《黄庭内景玉经注(神仙刘长生解)》

The Shangqing Chapter, Chapter One

Shangqing lies amid the lofty purple mists, and above those mists dwells the Void Emperor. The vista above the Nine Heavens is extraordinary: above stand the Three Pure Ones (Sanqing), the three supreme deities venerated in Daoism, while in the middle is the Jade Emperor.

The Most High Great Dao Lord of Jade Dawn (a revered Daoist deity) transcends the mundane and enters the sagely realm, cultivating a body beyond the body; even if the vast seas turn into mulberry fields, his countenance remains as constantly fresh as jade.

He dwells at leisure in the Ruizhu Palace (a palatial hall in the immortal realm), composing heptasyllabic verses. The Ruizhu Palace holds abundant riches, with golden light flying behind the elbows; a compassionate heart comprehends the transformations of the orthodox and the contrary, chanting pure tones beyond the dusty world.

The Five Forms (the five categories of material that constitute the physical body) disperse and transform, manifesting countless deities. The Qi (vital energy) mechanisms of Jia, Yi, Geng, Xin, Bing, Ding, Ren, Gui and the rest transform among one another; when the Five Forms gather, they display myriad supernatural powers.

This is what is called the Inner Chapter of the Huangting. Cultivating the Inner Landscape of the Huangting enables one to gather with the host of immortals, to penetrate profound and extensive dharma principles, and to chant forth thousands of wondrous meanings.

The Qin Heart (harmonizing the Qi within the body by means of the mind-spirit) undergoes triple refinement, whereupon the Fetal Immortal (the inner immortal spirit formed during cultivation) dances in response; the qin tones of the heart transmit into the high heavens, the Fetal Immortal completes its dance, and numinous light appears.

The Nine Qi shine with brightness, appearing in the high heavens. The Nine Yangs revolve and the Seven Returns communicate with the numinous, displaying bright radiance at night that astonishes even ghosts and spirits.

The Divine Canopy Child (a child transformed from a deity) produces purple smoke. Purple mist and red light condense into a floral canopy; the supernatural powers are subtle and unfathomable, formless yet indestructible.

This scripture is called the Jade Book and is worthy of careful study. By exhaustively investigating various scriptures and mastering the jade formulas, the natural Dao (the Way) can be penetrated, achieving sagely De (Virtue/Power) and true merit.

Purple mist and red light condense into a floral canopy; the supernatural powers are subtle and unfathomable, formless yet indestructible. This scripture is called the Jade Book and is worthy of careful study. By exhaustively investigating various scriptures and mastering the jade formulas, the natural Dao (the Way) can be penetrated, achieving sagely De (Virtue/Power) and true merit.

Reciting it ten thousand times, one can ascend to the Three Heavens. Chanting the scripture in formlessness, one can touch the pivot of myriad transformations, drawing in the bewildered beings of the ten directions and three realms.

Thus a thousand calamities dissipate and a hundred illnesses are healed. When the mind’s thoughts return to non-arising, various defilements are eliminated; the mind-nature penetrates the remote and profound realm, according with emptiness.

There is no need to fear the ferocity of tigers and wolves. Embracing the Great Dao (the Way) and forgetting the physical form, tigers and wolves will stay far away; if one turns against the Great Dao and clings to the physical form, wild beasts will instead display their ferocity upon seeing one.

This can delay aging and extend lifespan. The external body will age and perish; the internal form and spirit are formless and without appearance. Successful cultivation allows one to enjoy a long lifespan.

Chapter Two: Shang You

The crown of the head has the hun spirit, and below the body is Guanyuan (the Dantian (energy center) below the navel). Close the earthly gate below and always open the heavenly gate above, making the hun Shen (spirit) clear and the breath refreshing, condensing into a spiritual embryo (the internal form and spirit referred to in Neidan (internal alchemy) cultivation).

The left belongs to Shaoyang, the right to Taiyin. Visualize the Jia dragon on the left (the green dragon belonging to Wood) and the Geng tiger on the right (the white tiger belonging to Metal) interacting and circulating, from which one experiences the subtle natural changes.

Behind the body is the secret door, in front is the gate of life. The rear door hides golden Jing (essence), the front door conceals jade fluid; it appears empty, yet vitality constantly resides within, the wondrous principle connecting one and six.

When the sun rises and the moon sets, visualize and regulate the breath. Yang Qi (vital energy) descends, Yin Qi rises; fire and water operate alternately, and the order of Yin-Yang movement transforms. First comprehend the changes therein.

When primordial Qi unites, it is like the stars each taking their places. Heaven and earth unite, Yin and Yang harmonize, the heavens are clear and bright, light manifests, and all phenomena are clearly arrayed.

Purple cloud Qi rises and falls, three-colored cloud Qi encircles. Visualize auspicious clouds floating beside one, purple smoke covering the head; the Three Terraces (star names, also referring to star spirits protecting the cultivator) protect oneself, entering the empty and tranquil immortal realm.

Irrigate the Five Flowers (the essences of the five viscera in the body) with Jing and Qi to cultivate the spiritual root. Jade fluid moistens, tender sprouts grow like beautiful jade; with a quiet mind gather the snow-white essence. In the Palace of Five Flowers, the silver toad (referring to the essence in the moon, also symbolizing yin Jing) is complete and without deficiency.

The seven fluids (seven kinds of fluids or essences in the body) flow within the body, gathering at Lujian (a body part in internal cultivation). The golden rice of Xuanwu (northern water deity, symbolizing kidney water), the jade slurry of Zhuque (southern fire deity, symbolizing heart fire), and the Kan boy and Li girl (respectively symbolizing the Yin-Yang Qi of water and fire) are together presented to the Heavenly Emperor (a venerated deity in internal cultivation).

Let purple Qi revolve and yellow Qi encircle, returning to the Dantian. Purple smoke wafts, wondrous wisdom corresponds, the flower of enlightenment always blooms without fading, the breath is refreshing and the Shen is clear.

In the quiet inner chamber, light shines on the Yang Gate (the place where Yang Qi circulates in internal cultivation). Make the spirit chamber bright so that the Yang Gate opens from within; the Qi of east and west meet, forming a heaven and earth that transcends external things.

Chapter Three: Kou Wei

The mouth is the Jade Pool (the term in Daoist internal cultivation for the oral cavity), also the place of Supreme Harmony. Jade fluid is produced in the mouth, tasting sweet, moist and peaceful; swallowing the saliva through the Chonglou (the throat) allows one to meet the Zhenren (the true spirit or attained one of cultivation).

Repeatedly rinsing the mouth and swallowing the spiritual fluid can keep disasters from arriving. Constantly drinking the immortal nectar causes Yin-Yang Qi to intermingle repeatedly, as if rosy light bursts forth filling heaven and earth.

The body will then radiate brilliance, and the breath will be as fragrant as orchids.

The brightness and openness of the heart-spirit gleam as clean and luminous as a precious pearl. By probing lead frost (an image of lead in Neidan (internal alchemy) cultivation) and making mercury (an image of mercury in Neidan cultivation) circulate unobstructed, one enters the realm of the sages and worthies. In this way all evils are eliminated and a complexion as moist and lustrous as jade is cultivated.

Maintaining stillness and Wuwei (non-action), the mind remains as pure as frost and snow; inner light is complete and full, as if suspended in the void and illuminating the ten directions. If one can truly cultivate in this manner, one may ascend to Guanghan (the legendary Moon Palace). Atop Kunlun one sees only a cool and refreshing realm together with a jade-like complexion.

Maintaining stillness and Wuwei, with a mind of pure clarity, inner light illuminates the ten directions. If one can cultivate thus, one may ascend to Guanghan. Atop Kunlun all is cool and limpid, a single bright pearl emitting ten thousand rays of rosy light.

Without sleeping day or night, cultivation can lead to becoming real. Yin Qi is entirely eliminated and Yang Qi purely complete; there is neither sleep nor dreams, body and mind as if empty void, and thus the cultivation of lead and mercury is accomplished.

Thunder rumbles and lightning flashes, yet the spirit-intention remains silent. With a single clap of thunder, Yin-Yang unite and the Qi mechanism blends, revealing a supreme spirit realm that transcends all things.

Huangting Chapter Four

The inner person of the Yellow Court (the dwelling of the spirit-gods within the human body) wears splendid brocade robes; the infant in the center (symbolizing the primordial Shen (spirit) or inner life at the body’s core) is draped in six-zhu (a light, thin fabric), accompanying the wind and moon and neighboring emptiness.

Purple floral light soars upward as masses of clouds spread like silk gauze. A heavenly book transmits a purple edict summoning Yingjiao (a designation for inner spirit-gods); to proceed to Daluo (the lofty, distant immortal realm of Daoism) and pay court to the sages and perfected ones, one must quickly fasten the cloud sash.

On cinnabar-green branches grow emerald numinous trees. Amid the fragrance of lotus flowers, golden threads sway with the wind; within the precious vase another branch of numinous beauty appears.

The seven-rui jade key (symbolizing a jade key to the seven orifices or inner apertures) closes two doors. In the Seven-Star Palace the golden gate remains always shut; on the precious-flower terrace a formless yet majestic countenance is revealed.

Layers of doors and golden passes stand tightly closed, the pivot deeply concealed. The nine-layered mysterious gates are sealed with jade locks and golden passes, yet they wondrously communicate with the transformations of all things, internally condensing into the three elixirs (Neidan within the upper, middle, and lower Dantian (energy centers)).

The mysterious spring and secluded watchtower stand tall and majestic. From the summits of three mountain peaks ten thousand streams of spring water cascade downward; immortal palaces and precious lands interconnect in extraordinary scenery.

The Jing (essence) and Qi (vital energy) within the three fields (upper, middle, and lower Dantian) are subtle and precious. Steadily driving the wooden ox (a metaphor for circulating Qi or inner cultivation), one condenses the three elixirs within the body.

The mysterious spring and secluded watchtower stand tall and majestic. From the summits of three mountain peaks ten thousand streams of spring water cascade downward; immortal palaces and precious lands interconnect in extraordinary scenery.

The Jing-Qi within the three fields is subtle and precious. Steadily driving the wooden ox, one diligently tills and refines in the three fields; the Qi mechanism moistens like timely rain, finally producing a numinous beauty like qiongzhi.

The graceful maiden possesses an elegant bearing, her figure reflected in the radiance of the cloudy heavens.

The Moon Maiden embraces the moon while birds circle within the sun; the radiance of sun and moon interweaves and shines upon each other, condensing into the primordial origin of life.

Layer upon layer of palaces shine with brilliance, revealing the awe-inspiring deities of the eight directions. The moonlight on the upper stories is bright, and the inner palace of the heart is as clear and luminous as candlelight; both inner and outer realms are distinctly bright, and the Eight Immortals enjoy blessings therein.

Between the Heavenly Court and the Earthly Pass, axes and battle-axes stand arrayed. The practitioner holds fast to the Original One, gathering mighty power to contend with invading evil spirits; the protective deities hold the axe of wisdom, constantly slaying demonic influences.

The Spirit Terrace remains firm and unwaning through the ages. In the Crimson Palace, the infant presents the divine pearl, whose myriad rays of light illuminate the vast emptiness.

Chapter Five: The Middle Pool

The deity of the Middle Pool (Zhongchi, the gathering place of Shen (spirit) and Qi (vital energy) within the body) wears a robe of crimson pearls. The Flower Pool (Huachi, the gathering place of saliva in the mouth) is clear and limpid, with flying birds circling above; though the deity is formless, it can manifest wondrous spirituality, with strings of pearls adorning its garments.

Clad in a cinnabar-hued embroidered cloud robe, with a tiger tally at the waist. Wearing five-colored brocade garments, after the work of cultivation is complete the robe measures six zhu in length; riding a tiger before the mountain crags, one waves Fulu (talismans and registers) to dispatch demons and goblins.

The Horizontal Ford, three cun in width, is the dwelling of the numinous spirit. Exhausting the waters of the Western River, the triple flames appear in crimson, the true spirit manifests, and the realm is vast and boundless.

Hidden lingzhi fungi flourish in interwoven abundance, supporting one another. Inwardly one gathers the lingzhi and polishes the precious mirror; waving Fulu to drive away demons.

The Horizontal Ford, three cun in width, is the dwelling of the numinous spirit. Exhausting the waters of the Western River, the triple flames appear in crimson, the true spirit manifests, and the realm is vast and boundless.

Hidden lingzhi fungi flourish in interwoven abundance, supporting one another. Inwardly one gathers the lingzhi and polishes the precious mirror; white lotuses emerge from the water, and fragrant lotus blossoms open in full bloom.

Chapter Six: The Heavenly Center

The Peak of the Heavenly Center (the bodily site symbolizing a lofty mountain) is cultivated with care. There stand a thousand marvelous peaks and ten thousand pines and cypresses; within the precious halls and golden gates dwells the radiant Holy Emperor.

Once the inner dwelling is purified, the Jade Emperor comes to visit. Mount Song occupies the center and connects above to the Jade Emperor; Mount Hua belongs to the western Metal position of the Five Phases and contains the miraculous power of the Giant Spirit deity.

The pathways are unobstructed and circulate without pause. By transporting the bright pearls of the vast ocean and the fine jade of Kunlun Mountain into the Central Land, one obtains inexhaustible immortal blessings.

Between the eyebrows is called the Floral Canopy, covering the bright pearl. Auspicious rosy light arises between the eyebrows, transforming into the Floral Canopy, revealing the divine pearl that illuminates the inner vast Dharma-realm.

Even within the Nine Darknesses, the light of sun and moon can shine through to empty brightness. In the Nine Yang Palace, the Golden Crow of the sun and the Jade Rabbit of the moon shine upon each other in mutual radiance, their miraculous transformations infinite, beyond the measure of heaven and earth.

Within the dwelling there is the True, who constantly wears red garments.

The immortal realms of the eight directions adjoin one another, with the Great Void as the dwelling of original nature. After shedding the cloud-like outer garment, the elixir light within the body shines brightly and dazzlingly.

If one can carefully examine the inner scenery, one will see radiances like the sun and moon reflecting each other, with marvelous functions transforming infinitely, beyond the measure of heaven and earth.

Within the dwelling there is a true Shen (spirit), always clad in cinnabar-colored robes.

The immortal realms of the eight directions adjoin one another, with the Great Void as the dwelling of original nature. After shedding the cloud-like outer garment, the elixir light within the body shines brightly and dazzlingly.

By carefully observing and seeing these inner scenes, one can be free from illness and calamity.

A radiance like cinnabar clouds illuminates the body, causing all manner of illnesses to dissipate. The mind-nature is as clear as the autumn moon, and the bodily form seems empty and ethereal.

Within the crimson spirit pearl, clusters of flowers bloom vividly and brilliantly.

