《显道经》

Laozi said: Human beings have five kinds of disposition, and the face likewise has five colors. When physical strength is robust and Qi (vital energy) and blood are sufficient, the skin appears full. When the Qi of the bones is sufficient, the complexion is white; when the Qi of the blood is sufficient, the complexion is red; when the bone marrow is sufficient, the complexion is yellow; when the muscles are well filled, the complexion is black; when Jing (essence) and Qi are abundant, the face has radiance; when the breath is harmonious, the skin has moist luster.

People’s constitutions and temperaments differ from one another, and firmness and softness cannot be treated as a single rule. Some are intelligent, some are dull; some are sincere and, once they obtain the secret methods of cultivating the Dao (the Way), are able to apply them well; others have overbearing natures, calling white black, and thereby prevent the principles from becoming clear. Toward such people one must be cautious and not transmit the methods of cultivating the Dao.

Laozi further said: The flourishing and decline of a person become visible in bodily signs. At fifteen, the Shen (spirit) settles peacefully in the Dantian (energy center), the site of internal cultivation in the lower abdomen; at twenty, Jing and Qi grow increasingly abundant; at thirty, physical strength is vigorous; at forty, the Shen-Qi of the head declines and white hair begins to appear; at fifty, the vision weakens and the gaze is no longer bright; at sixty, the Shen-Qi of the five viscera declines and is damaged, and the throat is affected as well; at seventy, the Shen-Qi of the feet declines and the gait becomes unsteady in walking; at eighty, the Shen-Qi of the reproductive functions declines and the penis is no longer firm.

A person’s lifespan takes one hundred and twenty years as the heavenly years, the naturally allotted span of life. Those who possess the Dao can live to their heavenly years; those without the Dao may encounter misfortune. One need not worry excessively, lest the Shen be depleted; so long as one settles the mind, maintains stillness, and preserves emptiness and quiet detachment, one can cultivate oneself into a Perfected Person, one who has attained the Dao.

Laozi also said: The methods of accomplishing the Dao vary and are not of one kind only, yet none can depart from the five viscera—the Dao must pass through the five viscera in order to circulate. The mysterious and wondrous Dao has its root, established within the Great Void, the empty and formless origin; it takes Non-being as its foundation and must not be departed from or lost. The Dao has the two aspects of Yin-Yang, like female and male accompanying each other, joining together and never separating. The Shen-Qi of the Dao is the hun soul, which unites with the po soul and transforms to give birth to the Infant, the numinous body that in Daoist internal cultivation symbolizes new life. It nourishes a person’s bones, circulates above and below through the body, and opens the blood vessels; debilitated Qi then has nowhere to lodge, and the Shen does not become confused. Guiding the circulation of the Dao by means of Jing and Qi—this state is called quiet detachment.

Laozi said: The Dao (the Way) generates three parts, each having its name; it is also distributed as the six viscera, converging in the Dantian (energy center) (the abdominal region spoken of in Neidan (internal alchemy) cultivation). It governs the hundred meridians of the entire body and regulates Yin-Yang. Every inhalation and exhalation is bound up with life and death. One must not excessively deplete Jing (essence) and Qi (vital energy), otherwise the proof of life will leak away. When cultivation of the Dao succeeds, one can transform and ascend to Taixuan (the profound and mysterious realm spoken of in Daoism). The three combine to form De (Virtue/Power), uniting with Heaven. Prudently cultivating the returning elixir (the refining and nourishing process in Neidan), this is called “naturalness.”

Laozi said: When first entering the Dao chamber for cultivation, one must hold to the Mysterious Origin (the mysterious primordial source). Within the mysterious there is yet more mystery, that is my life; within life there is yet more life, that is my form; within form there is yet more form, that is my Jing; within Jing there is yet more Jing, that is my Qi; within Qi there is yet more Qi, that is my Shen (spirit); within Shen there is yet more Shen, that is my natural transformation and the Great Void (the vast emptiness). If one can prudently preserve and nourish these, lifespan will naturally be prolonged.

Laozi said: De takes the body as its carriage, the Dao takes Qi as its horse, the hun (ethereal soul) takes Jing as its root, and the po (corporeal soul) takes the eyes as its gateway. If the body moves recklessly, De is scattered; if the breath is wasted, the Dao departs; if Jing-Qi is depleted, the hun is also harmed; if the eyes move recklessly, the po is scattered. Therefore the sage stills the bodily form, gathers the breath, stores Jing-Qi and cherishes the gaze, so that Dao and De congeal without dispersing and hun and po hold firmly. When the form returns to unity and the spirit is abundant, one can accomplish the Dao and transform, facing danger without fear. This is the important principle for your cultivation of the Dao and attainment of the Dao.

