《太玄宝典》

The Precious Canon of Supreme Mystery (Taixuan Baodian) is arranged in three volumes. The upper volume opens with the Gate of Cultivating Truth and Reaching Profound Stillness, devoted to cultivating the true Dao (the Way) and attaining the realm of emptiness and stillness. It contains the chapter on divine spirits and heavenly phenomena, the chapter on the vacuity of Qi (vital energy) and cavernous response, the chapter on the solidity of Jing (essence) for preserving life, the chapter on matching the forms of Heaven and Earth, the chapter on the creative transformations of Yin-Yang, the chapter on natural embryonic breathing, and the chapter on the sprouting of lead and mercury.

This is followed by the Gate of Cultivating Truth and Matching the Sacred, which concerns cultivating the true Dao so that it accords with the sacred way. Its chapters treat the transformation of Shen (spirit) into Shen, the transformation of Qi into Qi, the transformation of Jing into Jing, the movability of Heaven and Earth, the holding of Yin-Yang in one’s grasp, embryonic breathing together with exhalation and inhalation, and the revealing of treasure by lead and mercury.

The upper volume closes with the Gate of Cultivating Truth and Attaining the Marvelous, aimed at cultivating the true Dao until the exquisite realm is reached. The chapters here are those on Shen issuing from Shen, on Qi determining Qi, on the completeness of Jing, Shen and Qi, on concealing the form and dimming what is near, on driving the divine spirits, on equalizing the old and the young, and on long life without death.

The middle volume begins with the Gate of Refining the Ordinary to Quanzhen (Complete Perfection), which consists in refining ordinary substance so as to achieve the true body. Its chapters cover lightening the bones, refining Qi to perfect stability, generating divine water, circulating true fire, the infant emerging from the womb, the charming maiden producing splendor, and the matching of Yin-Yang.

Next comes the Gate of Refining the Ordinary to Generate Shen, concerned with refining ordinary substance in order to produce the marvelous. It includes the chapter on the divine body generating radiance, the chapter on the five viscera becoming thoroughly illuminated, the chapter on the internal cleansing of the four limbs, the chapter on the three palaces illuminating the yellow path, the chapter on precious fire entering the cauldron, the chapter on elixir light responding to the fluid, the chapter on the jade spring without leakage producing splendor, and the chapter on the matching of Yin-Yang.

The same Gate of Refining the Ordinary to Generate Shen appears once more, now listing the chapter on the divine body generating radiance, the chapter on the five viscera becoming thoroughly illuminated, the chapter on the internal cleansing of the four limbs, the chapter on the three palaces illuminating the yellow path, the chapter on precious fire entering the cauldron, the chapter on elixir light responding to the fluid, and the chapter on the jade spring without leakage.

Thereafter follows the Gate of Refining the Ordinary to Manifest Images, which treats the refining of ordinary substance so that divine images become visible. Its chapters are those on supplementing Shen to generate the embryo, on supplementing Qi at the true source, on flying, leaping and climbing, on the pacing of Great Yu, on delivering spirits and ghosts, on penetrating the numinous and entrusting transformation, and on obtaining passage without emotion.

The lower volume presents the Gate of Nourishing Qi and Constructing Shen, devoted to nourishing and refining the breath so as to constitute a marvelous body. It comprises the chapter on wood Shen nourishing Shen, the chapter on wood Jing nourishing Jing, the chapter on wood Qi nourishing Qi, the chapter on wood essence pointing the bones, the chapter on the five zhi fungi connecting to divine brightness, the chapter on the immortal’s longevity staff, and the chapter on the old gathering of the wooden horse.

The Gate of Cultivating the True and Penetrating Stillness

Chapter on Divine Spirits and Celestial Phenomena

When Qi (vital energy) returns to emptiness, it can give rise to Shen (spirit); when Shen returns to emptiness, it can produce transformation; when transformation returns to emptiness, it can manifest form and image. All of this issues from Tai Xu (the Great Void, that vast, formless, and omnipresent fundamental state).

Tai Xu exists between Heaven and Earth, possessing no fixed location or shape; it is neither Qi nor any concrete physical body. Yet forms are contained within it: the clear and luminous portion rises to become Heaven, while the turbid and chaotic portion condenses to become Earth. Once the clear and the turbid differentiate, human beings come into existence. Therefore, from the moment of birth a person is already endowed with both clear and turbid Qi.

Even after the clear and turbid have separated, Tai Xu remains hidden within the human interior. If one can purify the mind and Shen, refine and nourish the self, and abide in emptiness and stillness, a state of empty brightness and pure clarity will arise. Once empty brightness and pure clarity have been attained, even turbid Qi can be transformed into clarity. Shen becomes numinous through emptiness and stillness, and the mind becomes luminous through clarity. Reaching this stage, one can attune to celestial phenomena and discern the subtle movements of ghosts and spirits, Yin-Yang, and the operations of the myriad things. This is the cultivation path of the True Person (the accomplished cultivator of the Dao): to refine and nourish the empty and numinous, and to wash away the dull and turbid.

Qi (vital energy) is the master of the physical forms of all things, yet a distinction exists between clear Qi and turbid Qi. Clear Qi is the source of ascent and transformation, while turbid Qi is the foundation for growth and taking shape. Without turbid Qi the myriad things cannot take form; without clear Qi they cannot reveal their true nature. Those who obtain clear Qi possess yang Qi that is pure, authentic, empty and still, and are therefore able to respond to external things, transcend life and death, and transform their bodily form. This occurs because Qi, being empty, still and spiritually wondrous, produces such effects.

To cultivate this Qi one should first render the inner mind empty and still, nourish the breath, make the thoughts complete and harmonious, and settle the spirit (Shen). Let the breath circulate without interruption; once Qi is in motion it naturally becomes spiritually wondrous, penetratingly sensing the myriad things, and marvelous transformations arise from this. The mysteries of heaven and earth can then be grasped. When Qi, through cultivation, becomes spiritually penetrating, its responses follow no fixed pattern and its operations are inexhaustible—this is what is called the Dao (the Way).

Chapter on Fortifying Jing to Preserve Life

Jing (essence) is the True, and the True is a person’s true origin (the fundamental primordial Qi of life). It is the root of Yin-Yang and the foundation of life and death. For a person to preserve life the key lies in making Jing firm and solid. Making Jing-Qi firm means refining Qi and nourishing Shen. When Qi is abundant and stable, Jing can become solid through cultivation methods; when Shen is settled, life can be preserved. Life arises from Qi, and sufficient Qi allows it to endure for a long time.

Therefore the practitioner should refine and nourish the Qi of life and firmly guard the true Jing, so as to preserve life and extend longevity. Those who understand this first nourish the breath, causing Qi to circulate and to guard Jing, so that Jing naturally becomes firm; they then employ the method of “fire circulation” (the technique in Neidan (internal alchemy) of circulating the fire phases and regulating the Qi mechanism) to help Jing condense and solidify. Qi issues from the source that generates Qi; by nourishing Jing one can form the mysterious embryo (the image of condensed primordial Qi spoken of in internal cultivation). As long as Jing remains unshaken and Qi constantly circulates, this is the marvelous path of cultivation.

Chapter on Heaven and Earth Matching Form

Heaven produces Qi (vital energy); Earth produces the physical form. Life takes Qi as its principal governor, while the physical form takes blood as its fundamental root. Those who understand the Dao (the Way) of Heaven nourish and cultivate life; those who understand the Dao of Earth nourish and regulate the breath.

The Zhenren (realized person who has attained the Dao) guides Qi from the Dantian (energy center, the lower abdominal site of Neidan (internal alchemy) cultivation) so that it circulates upward without scattering. It then proceeds from the right kidney along the waist down to the soles of the feet, passes through the heels and rises to the area beneath the flanks, follows the right arm to the right hand, returns to the Jianjing point at the shoulder and enters the ears, passes behind the brain and descends to the left ear, then from the Jianjing descends along the left arm, follows the left hand back to the left flank, circles the waist, descends to the left foot, and finally rises again to the Dantian.

Every day, beginning at midnight, one settles the mind and Shen (spirit), evens the breathing, and concentrates the spirit to guard the Qi. If one feels the Qi reaching the crown of the head, with a cool Qi passing through the Huachi (Flower Pond, a Daoist cultivation term referring to the mouth or the area beneath the tongue) and both ears seeming to hear the sound of flowing water, this is the moment when the generating Qi is activated. This Qi then naturally follows the meridians of the union of Heaven and Earth. When the Qi circulates to the left side of the body, press with the right hand; when it circulates to the right side, press with the left hand. In this way the generating Qi flows freely without obstruction, enabling Heaven and Earth to unite with the physical form, and the form to correspond with Heaven and Earth.

Persist in this practice every day; the greater the accumulated efficacy, the better. After completing three thousand sessions of practice, the Qi will become naturally unobstructed, enabling one to remain free from aging and death, to attain longevity that reverses old age, and to restore an infant-like countenance.

Chapter on Yin-Yang Creation and Transformation

Men receive the heavenly Dao (the Way) and obtain Yang Qi (vital energy), and thus generate the kidneys; women receive the earthly Dao and obtain Yin Qi, and thus generate blood and the heart. Therefore men attain authenticity by refining Qi while guarding Jing (essence) and Qi; women attain authenticity by refining blood while guarding Jing and Shen (spirit). The creative transformations of Yin-Yang differ, so the methods of cultivation also differ.