The spirit pearl bursts forth with rays of light, flames like flying stars. Regularly consuming zhi herbs, one can form an immortal body like flowers and jade.

The Xuan Ying under the tongue (the area beneath the tongue in Daoist internal cultivation) is the pass leading to life and death.

The immortal on the upper floor wears immortal robes, having attained high cultivation, so that the body transforms accordingly; shedding the mortal physique is to harmonize the Infant and the Maiden (symbols of Yin-Yang Jing (essence) Qi (vital energy) in Neidan (internal alchemy)).

Clear Qi and mysterious Qi enter and exit in circulation, both breaths radiating splendor.

Auspicious light is silent, golden Qi soars and jade Qi circulates; Yin-Yang appears inverted yet is actually clear and bright, thus both form and Shen can endure eternally without decay.

If one can encounter and comprehend these principles, one can ascend to the heavenly realms.

After naturally uniting, the jade-like original nature manifests clarity, then one mounts the crimson phoenix and freely soars beyond the clouds.

The Seventh Chapter on the Supreme Dao

To cultivate the unsurpassed Great Dao (the Way), there is no need for complexity; one need only resolutely guard the true nature.

When the true heart remains unperturbed, wondrous wisdom can connect with the divine Shen; after Yin-Yang are harmonized, a true form transcending all worldly things appears.

The Niwan Palace (the upper Dantian (energy center) in the head) and all the joints throughout the body are presided over by Shen spirits.

Bones like jade and sinews like gold connect the joints; a single point of spirit light penetrates through them, enabling clear insight in all matters.

The hair Shen is named Canghua, styled Taiyuan.

He is born with hoary white hair, yet the inner appearance does not age; comprehending his name, one can connect with the divine Shen and wondrously realize the Dao of Wuwei (non-action).

The hair Shen is named Canghua, styled Taiyuan.

He is born with hoary white hair, yet the inner appearance does not age; comprehending his name, one can connect with the divine Shen and wondrously realize the Dao of Wuwei (non-action).The immortal realms of the eight directions adjoin one another, taking the Great Void as the dwelling of original nature. After shedding the cloud-like outer garment, the elixir light within the body shines bright and dazzling.

If one can carefully observe the inner scenery, the radiance of sun and moon will be seen reflecting one another, their marvelous functions transforming without end, beyond what Heaven and Earth can fathom.

Within the dwelling dwells a true Shen (spirit), constantly clothed in cinnabar-red robes.

The immortal realms of the eight directions adjoin one another, taking the Great Void as the dwelling of original nature. After shedding the cloud-like outer garment, the elixir light within the body shines bright and dazzling.

By carefully observing and perceiving these inner scenes, one is spared from illness and calamity.

Radiance like cinnabar clouds illuminates the body, and all ailments disperse. The mind-nature is as clear as the autumn moon, the bodily form seeming empty, void, and ethereal.

Within the crimson numinous pearl a host of flowers bloom in vivid splendor.

The numinous pearl bursts forth with light, its flames like flying stars. By regularly ingesting numinous mushrooms one congeals an immortal body as fair as flowers and as pure as jade.

The Mysterious Breast (Xuanying, the region beneath the tongue in Daoist inner cultivation) is the pass that opens onto life and death.

The immortal on the upper storey wears immortal garments; as cultivation reaches a high degree the body transforms with it. Casting off the mortal frame serves to harmonize the Infant and the Maiden (symbols of Yin-Yang Jing (essence) and Qi (vital energy) in Neidan (internal alchemy)).

Clear Qi and mysterious Qi circulate in and out, both breaths shining with radiance.

Auspicious light is silent and still; metal Qi soars and jade Qi flows. Yin-Yang appear inverted yet are in truth distinct and luminous, so that form and Shen endure without decay.

If one encounters and realizes these principles, one may ascend into the heavenly realms.

After a natural and spontaneous union, the jade-like original nature reveals its clarity, and one mounts a crimson phoenix to fly freely beyond the clouds.

Chapter Seven: The Ultimate Dao

To cultivate the unsurpassed Great Dao (the Way) requires no elaborate methods; one need only resolve to hold fast to true nature.

When the true heart remains unperturbed, wondrous wisdom communicates with the divine Shen. Once Yin and Yang are harmonized, a true form appears that transcends all worldly things.

The Niwan Palace (the upper Dantian (energy center) in the head) and every joint throughout the body are governed by spiritual beings.

Bones like jade and sinews like gold link the joints together; a single ray of Shen-light threads through them, so that whenever circumstances arise one perceives and understands with complete clarity.

The Shen of the hair is named Canghua, courtesy name Taiyuan.

He is born already white-haired, yet the inner countenance never ages. Realizing his name and title allows one to communicate with the divine Shen and wondrously awaken to the Dao of Wuwei (non-action).

The Shen of the brain is named Jinggen, courtesy name Niwan.

When the root is firm, Jing and Qi ascend; when Shen and Qi communicate freely, rosy mist appears and penetrates the Niwan Palace.

The Shen of the hair is named Canghua, courtesy name Taiyuan.

He is born already white-haired, yet the inner countenance never ages. Realizing his name and title allows one to communicate with the divine Shen and wondrously awaken to the Dao of Wuwei (non-action).

The Shen of the brain is named Jinggen, courtesy name Niwan.

When the root is firm, Jing and Qi ascend; when Shen and Qi communicate freely, rosy mist appears and penetrates the Niwan Palace; courtesy name Mingfahai.

The Shen of the eyes is named Mingshang, courtesy name Yingxuan.

The eye Shen is of supreme numinous brightness and can gaze upward to contemplate the heavenly realms. Once it is thoroughly clear, one discerns every transformation and penetrates the Way of Yingxuan.

The Shen of the nose is named Yulong, courtesy name Lingjian.

By carefully tilling the Jade Ridge it is as if sowing numinous mushrooms in a spirit field; the spiritual beings write in golden characters and present memorials to the heavenly realms.

The ear Shen (spirit) is named You Tian, residing in the quiet and still place within the ears. Within the ears there is a natural clear resonance, and the spiritual consciousness hears it like the murmuring of flowing water. When the heart-mind understands the Dao (the Way) of the highest good, one can respond to affairs as they arise, achieving rounded and thorough comprehension.

The tongue Shen is named Zheng Lun. Sweet saliva gushes forth from the tongue, like being anointed with ghee (sweet and delicious cream), causing one to feel the Shen clear and the Qi (vital energy) refreshed, and to wonderfully awaken to the inner landscape of the body (the scenes of Shen, Qi, and so on within the human body).

The tooth Shen is named Luo Qian, its image like a sharp knife-blade. Knocking the teeth nine nines is the practice of tapping the teeth in Daoist cultivation; the Jing (scripture/classic) uses the clash of Geng and Jia to describe the awe-inspiring power of the tooth Shen. The name of the tooth Shen has been passed down through the ages, layered like Luo brocade.

The various Shen of the face take the Niwan as their ancestral master. The Niwan is the spirit chamber within the head, and also the location of the upper Dantian (energy center). Here the true Shen is like the Great Void, formless and shadowless; within the Nine Yang palaces, the jade door leads to the true realm.

The nine true Shen in the Niwan each have their own dwelling places. Xuanwu has two doors, Zhuque has seven gates; only amid the opening and closing of light and dark in the inner landscape do the scenes of spirit guidance manifest.

The Niwan is situated in a place one inch square and round, it is the divine abode of Zhonghua. Its scenery is lustrous and bright, square and proper yet rounded and harmonious, connecting downward to the Nine Earths and reaching upward to the Nine Heavens.

Practitioners all wear purple robes and drape themselves in flying Luo garments, meaning they are clad in purple immortal attire. Purple clouds cover the body, and they are called Huang Ren; at this time the Yang Qi is pure and complete while the Yin Qi is exhausted, enabling one to ride a crane to pay homage to the true immortals.

Simply by concentrating one's thought on this single Jing, one can obtain infinite lifespan. Although there are ten thousand volumes of sacred Jing, the methods of practice are divided into three vehicles; of these the superior vehicle comprises only one, and those who comprehend it can fly and ascend.

These Shen do not dwell separately each in the brain. The upper, middle, and lower three palaces merge into one, and the numinous images of Qian and Kun together converge in the Niwan.

The various Shen sit in sequential order, facing the outer directions. The thirty-two heavens take the Jade Emperor as the central honored one; he stands transcendent above all things, his light illuminating the ten directions.

As long as one visualizes in the heart, the Shen one contemplates will correspond with the heart's thought. The Jade Emperor of the Central Heaven commands the Heavenly Lords of the four directions, each of which has eight heavens, and each possesses its own precious abode.

Heart Shen Chapter Eight

The heart Shen is named Dan Yuan, courtesy name Shou Ling. The heart stores Shen, and its inner brightness and profundity are deep and wondrous; it contains the grand images of the Dao, and also causes mercury and lead (terms in Neidan (internal alchemy) that symbolize Yin-Yang and Jing (essence) and Qi) to transform mutually.

The lung Shen is named Hao Hua, naturally appearing in the midst of void brightness. The lungs store the po, and the Shen-light shines; when it unites with the Dao of Heaven, Earth, and Humanity—the Three Powers—it naturally becomes clear.

The liver Shen is named Long Yan, courtesy name Han Ming.

The liver Shen (spirit) is stored within the hun (ethereal soul). It is known as the “Divine Female Portal,” with the style name “Eye of Penetrating Wisdom.” Silent, still, and unobstructed, it is as though a gateway stood wide open.

“Yiyu Daoyan” presides over the circulation of turbid Qi (vital energy) and clear Qi.

When the water of Li rises and the fire of Kan descends, the clear and turbid Qi harmonize with one another; thereupon the divine Shen becomes unimpeded and circulates without stagnation.

The kidney Shen is named “Xuanming,” with the style name “Yuying.” The kidneys store the golden Jing (essence) and regulate embryonic breathing (respiration as fine and slow as that of a fetus). The Shen’s style name communicates with sagely wonder and is luminously clear to the utmost.

The spleen Shen is ever-present, with the style name “Hunting.” The spleen stores the will and intent; it holds fast to the great Dao (the Way) and never departs from it. Its divine Shen governs the pivotal functions, causing the Qi of Kan and Li to meet and receive one another.

The gallbladder Shen is named “Longyao,” with the style name “Weiming.” When hun and po are clear and bright, the gallbladder Qi is vigorous and strong, and the heart Shen is settled and at peace. Once the landscape of the great Dao is understood, who then could summon demonic influences?

When the Qi of the six fu-organs flows unobstructed and the five zang-organs are clear and pure, the divine elixir is refined to completion, and one can shed the bodily shell and ascend in flight.

All of this proceeds within the heart in accordance with the celestial Dao. When the heart Shen understands the celestial Dao, what is realized accords with the principles of the sages’ scriptures (jing). Its wondrous function penetrates the transformations of the ten thousand things, without partiality or aversion.

By contemplating these principles day and night, one naturally draws near to long life. The Qi of the entire body moves like the heavenly bodies in their courses; within the twelve meridians, numinous and subtle transformations become manifest. In the silent, wordless dusk, one realizes the realm of true emptiness.

Chapter Nine: On the Lungs

The palace chamber of the lungs is shaped like a floral canopy (huagai, the umbrella-cover of an ancient imperial carriage).

Within the Golden Scripture there is a chapter: the Crimson Palace (Jianggong, the dwelling of the heart Shen) is divided into three chambers. The practitioner maintains a solemn demeanor and dharmic appearance, cultivating Neidan (internal alchemy) in purity and stillness.

Below, a youth sits within the Jade Watchtower (Yuque, jade palace-towers referring to the inner divine residence).

Beside the Palace of Upper Clarity, below there is a Jade Watchtower; the youth of great compassion silently transmits the golden secrets (the essential formulas of cultivation).

The sons of the Seven Origins govern the regulation of the breath. The seven orifices communicate with numinous Qi; in the center is the Infant (chizi, the infant-image that symbolizes the heart Shen). Breathing is as fine and slow as a turtle’s respiration; the mind is as still as a dried-up sea.

One should remain outwardly quiet and concentrate wholly on cultivating Neidan.

Below, a youth sits within the Jade Watchtower. Beside the Palace of Upper Clarity, below there is a Jade Watchtower; the youth of great compassion silently transmits the golden secrets.

The sons of the Seven Origins govern the regulation of the breath. The seven orifices communicate with numinous Qi; in the center is the Infant. Breathing is as fine and slow as a turtle’s respiration; the mind is as still as a dried-up sea.

The lungs correspond externally in the body to the Central Peak, that is, the location of the nose. The Central Peak in the realm of Huaxu communicates upward with the Gate of Heaven. Through inner observation one can clearly discern the Five Emperors, causing the assembled sages to be honored together.

Clad in plain brocade garments with a yellow-cloud sash bound at the waist, the interior and exterior of the body belong respectively to east and west while the light of wisdom illuminates the center; immortal robes drape the form and the sash reveals a golden radiance.

When one breathes in and out the body remains peaceful and at ease. This wondrous method is neither panting through the mouth nor ordinary breathing through the nose: the crimson phoenix comes to exhale, the tortoise goes to inhale. Here the “crimson phoenix” and the “tortoise” symbolize the breath of Qi (vital energy) during cultivation and the function of regulating respiration.

One should urgently visualize Baiyuan so that the Qi of the saliva and fluids is harmonized. White Qi fills the interior of the body and the original Shen (spirit) is quiet and at ease; jade fluid circulates within, so subtle that it cannot be expressed in words. “Jade fluid” is the term used in Daoist inner cultivation for the saliva and bodily fluids.

Immortals are able to nourish and preserve the Shen for a long time, to perceive the great Dao (the Way), and to remain unharmed by calamity. The person of utmost truth contemplates at length, gazing contentedly upon Heaven; constantly maintaining thoughts of purity and goodness, dwelling beyond the dusty world without fault.

Practicing in this way, the original Shen becomes quiet and at ease, jade fluid runs through the body, wondrous beyond words. Immortals are able to nourish and preserve the Shen for a long time, to perceive the great Dao, and to remain unharmed by calamity. The person of utmost truth contemplates at length, gazing contentedly upon Heaven; constantly maintaining thoughts of purity and goodness, dwelling beyond the dusty world without fault.

If cultivation continues without interruption the body will not become heavy or rigid. The spirit-person is formless, united as one with the Dao, unconstrained by the myriad things, and rises upon the wind.

Heart Section, Chapter Ten

In the palace where the heart resides the lotus is in bud yet opening. Within the meaning of the Great Vehicle scriptures the supreme Dao and De (Virtue/Power) are made manifest; in the lotus palace a frog crouches in seclusion, concealing inexhaustible radiance.

Beneath the heart palace dwells a child named Danyuan. Sages and ordinary people follow different paths; Heaven and Earth each have their proper place. Human nature is linked to the Heavenly Dao and also manifests in the world as the physical form changes.