Laozi said: When united with the Dao there is no need for speech. Having obtained the true Dao that cannot be expressed in writing, the hair becomes lush; having obtained the root of the Dao, the hands and feet fill with sweaty Qi. Day and night Jing-Qi does not disperse outward; body and mind unite with the sun and moon, neither hungry nor thirsty, practicing embryonic breathing like the turtle and dragon (breathing as faint and prolonged as that of a fetus), warm in winter and cool in summer. The Daoist ingests the Mysterious Elixir (the elixir or Neidan spoken of in Daoist cultivation), ascends to Taiqing (the lofty heavenly realm of Daoism), and restores youth without aging. These are the natural states of the Dao. The ultimate Dao is not distant; it lies within oneself. It seems both to exist and not to exist, able to hide the shadow and conceal the form, the spirit wandering ten thousand li and gazing upon the Nine Heavens. Holding the mind as calm as water, life can endure for a long time.

Laozi ingested the Mysterious Elixir, ascended to Taiqing, and restored youth without aging. This is the natural realm of the Dao: the ultimate Dao is not distant, it is within oneself; seeming to be and not to be, it can hide form and shadow, conceal the body, the spirit roaming ten thousand miles and viewing the Nine Heavens. Keeping the mind as still as water, life can last for a long time.

Laozi said: When transmitting the methods of the Dao (the Way), one must select people of gentle and kind temperament. They are neither irritable nor impatient, and their cultivation quickly yields results. This is not because they possess any special innate talent, but because through prolonged practice they gradually reach a subtle and refined realm. Those who obtain the methods of the Dao can thereby achieve liberation, while those who lose the methods of the Dao will suffer harm. The beginning of the Dao appears minute, yet its mysterious principles are profound and subtle. Some people race their horses for ten thousand li without ever encountering anyone who knows how to observe the Dao; among human skeletons, none are entirely identical. Yet as long as one cultivates oneself and holds fast to the methods of the Dao, the Dao will naturally return to you.

Commentary on the Unadorned Dao

Laozi said: When first entering the quiet chamber to cultivate the Dao, one must first select a suitable day and eliminate the “five faults and seven impurities” (the faults and defilements that must be avoided during cultivation). Then bathe beside flowing water, observe a fast, and purify the body so that the five viscera are at peace and the mind and will are steady. Remove miscellaneous affairs that cause harm, maintain a state of Wuwei (non-action) and a detached mind, and only then can one cultivate the Dao and clearly receive the methods transmitted by the master.

Someone asked: When first arranging the quiet chamber for cultivation, how can one make the interior dry and clean? Laozi said: First light charcoal fires inside to dispel dampness, and do not allow insects or rodents to invade. Shake out the curtains, mattresses, and mats so that no dust remains; burn incense day and night to keep the room fragrant. Do not place miscellaneous objects in the room, lest the mind become scattered and unable to concentrate.

Someone asked: Must one first observe a fast before beginning to cultivate the Dao? Laozi said: First bathe for five days in orchid soup (bathing water decocted from orchids and other fragrant herbs) so that the body is dry and the hair is dry; one should neither eat too little nor too much, so that Jing (essence) and Qi (vital energy) are in harmony and Shen (spirit) is at ease, after which one may enter the quiet chamber.

Someone asked: While cultivating the Dao, is it permissible to wish to hear the calls of various birds? Laozi said: One should have people drive the flying birds and the like far away, and neighboring households should have no clamor; cultivation of the Dao takes quietude as its foundation.

Someone asked: In cultivating the Dao, are there fixed standards for the distances and measurements of the hands and feet? Laozi said: Adjust them according to one’s own sensations; the measurements in every place should be suitable and not interfere with one another—this is what is meant by detachment.

Someone asked: In cultivating the Dao, are there particular requirements of height, softness, and hardness for the pillow and the mat? Laozi said: A pillow that is too high will compress the liver, while one that is too low will prevent the lungs from expanding. A pillow four cun high is relatively moderate; the mat should be soft, so that the breath can be long and continuous.

Someone asked: When cultivating the Dao, is there any particular requirement regarding the height of the pillow?