Men guard the kidneys and consolidate Jing-Qi, causing the Qi to rise from beside the navel along the spine to the Niwan (the cultivation site at the crown of the head); this is called “returning to the origin.” Women guard the heart-Shen and nourish Jing-Shen, keeping the inner fire motionless, then draw the Qi from between the two breasts downward to the kidney region and, enclosing the kidneys, send it upward likewise to the Niwan; this is called “transforming into the true.”

After one hundred days of such practice a man’s Jing-Qi no longer leaks outward and his breath becomes abundant, as if he has returned to the infant state, while his Shen also grows numinous and clear. A woman’s menstrual blood no longer stirs recklessly and her heart-Shen naturally settles, as if she has returned to the virgin state; she gathers the two vessels, one transforming into milk and the other into blood, with subtle and manifold changes. Prolonged cultivation further produces growth of hair, flattening of the breasts, migration of the kidneys, and transformation of the bodily form.

Chapter on Natural Embryonic Breathing

To circulate Qi one must first stabilize embryonic breathing (Taixi). Embryonic breathing is natural respiration: the breath is regulated evenly so that Qi neither rises nor falls, neither exits nor enters, but only comes and goes naturally within the mouth and nose in the chest. Practice begins at midnight when Yang Qi first arises; after persistent effort of a hundred days one can nourish Qi and return the breathing to profound stillness.

One must also first cultivate so that Qi reaches the two ears. At midnight the ears are covered with the left and right hands and the Qi is guided; after a long time the Qi naturally penetrates. Once it has done so, the ears, mouth and nose need not emit Qi outward yet the breathing can still become quiet. When circulating Qi one refines and nourishes the Zhengyi primordial Qi (the original, authentic Yuanqi) at midnight, covering the ears with both hands, drawing the Qi upward and then massaging with the hands. After the circulation of Qi reverses it may wander or halt between the skin, advancing and retreating entirely under one’s own control.

The south belongs to fire, and fire corresponds to the heart. The Jing (essence) within the heart is called “cinnabar,” and within the cinnabar there is “mercury,” weighing four liang. The north belongs to water, and water corresponds to the kidneys. The Jing (essence) within the kidneys is called “green gold,” and from the green gold there arises “lead,” weighing four liang. Here, “lead” and “mercury” are symbolic terms in Neidan (internal alchemy) cultivation, referring to the Jing (essence) and Qi (vital energy) generated by the heart and kidneys.

When the heart Shen (spirit) is quiet, mercury arises; when the kidney Qi is settled, lead arises. Lead and mercury ascend and descend, meeting at the “Golden Cauldron” (which in Neidan symbolizes the place of refinement and cultivation). Through this process of refinement they can congeal into the Great Elixir and transform into a precious medicine.

If the heart Shen is restless, mercury is difficult to manifest; once mercury is lost, the cinnabar withers, causing the complexion to become yellowish-white and lacking in luster, and the skin not rosy. If the kidney Qi is restless, lead is difficult to manifest; once lead is lost, the green gold withers, causing the complexion to become bluish-black without radiance, and the skin dry and astringent. This is because the two Qi of the heart and kidneys have lost their foundation, so that lead and mercury cannot be generated. Without the guidance of a person who has truly attained the Dao (the Way), cultivating in this way is merely wasted effort.

Therefore the immortals nourish the kidney Qi by refining Qi, so that lead easily arises; they nourish the heart Shen by calming the Shen, so that mercury easily manifests. As long as lead and mercury continue to arise, one can remain long in the world. The key lies in making the root of the two Qi of the heart and kidneys firm, tightly contained, clear, and pure.

The Sage’s Gate of Cultivating the True

The Chapter on Divine Transformation of Shen

The Void is the original substance, while stillness and luminous illumination are its function. The transformations of Yin-Yang cannot be delimited by numbers, nor can Heaven and Earth be compared to any particular thing. Everyone possesses this original nature, yet it is disturbed and obscured by worldly desires and attachments, and thus remains unseen. Throughout the ages, people have been unable to name it by any method or seek it through concrete things; only the Zhenren returns to rustic simplicity and purity, guarding it in a state of clarity, brightness, stillness, and peace.

Its wondrous function is to make the worldly mind the dwelling place of cultivation, eliminating delusive thoughts so that true nature may appear. Shen (spirit) (the inner spiritual luminosity) arises from emptiness and stillness; though formless and traceless, it wondrously penetrates the Three Realms, probes the root of life and death, and reaches the source of benefit and harm—this is the responsive interaction of Shen. Shen is all-powerful and can summon and transform the myriad things. If one can make Shen luminous and possessed of a master, then Shen resides within one’s body as true nature; the Shen of Heaven, Earth, and the myriad things can likewise be communicated with through oneself.

The transformation of Shen hinges on guarding stillness without reckless movement, while raising the true Qi (vital energy) (the subtle Qi within the human body). Overlap the hands with the left pressing on the right, then use the right hand to rub the crown of the head. After practicing thus for three thousand sessions of gong, Shen will naturally appear outside the body.

Chapter on Qi Transforming Qi

Qi is extremely numinous and wondrous. Many Jing (scriptures) discuss this Dao (the Way), focusing mainly on visualization (concentrated mental visualization) and massage. According to the natural principle of the Great Compassionate True Sage, Qi is extremely numinous, moving in accordance with the mind’s intent and always seeking to circulate. When a person’s thoughts are fickle and inconstant, Qi becomes stagnant and obstructed; worry and rumination cause Qi to stagnate, while joy and pleasure scatter it—all of which deviate from the original pattern of Qi’s circulation.

The Zhenren cultivates Qi to make it round, harmonious, and full. Initially it is guided by the mind’s intent, but eventually Qi circulates of its own accord. Qi rises from the Dantian (energy center) (the area below the navel), rotating like a bag, passing through the body’s Three Palaces (the three locations through which Qi circulates), and then ascending to the Niwan (the upper Dantian in the head). In the past there was a distinction of Qi circulation into rapid, swift, slow, and urgent varieties, referred to as the “Three Carts”; the true secret, however, does not depend on these.

Simply make Qi round, harmonious, and stable, first exerting effort in abundant circular rotation practice. Afterwards, have another person lift both hands from the waist upward to the neck, and Qi will pass through of itself. Then swallow the fluid of the Huachi (Flower Pond) (the saliva in the mouth) forty-nine times, whereupon the true Qi becomes stable and round-harmonious. Further nourish and refine this Qi so that it transforms and becomes authentic; thus it is said that when Qi can transform Qi, one may achieve true immortality.

Chapter on Jing Transforming Jing

To nourish Jing (essence) and Qi (vital energy), one must begin by refining Qi. Only when Qi has been properly regulated can Jing become stable and firm; only after Jing is densely sealed can further cultivation proceed. Many people past and present have known only how to refine Qi, yet remain unaware of the methods for refining and nourishing true Jing. When the realized person cultivates Jing and Qi, they first cause Jing to be firmly sealed, stored, and accumulated. After Jing and Qi have been stored for a long time, if desire still arises, only then does one apply the techniques to refine and transform it. This is called “ninefold sealed containment.” While sitting in stillness, first practice visualization (concentrating the spirit in contemplative seeing), so that the entire body, great and small, is pervaded, the caudal region made stable, while attending to the hours of the breath’s circulation. Let the nine Qi meet and join with Jing-Qi below the navel, as if a ball of fur were spinning without cease. The refining of Jing is scheduled at the zi hour and the wu hour, performing three hundred and sixty cycles each time. After ten days, true Jing spontaneously transforms and is generated; one seizes the mechanism of Yin-Yang union, causing Qi and fluids to circulate back and forth. Prolonged practice brings great benefit. Both hands form the grasping-solid mudra, the thumbs pressing the fingerprint of the middle fingers and forcefully lifting upward; even if the body sways, Jing will not leak.

Heaven and Earth Can Be Shifted

Men receive a greater share of Heaven’s pure Yang Qi, while women receive a greater share of Earth’s pure Yin Qi. The way of pure Yang is relatively easy to accomplish; the way of pure Yin is more difficult to attain. The realized person possesses cultivation methods for transforming a man into a woman and a woman into a man; the key lies in exchanging the Qi mechanism. Women have relatively abundant blood-Qi but weaker Qi, and should therefore refine blood in order to nourish Qi; men have relatively weak blood but abundant Qi, and should refine Qi in order to nourish blood. Both men and women are endowed with the upright Qi of Heaven and Earth, and thus can transform the marvels contained therein.

Men who cultivate original Qi and stabilize the spirit first concentrate single-mindedly on holding to the One, allowing no external things to disturb them and clinging to no particular methods, thereby accumulating Jing-Qi and nourishing the spirit. Women who cultivate blood-Qi gather and draw in the chest and breast vessels, pressing and kneading with both hands, then massage the face, and reverse the flow of Qi so as to bring about the transformation.