The heart governs the body’s cold and heat and harmonizes Ying Qi and Wei Qi (the Qi circulating within and outside the vessels). The nature of the heart opens the mysterious orifices and Yin-Yang transform of themselves; the three true Qis intermingle and auspicious vapors coil about, giving forth light.

The infant and the maiden upon the cinnabar terrace wear flying brocade garments and jade gauze robes. The infant and the maiden are symbols in Neidan (internal alchemy); clad in brocade they ride luan birds and phoenixes and together ascend to Daluo Heaven (the lofty immortal realm spoken of in Daoism).

Golden bells ring clearly, a vermilion sash is fastened, and they dance in composure. The golden sound is clear and far-reaching; jade mercury is refined to completeness and purity. Embryonic Yang Qi dances into manifestation, and form and Shen transcend the dusty world.

Harmonize Qi and blood, regulate life, and the body will not wither or decay. Sinews, bones, blood and flesh, Dao-Qi and Jing-Shen—the inner true nature and the outer physical form coincide; one relies on the temporary fleshly body to cultivate the true nature.

Outwardly this corresponds to the mouth and tongue, from which five-colored radiance is exhaled. Jade mercury is pure and true, embryonic Yang dances into appearance, and form and Shen transcend the dusty world.

Harmonize Qi and blood, regulate life, and the body will not wither or decay. Sinews, bones, blood and flesh, Dao-Qi and Jing-Shen—the inner true nature and the outer physical form coincide; one relies on the temporary fleshly body to cultivate the true nature.

Outwardly this corresponds to the mouth and tongue, from which five-colored radiance is exhaled. How could the mouth speak recklessly at will? The tongue no longer craves the five flavors; Heaven sends down a wondrous sweet spring, so that one is as if intoxicated without drinking.

Even when the breath is about to cease, calling upon this Shen (spirit) can still revive a person.

The Juelu Mingxu (the inner dwelling of quietude and purity) emits light that illuminates the four directions, revealing the spirit child and bringing true joy and laughter.

By persevering in this cultivation for a long time, one can ascend to the immortal realm of Taixia.

The Jianggong (the residence of the heart) is only a temporary lodging; the true home is the immortal abode of Peng Island. Once the work of cultivation is complete, one may return there to dwell forever among the clouds and rosy mists.

Liver Section, Chapter Eleven

The spirit palace of the liver is surrounded by successive layers of verdant Qi (vital energy).

The deities of the Jia (eastern) sacred teaching dwell hidden in the central palace, emitting ten thousand rays of divine light amid overlapping layers of verdure.

Below is the Qingtong Shen Gongzi (the azure spirit of the liver).

He is the same as the world-transcending ones of the Nine Yang lineage; after hearing the truth he venerates the ancestral master and understands the essential teachings.

He governs all the passes and orifices, rendering a person as wise as a bright mirror.

When the precious mirror is polished to clarity the nine orifices become unobstructed; the principles of the teaching shine forth, the eye of wisdom opens, and Qi and Shen mutually condense.

He wears a robe of azure brocade and is adorned with jade bells.

He resides in the Taihe Palace (symbolizing the spirit palace of the liver within the body), his jade-like nature exquisite and luminous, accompanied by jade nectar, golden rice, and layers of azure brocade.

He harmonizes the hun and po, making the bodily fluids peaceful and plentiful.

With the mind empty and still the hun becomes clear; by filling the abdomen the po is stabilized. Body and mind become as lustrous as jade and as pure as gold, and the Neidan (internal alchemy) shines with conspicuous radiance.

The liver Qi corresponds outwardly with the eyes, making them as clear and bright as the sun and moon.

Sunlight descends and issues forth illumination; the moon of the mind-nature is full and radiant. From Kan (Water) arises the number of two eights, attaining a realm of subtlety, emptiness, stillness and clarity.

Wherever pathogenic Qi accumulates one must nourish and preserve Wuying (the spirit name of the liver) so that it remains uninvaded by turbid vapors.

By jointly cultivating for seven days the Shen and Qi naturally become abundant.

The seven kinds of light reflect back upon oneself, the sun of wisdom fills the body; whether day or night the radiance is as bright as crystal.

Even when the breath is about to cease one must still recite the Dao (the Way) with a compassionate heart, diminish desires and protect the original Shen; then wisdom arises from the heart, reaching a realm of subtle purity.

Shen and Qi naturally become abundant.

The seven kinds of light reflect back upon oneself, the sun of wisdom fills the body; whether day or night the radiance is as bright as crystal.

Even when the breath is about to cease one must still recite the Dao (the Way) with a compassionate heart, diminish desires and protect the original Shen; then wisdom arises from the heart, reaching a realm of subtle purity.

By gathering the hun and stabilizing the po one can remain long secure and not be overturned.

If cultivation succeeds, the hun and po souls can be refined and condensed, allowing the physical form to transcend the mundane world and ascend freely. If the breath dissipates and the Jing (essence) and Qi (vital energy) are exhausted, a person's original nature sinks into a realm of darkness.

Kidney Section, Chapter Twelve

The palace of the kidney section is called “Xuanque,” round in form. Jing-Qi flows through as vast as the Dharma Ocean and subtly manifests within the Toad Palace; heavenly flowers fall densely, filling the void.

Within it is a youth, profound and close to the mysterious realm. He is the Jade Youth of the Great Immortal, his form and shadow indistinct and unfathomably deep. Upon successful cultivation, like a cicada shedding its shell, the old form is discarded to reveal the true body.

The kidneys govern the root of the six fu organs and the nine fluids. Harmonious Yang Qi makes Jing-Qi firm, while Shen (spirit) Qi harmonizes the six fu; Jade Fluid (the subtle essential fluids of cultivation) sprouts, as if forming a pure central realm within the body.

Externally the kidneys correspond to the two ears and the bodily fluids throughout. In the ears one seems to hear cloud-thunder, see lightning flash and dragon spirits descend; sequential and reverse Yin-Yang Qi communicate, so that mind-nature is no longer benighted.

Clad in azure cloud robes and waving dragon banners, treading golden lotuses, the dharma-body is bright and vast, auspicious Qi abundant and condensing into a floral canopy.

The fluids of the ears are made to rise to the bright rosy-cloud and sun-moon misty realm. When cultivation attains the extremely profound wondrous state of emptiness and stillness, the two radiances like sun and moon illuminate each other; after the Great Elixir has undergone nine circulations, the body is pervaded with pure Yang Qi.

Kidney Qi should be nourished and preserved in timely fashion, thereby eliminating diseases and calamities. Formless ailments are dispelled and wholesome thoughts can halt disasters; after perceiving the myriad things, the mind-state becomes as clear as the Great Void.

The water and fire Qi of the kidney and heart sections correspond to the Gate of Life. The Yang path governs cultivation of life, the Yin path cultivation of death; therein lie the profound principles of brightness and darkness, life and death, between the Three Pure Ones (Sanqing) and the Nine Darknesses.

Cultivation can confer longevity and ascent into the Nine Heavens. Immortals rise to the Nine Heavens, ghosts sink into the Nine Earths; sage and ordinary, life and death, are difficult to awaken to yet easy to become lost in.

Spleen Section, Chapter Thirteen

The palace of the spleen section belongs to Wu-Ji and is situated in the center. The wondrous method of the Yellow Court is stored in the Central Palace; understanding its principles and oral formulas, wisdom can penetrate all things.

In the palace is a Bright Youth clad in yellow garments. He is a mid-level immortal wearing feathered robes, outer layer red and inner yellow; celestial signs like the circular seven stars, feet shod in cloud-like footwear.

The spleen digests food and drink, transports Qi, and also governs nourishment of the teeth. The teeth chew and digest various foods, differentiating clear and turbid within and without; the large intestine receives filth while the kidneys store Jing-Qi like the sea.

This Bright Youth is the two Bright Youths within the Great Granary (the storehouse palace governed by spleen and stomach).

Circulate that tiny millet-sized bit of Jing-Qi, causing it to merge into the Tai Cang (the site in the human body that stores and nourishes Jing-Qi), continually nourishing the golden millet within it (a metaphor for the subtle primordial Qi), so that the jade treasury (the pure Jing-Qi inside the body) remains cool and clear.

It sits within city walls like a golden terrace, the city having nine layers. A twelve-story tower is built upon the golden terrace, and the successive city walls total eighteen layers, their radiance illuminating Yingzhou (the legendary immortal realm).

The fundamental root of a person's Xing and Ming measures only one cun in circumference.

These are the two Bright Youths within the Tai Cang (spirit beings who guard and nourish the Jing-Qi inside the body).

Circulate that tiny millet-sized bit of Jing-Qi, causing it to merge into the Tai Cang, continually nourishing the golden millet, so that the jade treasury remains cool and clear.

It sits within nine-layered city walls like a golden terrace. Upon the golden terrace is a twelve-story tower, the successive walls totaling eighteen layers, their radiance illuminating Yingzhou.

Within the Mingmen (the site that maintains the original Qi of life) it measures only one cun in circumference.

The Mingmen is square on the outside and round on the inside; a crane guides the embryonic immortal (the immortal true being achieved through internal cultivation). Precious flames shine in the Palace of Ming, connecting upward to the Three Heavens (the heavenly realms).

It oversees the blending of the fragrances of the Five Grains and the Five Flavors. The earth produces the Five Grains, Heaven and Earth generate the Five Flavors, and all things are formed from the two Qi of Yin-Yang.

It can eliminate weakness and emaciation, protecting a person from illness and injury. If one is immersed in sounds and colors, the physical form will become emaciated; one should purify and still the heart-mind and Shen, and nourish the body. Life and death each have their own paths, and misfortune and fortune are all quite distinct.

The external complexion of the body reflects the breath within the Chi Zhai (a metaphor for the face). After the Mysterious Gate (the inner aperture of which Daoism speaks) opens, one can reach the spirit residence; the Kan position (corresponding to the kidneys and Water) purifies the Hun, and the Li center (corresponding to the heart and Fire) settles the Po.

Inner radiance is thereby generated and appears. Having already connected with the kidney Shen, true glory manifests within the body; the Qi of the Three Yangs shines, and all directions become bright.

Yellow brocade jade garments are worn, fastened with a tiger emblem. Red, green, black, white, and the yellow represented by Wu and Ji are all stored within; myriad embroideries are hidden therein, transforming and appearing as jade-like talismanic emblems.

By concentrating on visualizing the Three Elders (spirit beings in the visualizations of internal cultivation), one can lightly fly and ascend. The marvelous principles of the various Ways such as those of Buddha, Laozi, and Confucius have wisdom that is profound and hard to measure; only by comprehending the Dao of "attaining the One" does one understand that the body can transform into a body of True Yang.

Thus one can achieve longevity and become a high immortal, far from death and calamity; transcend the mundane and enter the sacred, with no more misfortune outside the body, and pay homage to the Jade Emperor in the Daluo Heaven.

Gallbladder Section, Chapter Fourteen

The palace-office of the gallbladder section is the gathering place of the Jing-Qi of the Six Fu viscera.

Jia is the dragon, Geng is the tiger, Ren is the male, Bing is the female; these Yin-Yang symbols are difficult to fully fathom, and only by grasping the Dao of "attaining the One" can one understand how the body transforms into True Yang.

Among them there is a youth who manifests a majestic and brilliant radiance. In the Great Void, this otherworldly spiritual child gently emits light, revealing vigorous strength through its marvelous functions.

Thunder and lightning resound from the eight directions, raising jade banners. The Giant Spirit displays its divine wonders, its awe-inspiring power shaking the eight directions; the jade banners wave as blades and swords clash, their lights connecting.

Dragon flags stretch across the sky as fire bells are hurled forth. Wind stirs the dragon flags while yin demons contend against them; yang qi (vital energy) overcomes yin qi, and the power of true virility is inexhaustible.

He presides over all the vital forces and commands the tiger soldiers. Divine wisdom and spiritual power gather in the body as he steadfastly maintains the practice of embracing the One; when he wields the sword, its radiance blazes brilliantly, and mighty soldiers and generals emerge in its wake.

This corresponds externally to the youth in the eyes and the space between the nasal bridge: the heavenly eye casts down its light, revealing a jade pillar of empty stillness and luminous clarity; by refining mercury into form, one can encounter the supreme spirit.

The brain and hair mutually support each other, both distinctly luminous. Above, it connects to the Yang Gate and wondrously communicates with the jade brain; the seven orifices become thoroughly open and bright, emitting a single strand of fine radiance.

He wears a nine-colored brocade robe with a green floral skirt tied over it; six-zhu silk hangs from the garment and an ornate sash encircles the waist, after which he mounts luan and phoenix to ascend and pay homage to the true spirits beyond the clouds.

Adorned with gold ornaments and jade pendants, he wears a belt embroidered with dragon and tiger patterns. The jade pendants tinkle as he moves with majestic bearing; the true body casts no shadow as he rides dragons and tigers.

By visualizing this awe-inspiring luminous youth, one can ride the felicitous clouds. Holding fast to the Great Dao and forgetting worldly dust, the true nature transcends the multitude; those who wish to pay homage at the Golden Palaces may securely travel there upon auspicious clouds.

He commands the myriad spirits, making them pay homage to the Three Primes (the three true spirits of Upper Prime, Middle Prime, and Lower Prime): Heaven Prime bestows blessings, Middle Prime pardons sins, Earth Prime dissolves calamities, and the myriad spirits all assemble in audience.

Chapter Fifteen: The Length of the Spleen

The spleen is one chi in length and covers the Great Granary (the storehouse governed by the spleen and stomach). The spleen is the root of Earth qi among the Five Phases (Wood, Fire, Earth, Metal, Water) and also the warehouse for storing the five grains; it occupies the center of the body, like the heart of a great state or an emperor residing at the hub.

The Laojun of the middle section governs the Hall of Light (the abode of the inner spirits within the human body). The sagely teachings of China use this to illustrate both the way of governing the world and the cultivation of authenticity; this is a precelestial scene in which the one who clearly discerns and holds sway is Laojun.

Its courtesy name is Lingyuan and its given name is Hunkang. The spleen is one chi long, covering the Great Granary; the spleen is the root of Earth qi in the Five Phases and the warehouse storing the five grains. The Laojun of the middle section governs the Hall of Light.

The Chinese Sacred Teaching educates the people of the world, governs the ways of society, and guides people in cultivating authenticity. The original appearance of the primordial is made manifest by the luminous and penetrating Lord Lao.

That character is “Lingyuan,” named “Hunkang.” Forgetting speech and embracing the Great Dao (the Way), Yin-Yang and the six Qi (vital energy) mix together to form it. De (Virtue/Power) returns to the highest realm; its vastness is boundless and hard to name, so it is reluctantly called “the Great.”