Laozi said: If the pillow is too high, the Qi (vital energy) of the liver will be suppressed; if it is too low, the lungs cannot expand freely. A pillow about four inches high is most suitable, and the mat should also be soft, so that the breathing becomes long and even.

Someone asked: One ought to lie on the back when cultivating the Dao, yet some people cannot lie flat for certain reasons. What should they do?

Laozi said: Lying supine keeps the body stable and allows the breath to circulate easily. The body should not be tilted or leaning to one side, nor curled up or lying face down. Lying on the back is the fundamental method of cultivating the Dao.

Someone asked: When first beginning to practice breath regulation and not yet skilled, one wishes to lengthen the breathing but it instead grows shorter; one wishes the Qi to disperse but it instead becomes hurried; one wishes the Qi to remain but it instead recedes. What should one do?

Laozi said: At the beginning of practice the essential point is to maintain clarity and stillness, without forcing anything or deliberately trying to lengthen the breath.

Someone asked: When the breathing has been properly regulated, how does one know that it has taken effect?

Laozi said: When the Qi first begins to circulate there may be rumbling in the intestines, throbbing of the pulse, or pain in the hands and feet; these arise from the movement of the Qi.

Someone asked: What sensation occurs when the circulating Qi reaches the body?

Laozi said: When the Qi arrives in the body, the body gradually grows cool. If this causes alarm, one should settle the mind and spirit, stabilize the intention, not allow oneself to be startled, follow what is natural, and attend to the changes in the Qi.

Someone asked: When cultivating the Dao, from where does the Qi ordinarily enter and exit?

Laozi said: The Qi issues from the Dantian (energy center), the site in the lower abdomen for cultivating the breath. The Dantian is a person’s Gate of Life, the root of the primordial Qi, and also the place where the five viscera receive nourishment and where Jing (essence) and Qi come and go.

Someone asked: After the Qi is generated in the Dantian, which viscera does it enter and leave?

Laozi said: The exhaled breath enters the lungs and heart; the inhaled breath enters the kidneys and liver. The breaths meet at the Taicang (the stomach) and are harmonized and guided by the Triple Burner (the upper, middle, and lower pathways of Qi transformation in Chinese medicine), thereby restraining the hun and po souls. By according with the natural Qi one can prolong life; by carefully understanding this and practicing accordingly one can become a Zhenren (Perfected Person, one who has attained the Dao).

Someone asked: Is there a difference between the methods of circulating Qi by day and by night?

Laozi said: By day one holds the intention on the Qi Palace (the place for storing and nourishing the Qi, namely the Dantian); by night one holds the intention on the Spirit Palace (the place for storing and nourishing the spirit, namely the Hall of Light). The original text breaks off at the words “by day do not abide in the Qi Palace, the primordial Qi,” and the remainder is incomplete.

Someone asked whether the art of circulating Qi (vital energy) must also distinguish between day and night. Laozi replied that during the day one stores Qi in the Qi mansion and at night stores Shen (spirit) in the spirit palace. The Qi mansion is the Dantian (energy center), the gathering place of breath in the abdomen according to Daoist inner cultivation; the spirit palace is the Mingtang, the dwelling of the divine spirit in Daoist teaching. If Qi is not stored in the Dantian by day, the primordial Qi cannot circulate; if Shen is not stored in the Mingtang by night, the eyes cannot perceive the spirit.

When asked what to do if, while circulating Qi, the Qi has not yet arrived—whether one should get up and move about until tired and then shake the body—Laozi said that when tired one should rise again, and when wishing to lie down one may recline at will. If the Qi has still not arrived, one repeats this process without any limit on the number of times.

In reply to the question of whether some people can succeed at circulating Qi while others cannot, Laozi explained that the key lies in physical constitution and innate nature. Those who possess Jing (essence) and Qi find the practice easier, while those lacking Jing-Qi find it more difficult. Concentration is also required, and the matter is likewise connected with each person’s allotted fate.

Asked whether the method of circulating Qi is the same for men and women, Laozi answered that a man whose Jing-Qi is abundant can obtain Qi in two or three days, whereas a woman whose Jing-Qi is abundant will, after four or five days, experience unobstructed circulation of breath and begin to hear or see something. The confirmatory signs of cultivating the Dao are precisely the conspicuous effects produced by Jing-Qi.

On whether there is a distinction between old and young in the art of circulating Qi, Laozi observed that Qi circulates easily in the young but with greater difficulty in the elderly, who therefore need more time. Once a young person’s breath is abundant, the practice may be discontinued.