Yin-Yang Taken in Hand

A person’s left hand belongs to Yang and internally governs the kidneys. At midnight, Qi (vital energy) arises from the kidneys while Shen (spirit) descends from the heart. Clench the left hand tightly without releasing it, close the left eye without looking, and concentrate the intent of Shen within the kidneys; then let it exit through the left eye and alight upon the left hand. Cultivate in this manner three hundred and sixty times before opening the hand.

At noon, Qi descends from the heart while Shen rises from the kidneys. Clench the right hand tightly without releasing it, close the right eye without looking, and visualize the intent of Shen descending into the heart. Next clench the left hand tightly without releasing it, close the left eye without looking, concentrate the intent of Shen within the kidneys, then let it exit through the left eye and alight upon the left hand. Cultivate in this manner three hundred and sixty times before opening the hand.

At noon, Qi descends from the heart while Shen rises from the kidneys. Clench the right hand tightly without releasing it, close the right eye without looking, concentrate the intent of Shen within the heart, then let it exit through the right eye and alight upon the right hand. Cultivate in this manner three hundred and sixty times before opening the hand.

By cultivating thus for three thousand days one can perceive things ten million li away. Of heaven and earth, mountains and rivers, stellar phenomena and plants there is nothing whose patterns of change one does not know or whose spiritual nature one does not understand; even the inscrutable affairs within the human heart can all be known.

Chapter on Fetal Breathing and Tu-Na

First even the breath so that inhalation and exhalation appear to cease, keeping body and mind peaceful and sealed. Regularly rinse and swallow the saliva in the mouth; this saliva is called the “True Jing (essence) of the Flowery Pool.” After three thousand practices, fetal breathing (inner respiration resembling that of a fetus) begins to operate. The saliva condenses into the “Mysterious Pearl” (the term in cultivation for the condensed state of Jing-Qi), which may be expelled and then taken back into the body. This not only prolongs life and increases longevity but also gathers the Qi of the Weilu, cultivates authenticity, and opens the gateway of the mysterious and wondrous. The Mysterious Pearl formed of Jing-Qi and fetal breathing, after prolonged cultivation, naturally congeals and rises from below to the Niwan (the cultivation site within the crown of the head); so long as circulation continues without interruption, longevity is attained.

Chapter on Lead and Mercury Manifesting Treasure

True Jing generates lead, and lead in turn generates the Yellow Flower; concentrating Shen generates mercury, and mercury in turn generates the Mysterious Pearl. Mercury because…

True Jing (essence) transmutes and generates “lead,” and lead in turn transmutes and generates “yellow splendor.” When the heart-mind is settled, “mercury” is produced, and mercury then generates the “mysterious pearl.” Nourished by the bodily fluids, mercury gives rise to the mysterious pearl, causing Qi (vital energy) to circulate up and down within the body in continuous rotation. After a long time, the practitioner feels the fluids being swallowed, as if a pearl descends along with them. Sometimes, when one wishes to discharge the fluids, they flow out and are then drawn into the “Yellow Center” (the central region within the body), where they congeal of themselves; they may also congeal on the tongue.

Lead generates yellow splendor through the circulation of Qi. In cultivation, one causes the Qi neither to rise nor to descend, but to rotate toward the left. If this is continued for a long time, the Qi gathers below the navel, and the urine expelled appears bluish-green. The Qi is able to enter and exit of its own accord; when one wishes it to emerge, one feels it pass through and come forth. The color of the Weilu (the coccygeal region) is golden-yellow, resembling lead elixir. Those who refine lead and mercury and see these so-called “treasures” are called True Persons.

The Qi is able to enter and exit of its own accord; when one wishes it to emerge, one feels it pass through and come forth. The color of the Weilu is golden-yellow, resembling lead elixir. Those who refine lead and mercury and see these so-called “treasures” are called True Persons.

Spirit Emerging from Spirit

Refining Shen (spirit) enables the spirit to leave the physical form. What is meant by refining the spirit? It is guarding the heart-mind. Guarding the heart-mind can only stabilize the spirit and delay aging; it cannot cause the spirit to leave the body and transcend life and death. The key to projecting the spirit and transcending rebirth lies in “rounding the spirit.” Throughout history, people have spoken only of “rounding Qi to preserve the True,” never of “rounding the spirit to refine the True.” Rounding the spirit to refine the True means first visualizing within the heart a bright full moon, as if a person were seated inside the physical form. Through continued practice, this circular visualization gradually becomes stable; its intent reaches upward to the Niwan (the region at the crown of the head) and downward to the Elixir Sea (the lower Dantian, or energy center). After prolonged cultivation, it is as if radiance issues from within the body; as this radiance extends beyond the body, it is as if there were no longer a physical form, and one abides in a realm of empty luminosity and naturalness. From this, spirit is born from within spirit, and thus it is called “spirit emerging from spirit.”

Qi Stabilizing Qi

By nourishing life with True Qi, refining Qi enables one to share the longevity of Heaven and Earth. For Qi is the root of the Dao (the Way); the Dao is born from Qi, and Qi in turn arises from emptiness. True Qi remains undisturbed, and therefore long life is possible. When Qi circulates within the body, the spirit is able to project forth.

The true primordial Qi (vital energy) can be guarded so that it does not scatter; refining Qi then allows one’s lifespan to equal that of heaven and earth. This is because Qi is the root of the Dao (the Way): the Dao arises from Qi, and Qi comes into being from emptiness. When true Qi remains undisturbed, longevity is attained. Qi circulates inside the body, flowing throughout the entire system. In refining Qi one begins the circulation from the lower Dantian (energy center) (the site of Neidan (internal alchemy) cultivation below the abdomen), at the place where Qi is generated at midnight, using the mind’s intent to guide the breath’s movement and make it vigorous. Raise the hands and press while cultivating; after a long time the skin becomes ruddy and lustrous. Keeping the Qi pure and preventing it from dissipating outward allows it to be refined into true Qi.

Chapter on Completing Jing, Shen, and Qi

Those who cultivate must bring Jing (essence), Shen (spirit), and Qi to completeness. When Jing is abundant the ears become moist and the skin lustrous; when Shen is abundant the complexion is moist and the eyes clear; when Qi is abundant the voice is resonant and the body light and vigorous. To cultivate all three to fullness, stabilize the mind and spirit, cut off miscellaneous thoughts, keep the inner mind empty and still, and let the breath rise and descend in circulation without stagnation; at the same time guard the seminal essence so that it returns to its origin and does not leak outward. First rectify the mind’s intent and swallow saliva forty-nine times to make the fluids abundant; settle the spirit, imagining that within the heart it is like a bright moon illuminating the whole body. Do not circulate external Qi; instead cause the inner power to rise to the Niwan (the cultivation site inside the crown of the head). Accumulate Jing and Qi without letting them dissipate, and let them ascend with the breath. Persist for a long time and longevity can be attained, the nine orifices (the openings of the eyes, ears, nose, mouth, and so on) becoming unobstructed and bright, the four limbs strong and healthy.

Chapter on Concealing the Form and Hiding the Traces

Heaven and earth bestow upon humans their physical form and Qi. While alive one should dwell in the world yet remain distant from worldly greed and attachment; after death one detaches from the bodily shell and severs worldly entanglements. While alive conceal the form and hide within the shadow; after death condense the spiritual consciousness and form a true body—these all have corresponding methods. As for the method of concealing the form while alive: at the moment the sun just rises on the winter solstice, walk facing the sun, ascend the eastern mountain, and under a large pine tree hold the red lingzhi. It is said that ghostly beings will come to greet one; shout “Tianlang” seven times and the ghostly beings will gather black Qi from behind, rush forward, and cover the body. Thus Yin Qi recedes, the body becomes shadowless, and ghosts and spirits cannot invade. After death condense the spiritual consciousness so that Shen does not scatter and Jing does not shift.

Chapter on Dispatching Spirits

Spirits (Shen) rely on humans in order to manifest: when the heart-mind is just and upright one becomes a spirit; when it is evil and unrestrained one becomes a ghost. Those who cultivate the Dao and wish to command the spirits must first rectify themselves so that the spiritual light appears outside the body. Extraordinary persons will then naturally arrive before them, whether offering tribute or imposing restraints, all of which obey one’s own commands.

Chapter on Equalizing the Old and the Young

It is the ordinary principle that the elderly are frail while the young are vigorous. If instead the elderly become robust and the young have already weakened, this is because the primordial Qi with which both were endowed is being consumed. The True Person employs methods to harmonize their primordial Qi, restoring robustness to the elderly and making the young even stronger.

If a person’s Qi and strength are weak and they wish to recover vigor, they should practice the Nine Immortals Great Fluid Method. This method nourishes the body by refining Qi and settling the heart-spirit, causing eighty-one kinds of true fluids to accumulate within. At first these fluids may lack sweetness, but after prolonged cultivation they become sweet. The young already find them sweet and must use the hands to guide the breath downward from the heart region to the kidney region. In fewer than seven days the elderly can become like infants.

Chapter on Longevity and Immortality

To possess life yet not die is called longevity. The saying “having death yet not dying, thereby attaining longevity” refers to cultivating while one is still alive; “not dying” means returning to the origin of life. Those who desire longevity must also have medicines that remain ever-green, such as the seeds and leaves of pines and cypresses. When refining the elixir one attunes Tai Lu, the essential point being the settling of the heart-spirit. To prepare the medicine of immortality one may take the Three Yellows—Rehmannia, Polygonatum, and sweet chrysanthemum. In refining the elixir to nourish Taiyi one must hold fast to kidney Qi and cultivate the breath.