It is able to regulate and treat a hundred illnesses and eliminate dependence on grains and diet. Numinous medicines can heal body and mind, but deluded thoughts and various evil Qi secretly invade, like stealing food to allay hunger. Coarse cloth casually covering the body describes how practitioners do not regard clothing, food, or external things as important.

Wearing yellow garments, bound with a purple sash, and wearing dragon-tiger seals. The Golden Old Man (symbolizing yang Qi or the metal nature in Neidan (internal alchemy)) wears a jade crown, and the Yellow Dame (symbolizing the Neidan image of harmonizing Yin-Yang) binds a purple sash. The sagely countenance appears in the precious hall, and the assembled spirits worship together.

Nurturing Jing (essence) and Qi and increasing longevity all rely upon the sovereign. Golden Qi flies forth from the North Sea, and jade is excavated from the South Mountain. The Red Emperor (the fire god of the south) communicates with brightness, bringing inexhaustible sagely blessings.

Calling my name three times, the spirits will respond in resonance. Shouting can dispel yin demons and gather yang Shen (spirit). If one can obtain even one ten-thousandth of the spiritual power, it may then be called “Golden Authenticity.”

The three old spirits sit together in peace, each with companions. The Red Emperor communicates brightness, bringing inexhaustible sagely blessings.

Calling my name three times, the spirits will respond in resonance. Shouting can dispel yin demons and gather yang Shen; if one can obtain even one ten-thousandth of the spiritual power, it may then be called “Golden Authenticity.”

The three old spirits each have companions, with the civil spirit on the left and the martial spirit on the right. In the Limitless Heaven, luan birds welcome them and phoenixes dance.

Whether cultivating Jing and Qi or forming the embryonic immortal, one should not be confined to a single method. The ten directions (all around, including above and below) all have places of light, and the numinous bright nature condenses into a single point. Nurturing the embryonic immortal, one can seize back the true Jing.

The Peach Child (symbolizing infant-like primordial vitality) and Heyan (the inner cultivation image of extending lifespan) produce radiance. The infant with a peach-like complexion embraces the Great Dao, causing life to continue. When the foundation is deep and firm, one can emit light.

Immortal men and women wander through the Nine Possessions (the nine provinces or various places of the human world), presenting the realm of Taokang (peaceful longevity). They come and go in the world, before the wind and under the moon, their nature clear, still, and profound.

Taking Heaven as father and Earth as mother. The Great Void (the vast empty cosmos) encompasses the myriad images; this is the wondrous principle comprehended by the sages.

Taking the master as father and the master’s wife as mother, dwelling in the land of Cinnabar Mystery (a mysterious realm related to cultivation and immortals).

One can ascend the void through visualization (quiet-minded contemplation). Visualizing the Great Dao, cutting off miscellaneous thoughts, and fading worldly attachments. Forgetting both taking and giving, one naturally obtains true blessings.

The various paths ultimately converge and return to the root. After thoroughly investigating the principles of change and penetration of things, one stills the mind and unifies it. Establishing De appears as Wuwei (non-action) and withdrawal, and the achievements of the sages are thereby completed.

Closing the three passes, grasping solidly with both hands, stilling the breath and concentrating.

First close the Golden Pass (the aperture used in inner cultivation to restrain Jing (essence) and Qi (vital energy)), firmly guard the true Jing, so that Qi and Shen (spirit) meet and unite with each other. Obtain this essential key, and cultivation can reach completion.

Rinse with Golden Mead (the sweet dew transformed in inner cultivation) and swallow Jade Essence (the essence generated in inner cultivation).

On the Tower of Assembled Immortals, the cup is full of golden liquor. The Fetal Immortal (the spirit of the immortal embryo cultivated in inner cultivation) dances in drunkenness and looks back toward the immortal homeland.

Thus one reaches a state of not feeling hunger, in which the Three Worms (the insect-spirits that Daoism says damage the Jing and Qi of the human body) perish. Firmly guard this state.

First close the Golden Pass, firmly guard the true Jing, so that Qi and Shen meet and unite with each other. Obtain this essential key, and cultivation can reach completion.

Rinse with Golden Mead and swallow Jade Essence.

On the Tower of Assembled Immortals, the cup is full of golden liquor, the Fetal Immortal dances in drunkenness and looks back toward the immortal homeland.

Thus one reaches a state of not feeling hunger, in which the Three Worms perish.

Take jade liquor and golden rice as food; swallow three times and forget hunger. After the Three Worms disperse, original nature manifests its radiance.

When the mind-intent is constantly peaceful, it can bring joy and flourishing.

The mind-spirit is unimpeded, the mind-intent unfolds, Shen and Qi are peaceful and interpenetrating. The inner true self rejoices with delight, and the bodily form dances lightly along with it.

The cloud-Qi of the Five Sacred Mountains vigorously steams and rises.

The True Forms of the Five Sacred Mountains (the sacred images of the Five Peaks) appear, the center luminous and clear like the Jade Capital (the immortal realm). Ten thousand rays of golden light, layers of purple mist.

Fill the Jade Hut (the jade vessel within the body, a metaphor for the body that contains Jing and Qi) with precious nectar, thereby nourishing oneself.

Heaven sends down precious nectar and the jade vessel is filled to the brim. After drinking, one is as if newly born, as though the Eight Immortals have drunk together and become intoxicated.

When the five viscera and the bodily form are solid and complete, there is no calamity.

The rosy light of the five directions gathers and is refined into the true form. Having already transcended the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm), one goes far away like a flying star.

Pour upward into the Jade Hut, thereby nourishing oneself.

Heaven sends down precious nectar and the jade vessel is filled to the brim. After drinking, one is as if newly born, as though the Eight Immortals have drunk together and become intoxicated.

When the five viscera and the bodily form are solid and complete, there is no calamity.

The rosy light of the five directions gathers and is refined into the true form. Having already transcended the Three Realms, one goes far away like a flying star.

Chapter Sixteen: Gazing Upward

Looking upward, the Three Luminaries (sun, moon, and stars) are connected like a string of pearls.

Gazing up at the Three Luminaries, inwardly one clearly sees the original source (the root of life). The fragrance of jade flowers fills the space and condenses into a golden lotus.

Bright radiance clearly illuminates the four directions.

Heavenly flowers drift down, their light pervading heaven and earth. In the azure sky the sunlight shines, penetrating straight through Kunlun.

The Five Numina (the numinous Qi of the five directions) are like lamps in the night, illuminating the eight directions.

The ten thousand phenomena rise and ascend, rosy light brilliant, as if all things compete to shine. Worthies and sages of ancient and modern times are arrayed in the eight directions.

If you can visualize the Inner Sovereign (the governing deity within the body) and let him wander together with you, then you can see the Mother of the Original Source and unite with the Dao (the Way). The fetal Shen is cultivated, and the inner form always remains newly born.

Clad in phoenix robes, holding a tiger tally in the mouth (a tally symbolizing the identity and authority of a spirit), 】【.

The nature and temperament become open and enlightened, and one comprehends the “Golden Formula” (the essential secrets of internal cultivation); the body appears as if wearing precious pearls on the garments. When demons and evil entities invade the cultivation realm, the heavenly realm descends the Tiger Tallies (talismans that symbolize protection of the body and the dispatch of divine generals).

Concentrating the mind solely on cultivation, one can soon rise into the realm of emptiness.

The distracting thoughts in the heart dissipate, the intention returns to quietude, and my original nature is originally vast and without bounds. After the elixir of Shen (spirit) is refined, one can reside together with the sages.

Within the square inch (referring to the heart), one deeply hides and silently recites the Tiger Tallies.

The nature and temperament become open and enlightened, comprehending the Golden Formula; the body appears as if hanging with precious garment pearls. When demons invade the cultivation realm, the heavenly realm descends the Tiger Tallies.

Concentrating solely on cultivation, one can soon rise into the realm of emptiness.

Distracting thoughts in the heart vanish, intention becomes silent, my original nature is originally vast and boundless. After the elixir of Shen is refined, one can live together with the sages.

Deeply hide the mind’s thoughts within the square inch.

The true marvel of the natural Dao (the Way) deeply conceals profound and mysterious wisdom; at night, radiance shines forth, and the heart is cool, clear, and at peace.

The mind’s realm is neither biased toward the square nor confined to the round, like shutting the doors and windows to collect the mind-spirit.

The ears do not listen to deviant tunes, the mouth does not utter false speech, the nose does not greedily smell aromas, observing the heavenly Dao with the Dharma Eye (the wisdom eye of inner contemplation).

When the three Shen return to Jing (essence) and Qi (vital energy), a person can become old yet vigorous.

The Qi of the three yangs illuminates the whole body, the phoenix bird leads the turtle Jing (the Jing symbolized by the turtle); naturally one embraces the Great Dao and rejuvenates from old age to youth.

The hun and po souls stay within the body, not striving against external things.

The hun resides peacefully in a distant secluded realm, the po is quiet and orients toward the original origin; yin Qi transforms into yang Qi, and one can become an immortal of Penglai Island (the legendary immortal mountain).

Shen and Qi generate in the abdomen, as if holding jade ornaments that tinkle.

Shen and Qi generate, clear and luminous; like a turtle absorbing the sunlight, opening the spiritual apertures, emitting a clear crisp sound as if beautiful jades striking each other.

The spiritual Qi infuses the secluded pass (the deep inner apertures of the body), how then could there be any loss?

Yang Qi descends, and spiritual powers thereby become manifest; the original nature orients toward the Jade Palace (the palaces of the immortal realm), ascending above the nine heavens, attaining the realm of neither birth nor death.

The branches of the jade tree stretch out ten thousand xun, sufficient to provide shade and support.

The branches of the jade tree hang down with fragrance, softly immersing in the center of the water waves; even if the North Sea dries up, the agate tree still remains without shade.

The three hun souls are naturally at ease, and the Emperor Lord issues a decree.

The hun and po pay homage to the Red Emperor (the heavenly emperor of the south), with precious radiance like a mirror; governing the country and pacifying the populace, the sage declares the decree.

Spirit Terrace Chapter Seventeen

The Spirit Terrace (the location of the mind-spirit) has dense cloud Qi, gazing afar toward the Yellow Wilderness (the Yellow Court region in the body).

The lingzhi-like Jing connects into a continuous expanse, the Yellow Wildernesss interfuse with one another; fine jade is hidden in Kunlun Mountain, and gold is contained beneath the great sea.

Within three inches there is another chamber, divided into upper and lower parts.

The three radiances of the center gather and take shape; yang Qi meets the occasions of Ren and Gui, yin Qi meets the occasions of Bing and Ding.

The Ying and Wei Qi (the Qi that circulates within the body, protecting and supporting it) travel back and forth in the body, intersecting and communicating, receiving the high mysterious Qi from above.

The spirits of heaven and earth uphold the orthodox teaching, while sages deliver people to liberation without attachment; once insight is attained, one no longer relies on a teacher but stands independently.

The Inner Chamber (Dongfang, the palatial rooms within the body that house the spirits) is the numinous luminous gateway of the Purple Pole (Ziji, the highest heavenly realm).

Within the Inner Chamber it is like a crystal dragon palace, wreathed in mist and rosy clouds with tigers crouching therein; there are nine rooms inside and nine apertures outside, all luminous within and without.

This is what the Most High (Taishang, the supreme deity honored in Daoism) once told me.

The natural Dao (the Way) pervades all things and is called the Most High; forgetting the private self, one discerns Yin-Yang, male and female, follows the Great Dao, and manifests the supreme dharma images.

On the left the Divine Young Lord (Shen Gongzi, the spirit lord who governs the deities) utters divine speech:

The Divine Lord of the Jia position and the Red Child of the Toad Palace (Changong Chizi, the red spirit dwelling in the moon palace) silently transmit to one another, imparting the decree in Wuwei (non-action).

On the right Baiyuan (the white spirit within the body) stands alongside.

White Qi (vital energy) fills it, and divine speech descends from the heavens:

The Divine Lord of the Jia position and the Red Child of the Toad Palace silently transmit to one another, imparting the decree in Wuwei (non-action).

On the right Baiyuan stands together, white Qi overflowing; Heavenly Origin unites as one. Having already comprehended the Subtle and Inaudible (Xiyi, the Dao-body that cannot be seen or heard), one can penetrate the principles made clear by worthies and sages.

Between the Bright Hall (Mingtang), Golden Coffer (Jinkui), and Jade Chamber (Yufang)—all names for the dwelling places of spirits within the body—

the Cloud Hall is silent, the Yang Gate opens, the spirits transform in myriad ways, and one may thereby enjoy long life and immortality.

The Perfected One of Highest Clarity (Shangqing Zhenren, the perfected being dwelling in the Shangqing realm) is right before me.

The Most High ascends westward; Wuzhen Xuyin (the perfected one who has attained the Dao) can enter sagehood and transcend the ordinary; everyone has the potential to cultivate the Dao and become a perfected being.

The Qi of the yellow skirt and purple elixir circulates unceasingly.

The spirit of the Middle Origin wears a feathered robe, bound with a vermilion sash and clad in a yellow skirt; the spirit’s wisdom-eye opens, and golden light fills the vision.

If one asks where it is, it lies between the two eyebrows.

By means of the formed body one preserves the true nature; the original Dao-body has no form or appearance, the eyes shine brightly like stars, manifesting a numinous light-image like a white curl.

Within the body the sun, moon, and arrayed constellations (liexiu, the host of stars) are arranged and in motion,

heavenly light blazes brilliantly, the Dipper turns and the stars shift; the void rotates, secretly according with the laws of the Heavenly Dao.

The Seven Luminaries (Qiyao, the seven stars) and the Nine Origins (Jiuyuan, nine kinds of original Qi or original spirits) reside high above the Gate of Life (Shengmen, the portal from which vitality emerges).

Radiant as stars, the white curl manifests a numinous image.

Within the body the sun, moon, and arrayed constellations circulate in array,

heavenly light blazes brilliantly, the Dipper turns and the stars shift; the void rotates, secretly according with the laws of the Heavenly Dao.

The Seven Luminaries and the Nine Origins reside high above the Gate of Life.

By cultivating the Seven Returns (Qifan, refining Jing (essence) and Qi so they return to the origin), one can penetrate the true Dao; the original spirit (Yuanshen) emits radiance, opening the nine gates, with fragrance lingering in the heart. Here “heart fragrance” is a metaphor for inner piety and purity.

Chapter Eighteen: The Three Passes

Within the Three Passes (Sanguan, the passes through which Jing and Qi circulate in cultivation), Jing and Qi lie deeply hidden.

The Yang Pass remains always open, the Yin Gate forever closed; internally Yin and Yang rise and fall in reverse, causing water and fire to harmonize and assist one another. Here “water and fire in mutual assistance” (shuihuo jiji) refers to the state in which Yin and Yang Qi attain harmony during cultivation.