When asked why, while circulating Qi, one takes a three-inch tally stick and presses it against the Dantian, Laozi explained that at the outset of circulating Qi one fears the intention may stray from the Dantian so that the breath cannot flow, and therefore uses the stick to press against the Dantian; upon lifting the stick, one allows the breath to reach that location.

Inquiring whether, if the Dantian remains brightly illuminated for a long time during the day while circulating Qi, one may continue the practice in that vein to make it still brighter and more lasting, Laozi replied that by repeated practice one prolongs the bright state so that the Dantian does not become obstructed. With prolonged cultivation one naturally sees the Dantian shining like sunlight, and the arriving Qi surges like clouds.

Finally, asked whether thin clothing may be worn while circulating Qi, Laozi said that at the beginning of practice one may remove clothing, lie quietly with hands and feet relaxed. If covered by a quilt and the body feels no cold, there is later danger of harm to the body. Wearing thin clothing is preferable.

Someone asked, “After cultivating the Dao (the Way), can one get up?” Laozi said, “First secure the hands and feet to the bed, have an attendant bring clothes, and then rise. When rising, slowly move the hands and feet to undo the securing. Lift the quilt covering the body to avoid catching cold; if one worries about harming others afterward, it is better to put on close-fitting underclothes.”

Someone asked, “After cultivating the Dao, can one get up?” Laozi said, “First secure the hands and feet to the bed, have an attendant bring clothes, and then rise. When moving the hands and feet, cherish the Qi (vital energy) within the body and do not allow too much of it to dissipate.”

Someone asked, “How many times a day can one practice the Dao?” Laozi said, “Practice the Dao three or four times a day. After a hundred days, when cultivation has initially succeeded, even if one continues, do not do it too often, or it will deplete a person’s vital breath.”

Someone asked, “After interrupting cultivation of the Dao for a long time and then resuming, can one drink alcohol?” Laozi said, “Yes. Some people indulge for a time, craving drink, and thus do not often cultivate the Dao; later, when they resume, the circulation of Qi can still be as it was before.”

Someone asked, “If there is no room, can one cultivate the Dao outdoors?” Laozi replied, “At first one should cultivate indoors. After a hundred days, one can be somewhat more flexible; however, it is still best to cultivate in a quiet and clean private chamber.”

Someone asked, “What is the ‘light rising’ spoken of in cultivating the Dao? Does visualizing oneself flying upward cause the body to lift of its own accord?” Laozi said, “When the Qi of cultivating the Dao has accumulated over a long time, the spirit is invigorated and the body will rise of itself; this is a sign that cultivation is about to succeed.”

Someone asked, “Cultivating the Dao is for transcending the dusty world. If one wishes to succeed while living among ordinary people, is it possible?” Laozi said, “People in the world have many desires, which easily prevent the mind from concentrating. Entering the mountains to live in seclusion and concentrating on holding to one’s resolve naturally makes success easier.”

Someone else asked, “Cultivating the Dao is for transcending the dusty world. If one wishes to succeed while living among ordinary people, is it possible?” Laozi said, “People in the world have many desires, which easily prevent the mind from concentrating. Entering the mountains to live in seclusion and concentrating on holding to one’s resolve; when meritorious practice is complete and the bodily form changes, one can attain longevity.”

Someone asked, “After succeeding in cultivating the Dao, can one still engage in sexual activity?” Laozi said, “If one wishes to become a flying immortal and transcend the dusty world, then do not engage in sexual activity; if one does not intend to transcend the dusty world, after a hundred days one may do as one pleases.”

Here “Dao” refers to the cultivation method described in the scripture; “engaging in sexual activity” refers to bedroom affairs. The text mentions restraining sexual activity, cherishing the vital breath, and secluded dedicated practice, reflecting ancient Daoist concepts of cultivation.

Someone asked: “Can one cultivate the Dao (the Way) and circulate Qi (vital energy) late at night?”

Laozi said: “No. At night the Yin Qi is heavy and evil spirits readily appear; during the day Yang Qi arises, so the breath circulates more easily. Therefore one should practice at cockcrow, at pingdan (around sunrise), or when the sun rises, so that the Qi may flow smoothly.”

Someone asked: “Cultivation of the Dao usually begins at cockcrow; what should one do in autumn and winter?”

Laozi said: “In spring and summer one may begin at cockcrow, or at the latest at pingdan; in autumn and winter one may wait until sunrise, or postpone until breakfast time. The key is to choose a quiet, warm secluded chamber. Whether a little earlier or later makes no difference.”