The Gate of Refining the Ordinary to Complete Perfection

Chapter on Lightening the Bones

Bones are formed through the condensation and transformation of the Yin-Yang Qi (vital energy) of heaven and earth, generated in the womb. After a person is born, the bones gradually grow through the nourishment of Qi and blood, undergoing changes from childhood to the prime of life and then from the prime of life to old age. Within the bones is marrow; the marrow generates Jing (essence) and Qi, which is the root that sustains the entire body. The sinews and vessels run through the whole body, enabling movement or stillness, all nourished and circulated by a single Qi. When Qi and blood are abundant, the bones appear light and vigorous because the blood and Qi nourish the bones and propel bodily activity; when Qi and blood decline, the bones become heavy and the marrow withers, resulting in death from dried bones and exhausted Jing.

In the cultivation of the Zhenren (True Person), one should first refine the blood so that Qi circulates throughout the entire body, then refine the bones; with prolonged practice one can attain the marvelous. When the heart-mind is refined to purity without obstruction, like a clear spring, Jing and Qi will steam, moisten, and circulate within the body, and the blood can thus transform into white jade. The fundamental principle of the way of longevity lies here.

Chapter on Rounding and Stabilizing Refined Qi

Cultivation should first refine the blood so that Qi circulates throughout the entire body, then refine the bones; prolonged practice enables one to attain the wondrous and numinous. When the heart-mind is refined to purity without stagnation, like a clear spring, Jing and Qi will steam, permeate, and flow in circulation, whereby the blood transforms into white jade. The way of long life has its foundation here.

The generation and circulation of Qi have corresponding signs and measures, as well as definite forms and principles. At midnight, when the primordial Qi first arises, both ears hear a sound like wind and rain; when the Qi is vigorous and abundant, the sound resembles bells and chimes. This sign is determined by the midpoint of the zi hour.

After long practice, one can close the eyes and look upward, as if seeing luminous images like stars, then guide the Qi to circulate from below upward: from the Weilu (near the lower end of the spine) along the Jiaji (the spinal region) up to the Niwan (the cultivation site in the head), then downward. Qi will also penetrate the nine orifices of the human body (the openings of the eyes, ears, nose, mouth, and so on) and circulate to the four limbs and beneath the skin, circulating all around; this is called “Qi Yuan” (the rounding of Qi). After prolonged circulation, when Qi then reverses and travels upward, it is called “Zhenji” (true stillness), meaning the Qi has truly settled. The movement and stillness of Qi constitute the crucial mystery in cultivation: when true Qi moves, lasting peace can follow; when true Qi is still, the Shen (spirit) and intent respond. Where true Qi circulates, the skin appears lustrous, the nine orifices are unobstructed, and the four limbs are light and agile. After long cultivation, according to this teaching, the blood beneath the skin will be transformed away, leaving only a white paste-like substance.

Chapter on Generating Shen Water

The spirit water (the inner water generated from true Qi (vital energy) that nourishes the body) is not the saliva produced by the Flowery Pond (the fluids in the mouth). In the north there is the vast sea, from which the mysterious turtle is born. The mysterious turtle emits true Qi, which transforms into spirit water that nourishes the kidneys. Therefore spirit water is the root of original Qi. Original Qi enters and exits with a person's breathing: one inch is expended upon exhalation and one inch is replenished upon inhalation. If a person speaks little, thinks little, and labors little, one hour can generate one foot of it; sleeping for one hour can likewise generate one foot, although during dreams the hun soul and Shen (spirit) continue to move and consume Jing (essence) and Qi. In the daytime, without stray thoughts, one calms the mind and Shen, guarding original Qi so that it circulates; at night, without dreams and with a tranquil mind, original Qi can be generated.

The practitioner, at midnight, concentrates the Shen, stills the thoughts, and sits with the body upright, drawing in from above the Qi of the Heavenly Pond (the breath of the upper region) and activating from below the Qi of the earth veins. Prolonged practice enables the Jing fluid to remain inexhaustible. This is described as the starting point toward immortality. By inhaling upward to infuse the Winding River (the cultivation site in the region of the mouth or throat) and activating downward the Earth Door (the Qi aperture of the lower body), one can become free of hunger and thirst, cause the breath to circulate through all the hundred meridians, and transform the ordinary body.

Chapter on Circulating True Fire

True fire is not the fire of the heart. The north belongs to Water, and fire is born within water; this fire arises from the yin cave in the north, its radiance shining toward the sun, and there is a specific method for circulating and obtaining it.

Both hands and both feet are bent and tightly grasped so that the force penetrates the body, then they circle the waist and pass over the lower Dantian (energy center below the navel). At this time the fire within the body moves like a turtle and a snake, coiling upward and downward like rising flames. It naturally arises from the kidney region, travels along both sides of the spine through Fengfu (the acupoint at the nape of the neck), ascends to the neck, then enters the mouth, exits the nose, passes through the Heavenly Gate (the portal at the crown of the head), and enters the Niwan (the Neidan (internal alchemy) cultivation site in the head). If one feels a warmth as though fire Qi is approaching, continuous sweating will occur. The Jing (scripture) states that prolonged cultivation can confer immortality without aging and the ability to fly in ascent; all the various other effects are the mysteries of the cultivation practiced by the immortals.

The refining of the Great Yang (using the sun to symbolize the cultivation of Yang Qi) transforms on the left into the Azure Dragon (Qinglong, symbolizing Wood Qi), and from this the infant is generated. Because Water can generate Wood, Wood is the child of Water; the breath of Water circulates and flows into Wood, so the Azure Dragon represents Wood Qi. The Azure Dragon bears the Qi of Taiyi Zhenyuan (the primordial true Qi spoken of in Daoism) and thus becomes the fetal body of the infant.

Wood Qi circulates to the spleen, which is called the Yellow Dame (Huangpo, symbolizing the spleen’s role in harmonizing and facilitating generation within the body). The Yellow Dame causes the Wood Qi to be harmonized, and the infant is thereby able to take form; the Azure Dragon bears it, and the body then manifests a cyan radiance. Ordinary people know only how to employ intention and visualization, yet they do not know the marvel of applying force in guiding and leading. When practicing, perform wogu (the Daoist cultivation gesture of bending the fingers into a fist) and cause the strength of the four limbs to circulate upward together; one can then personally experience the marvel within it.

The Glorious Chapter of Releasing Life

The refining of the Great Yin (using the moon to symbolize the cultivation of Yin Qi) transforms on the right into the White Tiger (Baihu, symbolizing Metal Qi), and from this “Fang” is generated. Because Metal can generate Water, Metal is the mother of Water; Metal Qi circulates and flows into Water, so the White Tiger represents Metal Qi. The White Tiger bears the Qi of Zhenyi (the primordial true Qi) and thus becomes the fetal body of “Fang.” Metal Qi circulates to the kidneys, and from this arise the offspring generated by all things.

Apply force through the four limbs and hundred meridians so that the Qi mechanism drums and pulses up and down, left and right; drape the robe, perform wogu, and let the heart-spirit remain only guarded and settled without reckless movement—this is the true Dao. The body externally displays two radiances of cyan and red. If one allows the Four Images (Sixiang, the symbols of Metal, Wood, Water, Fire and the like) each to keep its proper position without mixing with the others, then Wood can generate Fire and Metal can generate Water: the Azure Dragon guides Fire with gentle and slow Qi, while the White Tiger guides Water with vigorous and strong Qi. Circulating in this way, corresponding verification will naturally appear. This is the secret essential of the true immortals, and its efficacy is great. Concentrate on cultivation for seven days and extraordinary responses will arise.

In the kidneys there is Yin, and within this Yin is contained Yang. This Yang Qi (vital energy) is called “supreme Jing” (essence), also known as “lunar radiance.” In the heart there is Yang, and within this Yang is contained Yin. This Yin Qi is called “supreme ling,” also known as “solar Jing.” The north belongs to Yang; Yang Qi arises in the kidneys, which pertain to Water. Within Water is contained Yang Fire. The south belongs to Yin; Yin Qi arises in the heart, which pertains to Fire. Within Fire is contained Yin Water. When the Qi of Water and Fire interact and intermingle, they produce marvelous things. True Fire generates Lead, True Water generates Mercury; only when Lead and Mercury unite can longevity be attained. People today do not understand this mystery, so how can they cause these factors to cooperate? Thus they see no results.

If one can fill the upper “inner Flower Pond” (the place of bodily fluids) to overflowing and cause the lower “earth vessels” (the Qi meridians of the lower body) to rise; if one can make the heart Qi descend to the center while the spleen Qi ascends, so that the two Qi of heart and spleen meet, the sensation will be as comfortable and unobstructed as after drinking wine and eating one’s fill. In this way the hundred meridians throughout the body become calm and harmonious, the numinous Qi within seems intoxicated yet lively, the bones grow firm, the marrow solidifies, and the body can return to youth. Through prolonged practice one generates the true body, transforms the physical form, communicates with Heaven and Earth, and attains marvelous efficacy that reaches everywhere. This is the mystery of it.