Within the Nine Subtleties it is profound, secluded, and dark.

The nine kinds of luminous splendors are subtle and difficult to fathom; the Qi of the Dao (the Way) is profound and hard to probe. When Qi (vital energy) and Shen (spirit) are clear and bright, it is as if living gold could be refined from water.

The mouth is the pass leading to Heaven and the pivot of spiritual activity. The mouth can confer intelligence and eloquence, while the heart gives birth to wisdom; upon attaining the most marvelous state, one forgets speech and honors the genuine rather than the false.

The feet are the pass leading to Earth, bound to the root of life. The practitioner treads as if upon golden lotuses with every step, revealing an image of infant-like purity; the immortal realm of Penglai seems close at hand, and one bows inwardly and respectfully to the enlightened master.

The hands are the pass communicating with the human realm, grasping the transformations of flourishing and decline. The two hands seem to uphold Heaven and Earth, containing mysterious apertures within; when the true spirit manifests from them, how could one still envy life among humans?

If one can cultivate the method of this chapter (Chapter Nineteen), and if the mysterious elixir (the numinous elixir of inner cultivation) can be made to reside in the three palaces (the upper, middle, and lower Dantian (energy centers) of the human body), then Qi and Shen may rise and descend, circulating among the three palaces without leaving them. After a single grain of the numinous elixir is ingested and refined, wondrous efficacy is obtained.

The flowing pearl of Taiyi is settled at Kunlun (here denoting the inner cultivation site in the head). Spiritual light bursts forth, revealing ten thousand mysterious pearls; by condensing the balanced and harmonious Qi into a single point, body and mind may unite with the Great Void.

Within the Multi-Storied Tower twelve pavilions connect in succession. The Multi-Storied Tower is a term in Daoist inner cultivation for the throat and related bodily parts; the twelve stories join layer upon layer, communicating upward with clouds and mist, as if luan and phoenixes welcome and escort, and immortals assemble.

Whether one dwells in high places or low, one may become a Zhenren (Perfected Person). True immortals, weary of the dusty world, tread the clouds to pay homage to Yuanshi; rising from earth to the high heavens, it is as if spanning eighty-four thousand li.

The Jade Hall and Crimson Mansions all belong to mysterious palaces. The host of immortals of Daluo Heaven each occupy their places; phoenix pavilions and dragon palaces are wreathed in auspicious radiance and enveloped in mist.

Xuanji and Yuheng, components of ancient astronomical instruments, are here described as having the luster of fine jade. Ascending the Star-Picking Tower and leaning on jade railings, one contemplates the eight directions, as if able to proceed to a thousand altar grounds each day.

Gazing into the distance, that child sits motionless. It is a numinous child who has transcended the dusty world, seated in a vigorous and majestic posture, drawing the bowstring fully and shooting toward the nine-layered iron drums.

If one asks who this child is, it is in fact the Bright Child Who Sees the Dao within the body. Through this the practitioner may long preserve true nature, keeping sages and worthies as companions and wind and moon as neighbors.

Where does this person go? In intention he discards all thoughts; Qi circulates like a spirit, transforming into two shafts of golden light that ascend straight to the Niwan (the inner cultivation site at the crown of the head).

Myriads upon myriads of luminous Qi connect with one another, and wind and moon themselves seem to become companions.

The intent of Shen (spirit) leaves behind the clutter of miscellaneous thoughts, while Qi (vital energy) circulates within the body as if the divine spirits themselves were in motion. Golden radiance divides into two rays that reach all the way to the Niwan (the cultivation site inside the crown of the head).

Hundreds upon hundreds of jade maidens and golden youths link together with one another. Immortal music sounds continuously, every note entering the ears of the immortal elder.

Layer upon layer, like ranges of mountains piled one upon another; radiance shines forth, the light of innate nature is exceedingly pure and brilliant, transparent within and without, each successive layer bright.

Cloud-like ceremonial processions and jade splendor illuminate the Ear Gates (the cultivation apertures of the ears). The cloud banners have no form, bringing true joy day and night; jade light passes through the numinous apertures, its glow appearing and vanishing in the Niwan.

The Great Emperor of the Red Palace, Huanglao, and other celestial true spirits unite with my Hun: the Great Emperor of the Red Palace occupies the center, corresponding with Heaven and also uniting with my Yang Hun.

Three true spirits support and converge at Fangjin (the gathering place of fluids in cultivation). The true nature of Wuwei (non-action) is harmonized with the formed false body, and together they drink the fragrant fluids.

Five-colored rosy clouds shine brightly, illuminating the Seven Origins (the stellar deities represented by the seven stars of the Big Dipper). The sacred and wondrous realm appears of itself, nurturing the fetal immortal (the immortal body formed through cultivation).

The sun and moon travel within the Six Directions (heaven, earth, and the four quarters), like a bird in flight and a rabbit on the run, while Qian and Kun revolve. Yin and Yang alternate and reverse, forming the image of “the snake swallowing the turtle,” which signifies the union of Yin-Yang Qi.

The Immortal Palace of the Great One is located in the center of heaven; the Heavenly Emperor occupies the middle position. True persons go to pay court and meet at Penglai.

The Hun-Shen of the various regions of the face correspond with one another and each guards its proper place. The Hun reaches the deep, mysterious, and distant realm, while Shen enters emptiness; yet even within emptiness a clear and penetrating realm remains. The books of the worthies and sages explain it in this way as well.

Breathing, Chapter Twenty

Nourish primordial Qi in order to achieve immortality. What is spoken of is the cultivation of the fetal Shen, not ordinary external breathing. The essential point lies in the operation and regulation of the Qi mechanism inside the body, so that breath resembling rosy clouds may enter and exit.

The Immortal Duke and the son of the Immortal Duke can already appear before one’s eyes. True brightness is profound and unfathomable, prior to all things that have form; it is formless and never decays, and is therefore called a divine immortal.

The vermilion bird breathes in and out and contracts; the white-stone spring source gushes forth. A heavenly bird holds flowers in its beak, a flying spring wells up from the stone; one sings and laughs beside the pine peak, forgetting all speech.

Jing (essence) and Qi are condensed to nourish the embryonic fetus and transform it into bodily form. Breath is attuned, the intent of Shen is settled, the mind-nature is quiet, and Jing-Qi is firmly established; thereby the Seven Treasures are cultivated and one returns to the Great Luo (the highest heaven spoken of in Daoism).

As long as one retains fetal breathing and stops the dissipation of Jing (essence) and Qi (vital energy), one can extend years and attain longevity. Concentrate the Shen (spirit) to guard fetal breathing so that the mind-spirit grows clear and still and Jing and Qi become abundant; let the Yin-Yang Qi blend and unite, refining Qi until it congeals into form.

When the three primordial Qi circulate to the right, the nine orifices become lucid and unobstructed. The single Qi bestowed by Heaven can be employed without effort; dwelling within it, one transcends the three realms and secretly repays the four kindnesses.

The Zhengyi (Orthodox Unity) Qi conceals its radiance, and thus body and mind become full and replete. Taiyi (the primordial Qi of which Daoism speaks) is incomparably luminous and marvelous, like the stamens of a jade tree holding light; supernatural transformations appear, and all manner of strange things conceal themselves.

Gazing remotely into the inner heart, it is as though a host of stars stands arrayed. Emptying and stilling the mind, observing with wisdom, interior and exterior alike become clear and pure; returning the light to shine within, the radiance is brilliant, like the moon reflecting the Shen stars.

Beneath the Golden Chamber (the precious place of cultivation within the body) it cannot be overturned. In the dragon palace of the sea treasury, male and female embrace each other; the great ocean humbly contains, and ten thousand streams all flow toward it.

Even in old age with white hair, it can restore one to an infant-like state. Though born already white-headed, the inner countenance does not age; one can enter and exit between being and non-being, reaching the subtle realm of Wuwei (non-action).

Jade Chamber Chapter Twenty-One

In the Jade Chamber (the divine chamber within the body), the Eight Purities (clear numinous Qi or spirits of the eight directions) gather. In the palaces of the Three Mountains the Eight Immortals assemble; they ride the wind across the sea, each possessing marvelous supernatural arts.

The Lady of Niwan (the spirit dwelling in the Niwan Palace, the inner landscape of the head) stands upright in the center. Ten thousand auspicious lights shine, and she frequently contemplates with the wisdom eye; the maiden in the midst (a Neidan term often referring to true yin Qi or the inner spirit) is luminous and clear, her inner nature purely joyful.

Long Valley and Mysterious Village (secluded realms of the Daoist inner landscape) encircle the suburban towns. Looking back upon the mind-spirit until one reaches a quiet and undisturbed realm, there is the immortal village beyond the dusty world; releasing numinous brightness and radiance, one responds to affairs without obstruction.

Six dragons scatter in flight, hard to distinguish. The dragon coils in its cave, the tiger encircles the Kan palace (a Neidan term often linked with water and yin); Jia and Geng (heavenly stems indicating directions of Qi or their conjunction) meet at their positions, and the supernatural power of the Dao thereby appears.

In seeking longevity one must especially be cautious regarding bedroom affairs. All genuine admonitions consist in following what is natural and doing nothing willfully; the Gourd Heaven (the immortal-realm image of another world within a gourd) displays numinous and marvelous scenes, like a rabbit running and a bird flying.

Why go toward death, merely causing the spirits to weep in vain?

In seeking longevity one must especially be cautious regarding bedroom affairs. All genuine admonitions consist in following what is natural and doing nothing willfully; the Gourd Heaven displays numinous and marvelous scenes, like a rabbit running and a bird flying.

Why go toward death, merely causing the spirits to weep in vain?

The sacred teachings of Mahayana Buddhism and Daoism can extensively save and deliver all sentient beings. If one turns away from the Heavenly Dao, one will forever fall into the netherworld (the dark and gloomy underworld).

Neglecting cultivation and practice, disasters will befall, and the Three Spirits (the three spiritual deities within the body) will also dissipate. Calamities may arise amid affection and love; if the mind-nature sinks into degradation, one will fall into disaster. The Three Hun souls will be difficult to preserve, and the Seven Po souls will also perish.

As long as one concentrates single-mindedly on inhaling Qi (vital energy) and gathering one's own Jing (essence) and Qi, causing the Qi to return to the Primordial Sea (the place within the Dantian where Qi is stored), and carefully protecting the True Jing. When body and mind enter a state of emptiness and trance-like vacancy, one can transcend the dusty world and attain spiritual wonder.

The Cun Tian and Chi Zhai (referring to the Dantian energy center and inner palaces within the body) can all be used to cultivate life. Reaching upward through the eight directions, the inner mind illuminates the Cun Zhai within the body; even at night it can shine with brilliant light, as if heaven is wide and earth is narrow.

If one can burst open the sea mouth, a hundred waterways will rush and converge into it. The great sea, with its empty capacity, accommodates them, and all hundred waterways return to it. Within the Three Heavens (the celestial realms of Daoism), there is none that does not return to the Supreme Primordial Origin (the highest source of the Dao).

Leaves wither and fall, trees dry up and lose their verdure. There is a precious tree growing golden branches and jade leaves. The Shadowless Spirit Child (a spiritual image in inner cultivation visualization) constantly climbs and plucks its branches and leaves.

When Qi declines and bodily fluids are lost, it is no longer the original bodily form. In the Kan Palace (the inner palace position symbolizing kidney water) one refines mercury, in the Li Palace (the inner palace position symbolizing heart fire) one cooks lead; after nine cycles of elixir refinement, once the elixir is complete, one can shed the bodily shell and ascend as an immortal.

Only by concentrating on gathering the mind-spirit and concealing the spiritual light can one achieve lasting peace. In the sacred realm of China, constantly close the Golden Gate (the inner pass for gathering Jing and Qi). The people are abundant, the nation is at peace, returning to the One who is the Imperial Honored One (the supreme deity revered in Daoism).

Protect the Three Extraordinary Spirits in my Niwan (the inner palace position in the head). Within the Niwan, protect my Three Platforms (spiritual deities or inner divine positions in the body). Refine mercury to become true, and one can tread the clouds to proceed to Penglai (the legendary immortal isle).

With a tranquil and detached mind, close the eyes for inner observation, and the interior naturally becomes bright. The original nature is peaceful and quiet; within the Kan Palace, there is the One who is the Imperial Honored One.

Protect the Three Extraordinary Spirits in my Niwan. Within the Niwan, protect my Three Platforms. Refine mercury to become true, and one can tread the clouds to Penglai.

With a tranquil and detached mind, close the eyes for inner observation, and the interior naturally becomes bright. The original nature is peaceful and quiet, the Kan Palace tightly closed, the Central Palace opened, morning light illuminating the entire body.

All things do not hinder one another, in peace and harmony. Manifesting a realm of no-thing and no-form, Yin and Yang naturally conjoin. The tiger roars and the dragon chants, startling and driving away evil and strange beings.

Cautiously guarding simplicity without engaging in disturbances, one can restore youth. Whether square or round, curved or straight, one should take clarity as the highest; inwardly discern Jia and Yi (the heavenly stems symbolizing the Wood Qi of the East), why need one further inquire about Bing and Ding (the heavenly stems symbolizing the Fire Qi of the South).

By contemplating and reciting the Jade Book (the sacred scriptures of Daoism), one can enter Shangqing (the high celestial realm of Daoism). The Jade Book written in dragon-form seal script reports the deities to Shangqing. By honoring the True Dao and penetrating De (Virtue/Power), one can obtain heavenly merit and fame.

Chapter Twenty-Two: The Chapter on Recitation

Always visualize the Three Chambers (the three inner palaces within the body) interconnecting with one another. They form palaces like continuous mountain peaks, with hidden cloud chambers inside; Gui and Ding meet (using heavenly stems to symbolize the conjunction of inner Yin-Yang Qi mechanisms), within which there is naturally coldness and warmth.

Once the Great Dao (the Way) is thoroughly understood, one can behold the scene of inner and outer interpenetration with nothing concealed; it is like a round pearl whose radiance illuminates both inside and outside, the true light transparent and eternally indestructible.

By visualizing and rinsing-swallowing the Five Sprouts (an internal cultivation method symbolizing the Jing (essence) of heaven and earth), one will not feel hunger or thirst. The Fetal Immortal (the inner immortal spirit image in cultivation) bathes, rinsing and swallowing jade sprouts with golden liquid, so that one feels no hunger or thirst within the body, constantly nourishing oneself with mist-and-haze-like spiritual Qi (vital energy).

The Divine Splendor holds a towel, and the Six Ding (the six protective spirit generals spoken of in Daoism) come to pay court. Divine powers are so subtle as to reach between the hairs; the Li Woman (a female spirit in internal cultivation) holds the towel, the Six Ding come to pay homage, and the merits of cultivation also reach the Upper Perfected (high-ranking true immortals).