Someone asked: “What are the strange visions seen while cultivating the Dao?”

Laozi said: “After practicing for a number of days, one may see a white-haired old woman, often accompanied by a young woman; after a while they leave, and suddenly one does not know where they have gone. These are the strange visions that appear during cultivation.”

Someone asked: “If while cultivating the Dao one sees strange visions, the hands and feet move involuntarily, and the mouth speaks randomly, can one still, with eyes closed, concentrate on visualizing the Dantian (energy center, the site of visualization and spirit-concentration during practice)?”

Laozi said: “One must concentrate on holding a single thought, close the eyes and visualize the Dantian, and circulate Qi as usual. Do not panic and do not doubt. Persist for a time, and the strange visions will naturally cease.”

Someone asked: “When cultivating the Dao one always keeps the eyes closed and visualizes the Dantian; how then can one still see strange visions?”

Laozi said: “This is because the mind-intent is not yet unified and the will has not yet settled, so the strange visions appear. Do not become self-satisfied on this account, nor rise in fear to occupy yourself with other matters, and still less speak with those visions; once one converses with them, one may be carried away by them.”

Someone asked: “Before cultivation has reached completion, the hands and feet already move involuntarily and the mouth speaks randomly; are these done deliberately, or do they arise naturally?”

Laozi said: “They are produced by the natural circulation of Qi, and are not taught by evil spirits.”

Someone asked what occurs when, in cultivating the Dao, the hands and feet move restlessly while the mouth utters incoherent words without pause. Laozi replied that the episode lasts two double-hours at longest or one double-hour at shortest; once the Qi (vital energy) grows even and the mind is concentrated, the phenomenon ceases of itself.

Asked whether strange visions seen during practice should be told to others, he answered that disclosure causes the spirits to come no more. Such visions are the medium of the Zhenren (Perfected Ones who have succeeded in cultivating the Dao). They are neither to be scolded nor publicized as auspicious events.

When further asked if, after some realization, one may discuss inauspicious or evil matters, Laozi warned that speaking of the inauspicious invites danger and harm. Nightmares and trance-like states gather various deviant Qi, so that upright Qi finds it hard to arrive while deviant Qi follows instead.

On the proper time to eat after insight has been gained, he instructed that, once stillness has been entered, one should eat after activity; if there has been no activity yet the Qi is already harmonized, the food is to be held in the mouth and allowed to digest.

Suitable foods during cultivation are dry and light, such as japonica rice, wheat, dried meat, jujubes and chestnuts. These help the Qi expand and flow freely and constitute a method of nourishing life. Rich foods and smoked dishes may be considered only after a hundred days of successful practice; eating little and with restraint remains the foundation of diet.

Should the wish to eat sparingly produce hunger, the Qi must nevertheless be kept calm and stable. Eating to fullness causes the Qi of the five viscera to obstruct one another, making circulation difficult.

If Qi is circulated frequently, complete abstinence from the five grains is possible for those who would transcend the ordinary world: grains should be cut off at the earliest opportunity and the body sustained by regulating the breath. In time there is neither hunger nor thirst; this is an important essential of cultivating the Dao.

The original text’s statements on eating little, abstaining from grains, and relying on breath regulation to maintain the body present the cultivation concepts described in the scripture.

Someone asked whether, when cultivating the Dao (the Way) in order to concentrate the mind in quiet contemplation, it is possible to refrain from avoiding grains. Laozi replied that eating grains to excess fills the body with turbid residues, so that Shen (spirit) and Qi (vital energy) cannot dwell peacefully in the physical form. Yet if cultivation of the Dao continues without interruption, hunger will naturally disappear after a long time.

Someone asked why those who cultivate the Dao, raised on grains from childhood to adulthood, must still avoid them. Laozi said that grains enable a person to grow but are not suitable for continued consumption into old age, and that aging and death are likewise connected with grains.

Someone asked whether avoiding grains while cultivating the Dao allows one to transcend the world. Laozi said that those who unite with Wu (Non-being) will naturally understand. By no longer eating, solely preserving the original Qi and cultivating the physical form, there is no need to worry about failing to last long.

Someone asked what to do if one wishes to avoid grains in cultivating the Dao but the five viscera suffer minor ailments. Laozi advised against beginning grain avoidance immediately and recommended first moderating the diet. After one hundred days one may then discontinue grains and rice, taking only rice porridge or bland foods.