The Gate of Refining the Ordinary to Generate Shen

Chapter on the Shen Body Generating Radiance

The so-called Shen (spirit) body is the true body formed by the condensation of primordial Qi. By stabilizing the mind and Shen and nourishing one’s original nature, and by cultivating the Shen body over a long period, radiance gradually emerges from it. This occurs because Qi corresponds with Jing, Jing corresponds with Shen, and Shen corresponds with the body; these three depend upon one another and circulate in an upward and downward cycle. Refine Qi by means of fire so that it rises, penetrating the hundred meridians and piercing the hundred orifices.

At night one may observe oneself: it is said that five-colored cloud Qi will be seen encircling the body, while others who look upon you will seem to see you standing in the midst of fire. The essential secret of cultivation lies in circulating Qi in secret. Once Qi is in motion, Jing is secured and protected; once Jing is abundant, Shen is nourished and preserved. When Shen is luminous and stable, light naturally manifests outside the body and spiritual communication extends in all directions. The place where the Qi mechanism gathers will naturally rotate without cease, forming a circular halo around the body. With prolonged practice, five-colored cloud Qi will form. The so-called “steps upon the cloudy heavens” is also attained through this.

The five viscera are the source of the Qi (vital energy) of the Five Phases (Wood, Fire, Earth, Metal, Water). Once the Qi of the Five Phases has been refined, what then guards the Qi, and what guards the physical form? Allow the Qi to rotate left and right within the body, circulating without cease. After a long time the Qi mechanisms interconnect, and one no longer feels hunger or thirst; the Ying Qi and Wei Qi (the Qi that circulate inside the body, respectively nourishing and protecting) are no longer obstructed. When Qi unites with blood and Jing (essence) interpenetrates with Shen (spirit), these are the silent, profound, and subtle teachings of the immortals. The oral formulas of cultivation take circulating the Qi as the foundation, guarding the heart as the highest practice, then employ the grasping-firmly gesture (making a fist and drawing the fingers inward) as an aid, and finally take raising and guiding the Niwan (the upper Dantian, the region of the brain) as the completion of the work.

First grasp firmly while guarding the heart-Shen, then continue to guard the heart while circulating the Qi. When the Qi rises to the upper Dantian, push it vigorously, as if lifting the hands, feet, and four limbs. Once the heart Qi is activated, the Qi within the body pervades the five viscera. In this way the Qi of the five viscera no longer obstructs itself; this not only helps prevent illness but also harmonizes the five Qi, nourishes the body, and renders it bright and transparent. In inner vision one seems to see the five viscera like five-colored glazed glass; this is the corresponding verification. After prolonged practice the light within the body rises to intersect with the five stars.

Chapter on Inner Cleansing of the Four Limbs

A person possesses four limbs and a hundred bodily parts: outwardly there is skin, inwardly there are bones and blood. Only by eliminating distracting thoughts can one become a Zhenren. The body of the Zhenren can ascend into the cloudy heavens, yet all such attainment must begin with internally washing the four limbs and hundred parts. The method is to sit upright, press the soles of the feet together, and rub the palms until they grow hot, thereby connecting the five viscera. The Qi of the hands first intersects with the spine, the Qi of the feet first intersects with the waist; shake the body up and down until the four limbs sweat. This is said to cause all manner of illnesses to dissipate of themselves, preventing evil Qi from invading, so that one neither develops sores nor suffers from bi-obstruction or leprosy. Practitioners should first train this method in order to make the Qi mechanisms flow freely.

Chapter on the Bright Yellow Path of the Three Palaces

The way of the three palaces of Shouyi (concentrating the spirit to guard the inner Jing and Qi) originates in natural truth; the August Person transmitted it to the Yellow Emperor, and many of its true secrets remain untransmitted. In practice one first raises Qi from the lower Dantian (the Qihai region below the navel), causing it to rotate down to the soles of the feet, then activates the fire Qi so that it intersects below the navel. Next one mobilizes the middle Dantian, guards a single thought, and thereby settles the Shen. Cultivation\ldots

The cultivation method of “Guarding the One in the Three Palaces” originally arises from the principle of heavenly authenticity and was transmitted by the Sovereign Being to the Yellow Emperor, though many of its genuine essentials have been kept secret and not passed down. In practice one begins from the lower Dantian (energy center), the site of Neidan (internal alchemy) cultivation in the lower abdomen, circulating Qi (vital energy) to the soles of the feet and then activating inner fire so that it intersects below the navel. Next one mobilizes the middle Dantian, the Neidan site between chest and abdomen, guarding the heart’s Shen (spirit) in order to concentrate the spirit into unity. Upon reaching the upper Dantian, the Neidan site in the head, one guides the Jade Jing (essence)—the Jing-Qi of cultivation—downward, receiving the Flower Pond (the saliva in the mouth) with the tongue so that true Jing enters the heart. Practiced in this way the ears and eyes become exceptionally bright, the Qi mechanism connects downward to the waist and kidneys, and Shen-fire rises. Consequently the Three Palaces all display bright yellow Qi, known as the “Yellow Path.” Long-term cultivation is said to permit ascent into the cloudy heavens, extension of years without aging, and communion with divine Shen; the Yellow Emperor was the first to master this method in its entirety.

Chapter on Precious Fire Entering the Cauldron

The practitioner analogizes Qi to gold and the body to a cauldron. The cauldron is situated below the spleen and above the waist. The Elixir within the cauldron is formed by the conjunction of the two Qi of Kan and Li (the two breaths representing water and fire) in the spleen region. The water within the cauldron refers to original Qi. Original Qi cannot rise without fire, therefore the fire activated from below is the fire generated within the water of the Kan Palace (the direction symbolizing water).

The so-called “Precious Fire” is Yang within Yin, that is, solar Jing. A corresponding method exists for causing the solar Elixir light to rise: every day at sunrise one first swallows three hundred and sixty mouthfuls of true saliva from the Flower Pond while visualizing solar Jing; at midnight one then activates cultivation once more, using it to cook and refine the solar Elixir.

Chapter on Elixir Light Responding to Fluids

Once the Elixir has been refined it can replenish the two Shen (the two spirit-Qi referred to in cultivation). This is the precious Qi of utmost Yang, capable of nourishing the hundred meridians within the body and connecting the nine orifices on the surface, so that Shen-light appears and fluids circulate. Internally a divine spring irrigates the body; externally there is harmonious Qi, and the fluids transform into sweat. The Jing (scripture) states that after cultivation one may be free of a hundred diseases and enjoy a light, vigorous body. With long-term practice a clear light will appear upon the body, walking becomes as light as flying, one can reach mountain peaks and cross dangerous terrain, and one enjoys the protection of divine Shen.

The Jade Spring (referring to the semen and bodily fluids spoken of in cultivation) is the manifestation of the generation of true Jing (essence). Those who have cultivated for a long time, if they can meet three conditions, will experience this state: first, the Niwan (the cultivation site above the head) is unobstructed; second, the Shenfu (the place where Shen (spirit) is stored) is clear, still, and without thoughts; third, the Zhenyuan (the fundamental original Qi of the human body) is firm and does not leak. In this way Jing generates continuously, like a spring in a valley that never ceases to flow.

Why shake it? Why also restrain it? This means that if the Niwan is unobstructed, the Shenfu is without thoughts, and the Zhenyuan is tightly sealed, Jing will not be exhausted. This is called the Jade Spring being abundant and constantly moistening. “Spring” means inexhaustible. The general method of cultivation is to stabilize the mind and Shen, nourish the original Qi, cause it to rise to the Niwan, and firmly guard the original Qi so that it does not leak outward.

The Gate of Refining the Ordinary and Manifesting the Image

Chapter on Supplementing Shen to Generate the Embryo

Shen arises from within the Tai (embryo), and the Tai is related to a person’s endowed Ming (life). When the Tai is born, Shen is born; when the endowed Ming is complete, Shen is likewise complete. The physical form has vitality because of Qi (vital energy), and Qi circulates because of Shen. The nature of Shen lies in activity, while the circulation of Qi is valued for its complete and harmonious flow.

Passions and external things mutually attract, causing a person gradually to stray from the original source so that Jing and Shen continually dissipate. Laboring the body damages Shen by three parts, exhausting Qi and strength damages Shen by five parts, and laboring the mind with thoughts damages Shen by seven parts. Carrying heavy loads and frequently shaking constitute laboring the form; craving sounds, colors, and desires constitute laboring Qi; thinking, grief, and worry constitute laboring the mind. The degrees of damage to Shen vary in severity; the cultivator of the Dao should first understand the method of supplementing Shen. Only when the physical form is preserved can Jing and Shen be stabilized. If Jing and Shen cannot yet be stabilized, merely forcing oneself to remain silent has no real effect.

Taking ginseng and using Qi to regulate and refine the Three Palaces (places such as the upper, middle, and lower Dantian (energy centers) where original Qi is stored and nourished) can assist in nourishment. Diet should be appropriate, cold and heat balanced, and daily rest and activity regular. Neither bound by the rules of Dao cultivation nor burdened by worldly affairs, one can nourish the Shen Tai (spirit embryo). The so-called Shen Tai means that Jing and Shen have returned to simplicity and been properly nourished. Only afterward may one practice the methods of stabilizing Jing and Shen.