One should hurriedly guard the Jing chamber (the place where Jing is stored), not arbitrarily leaking Jing Qi. The Fetal Immortal bathes, rinsing and swallowing jade sprouts with golden liquid, so the body feels no hunger or thirst, constantly nourishing itself with mist-like spiritual Qi. The Divine Splendor holds a towel, the Six Ding come to pay court; divine powers subtle to between the hairs, the Li Woman holds the towel, the Six Ding come to visit, and cultivation merits reach the Upper Perfected.

One should cautiously guard the Jing chamber, not recklessly leaking Jing Qi. Embracing and guarding original Qi while following the Great Dao makes Jing Qi stable and Shen (spirit) spiritually penetrating, so that the formed can arise from the formless and the true image can appear.

By sealing and storing Jing Qi and further nurturing it, one can prolong years and benefit longevity. Bones become solid and marrow fills; when Jing Qi is exhausted, a person dies. Therefore one must be extra cautious, preserving the true origin in order to increase lifespan.

The Great Dao manifests from within the human physical form and is not distant at the outset. The cloud path leading to the sagely realm is not far apart; heaven and earth unite within the body, like the giant spirit’s hands gathering them together in a single grasp.

The three palaces of the human body (upper, middle, and lower Dantian (energy center) and other internal cultivation sites) lie near within the body, easy to seek and encompass. Although the scenes in the palaces are numerous, the marvelous principle can govern them; the Seven Luminaries (sun, moon, and five major planets) communicate with the spirits, reaching the realm of Wuwei (non-action) that is yet vast.

The Great Dao is profound, deep, and silent, like a plain white realm in the void; yet the Great Dao is not empty nothingness, its essence identical with the Great Void, naturally revealing the mysterious and condensing into pearl-like radiance.

The cultivator should keep the physical form in such purity, not letting it be polluted. The body as untrammeled as a wild crane, the mind-nature as free as idle clouds, drifting at ease beyond the azure void and letting it accord with original truth.

The nine chambers (the nine palaces in the body) are empty, bright, and pure, the dwelling place of Shen. Within the nine palaces auspicious Qi fills, Shen is upright and wise, and the cultivator thereby attains completeness. The body as untrammeled as a wild crane, the mind-nature as free as idle clouds, drifting at ease beyond the azure void and according with original truth.

The nine chambers are empty, bright, and pure, the dwelling place of Shen. Within the nine palaces auspicious Qi fills, Shen is upright and wise, and the cultivator thereby attains completeness.

When visualizing, one should examine various thoughts and grasp the proper measure. Deeply investigating the principles of all things, after comprehending their meaning one does not cling to words; with mind-nature clear, one can observe all things with the Dao-eye, and marvelous functions naturally appear.

Regulate the six palaces (the six viscera or Qi palaces in the body) well, not letting them decline. When the six palaces are harmonized and at peace, body and mind are settled; then, according to the method of circulating the celestial orbit, refine and nourish so that gold, mercury, jade, lead, and other symbolic substances of Neidan (internal alchemy) cook and refine one another.

The immortals who have ascended soar freely, entering the path leading to the heavenly realm. Beyond the azure clouds, luan and phoenix (legendary auspicious divine birds) spread their wings in flight; the true immortals who have attained the Dao (the Way) appear at dawn to pay homage to the Jade Emperor (the celestial sovereign venerated in Daoism).

Chapter Twenty-Three: Cultivating Life

The principles of cultivating life are not actually difficult. Once the principles are understood, wisdom arises; by thoroughly studying the immortal Jing (scriptures) and grasping the wondrous principles of clarity, stillness, and harmony, one can inwardly contemplate the formless realm. By practicing the Dongxuan (one of the Daoist scriptures of the Three Caverns (Dongzhen/Dongxuan/Dongshen)) and the Jade Chapters, one comprehends their intent, honors the true Dao, and penetrates the wondrous principles, thereby becoming able to ascend as an immortal in the future.

At the same time, cultivate the Eight Scenery Gods within the body (the eight deities residing in the human body). Grasp the wondrous principle of Wuwei (non-action), causing lead and mercury (symbolic terms in Daoist Neidan (internal alchemy)) to condense and take form inside; the divine Shen (spirit) pervades the eight directions, responding to affairs and objects with spiritual efficacy. The twenty-four true deities naturally appear. The Qi (vital energy) meridians in the body circulate like eight channels; the numbers of Yin-Yang combine and generate, and by relying on the wondrous principles of nature, once thoroughly understood, one can transcend life and death.

Sitting upright with reverence and peacefully abiding in Wuwei, the hun and po souls become settled. Embracing the Great Dao and guarding the true nature makes the hun soul clear and the po soul tranquil; after penetrating the sacred and wondrous realm, one can dwell at ease in the great stillness. In times of clarity and stillness, the divine Shen appears and converses with me. The supreme deities protect the methods of the Dao, and the sacred Way is transmitted in silence; governing life and cultivating the true Dao are all contained in the wondrous words of the Most High.

The Shen dwells peacefully in the Purple Chamber (a palace in Daoist inner visualization symbolizing the residence of inner deities) among the curtains. Myriad rays of auspicious light shine through the splendid draperies; the Fetal Immortal (an immortal true being symbolizing the achievement of inner cultivation) continually advances on the Dao and regularly ingests the subtle elixir. While quietly cultivating indoors, visualize the Three-Five mysterious realm. Heavenly youths and maidens stand in attendance beside the Heavenly Emperor; in the Palace of Five Lights, the sun, moon, and stars shine brilliantly.

Burn incense and pray, joining the hands together, facing the Jade Flower (a sacred place in the immortal realm). Pray to the sacred true beings, burn incense in reverence to the Dao, and meet with kindred spirits; by penetrating the principle of Wuwei, one can wander hand in hand with fellow practitioners through the immortal realms of Penglai, Yingzhou, and others. Together they enter the Xuanji Gate of the Great Chamber (a mysterious gate symbolizing the portal to the immortal realm). The Xuanji has seven layers of gates concealing the celestial true beings within; its wondrous power supports heaven and earth, and the practitioner can also achieve a body beyond the body.

Deeply investigate the realm of the Dao of tranquility and simplicity...

Polish the ancient mirror until it shines brightly, and one can illuminate all things with clear and thorough understanding. When the three Yang Qi (vital energy) gather, one enters the solemn immortal realm of the Seven Treasures.

By turning the gaze inward and concentrating one’s focus, one can perceive the true Dao (the Way).

The heavenly eye can clearly see the Dao, the wisdom eye can clearly see the truth, and the dharma eye can penetrate the sacred realm; only at this stage does the transformation body appear. The terms “heavenly eye, wisdom eye, and dharma eye” here belong to the vocabulary of Daoist cultivation and refer to different levels of insight obtained through practice.

The Perfected Person (one who has attained the Dao) is right within one’s own body; there is no need to seek companions outside.

In the great mysterious and wondrous realm, only the Dao can make the truth manifest. The arrayed lights shine universally in all directions, and even in the most secluded and silent places the Dao is present as companion.

Why then go far away to seek the causal conditions for cultivating the Dao?

Since one has already escaped the afflictions of the dusty world, abandoned secular life to preserve original innocence, one should open the eye of the Dao and investigate the mysterious yet wholesome causal affinities.

Hidden Scenery Chapter Twenty-Four

One conceals traces and hides the bodily form, becoming unlike ordinary people of the world.

Although the beautiful scenery of Songyang lies in the Central Plains, the cultivator of the Dao has already forgotten the dreamlike life of the mundane world and rests at ease among the clouds and rosy mists.

By containing and nourishing the primordial Qi and preserving Jing (essence) and Qi, the interior of the mouth appears as if vermilion.

Taiji (Supreme Ultimate) conceals light within itself; Yin Qi is transformed into pure Yang Qi. A single grain of the spirit elixir (a symbol of Neidan (internal alchemy) cultivation) can then illuminate the ten directions.

One holds fast to the Dao of nature and life and abides in the realm of emptiness.

Upholding the heavenly Dao in practice, one comprehends the principles of Yin-Yang transformation. Having refined pure Jing and Qi, one may roam the Ten Continents and Three Islands (legendary immortal lands of Daoism).

When the name is entered in the Shangqing immortal registers, it is removed from the ledgers of death.

If one clings to external things and the self, after death one falls into the netherworld; if the spirit transcends the three realms, the Jade Emperor will know the name.

Dwelling in seclusion to cultivate so that the three hun souls and seven po souls each find their peace, one obtains the joy of the immortals. Completing the seven po and refining the three hun, the Shen (spirit) remains deeply hidden and unmanifested, transcending the dusty world and standing uniquely outstanding.

Suddenly one can roam freely at will, with no remaining cares.

Having reached a transcendent realm and settled all attachments, by practicing De (Virtue/Power) and according with the Dao of Wuwei (non-action), one never loses the Dao.

When the feathered robe (the attire of immortals) is properly arranged, one can drive the winds of the eight directions.

Clad in the complete feathered garment, one may enter the azure empyrean to present offerings; in the heavenly realm that never knows night, one travels bearing clouds and riding the phoenix.

Harnessing the three-su Qi, one sets forth upon the morning rosy clouds.

The green luan bird leads the way in front, and one rides securely in the cloud chariot. Exotic fragrances arrive on the wind as one ascends into the Three Heavens (the celestial realms of Daoism).

The sage sits upon the golden palanquin, the Perfected Person follows in a jade carriage; celestial beings and attendants stand arrayed on left and right, proceeding together toward the immortal capital.

Why not climb the mountain and recite my book?

The one who guides the immortal carriage walks with steady steps. As the cloud chariot advances, a wondrous fragrance is carried on the breeze, after which they ascend into the Three Heavens (the higher celestial realms of Daoism).

The sage sits upright in the golden palanquin (a carriage decorated with gold), while the True Person rides the jade carriage (a vehicle adorned with jade); celestial beings stand in attendance at their sides as they proceed together toward the Immortal Capital.

Why not climb the mountain to recite my Jing (scriptures)? After leaping out of the fiery pit that is the dusty world, one may live in seclusion among the Three Peaks, awaken to the wondrous Dao (the Way) of the present moment, and study the classics left by the sages.

Lush, profound, and subtle beyond measure is the place where the True Person dwells. Carefully cultivate the lingzhi mushrooms and irrigate them with the divine spring; observe the tortoise in the Ding position and the kingfisher in the Gui position, employing these directions and symbols to apprehend the way of cultivation.

Entering the mountains to cultivate the Dao is not difficult—why hesitate? When facing the scenery of the mountains, if only one’s original nature is steadfast and the mind free of doubt, one can instantly understand the principle of the sages and deeply enter the realm of the Xi-Yi (the Dao-body that is without sound or form and difficult to perceive).

The human world is in ceaseless chaos, its qi (vital energy) filthy and turbid, like something impure.

Worldly affairs are in turmoil, and people are all creating karmic fortune; do not become attached to the middle or to either of the two extremes, and the Great Dao will stand forth clearly and penetrate thoroughly.

Chapter Twenty-Five: The Five Phases

The Five Phases (Metal, Wood, Water, Fire, Earth) advance and transform in relation to one another, finally returning once more to a single unity. The metal qi opens the Li palace (symbolizing the direction of Fire or a related palace in internal cultivation), while the jade qi closes the Kan door (symbolizing the direction of Water or a related portal in internal cultivation); the divine radiance bursts forth in rosy light, and the practitioner naturally attains enlightenment.

Three and Five

Worldly affairs are in turmoil, and people are all creating karmic fortune; do not become attached to the middle or to either of the two extremes, and the Great Dao will stand forth clearly and penetrate thoroughly.

Chapter Twenty-Five: The Five Phases

The Five Phases advance and transform in relation to one another, finally returning once more to a single unity. The metal qi opens the Li palace, while the jade qi closes the Kan door; the divine radiance bursts forth in rosy light, and the practitioner naturally attains enlightenment.

When the qi of Three and Five unite, they reach the stage of the nine-nines (a phase in the circulation of qi indicated by numbers in Daoist internal cultivation). The three spirits embrace and hold the Great Dao, while five-colored radiance soars aloft; a state of great harmony and luminosity is attained within the body, and the physical form transforms along with it, entering Chongyang (the realm of flourishing yang energy).

One may then employ the arts of hiding in the earth and returning through the eight methods (techniques of concealment and transformation used in Daoist cultivation). Conceal the spirit-intention within the Niwan (the upper Dantian [energy center] in the head), shed the old form, and manifest a new body. In the assembly of the Eight Immortals, each individual possesses different magical arts.

Within the secluded palaces of the Recumbent Ox, the ranks of immortals are arranged in order. The spirit ox draws the cloud chariot, the sage returns to the Golden Palace (the palaces of heaven), heavenly music plays in unison to welcome them, and the host of immortals stands in neat formation to greet them.

The Three Luminaries (the lights of the sun, moon, stars, and so forth) illuminate the boundary between life and death, and lotus flowers send forth a pure fragrance. The practitioner can naturally perceive the true scenery, a vision that is by no means ordinary.

The numinous scenery of the Inner Chamber (the inner room or spirit chamber of cultivation within the body) resembles the revolution of the sun and moon. Subdue chaotic thoughts within the mind so that worldly thoughts from outside are stilled; deeply comprehend the Dao of emptiness, and one will behold scenery symbolic of the sun and moon.

The father is called Niwan, the mother is called Ci Yi (names of spirits or inner-body spirit positions in Daoist internal cultivation). The Golden Old Man (a symbolic spirit name in internal cultivation) embraces the True Dao, and the Yellow Dame (a symbolic spirit name in internal cultivation) guards the Great Dao; when the meritorious practice of cultivation is complete, one may become an immortal and return to the immortal island of Penglai.

The father is the Niwan (the divine palace above the head), and the mother is the Ci Yi (the divine qi (Qi, vital energy) that governs life within the body). The Golden Elder (Jinweng, symbolizing the yang qi within the body) embraces the true nature, while the Yellow Dame (Huangpo, symbolizing the mediating qi that harmonizes yin and yang (Yin-Yang)) guards the Great Dao (Dao, the Way). When cultivation is complete and meritorious deeds are sufficient, one can become an immortal and return to reside on the Penglai immortal island.

The three lights of the sun, moon, and stars brightly illuminate the divine chamber within the body. Heavenly light shines upon the deep and hidden immortal palace; with guardian deities protecting it, how could thieves invade? If one can nourish and preserve the mysterious and pure true nature, all things can be accomplished. With a profound understanding of the image of the utterly bright Great Dao, one can penetrate the mysterious truth. Who would have thought that within the gourd there is another world? The jingshen of the entire body must not be scattered. By maintaining a quiet mind and will and concentrating solely on guarding the true, one will not lose the root of nature and life; divine light bursts forth from within, and the saliva in the mouth is sweet as honey.