Someone asked whether wine may be drunk after success in cultivating the Dao. Laozi said that wine confuses and deludes a person, agitates and stagnates the Qi vessels, obstructs the meridians throughout the body, and generates accumulated heat. It is better not to drink, thereby maintaining purity and stillness.

Someone asked whether merely abstaining from wine suffices to complete the Dao. Laozi replied that one must not damage the blood vessels on that account. To cultivate the Dao one should first inhale Qi, fill the abdomen with it, then exhale, repeating the process several dozen times, after which cultivation of the Dao becomes possible.

Someone asked whether eating too little or too much causes injury. Laozi said that excessive hunger prevents Qi from being stored; great drunkenness causes Qi to leak outward; great anger exhausts Qi; excessive joy makes Qi fly up and scatter; and a severe fright also damages the Shen.

Someone asked whether there are rules and taboos concerning movement and stillness in cultivating the Dao. Laozi said that looking at things for a long time damages the eyesight, listening for a long time damages the hearing, lying down for a long time damages Qi, laboring for a long time damages Jing (essence), standing for a long time damages the bones, and walking for a long time damages the sinews.

Someone asked: Will the five flavors in food and drink damage the human body?

Laozi said: The salty flavor damages the blood, the sour flavor damages the bone marrow, the sweet flavor damages the lungs, the pungent flavor damages the heart, and the bitter flavor damages Jing (essence) and Qi (vital energy). Each of the five flavors has the potential to cause damage, so food that enters the mouth should be carefully harmonized, with moderate flavors being preferable.

Someone asked: When encountering external pathogens such as wind, cold, rain, and dampness, can those who cultivate the Dao (the Way) resist them?

Laozi said: One must take precautions against them. Do not shut one's eyes and pay them no heed, but rather avoid them in advance. If one can cultivate over a long period so that the Qi of the Dao becomes abundant, pathogenic Qi will have no means of invading the body.

Someone asked: After receiving moxibustion or acupuncture treatment, or after suffering a wound, can one continue to cultivate the Dao? Is it permissible to take medicine?

Laozi said: These situations should be avoided. Moxibustion, acupuncture, and wounds all cause Qi to leak outward, while taking medicine damages the five viscera (the heart, liver, spleen, lungs, and kidneys).

Someone asked: When cultivating the Dao, are there definite rules for sitting, lying down, and rising?

Laozi said: When sitting, the knees should be placed level, the waist relaxed and hanging downward, the spine held straight, and the head slightly lifted. Observe inwardly, contain and guard the breath, and breathe quietly. In this way the physical form becomes full, the breath vigorous, and the Shen (spirit) is not easily scattered.

Someone asked: When cultivating the Dao, if the mind is often unhappy, melancholy and uneasy, what should one contemplate?

Laozi said: Frequently think of good deeds, and good Qi will arrive; if one always thinks of evil deeds, pathogenic Qi will come to harm the person. As long as one concentrates single-mindedly on guarding the Dao, pathogenic Qi will have no way to encroach.

Someone asked whether, when cultivating the Dao (the Way), spirits (Shen) reside in various parts of the body. Laozi replied that one should first successively invoke the names of the spirits of the five viscera: the heart spirit is called Taowen, the liver spirit Jianjian, the lung spirit Yanyan, the spleen spirit Beibei, and the kidney spirit Fufu. Call them in sequence so that they settle peacefully in the Dantian (energy center), the site within the human body for refining Qi (vital energy) in cultivation, and the Qi will arrive.

Someone asked, when entering the chamber to cultivate the Dao, from where yang Qi arises and where one’s original life is attached. Laozi said that Qi arises from the gallbladder and original life is attached to the eyes. Understanding these two points allows one to enter the chamber for cultivation, successively calling the spirit names so they settle in the Dantian, and Qi will arrive; without understanding these two points, cultivating the Dao leads to confusion.

Someone asked by what one can judge that results have been achieved after many years of cultivating the Qi of the Dao. Laozi explained that with prolonged cultivation of the Dao, as practice deepens, the resonance can extend across ten thousand li. When the sun, moon, stars, a bright mirror, a torch, or bright sunlight shine upon one, the bodily form manifests various signs; various spirits will also protect the cultivator, arriving of their own accord without being summoned. This is the verification of Dao cultivation. Be cautious and do not casually discuss it with others.

Someone asked how long it takes to succeed in cultivating the Dao. Laozi said that sixty days counts as a medium term and one hundred days as a longer term. After succeeding in Dao cultivation, the body no longer ages; with prolonged cultivation, the Qi circulates like wind and rain.