Chapter on Supplementing Qi and the True Source

Sufficient Qi (vital energy) can nourish and settle the body, increase longevity, nourish the primordial Qi, and preserve the true nature. One should reduce rumination and cut off excessive desires. Those with weak bodies can first use medicines such as Huangjing to regulate and supplement; afterwards, they may practice methods of circulating the origin, preserving Jing (essence), preserving the breath, and nourishing Hao. Persist in applying them so that Qi becomes abundant, and the true source will then arise. The true source is the root from which Qi is generated, and it is also where life resides; the key to cultivating the Dao (the Way) and seeking the true lies here.

Sufficient Qi (vital energy) can nourish and settle the body, increase longevity, nourish the primordial Qi, and preserve the true nature. One should reduce rumination and cut off excessive desires. Those with weak bodies can first use medicines such as Huangjing to regulate and supplement; afterwards, they may practice methods of circulating the origin, preserving Jing (essence), preserving the breath, and nourishing Hao. Persist in applying them so that Qi becomes abundant, and the true source will then arise. The true source is the root from which Qi is generated, and it is also where life resides; the key to cultivating the Dao (the Way) and seeking the true lies here.

Chapter on Flying, Leaping, Climbing and Scaling

The way of true immortal feathered transformation (cultivating to become immortal and flying away) is all accomplished through refining Shen (spirit). The ability to fly and leap, climb high and scale dangers, depends on the Shen body. If one wishes the sinews and vessels to be strong and healthy, Qi and strength sufficient, and the body light and agile, one must cultivate and nourish the Shen body; as for the Shen body generating radiance, this has already been explained in the preceding scripture (Jing).

To make the sinews and vessels strong, one should settle the mind and Shen, regulate and nourish blood and Qi, and while lying down have someone massage and knead, or massage oneself. At midnight, even out the breathing, visualize the azure dragon arising from the kidneys, circling past the waist, circulating through the four limbs, and then rising to the Gate of Heaven and Earth. Afterwards, swallow the true saliva of the Flower Pool (the saliva generated in the mouth) nine times, and recite the spell invoking “Tian Cang” seven times. To make Qi and strength firm, one must firmly guard Jing and Qi; to make the body light and healthy, one may also cultivate the method of completely harmonizing Jing, Qi, and Shen.

Chapter on the Pace of Yu the Great

In former times, Yu the Great used expedient methods to subdue the hundred spirits, and it is said he mastered the stepping method for extending years and benefiting longevity. The so-called “pace of heavenly years” is said, after practice, to enable one to avoid the “three perils.” The “three perils” refer to three kinds of dangers; the original text then states that this is the way of cultivation concerning the completeness of heavenly Qi and Shen Qi.

In ancient times Yu the Great once devised means to restrain the hundred spirits, perhaps by mastering the “Steps of Heavenly Years” (a walking method used to avoid dangers). Walking according to this method allows one to evade three kinds of peril: the danger of thunder and lightning from heaven and earth, the danger of ghosts and spirits in mountains and rivers, and the danger of beasts and gu-mei (harmful sprites). Practitioners of cultivating the True all first learn this walking method. In taking the steps it is as if mounting rosy clouds and treading the Three Realms (the layers of the heavenly world), with the assembled Perfected Ones (immortal perfected beings) standing guard nearby.

When mounting the altar to sacrifice to Heaven or entering the mountains to face danger, this set of steps must be used: knock the teeth, close the eyes and visualize the sun and moon, the left hand takes the image while the right hand hangs down; when facing south or north raise the left hand, grasp the four fingers and extend the second finger, the right hand salutes toward the southeast while facing east. Then grasp the right hand and step the right foot toward the northeast. When walking east, if one has not received the precepts of the Three Realms, do not take this step.

Chapter on Transforming Gods and Ghosts

The Perfected One employs methods to transform people so that people in turn can employ methods to transform gods and ghosts; methods are used to cultivate the True and precepts are used to receive precepts. Wherever one passes through places haunted by fierce and evil gods and ghosts, the precepts can be used to transform them so that they ascend as True Officials (divine functionaries holding heavenly office).

Chapter on Transforming Gods and Ghosts

The Perfected One employs methods to transform people so that people in turn can employ methods to transform gods and ghosts; methods are used to cultivate the True and precept-commands are used to receive precepts. Whenever one wishes to transform fierce and evil gods and ghosts one should first observe purification fasting, prepare qingci (prayer texts addressed to the heavenly realm) and formal memorials, and open the Three Realms (heaven, earth, and humanity). Then mix nine liang of cinnabar into powder, fashion green-and-white images representing the original true form, prepare a thousand sheets of square paper, cover them in disorder, and burn them beneath a large pine tree. If green-white cloud qi (vital energy) appears on the pine, it signifies that the divine object has manifested; after conveying its speech it departs.

Chapter on Penetrating the Spirit and Entrusting Transformation

A person’s true spirit grows dim because of passions and desires, and this is connected with the spirit-consciousness residing in the body. Everyone possesses a spirit, yet it is often dimmed by passions and desires. Only the Perfected One can employ spiritual powers: while alive one can meet people in dreams; after death the spirit-consciousness conveys messages. Dream meetings are interactions of the spirit-consciousness within the dream realm; when the spirit-consciousness dwells it can borrow form to manifest and remain in the human world. Once qi (vital energy) has been refined to completion and the mind-spirit is settled without disturbance, one can open the Heavenly Gate and send forth the spirit, thereby penetrating barriers. Sometimes the spirit-consciousness is entrusted to an image, sometimes it borrows a person’s physical form to appear. The person whose form is borrowed usually has a disordered mind-spirit and weakened original qi; frequent encounters of this kind may cause fainting or a corresponding response while intoxicated.

Chapter on Attaining Passage through Non-Feeling

The Shen (spirit) acts by borrowing the human body, and the myriad things transform by means of Zhenqi (true Qi). Some lifeless things can also display numinous wonders and thus become able to commune with the spiritual. They sometimes lodge in a particular image and sometimes rely on a human physical form. Those they attach themselves to often suffer disordered minds and weakened breath; encountering this repeatedly may cause one to faint, or to commune with them while intoxicated.

Chapter on Insentient Beings Attaining Transcendence

The Shen acts by borrowing the human body, and the myriad things transform by means of Zhenqi. Some inanimate things, such as strange waters and bizarre objects, after receiving human closeness, become spiritual essences once Shen and Qi penetrate through them. Many such beings now exist in famous mountains and great rivers, probably by virtue of the power of the true immortals’ blessed lands. Most do not harm people but often befriend them and bring benefits.

Middle Volume of the Taixuan Precious Canon

Lower Volume of the Taixuan Precious Canon

Gate of Nourishing Qi and Forming Shen

Chapter on the Wood Spirit Nourishing Shen

The transformations of Yin-Yang are subtle and marvelous, and creation generates the Five Phases (Wood, Fire, Earth, Metal, Water), each possessing the Qi of True Unity. Things of the highest divinity are born in the grotto-heavens and blessed lands; should a person encounter them, it becomes possible to become a true immortal. The wood spirit is Xialing. Taken according to the proper method, it causes spiritual illumination to arise and the four limbs to become light and vigorous.

Grind the Xialing into fine powder, pound green pine needles to a pulp, add water and decoct until the Xialing appears a translucent emerald green. Sun-dry it, grind again into fine powder, and mix with honey to form pills. Take three times daily, each dose about the size of an acorn, swallowed with water at dawn. The Jing (scripture) states that this enables communication with Shen, freedom from aging and hunger, and the practice of Bigu so that one no longer eats foods of the five flavors. After three hundred days the body grows cyan hair and is no longer affected by cold or heat. Then add pears and continue taking three times daily, each dose about the size of an acorn, in the morning with water; the Jing states that this likewise enables communication with Shen, freedom from aging and hunger, Bigu, and immunity to summer heat. Adding duckweed renders one unafraid of cold.

The essence of heaven and earth condenses into an undying tree whose leaves are tender and fruits soft; it can nourish Jing (essence) and Qi (vital energy), open the meridians of the entire body, and transform the mortal physique. This cypress grows in steep, secluded recesses of deep mountains and hidden valleys, places untrodden by human feet. Pound the tender leaves and fruits together thirty-six thousand times, mix in wood honey, pack the mixture tightly into a new bamboo tube, and boil it with mountain spring water. Once prepared it has no bitterness, only a distinctive sweet and pungent fragrance. Each day, facing the sun, swallow a portion the size of a jujube with water. After one hundred days hunger is no longer felt; Jing and Qi gather and contain themselves of their own accord and will not leak even if the body is shaken. One becomes immune to cold and heat, can see ghosts and spirits, walks faster than a galloping horse, and is able to conserve Jing and Qi while driving away all ailments. After prolonged use, green hairs grow on the four limbs and the ears and nose turn red. This passage describes the method of taking cypress kernels and their effects.

Chapter on Wood Qi Nourishing Qi

The east generates wind, wind generates wood, and wood nourishes the ten thousand things; therefore it can produce living Qi. Goji berry is the Qi born of wood. The essences of the four seasons each have their correspondences: gather the leaves in spring, the flowers in summer, the fruits in autumn, and the roots in winter. The ancients collected according to the four seasons, holding that taking the herb in this way yields ten kinds of verification.