Gao Ben Chapter Twenty-Six

I cultivate the Great Dao by the method of soaring high to the sun and moon. The sage comprehends the unsurpassed Great Dao, as the Golden Crow in the sun and the Jade Rabbit in the moon shine upon each other. The marvelous function of the Dao’s light pervades the eight directions yet can also be as subtle as a hair’s tip. Yu Yi (the sun deity) and Jie Lin (the moon deity) harmonize with each other and mutually protect. The Infant (Yingzi, symbolizing the nascent primordial qi) embraces and guards the true nature, accompanying Yu Mu (the mother deity of the sun god). The mother nurtures the child, cultivating the primordial qi and transforming it into divine spirit. Thus one is able to behold the formless and empty Laojun of Yuqing (one of the highest heavens where Daoist deities reside). Ascending to Yuqing and connecting in the middle with Huanglao (the Daoist deities represented by the Yellow Emperor and Laozi), the body unites with the Great Void (Tai Xu, the vast boundless emptiness) while holding lingzhi grass in the hands. From this, one can restore the countenance, making the blood and qi abundant and the brain marrow full. Harmonizing the blood and qi, firmly guarding the jing and qi (Jing, essence), regulating the breath and the spirit; only by cultivating the true nature and uniting with the Great Dao can one preserve the true body.

Holding marvelous spiritual light in the mouth and carrying the Five Emperors (the celestial emperors of the five directions). Holding phoenix-shaped jade stamens in the hands and offering them to the Heavenly Emperor; returning from the Li Palace (the southern palace) to a secluded realm and going to the immortal land beyond the mundane world. A tiger-shaped Fulu (talismans and registers) is tied at the waist and golden dang (Daoist ornaments) are worn. Wearing a star crown on the head and draped with a moon cape, with breath regulated and spirit at peace; only by cultivating the true nature and uniting with the Great Dao can one preserve the true body.

Holding marvelous spiritual light in the mouth and carrying the Five Emperors. Holding phoenix-shaped jade stamens in the hands and offering them to the Heavenly Emperor; returning from the Li Palace to a secluded realm and going to the immortal land beyond the mundane world. A tiger-shaped Fulu is tied at the waist, wearing golden dang, with the gold and jade ornaments on the body jingling. Silently paying homage to the Jade Emperor and upholding a character as upright as a jade gui tablet. Riding a light and swift immortal carriage to Dongmeng to attend the immortal banquet of receiving birth. A grand banquet like precious jade is held in the Toad Palace (the legendary palace in the moon), with Gui Mu and Ding Weng (names of deities in Daoist internal cultivation) present. The heavenly kitchen prepares immortal meals and immortal music resounds at Dongmeng.

Xuan Yuan Chapter Twenty-Seven

Above the Xuan Yuan (the original source of the Great Dao), the hun and po after being refined and nourished return to stability. The emptiness is subtle and marvelous, stabilizing the hun and po; what is needed is to accumulate three thousand meritorious practices and complete eight hundred good deeds. This existence of the “One” is difficult to see all at once. The image of the Great Dao is formless and traceless, yet yin and yang constantly change; the marvelous function of creating all things can only be seen by the wisdom eye.

To attain the realm of ultimate authenticity—the highest and purest state of cultivation—one can then observe all things with the heavenly eye, understand the transformations of Yin-Yang, the principle of Wood and Metal interweaving, and realize the real from emptiness.

The greatest taboo is allowing dead Qi (vital energy) and filthy things to invade. Worldly pleasures of sound and color deplete the original authenticity and bring decaying Qi. Ordinary people mostly greedily cling to these, but sages regard them as filthy.

The six spirits (the deities within the human body) gather and meet peacefully in the empty and quiet inner realm. Those who penetrate the Great Dao (the Way) cultivate the Yang Shen (spirit), becoming true immortals who leave the world, attending banquets in the Penglai immortal realm and leisurely visiting Peach Blossom Spring.

Condense the spirit pearl, firmly guard Jing (essence) and Qi, and nourish the root of Shen-ming. The spirit pearl shines brilliantly, holding fast to the golden Jing (the essence within Jing-Qi); after the Three Treasures (Jing, Qi, Shen) coalesce, the true form appears within the body.

The jade-gold yue (a metaphor for the Qi mechanisms and aperture pathways within the body) should always remain intact and firm. In the emptiness there operates a Qi mechanism like a bellows, worth a thousand gold pieces; jade-like spiritual Qi blowing through the apertures startles even spirits and ghosts.

Close the mouth, retract the tongue, and swallow the embryonic saliva (the term used in cultivation for the saliva in the mouth). Forget words to realize the marvelous Dao, cultivate authenticity in quiet tranquility; when the mind is as clear as a deep pool, the dragon appears, and sweet saliva gushes from below.

Thus I can gradually cultivate and finally become a flying immortal. The marvelous method transmitted by the sages uses fire timing to refine the lead medicine; after the great elixir is completed, the physical form can transform and become a flying immortal.

The Immortal Chapter, Twenty-Eight

Immortals and those who cultivate the Dao do not become immortal by relying on some supernatural power. Know that Shen is not something that “I” can possess; not clinging to the supernatural is true Shen-ming. If this causes one to fall into the view of annihilation (believing that nothing exists), one should discern the real while responding to all things.

Only by accumulating Jing and Qi can one cultivate into a True Person. Nature and life connect through the three radiances of the sun, moon, and stars; life Qi reaches the upper, middle, and lower three Dantians (energy centers); the Three Treasures of Jing, Qi, and Shen coalesce, and meritorious deeds are fulfilled to three thousand.

The subtle sound of the Yellow Child (the inner spirit in the Yellow Court) is difficult to hear. Above the Yellow Court, in the Red Residence (the place where the heart-spirit dwells), spiritual light manifests, rays illuminating each other, yet it can only be heard in silence.

Jade books and crimson slips (jade scrolls and red bamboo slips) record the red elixir texts. Divine seal-script and golden slips record documents presented to the holy spirits; with meritorious cultivation, one can coalesce the Three Treasures and fulfill three thousand merits. The subtle sound of the Yellow Child is difficult to hear; above the Yellow Court and within the Red Residence, the spiritual lights illuminate each other and can only be quietly realized. Divine seal-script and golden slips record the documents of the holy spirits; with no false deeds and complete cultivation, one can soar away on clouds.

The title is “True Person,” with a golden kerchief on the head. The highest principle returns to golden authenticity, the marvelous kerchief of Huayang radiates brilliance; the six-zhu (a unit for light clothing or ritual garments) emit light, cultivating a golden body of two-eights (a symbol of youthful vigor like that of a sixteen-year-old).

Clad in armor and holding Fulu (talismans and registers, Daoist writings used to summon deities, command spirits, pray for blessings, and protect the body), one opens the seven portals. The primordial spirit safeguards the ritual; flying talismans descend from heaven, causing the seven gates to reflect their light, ultimately ascending into the immortal capital.

The Fulu and diagrams of the fire soldiers are fully prepared, guarding the spiritual pass. Mighty forces excel at victory, always corresponding with Bing and Ren; the inner vigorous Qi does not rashly move outward, so external evil spirits have no way to invade.

The front is raised high, the rear is lowered, arranged in staggered heights. One must first achieve retreat in order to truly take the lead; wishing to occupy the low position instead allows one to reach the high. The heart of the sea reaches a depth of ten thousand zhang, washing and concealing a giant turtle.

Holding a hundred-zhang long sword and waving the spiritual banners. The subordinate deities excel at victory, always corresponding with Bing and Ren; the inner vigorous Qi does not rashly move outward, so external evil spirits have no way to invade.

The front is raised high, the rear is lowered, arranged in staggered heights. One must first achieve retreat in order to truly take the lead; wishing to occupy the low position instead allows one to reach the high. The heart of the sea reaches a depth of ten thousand zhang, washing and concealing a giant turtle.

Holding a hundred-zhang long sword and waving the spiritual banners. The divine swords held by the subordinate deities have wisdom blades sharp as an edge; in the Hunyuan sea they can capture living flood dragons.

Above the ten directions of the remote realms, silver-disk-like wheels of light rotate in the sky, feather fans wave in succession, the clear sky bright and pure.

Fire bells hang high in the cloudy heavens, the ranks like smoke. The divine phoenixes of the Nine Heavens cry with clear, ringing tones; the fire bells sound, a hundred birds fly in formation as if meteors streaking past in succession.

Place it between the two eyebrows at the Huangque (the divine court region between the eyebrows). The fine light between the eyebrows manifests spiritual efficacy; a golden countenance and jade-like body, radiance illuminating the central palace.

These are not branches and leaves but the true root. In spring and summer plants and trees flourish, and after reaching their peak they decline; only the deeply hidden root and original nature can remain concealed without loss.

Purple Clarity Chapter Twenty-Nine

The Supreme Emperor Great Dao Lord of Purple Clarity (the highest honored deity residing in the Purple Clarity heavenly realm) occupies the most sagely position in the central heaven, communicating upward to the Three Pure Ones (Sanqing, the highest heavens venerated in Daoism), enabling both heaven and the human realm to awaken to the Great Dao and pay homage at the Jade Capital (the dwelling of the Heavenly Emperor).

The two deities Tai Xuan and Tai He stand in attendance on either side. The Supreme Deity and the Heavenly Emperor, as well as the emperors of China, occupy positions as honored close ministers, their names transmitted through ten thousand generations.

The Great Dao transforms and generates the myriad things, enabling me to become an immortal. The natural wondrous Dao is unsurpassed, communicating upward to the Three Pure Ones, enabling heaven and the human realm to awaken to the Great Dao and pay homage at the Jade Capital.

The two deities Tai Xuan and Tai He stand in attendance on either side. The Supreme Deity and the Heavenly Emperor, as well as the emperors of China, occupy positions as honored close ministers, their names transmitted through ten thousand generations.

The Great Dao transforms and generates the myriad things, enabling me to become an immortal. The natural wondrous Dao produces something from nothing, and numinous Qi thereby appears; Yin and Yang interpenetrate, and the myriad things are thereby generated.

Riding a jade wheel, one flies and ascends to the ten-direction heavenly realms.

The Lord of the Sun (the deity who governs the sun) drives a flying chariot and travels upon jade wheels. The azure sky is clear and bright, without a cloud for ten thousand miles.

Concentrate wholeheartedly on visualization for seven consecutive days and nights without sleeping. Then the Seven Luminaries (the sun, the moon, and the five major planets) can communicate with the Shen (spirit). Day and night one guards Kunlun (the location within the human body that symbolizes the spirits); when yang Qi (vital energy) is pure and harmonious, there are no dreams, and such a person is called a True Person.

If you can practice this method, you can persist for a long time. Silently following the heavenly Dao (the Way), nature and life can last long. Worldly affairs have flourished and declined since ancient times, and it is difficult to recount them all one by one.

Accumulating effort and achieving cultivation is not something that comes naturally of itself. Wondrous numinous radiance appears spontaneously, and the Fetal Immortal (the body-spirit cultivated into immortality) dances in the void. In the process of refining and nourishing, methods such as extracting and adding and bathing are employed, all in accordance with the laws of Zhoutian circulation.

This depends upon sincere concentration and unremitting perseverance. Following the profound principles transmitted by the master and diligently cultivating the Dao, one can accomplish sagely merit, possess complete De (Virtue/Power), and form a wholesome affinity for transcending the dusty world.

Inwardly holding fast to the true Dao, one attains the realm of pure authenticity. Forgetting words and concentrating on guarding the Dao, one abandons external things in order to preserve the true nature. Wisdom manifests within, presenting the formless true form.

When the mind is empty, still, and tranquil, the Shen appears of itself. The ultimate Shen is formless and unites with the Great Dao as the Real; beyond the azure clouds of the sky, the light is ever new.

The Hundred Grains, Chapter Thirty

The fruits of the hundred grains are born of the Jing (essence) of the earth. Yin Jing is contained within the hundred grains; filling the body with it allows one to penetrate spiritual nature. After being cooked and refined by the Qi of Nine Yang, a true form can be transformed. Nine Yang refers to a state of cultivation in which yang Qi is abundant.

Although the Five Flavors (the tastes of various foods) please people, they bring rank and turbid deviant Qi. Only when the mind stays far from rank and fishy smells can one truly penetrate the flavor of the Dao. Heaven sends down rosy nectar (the sweet dew spoken of by immortals), making one intoxicated at the Multi-Storied Pavilion (Chonglou, the inner landscape of the throat in Daoism).

Rank stench disturbs the Shen and causes the fetal Qi (the primordial Qi nourished through inner cultivation) to decline. Killing living beings and nourishing the body with turbid things will confuse the mind and cause the loss of wisdom; the karmic retribution created is not light.

How then can one return from old age to childhood? When one cultivates to the bright and clear realm of the Most High, the countenance is like that of an infant, the Shen can transform along with the myriad things, and one finally becomes eminent and ascends westward (rising into the immortal realm).

The three hun souls drift about, and the seven po souls will also scatter and overturn. Mercury and lead are inverted, water and fire intersect, the yang fire in the elixir furnace blazes fiercely, and a white paste-like elixir is refined. Mercury and lead are symbolic terms borrowed in Neidan (internal alchemy); water and fire refer to the mutually harmonizing Yin-Yang Qi in the process of cultivation.

Why not eat Qi and inhale the Jing of Great Harmony? Nine Yang illuminates the entire body, so that spiritual consciousness becomes clear and numinously aware. At night there is also light shining, as spiritually bright as the turtle Jing of the North Sea.

Thus one can live long without dying and enter Huangning (the realm of peaceful stillness spoken of in Daoism). With wisdom one clearly sees the true nature and realizes the real and formless realm. The wondrous realm of prior heaven is hidden in the Yellow Court (Huangting, the location within the human body where one stores the Shen and refines Qi).

Heart Canon, Chapter Thirty-One

The heart is the master of the five viscera and governs the entire body. By comprehending and concentrating upon the One—in Daoist internal cultivation this means single-minded guarding of the Shen (spirit) and return to the origin—the Shen awakens and becomes clear. It is like obtaining the peach of immortality, which appears on the mountain summit, where one meets a kindred spirit beyond the secular world.

Whether in activity or in stillness, one must constantly keep the cultivation of the Dao (the Way) in mind and embody it in conduct. It is as though ten thousand rays of luminous pearls burst from the eyes, and Wu and Ji—representing the spleen-stomach and the central earth Qi (vital energy), and also symbolizing the central palace in internal alchemy—are reverently worshipped everywhere. One must cause the Six Thieves, the six sensory desires that disturb the mind and Shen, to submit, and bring Yin-Yang into harmony.

When the ground of the heart is pure, the harmonious Qi of goodness naturally appears as light. Cut off the pursuit of profit, forget reputation, and free yourself from the entanglements of affection; only with a broad and untroubled heart can one truly understand, and then concentrate solely on comprehending the Great Dao.