Someone asked where the rules and regulations of the body that cultivates the Dao are located. Laozi replied that within the chamber of the compass and square there is naturally a guiding principle: the round is called the compass (gui), the square the carpenter’s square (ju). Placing the compass and employing the square, who can comprehend the mystery within? Only those who grasp the compass and square can have father and son communicating with each other.

Laozi said: Do not sell my Dao by using its cultivation to seek wealth; do not proclaim my Dao in the marketplace, forcibly transmitting it to the powerful and prominent; do not harm my Dao by giving it to treacherous and flattering people. My Dao is precious and secret, unobtainable even for ten thousand pieces of gold. Transmit the Dao only upon encountering a sagely and enlightened person; otherwise store it away. Transmitting it to a suitable person allows the Dao to become clear.

If one transmits the jing (scripture) to an unsuitable person, one will thereby bring calamity upon oneself. It should be treasured and stored in a golden chamber (symbolizing a precious and secret repository for scriptures) and sealed with a jade gate (symbolizing a tightly closed jade portal); keep silent and do not leak my jing. Swear an oath in blood, then present the covenant to Yuanxian (the remote ancestor or primordial spirit venerated in Daoism).

Laozi said: If worldly people wish to seek the Dao and De (the Way and Virtue/Power), they must first visualize their own Shen (spirit) and Qi (vital energy). It is pure white and upright, like a bright pearl. At dawn, visualize it at the renzhong below the nose; when eating, visualize it at the hairline; at noon, visualize it in the head; in the earlier afternoon, visualize it between the two places above the neck; in the later afternoon, visualize it at the waist; at sunset, visualize it at “guimin”; at midnight, visualize it at Yuying (a Daoist term whose specific referent varies according to different recensions of the jing); at “touguo,” visualize it in the stomach; near dawn, visualize it in the spleen; at cockcrow, visualize it in the lungs, then passing through the throat into the body; by dawn it returns to the renzhong below the nose. Terms such as “guimin” and “touguo” in the original text have unclear meanings and are therefore recorded as they stand.

In eating and drinking, walking, entering and exiting, one should constantly visualize it in the mind. This is called cunshen (visualizing the internal Shen and Qi through mental intention), which can prolong life and years and lay a foundation for cultivating the Dao and De.

The method of cutting off grains and ingesting Qi (a practice of abstaining from ordinary diet and using the ingestion of Qi as cultivation) is as follows. Anyone who wishes to fast, ascend into emptiness, and seek immortality should reside quietly in a still chamber, first invoke the names of three spirits, and then proceed to ingest Qi.

Yuanxian Diqing, who guards the upper Dantian (energy center; the qi mansion located in the upper part of the body in Daoist inner cultivation). Please grant me what I seek and send the “xingchu” (the spirits or numinous powers that supply the practitioner with food or provisions), so that my Qi is sufficient.

Zidan Guangjian, who guards the middle Dantian (energy center; the qi mansion located in the middle of the body). Please grant me what I seek and send the xingchu, so that my Qi is sufficient.

Yuanyang Guxuan, who guards the lower Dantian (energy center; the qi mansion located in the lower part of the body). Please grant me what I seek and send the xingchu, so that my Qi is sufficient.

The original text repeats the invocations of the second and third spirits at the end.

In the morning on an empty stomach, first invoke the Three Shen (the inner bodily spirits spoken of in Daoist cultivation), then straighten the body and face east. Position the hands and feet about five cun from the torso, curling both hands into fists like those of an infant, with the head slightly tilted back and comfortably pillowed. Close the mouth and eyes, holding a single peppercorn in the mouth to draw forth its fluids; then inhale through the nose and swallow the saliva gathered there, which is called the Lingquan (numinous spring). After swallowing, gently exhale a small breath from the mouth.

This breathing and swallowing is performed three hundred and sixty times, constituting one session. After every ninety repetitions, pause to regulate the breath so that the Qi (vital energy) and physical strength become steady, then begin again until another ninety are completed; in this way the breath is regulated four times to finish one session. The same practice is followed at noon and at sunset.

After one hundred consecutive days of practice, the medicinal potency is regarded as complete. At that point one pauses, inquires into, and successively applies the Six Methods in order to eliminate six kinds of ailments. These consist of exhaling “xu” to expel bodily fatigue, “he” to expel heat, “chui” to expel wind pathogens, “xiao” to expel cold Qi (written as “ling” in the original text), “ke” to expel stagnant Qi, and “chui” to expel vexation.

