a spring, the breath is fragrant; Qi stands at the Mysterious Breast (a cultivation site near the throat), nourishing the Hall of Light (a site of inner visualization in the head), making the inner essences flow freely and Yin-Yang harmonious.

Guarding the Mysterious Gate (an inner cultivation aperture), one observes the Dao of Heaven; although the Dao (the Way) is vast, it is within oneself, and one ought to return to the inner heart to hold it. In clarity, stillness, and Wuwei (non-action), Shen and Qi become settled; Jing and Qi circulate above and below, and the various apertures each have their order. When the seven orifices are unobstructed, one can remain young. Then one guards the Heavenly Gate (an aperture in the head), observing the changes of Yin-Yang; Qi descends to the throat, connecting with the divine Shen, passing through the Floral Canopy (a cultivation site in the chest region), feeling cool and comfortable. When Qi enters a place of clear emptiness, one can inwardly observe oneself. If one can congeal the Returned Elixir, one may extend the years; Qi then passes through the Floral Pond (an image of the saliva in the mouth in cultivation), stimulating the Jing of the kidneys. Inwardly observing the Hall of Light, visualizing the Dantian (energy center in the abdomen for internally refining Jing and Qi), one gathers the various Shen, making the Gate of Life (the aperture of the root of life) unobstructed, allowing the Qi of the Heavenly Dao to circulate and the spiritual root to be preserved. The Qi of Yin and Yang interweave in circulation, scattering like shooting stars; the liver Qi cycles round and round without end.

The Qi of the lungs circulates from the Triple Burner, guarding the Heavenly Gate, observing the Dao of the movement of breath. The fluids, clear and moist like sweet dew, reach the six bowels, circulating up and down with respiration, and making the two ears unobstructed. Inwardly observing heaven and earth, visualizing the Child (an image symbolizing Shen and Qi in internal alchemy); one harmonizes the essences to nourish hair and teeth. Thus the complexion is moist, and even in old age the hair does not whiten. Qi descends to the throat and circulates smoothly; the various Shen gather and respond to one another, then descend into the Crimson Palace (the cultivation site of the heart), displaying purple radiance. It is stored beneath the Floral Canopy, connecting to the Divine Hut (an image of the dwelling place of the heart-Shen); one concentrates on guarding the heart-Shen so that they respond to each other.

Visualizing the various Shen within the body, one expels evil Qi; the Shen of the spleen returns to the Central Palace (the central location of the spleen), dwelling there peacefully, nourishing the spiritual root so it does not wither. Qi reaches the stomach duct, connecting to emptiness; one seals the Gate of Life, making it as firm as the Jade Capital. Thus one can extend life for ten thousand years or even longer.

The Shen of the spleen circulates in the Central Palace, meeting with the Shen of the five viscera, bringing harmony to body and mind and making Jing and Qi bright; it connects above to heavenly Qi and the Hall of Light, and below makes the six bowels unobstructed and the Five Phases (Wood, Fire, Earth, Metal, Water) harmonious. Metal, Wood, Water, Fire, and Earth each occupy their proper places, the blood vessels flow freely, and sweat is like sweet dew. The two Qi of Yin and Yang unite, the essences descend; receiving Original Qi (the primordial Qi of heaven and earth), the years of life increase. Guarding the seven orifices, one avoids misfortune; one causes the images of sun and moon to circulate each in their course, regulating and distributing Yin-Yang. Qi conceals itself in the place of Greater Yin, and thus the physical form is accomplished.

Among the five viscera, the kidneys govern Jing and Qi. The Qi of ingress and egress enters the Yellow Court (the inner alchemy region in the center of the human body); breathing the Qi of emptiness, one can inwardly observe oneself; sinews and bones are strong, blood vessels full. In a state of trance, though it seems unseen, one can pass through the place of clear spirit; sitting quietly indoors, visualizing the little child within the body, preserving it morning and evening, making the divine Shen luminous. Qi enters and exits through the formless gate. Maintaining tranquil indifference without desires, one nourishes the root of essence; ingesting Mysterious Qi (the primordial Qi spoken of in internal alchemy), one can prolong life.

Qi returns to the seven gates (a collective term for the inner apertures of the body), drawing from the Great Abyss (the source of breath in the depths of the body), then passing through the throat and the place of clear spirit. Those who cultivate the Dao pursue the immortal path and marvelous efficacies, and also speak of ingesting lingzhi and jade blossoms (symbolizing precious spiritual medicines or Jing and Qi). One visualizes white Jing-Qi atop the head and the Dantian beneath the feet; using the fluids of the Floral Pond to wash and moisten the body, irrigating the spiritual root. When the three palaces of upper, middle, and lower (regions of Qi circulation within the body) are coordinated, the Gate of Life can open, the Qi of the five flavors returns to harmony, and wholesome Qi likewise returns.

The Great Dao is vast and boundless; do not let the mind be agitated. Cultivating with unbound hair, one can long preserve and nourish life. My words are now complete; do not casually transmit them to those who are unsuitable.

The Jade Scripture of the Yellow Court Outer Landscape of the Most High, Lower Volume.