The Secret Formula of the Grotto-Heavens transmitted by the True Persons states: gather separately according to the four seasons; once all four have been collected, select, wash, and chop the materials, mix them with glutinous rice, steam until cooked, and store in porcelain. Use one dou of rice for every jin of herb. Begin the preparation before the winter solstice and remove it at the Awakening of Insects; the medicine will then have turned a black-gold color. After taking it for one hundred days the beard and sideburns become as black as lacquer and the countenance resembles that of a youth; one walks as lightly as if flying, climbs mountains and crosses dangerous terrain all day without fatigue; the skin is moist and lustrous and the eyes possess a spiritual radiance. In cultivation it is best to reduce thought and cut off love and desire.

Chapter on Wood Flower Pointing the Bones

The spirit of the Great Void (the vast emptiness) and an extremely refined and outstanding essence descend upon… After taking it for one hundred days the beard and sideburns become as black as lacquer and the countenance resembles that of a youth; one walks as lightly as if flying, climbs mountains and crosses dangerous terrain all day without fatigue; the skin is moist and lustrous and the eyes possess a spiritual radiance. In cultivation it is best to reduce thought and cut off love and desire.

The Shen (spirit) of the Great Void—the subtle spiritual Qi (vital energy) within the Great Void—is the most pure and refined essence. It descends into the Five Phases (Wood, Fire, Earth, Metal, Water), gathers at the center, and transforms into pepper. When a person consumes it, they receive the Qi of the Five Phases, which then courses through the nine orifices (the two eyes, two ears, two nostrils, the mouth, and the anterior and posterior yin), transforming the sinews and vessels and nourishing the marrow. The medicinal potency continuously steams and transmutes, able to convert the bones of an ordinary mortal into immortal bones. With prolonged use, one feels as if insects are crawling within the bones; although the marrow gradually ages, it never dries up, and after death the sinews do not decay.

In preparation, take the red portion of Sichuan pepper, excluding the white skin and black seeds. Measure out one jin, blend and refine it with liquidambar resin, then steam it over water for seven days. Once the medicine has become moist and glossy, form it into pills the size of parasol-tree seeds, and take them daily with clear water. After seven hundred days of consumption, it is said one can communicate with the spirits and deities, light emanating from the eyes; the skin feels hard to the touch, as if there were no flesh within, and one can see even in darkness. This is the way of cultivation for long life and enduring vision, for transformation into an immortal.

Chapter on the Five Zhi Connecting with Divine Illumination

The Five Zhi (lingzhi of five colors) are generated from the most numinous Qi between heaven and earth and from the harmonizing Qi of Yin-Yang. Lingzhi appears in five colors and can replenish the true Qi of the Five Phases. Perfected ones gather the Five Zhi and refine them into elixir; it is said this enables communication with the spirits and deities, soaring into the void, coalescing the spiritual Qi, and preserving one’s true nature.

Boil the five-colored lingzhi separately in wood-honey for seven days and seven nights. After taking them out, choose an auspicious day to consume them, drinking a small amount of wine to assist the medicinal potency. After seven days of consumption, it is said one can see celestial phenomena in daylight, ride tigers and leopards, summon cloud-dragons, and call forth spirits and ghosts. Freshly gathered lingzhi may likewise be boiled in wine and honey and then consumed, with the same efficacy.

Chapter on the Immortal’s Longevity Staff

The immortal gathers a length of green bamboo seven chi long, with twelve nodes. Mix orpiment (a yellow mineral pigment) and naphtha with wine, pour the mixture into the bamboo, and seal both ends with honey. Then wrap it in twenty-four layers of paper-mulberry leaves, cover with a small amount of yellow earth, and pile one dou of wheat bran on top to fire it. The fire must not burn too fiercely; it need only allow the heat to steam slowly through. Once completed, it naturally emits a golden radiance. It is said this can drive back all manner of monsters and command the myriad spirits; holding it, one neither dies nor falls ill, and wherever one goes, spirits and deities offer protection.

Gate of Nourishing Qi and Increasing Numinosity

Chapter on the Old Man’s Wooden Horse

The Zhenren (Perfected One) called the method for supporting the weak and feeble the “Wooden Horse.” This means that after taking the medicine, one bathes in a decoction of Mutong, Chuzi, and pepper; after seven days, walking, running, riding a horse, or climbing mountains and fording streams will cause no fatigue, the body feeling as comfortable as if mounted on a wooden horse, hence the name. The formula uses equal parts of frankincense, myrrh, and Yangqishi, formed into elixir pills of which seven are taken with wine. After ingesting the medicine, wait approximately the time it takes a person to walk ten li, then bathe again in the Mutong, Chuzi, and pepper decoction.

Chapter on Herbal Shen Generating Shen

Grasses and trees sprout and grow from the harmonious Qi (vital energy) of Yin-Yang, nourished by rain and dew. They possess a spiritual nature that can benefit people and increase their strength. Among plants there is a most divine substance which, when taken, is said to make the Shen (spirit) abundant and bring one to a state of spiritual illumination; this is Huangjing. There are methods for both refining and ingesting it.

Take nine liang of Huangjing, steam it nine times and sun-dry it nine times, grind it into a paste, then blend in one liang of Qingdai. Place the mixture in a copper vessel and decoct it over water until the color resembles jade. Form into pills the size of cherries. Take one pill each time with water. The scripture states that after seven days the Shen is complete and after forty-nine days the true Shen arises. “The true Shen arises” means that even with the eyes closed one can sit at ease as if in a quiet chamber.

Chapter on Herbal Jing Generating Jing

Among plants there is a spiritual essence capable of conferring longevity and replenishing Jing (essence) and marrow. The scripture says that when Jing-Qi is exhausted it can be regenerated and when bone marrow is depleted it can be restored; this herbal essence is Ganjü. Take four liang of Ganjü and four liang of clear wine, bring to a boil once, then remove, sun-dry, and grind into powder. Each dose is one fangcunbi (the amount held by an ancient square-inch spoon), taken with clear water. The scripture states that after seven days of ingestion the Jing-Qi will continually grow.

The Qi (vital energy) of Heaven and Earth arises from the differentiation of Yin-Yang, and the Qi of Yin-Yang in turn generates the myriad things. Among plants and herbs, the one said to obtain the Qi of Heaven and Earth most fully is Rehmannia (dihuang). Taking Rehmannia can fill the blood vessels to abundance, make the teeth firm, turn the beard and hair black, and also moisten the skin of the four limbs; the benefits each person receives after taking it are not the same. When Rehmannia is gathered in large quantity, steam it until extremely soft, pound and grind it, filter out the dregs, take the resulting juice paste, and add sea salt in a proportion of one-tenth. Do not give it to women to take, otherwise it may cause disordered blood flow and illness. If a man is weak by innate constitution, he may take seven pills, each the size of a hemp seed, washed down with clear water. After seven days his vitality and strength will become abundant, like that of an infant, and it is said to bring great benefit.

Chapter on the Herbal Elixir for Transcending the World

The elixirs transmitted by the Most High (Taishang) number seventy-two kinds, yet only the Nine Floriate Herbal Numinous Elixir can enable a person to transcend the dusty world and enter the realm of the true immortals. To attain the rank of a true immortal, the corresponding methods are indispensable.

The Jing (essence) of Heaven is asparagus root (tianmendong), the Jing of Earth is Rehmannia (dihuang), the Jing of the Sun is goji berry (gouqi), the Jing of the Moon is pine pollen (songhuang), the Jing of Yin is polygala (yuanzhi), the Jing of Yang is ginseng (renshen), the Jing of Mountains is sesame (jusheng), the Jing of Water is lotus-root node (oujie), and the Jing of Humanity is chrysanthemum (juhua). Select equal amounts of these nine medicinal materials. When gathering them, one must strive for purity, cleanliness, and quiet. After pounding them, wrap them with a hundred herbs and dew, then bind them tightly with kudzu vine. Steam them together with five dou of rice; when the rice is cooked, take them out. At night spread them on cloth and place them under the moonlight; at the fifth watch dry them in the shade with watery dew, then grind them into powder and form pills with honey. Take one pill each day, the size of a jujube, washed down with water. It is said that within seven days one can transcend the dusty world, the heart-spirit naturally communicates with the numinous Shen (spirit), one feels neither hunger nor thirst, the bones become firm and the body light and vigorous, and one may dwell in the mountains.

Chapter on Herbs for Renewing the Flesh

All those whose muscles have long been diseased, or whose Qi, blood, and bones have already declined, can have their vitality restored; only a Perfected Person can use numinous herbs to renew the flesh. The so-called numinous herb refers to fangfeng gathered on the Jia-Yi days of the East and sun-dried on the Geng-Xin days.