In the process of cultivating fuqi (ingesting Qi through regulating the breath and taking in vital energy to nourish life), one should avoid prolonged staring, walking too far, speaking too much, standing or sleeping for long periods, and also refrain from riding. If thirsty during fuqi, one may drink water or honey syrup. Before beginning fuqi, first put aside thoughts of greedy eating, in the belief that this will allow the medicinal effects to appear more readily.

When it becomes difficult to persist with fuqi, after concluding the practice one must not immediately consume cold or hot foods; the five flavors (sour, bitter, sweet, pungent, and salty) must not be taken in excess, nor should one eat until overly full, lest the body be harmed. Immediately after ending fuqi, first take a small amount of thin porridge and gradually reduce the frequency of fuqi sessions; after several days one may resume ordinary meals, still without eating to satiety. Thereafter, gradually decrease fuqi while increasing ordinary diet until normal eating is restored, at which point fuqi may be stopped. This is the method of preserving the body.

After abstaining from grains and ordinary food for three days, a slight fatigue will be felt; on the fourteenth day fatigue will return. Should dizziness arise, there is no need for alarm. In the initial phase of fasting cultivation, Jing (essence), Qi (vital energy), and physical strength will temporarily weaken, and the complexion will turn yellow. By the second ten-day period, movement will bring on dizziness, the joints of the four limbs will feel tight, stools will be somewhat difficult, urine will appear red or yellow, and occasional diarrhea may occur, first loose then dry. In the third ten-day period the body grows thin and movement becomes labored. In the fourth ten-day period the complexion gradually improves and the mind and Shen (spirit) grow calm. In the fifth ten-day period the five viscera are harmonized and Jing and Qi are nourished within the body. In the sixth ten-day period the flesh and body return to their usual state and bodily functions operate smoothly. In the seventh ten-day period one feels an aversion to noise, and aspirations become lofty. In the eighth ten-day period the mind is indifferent and tranquil, conviction is clear, and one is able to guard the true Dao (the Way). In the ninth ten-day period the complexion is moist and lustrous and the voice resonant. In the tenth ten-day period Jing and Qi are abundant and the fruits of cultivation grow ever more evident; if practice continues, lifespan will naturally lengthen.

After three years of cultivation the jiupan (term from the original text, specific referent unclear) is eliminated and the complexion takes on a luster; after six years the marrow is full, the intestines and stomach are strong, and one can foresee life and death; after nine years one can command ghosts and spirits, jade maidens attend nearby, the brain marrow is full and the ribs and flanks solid, so that injury no longer occurs. At this stage one is called a Zhenren (Perfected Person), who assists the Supreme Sovereign above, shares longevity with Heaven, and shines together with the sun and moon. If this method is transmitted to an unsuitable person, the transmitter will themselves suffer calamity.

The original text contains several repetitions and suspected erroneous characters; the foregoing retains the original wording for terms such as “jiupan” whose precise meaning cannot be determined.

The Shenxian Tu says: If you constantly think of the Dao (the Way), the Dao will also look after you. When you encounter sorrow and hardship, illness, poverty and humble status, distress or wealth and honor, you should think of the Dao. When eating and drinking, when entering mountain forests and watery marshes, when crossing rivers and oceans, you should also think of the Dao. When going out and taking action you should think of the Dao, and in ordinary walking you should likewise think of the Dao.

The Shenxian Tu also says: If you constantly think of the Dao, the Dao will also look after you. Whether you meet with affliction, illness, poverty, hardship or prosperity, whether eating and drinking, entering mountains, forests, waters and marshes, crossing rivers and seas, or going out to act and walking in daily life, you should always think of the Dao. In this way the Dao will accompany you. Wherever the Dao manifests, the myriad things grow from it and the host of spirits are accomplished through it; there is nothing that does not receive its protection and nothing that cannot flourish. If you forget the Dao even for a moment, the Dao withdraws into the hidden depths of obscurity. By thinking of the Dao and regulating the circulation of Qi (vital energy), you can attain longevity. The Dao is myself; I accompany you. If you wish the Dao to become the forerunner that guards longevity, you should visualize it. Whether walking or remaining, eating and drinking, sitting or rising, even in breathing, you should think of the Dao, never forgetting it day or night. Only thus can you preserve your person so that Jing (essence), Qi, and Shen (spirit) do not leave the body, thereby achieving long life.