Even if the muscles of ordinary people have long been diseased, and even their Qi (vital energy), blood, and bones have already declined, vitality can still be restored. Only a Zhenren (one who has succeeded in cultivating the Dao) can use lingcao to renew the muscles. The so-called lingcao are four medicinal herbs collected and sun-dried according to days corresponding to the Heavenly Stems: fangfeng is gathered on Jia and Yi days of the east and dried on Geng and Xin days; mugwort is gathered on Bing and Ding days and dried on Ren and Gui days; calamus is gathered on Geng and Xin days of the west and dried on Jia and Yi days; chrysanthemum is gathered on Ren and Gui days of the north and dried on Bing and Ding days. These four herbs are placed in a mortar on Wu and Ji days, pounded 3,600 times, ground into powder, and formed into bean-sized pills with lotus-node juice. Taken three times daily, after seven days the muscles are no longer ill, all evils recede, and residual pathogenic Qi no longer invades. In this way an ordinary person may cultivate into a Zhenren and the elderly recover a childlike state. This method of ingestion can be transmitted only upon encountering a person who possesses the Dao.

Chapter on Herbs Opening the Nine Orifices

A person has nine orifices (two eyes, two ears, two nostrils, the mouth, and the anterior and posterior yin orifices). When the nine orifices are unobstructed one can become a Zhenren; when they are blocked one degenerates into a lowly ghost. If the nine orifices remain closed one cannot distinguish good from bad; this condition is called chengtong. This method of ingestion can be transmitted only upon encountering a person who possesses the Dao.

Chapter on Herbs Opening the Nine Orifices

Humans have nine orifices (two eyes, two ears, two nostrils, the mouth, and the anterior and posterior yin orifices). When the nine orifices are unobstructed, one can become a True Person (Zhenren, one who has succeeded in cultivating the Dao); when they are blocked, one will degenerate into a lower ghost. If the nine orifices remain closed, one cannot distinguish likes and dislikes, right and wrong, or the orthodox and the heterodox. Therefore, the first step in cultivating the Dao of the True Person is to help people open the nine orifices. The medicine spoken of here refers to herbal medicines reputed to possess marvelous divine efficacy.

Take calamus one cun in length and divided into nine nodes, grind it into a fine powder, and mix it with the juice of the paper mulberry to form pills. Each time take seven pills washed down with wine; the pills are about the size of a mung bean. After one hundred days of taking them, it is said that the effects will appear: one can remain awake at night without feeling tired, and colors, aromas, and flavors can be more readily distinguished; what others have not yet perceived, one perceives first.

Chapter on the Herbal Five Phases Elixir

Plants and trees contain the Five Phases (Wood, Fire, Earth, Metal, Water). The True Person gathers them to make elixir medicines; after ingestion, these enable the Qi (vital energy) of the Five Phases to coalesce within the body. Whatever can concentrate Jing (essence), Qi (vital energy), and Shen (spirit) is a suitable medicine. The numinous medicine of the East is ginseng, of the South calamus, of the Center rehmannia, of the West sesame (jusheng), and of the North polygonatum.

The five elixir medicines are combined with water and steamed together for three days and three nights, then removed, sun-dried, and ground into a fine powder. Pills are formed with refined pine resin, each the size of a Chinese parasol seed. One takes them seven times daily, seven pills each time with warm water. The text states that after seven days true Qi will form; in dreams one can communicate with numinous Qi, the Qi and blood become abundant, the sinews and bones grow strong, the Jing-Qi is made firm, and the spirit is settled.

Chapter on Ingesting Water

The True Person ingests water in order to increase true Qi and original Qi. There are various methods of ingesting water, including the method of ceasing kitchen activities, the method of treating illness, the method of expelling heterodoxy, the method of benefiting Qi, and the method of the unquiet body; each of these methods is said to possess the marvelous function of connecting with the divine spirits and producing numinous efficacy.

Those who dwell in the mountains or in remote wilderness and wish to abstain from grain, living solely on water, if the Qi (vital energy) of the spleen is neither excessive nor deficient, may first visualize the original Qi of the spleen transforming into yellow breath coiling about; then visualize the power of fire moving downward through the bones. Hold the breath three hundred sixty times, while simultaneously clenching both hands tightly and swallowing Qi and the saliva in the mouth three hundred sixty times each, then drink water.

Take a cup of water and, facing the sun, pour out half of it. Support the cup with the left hand and form the “Yaksha Seal” (a mudra); clench the right hand into a fist, face east, and recite the “Light Origin Method”: “Water flows into my heart and becomes white light; the white light fills the spleen, and the spleen turns to stone. Swiftly, swiftly, in accordance with the statutes and ordinances!” Recite this seven times, blow into the water, and visualize white light pouring into it. Then, following the same method, recite seven times again, blow once more into the water, and visualize a white rabbit entering the water. Drink this water every morning. After seven days one will no longer feel hunger. In the first few days of taking it, one should first drink a little thin porridge; if after drinking the water there is still no clear effect, one may eat a small amount of jujubes and chestnuts to help sustain Shen (spirit) and physical strength.

When used to treat illness, whether the patient is oneself or another, this water may be given to drink; it is said to bring the condition to rest. Support a cup of water with three fingers of the right hand, face north, and recite “Yuanfu Envoy, Golden-Headed Luo Spirit” seven times; it is said the water will boil and overflow of itself. Those without the power of cultivation, provided they keep the precepts of purity and quietude and follow the method, will still first see Qi appear even if the water does not boil over. When a Zhenren (Perfected One who has attained the Dao) performs the rite, fire can be produced within the water.

When used to expel evil, if ghosts and spirits harm the living, or if someone is afflicted by ghostly and strange things and falls into various states of confusion, this method may be employed to set things right. Support a cup of water with three fingers of the left hand, face south, and recite “Great Compassionate Divine Chief, Red-Haired Primordial Shen” seven times; then dip a willow branch in the water and sprinkle it toward the evil influence. It is said the malevolent force will then cease to do harm. If another person is being troubled, sprinkle the water on their body or have them drink it; it is said they will then become clear-headed.

The so-called “benefiting Qi” (vital energy) refers to the Zhenren (Perfected One) aiding the weak by having them drink the Shen (spirit) water of true Qi. Take a cup of water, pour out half, support the cup with the three fingers of the right hand, face south, and inhale seven breaths of true yang Qi. Visualize seven red crows (the divine birds symbolizing the sun) flying into the water. Then visualize a ball of Shen fire entering one’s own Shen spring (the part of the body regarded as the source of vital energy), causing the true Qi to increase and flourish so as to prolong life and add years. Recite “Swiftly, swiftly, in accordance with the statutes and ordinances” seven times and blow into the water. Before drinking, first close the eyes and contemplate in stillness, then sip slowly in small amounts. The Jing (scripture) says that this can also cure illness.

The so-called “stilling the body” means that people’s bodies and minds readily follow desires, allowing evil thoughts to proliferate and rendering body and mind impure. Living in the dusty world, the Zhenren has pondered this deeply. Therefore the Zhenren teaches that before any action, sacrifice, or bathing, one must first still body and mind. After bathing, compose body and mind, take a cup of water, and under the stars and moon look up to the sky and pray: “Heavenly Shen are not turbid, earthly Shen are not shaken, swiftly, swiftly, as the living star commands!” Recite seven times and blow into the water. Then sit upright facing due south and remain quietly seated for a time; this is the sign that the ritual has taken effect. Whenever this method is employed, one must visualize the image of the corresponding Shen.

“Ascending Clouds Chapter” belongs to ritual terminology. The Jing then repeats the prayer: “Earthly Shen are not shaken, swiftly, swiftly, as the living star commands!” Recite seven times, blow into the water, sit upright facing due south, quietly await its response, and visualize the form of the Shen being used.

The Zhenren (true persons, accomplished high adepts who have succeeded in cultivating the Dao) understand the roots of life and death and comprehend the Dao of the True One (Zhenyi, the fundamental true Qi or original Way spoken of in Daoism). They refine and nourish the breath so that Jing (essence) and Qi (vital energy) return to purity and completeness; they settle the mind and Shen (spirit) so that it becomes empty, still, and single-pointed. After long cultivation the breath naturally becomes firm and the mind-Shen naturally becomes settled. When the breath is firm it can circulate in a complete and harmonious manner; when the mind-Shen is settled it can penetrate the numinous and marvelous, know the appointed days of life and death, and grasp the mystery of transcending the dusty world. Therefore those who thoroughly understand life and death are called Zhenren; those who can depart from death and enter a new realm of life are called Xian (immortals).

If one wishes to calculate whether the time of death is already near, the text records a method of omen-taking: on the nights of the Three Origins days (Sanyuan; in Daoism the fifteenth of the first, seventh and tenth lunar months), under moonlight beside a body of water, gather bamboo twigs into a single bundle, burn one or two liang of pine resin in an incense burner, then use the bamboo twigs to fan the smoke so that it drifts across the water. If the smoke on the water’s surface does not coil and gather into a circular form, it is determined that the person will die within that year. Next the bamboo twigs are fanned toward the moon for divination; a point marked on the shadow of the twigs represents one month, from which the date and hour are calculated.

Once the hour is known, the text further states that one should carry ghost arrows (guijian) and ginseng on one’s person, circulate the two Qi of Yin-Yang, sit quietly in the principal chamber, discard medicines, cut off miscellaneous thoughts, brush away dusty concerns, uncover the Heavenly Gate (Tianmen, the aperture at the crown of the head or the place where spirits enter and exit) and depart; at that moment a white light will naturally appear on the top of the head, visible to those nearby. The scripture concludes that this marvelous Dao may be used only for transcending the dusty world and must not be transmitted.