In sitting, lying, rising, and dwelling, let body and mind accord with the Great Dao, like a ridge-beam supporting the whole. In worldly affairs be humble and yielding: if you wish to stand before others, first be willing to stand behind them; dwelling in the low places, you can instead contain and become full; knowing how to yield, you can preserve both yourself and the true Dao.

By day the light is manifested; by night it is gathered and concealed. The Three Yangs—the movement and manifestation of yang Qi in Daoist internal cultivation—shine forth, and auspicious scenes appear within; when Shen and intention communicate freely, body and mind correspond with the Dao, and all deviant disturbances hide and dissipate. Make the Jing (essence) and Qi flow unobstructed, nourish their flourishing beauty, and harmonize Yin-Yang.

Within the kidneys there is a sea of Jing and Qi, treasures like refined gold and fine jade; when these fill the central palace—the central location spoken of in the internal cultivation of the human body—one can accomplish the blessed De (Virtue/Power) of the True Person.

Experience, Chapter Thirty-Two

One traverses the Six Directions and hides and circulates between Mao and You, the earthly-branch positions that often mark the two poles of Yin-Yang movement. The celestial circuit runs through six degrees so that Yin and Yang match each other; the positions of Mao and You reverse and alternate, and Geng and Jia—the metal and wood Qi of the heavenly stems—move in reverse or direct sequence accordingly.

The spirits of the two kidneys govern the extension of years and longevity. The Minggong, the location concerned with the root of life in Daoist internal cultivation, has two Qi vessels that connect upward to the Niwan, the upper Dantian (energy center) in the head; when Shen and Qi are clear, one obtains true peace and joy both day and night.

Circulate the Qi of the Shen constellation so that it shines upon the Northern Dipper; when the one yang Qi stirs, like fire just beginning, it subtly penetrates the nine palaces, the nine revolutions, and their successive transformations. Knowing how to display firmness while holding to softness, one can avoid aging.

Once the opening and closing of the Mysterious Gate and the Female Door—symbolizing the yin, empty and still portals in the body’s internal cultivation—are clearly understood, one can comprehend the principle within; having already penetrated the mysterious mechanism of the sages, a true master will come to guide and deliver one. After understanding the principles of manifestation and concealment, one should quickly sit quietly and guard the Shen.

In the clear and limpid light an image of profound darkness appears; the Shen is bright and the eyes show a cyan-green hue; inner vision can reach the celestial phenomena, and one subtly contemplates the Taiji (Supreme Ultimate).

Liver Qi, Chapter Thirty-Three

The liver Qi is vigorous and expansive, clear, unobstructed, and long-lasting. In the Jia direction—the east, belonging to Wood among the Five Phases—there is a precious tree whose branches soar high and whose roots go deep; upward it connects with the Three Heavens, downward it penetrates the Nine Earths. It arrays the six fu-organs and generates the Three Lights, usually referring to sun, moon, and stars, or also the lights that appear in internal cultivation.

The Jia Fang treasure tree (the precious tree within the body that symbolizes the vitality of life) has towering branches and profound roots, connecting above to the Three Heavens (the threefold heavens of the celestial realm) and reaching down to the Nine Earths (the deep recesses of the earth).

The Six Fu (a category of internal viscera in the human body) are arranged and distributed, generating the Three Lights (symbolizing the radiance of sun, moon, and stars, and also referring to Jing (essence), Qi (vital energy), and Shen (spirit) within the body). Harmonizing the Six Fu allows the Three Lights to circulate within, causing the spirits to glow with rosy hues and maintaining lasting purity and tranquility.

The heart-Shen is concentrated in unity, the mind’s intention firm and unshaken within. Divine thought is clear and luminous, stray thoughts dissipate, returning to the natural void of emptiness; neither clinging to emptiness nor to form, this is the heart-transmission of the sagely and wondrous Dao (the Way).

It unites above with the Triple Burners (the upper, middle, and lower jiao of Chinese medicine, regions of Qi circulation in the body) and connects below to the Jade Fluid (saliva in the mouth). Greed, anger, and ignorance vanish, the pure original nature appears; the Yellow Sprout (an image in Neidan (internal alchemy) cultivation symbolizing newly generated Jing-Qi) grows slowly, continuously nourished by Jade Liquid.

The Mysterious Fluid (bodily fluids) circulates like cloudy Qi, carrying away turbid breath and leaving a pure fragrance. It washes the heart-Shen, clearing dust and grime; when all filth is gone, radiance emerges, responding to all things with complete clarity, its light shining without attachment to externals.

Regulate the hair so that teeth and hair are tempered by the Qi of the Five Directions (the breaths of east, west, south, north, and center). Smooth the hair, allowing Qi to flow freely throughout the body; Shen and Qi open like a golden mouth uttering wondrous words; Jing-Qi never depletes, and the teeth remain firm and lasting.

Gather the saliva, letting it enter the Mingtang (the inner-landscape palace of the head and face) from the Xuanying (the throat region). Extraordinary scenes appear in the Mingtang, concealing deep abyss waters; the clear saliva illuminates the entire body and is called the Dragon Spring.

The saliva moistens the throat downward, rendering the spirits unobstructed. The numinous spring gushes upward, bathing the Fetal Shen (the inner primordial spirit of inner cultivation); the dharma-body becomes clear and pure, naturally receiving true blessings.

Sit upright attending the Huagai (the inner-landscape palace at the crown of the head), the Shen wandering in the Noble Capital (the honored residence of deities within the body). Containing the Origin (preserving primordial Qi) feels close at hand, the inner landscape transparent and pure; the Vermilion Bird and Mysterious Warrior (guardian spirit-beasts of south and north) secretly protect the Spirit Capital.

Drifting to the cool seats of the Three Emperors (the three imperial lords of the heavenly realm). At the founding of the Three Sovereigns, those who possessed the Dao could become kings; without contention yet skilled in victory, what need for blades and spears? Five-colored cloudy Qi illuminates the crystal-like inner landscape, the Vermilion Bird and Mysterious Warrior secretly protecting the Spirit Capital.

Drifting to the cool seats of the Three Emperors. At the founding of the Three Sovereigns, those who possessed the Dao could become kings; without contention yet skilled in victory, what need for blades and spears?

The five-colored cloudy Qi appears in a verdant hue: that which arises following the clear light is lingzhi, while that which arises against the Qi mechanism looks darkly green. The lingzhi is fragrant, the verdant Qi carries a turbid scent; here the distinction between the Dao and the mundane is revealed.

Close the eyes and contemplate inwardly to see one’s own inner landscape. The gaze like phoenix eyes and turtle pupils illuminates the body’s mid-region from within; the Li and Kan trigrams of the Bagua (Eight Trigrams) (respectively symbolizing fire and water, also corresponding to heart and kidneys) unite in their palaces, De (Virtue/Power) brilliantly attained to the highest.

Cause the various spirits of the heart to respect one another. With a mind of emptiness and stillness, experience the profundity of the Great Dao, as if refining jade and cooking gold; original nature communicates with Heaven’s intent, and even spirits and ghosts revere it.

The Seven Mysterious Essences (seven kinds of mysterious refined essences) open the Gate of Life. The seven pearls reverse their light in illumination, inwardly contemplating Celestial Truth; like a turtle inhaling rosy clouds, Jing-Qi ascends the spine, reaching Kunlun (the inner-landscape region of the head).

In this way one penetrates the Heavenly Dao, causing the Mysterious Root (the foundation of life and of cultivating the Dao) to endure forever.

Turning the light inward for inner observation can make the yang Qi (vital energy) abundant, condense the Jing (essence) Qi like spiritual lead, refine it into a luminous great elixir, and become a true immortal of the Three Islands.

Even if one has passed one hundred and twenty years of age, there is still the possibility of returning to youth and recovering health. The Dantian (energy center) is as bright and clear as the Toad Palace; after seven reverse refinings, the original Qi becomes manifest; after nine further return refinings, the elixir condenses.

After passing through these stages, one must still guard the Dao (the Way) and cultivate, which is indeed not easy. Amid the myriad phenomena, the mind-intent must remain as stable as a mountain; once sudden enlightenment occurs, one can stand independently, which is not difficult.

One merely awaits the completion of the Nine-Turn Eight-Jade Elixir. The Eight Immortals transcend the dusty world, always accompanied by red clouds; after the divine elixir undergoes nine turns, the cultivator takes Penglai Island as home.

One must also concentrate the thoughts, visualizing the “Seven Origins” (in Daoist inner cultivation, the original Shen (spirit) or original Qi that is visualized and nurtured). Worthy and accomplished people cultivate through concentrated thought, sagely and wise people have no worries in their hearts; sages and worthies are able to leave the world, while ordinary people still encounter worldly affairs according to conditions.

The essence of the sun and moon can rescue from aging. The moon is full without waning, the sun shines upon the ancient altar; in the Great Void, the divine elixir undergoes nine turns and is finally refined.

One must also concentrate the thoughts, visualizing the Seven Origins. Worthy and accomplished people cultivate through concentrated thought, sagely and wise people have no worries in their hearts; sages and worthies are able to leave the world, while ordinary people still encounter worldly affairs according to conditions.

The essence of the sun and moon can rescue from aging. The moon is full without deficiency, the sun shines upon the ancient altar; in the Great Void, the divine elixir is able to condense lastingly.

The liver Qi circulates and flows without end. The East belongs to Jia and Yi, symbolizing Liver Wood; the “Red Emperor” is the southern deity among the gods of the five directions. The jade door always open and the golden pass self-closing are both symbols in inner alchemy of the opening and closing of the body’s portals.

Chapter Thirty-Four: The Lungs

When lung Qi is activated, the Triple Burner (Upper Jiao, Middle Jiao, and Lower Jiao, a Daoist medical classification of the regions of Qi circulation in the human body) also operates. The three hun souls become clear, the three poisons are eliminated; one skilled at gathering and refining the Yellow Sprout (in Neidan (internal alchemy), symbolizing the nascent original Qi) truly collects the White Snow (in Neidan, symbolizing the condensed state of Jing Qi).

Observe and listen from a quiet and subtle realm, awaiting the appearance of the boy. Wisdom is luminous while the scene is hazy; inwardly one hears a murmuring sound; the jade boy comes to report that cultivation in the three Dantians (upper, middle, and lower Dantian) has all been completed.

Nourish the Five Flowers (essences of the five viscera), so that hair and teeth receive nourishment. In the Qi of Great Harmony, the jade maiden and golden boy drape their garments and let their hair flow, each displaying spiritual powers.

Swallow the jade liquid thirty-six times in the Jade Pool (the place where saliva gathers in the mouth). Circulate nine times repeatedly so that the nine Qis penetrate; the yang Shen gathers and meets with companions of rosy clouds and friends of clouds.

The Qi mechanism reaches all the hundred meridians, and Qi and blood thereby begin to circulate. Nature and life communicate with the yang vessels, Jing Qi transforms into the embryonic breathing of inner alchemy; both form and spirit reach a wondrous state and dwell long in Penglai.

The face glows with luster, moist like gold and jade; the inner Lingbao manifests, filling the body, embodying the wondrous existence of Taiji (Supreme Ultimate), accomplishing the ultimate true practice.

The teeth become firm, the hair turns black and no longer turns white.

Knocking the teeth allows Shen (spirit) and Qi (vital energy) to flow freely, making the hair black and lustrous and the spiritual awareness profound. When the inner Jing (essence) and Qi are abundant, one does not age easily; when cultivation reaches the point where spirit and form are unobstructed, the true form may even remain unmanifested outwardly.

When visualizing this true spirit, do not allow the mind to scatter.

Contained herein is the subtle creative transformation of Taiji (Supreme Ultimate). As long as one cultivates according to the orthodox Dao (the Way), genuine attainment can be realized.

The teeth become firm and the hair remains black, without turning white prematurely.

Knocking the teeth allows Shen and Qi to flow freely, making the hair black and lustrous and the spiritual awareness profound. When the inner Jing and Qi are abundant, one does not age easily; when cultivation reaches the point where spirit and form are unobstructed, the true form may even remain unmanifested outwardly.

When visualizing this true spirit, do not allow the mind to scatter.

All things possessing form have an end; no concrete entity can exist forever. By understanding the true principle, one can penetrate the divine with subtle wisdom.

One should constantly remember that seats are arranged within the palace.

Beside the Shangqing Palace, in the scorching heat of midsummer, the sound of spring water is clear and melodious, the bamboo and trees are extraordinary, and cool bamboo mats are spread upon the seats.

The assembled spirits gather and interact with one another.

A thousand deities assemble together and jointly proceed to the celestial altar, sitting face to face beneath the clear breeze and bright moon, free and at ease.

Hidden Chapter Thirty-Five

Conceal the feather-adorned floral canopy within and gaze upward toward the heavenly palace.

Auspicious radiance is hidden within the body and condenses into a floral canopy; the practitioner, like a feather-transformed perfected being, ascends beyond the nine heavens.

They pay homage to the sun and joyfully respond to one another.

The true scenery within the Yellow Court adjoins the immortal isle of Penglai. The Infant Brother and Maiden Girl (deities symbolizing the Yin-Yang Jing and Qi within the body) ride phoenixes to pay homage to the true spirit.

The Eight Mighty Bright Spirits (fierce guardian deities) maintain upright and majestic bearing, driving away evil qi.

Auspicious qi condenses and forms a floral canopy; the practitioner, like a feather-transformed perfected being, ascends beyond the nine heavens.

They pay homage to the sun and joyfully respond to one another.

The true scenery within the Yellow Court adjoins the immortal isle of Penglai. The Infant Brother and Maiden Girl ride phoenixes to pay homage to the true spirit.

The Eight Mighty Bright Spirits maintain upright and majestic bearing, driving away evil qi.

The mechanism of qi condenses and the spirits become manifest; the bearing is quiet and solemn. The dharma-eye can penetrate the heavenly realm, causing evil qi to recede and orthodox qi to return.

The spleen spirit returns to the stomach.

The spleen and stomach transform water and grain like a storehouse filled to abundance. The spleen spirit returns to the gastric palace; the spirit-intelligence possesses the numinosity of the nine orifices and corresponds above to the three luminaries of sun, moon, and stars.

Concentrate on nourishing the numinous root so that it no longer withers.

When the mind is utterly still and returns to original authenticity, one can preserve nature and life and endure for a long time. The wisdom-light of the spirit-intelligence shines brightly, illuminating Kunlun.

Close the Gate of Life and protect the Jade Capital (the palatial residences of Shen and Qi within the body).

After the Gate of Life is closed, mercury and lead (terms in Neidan (internal alchemy) that symbolize Yin-Yang Jing and Qi) unite. The seven treasures become crystalline and transform into a jeweled pagoda.

The assembled spirits thereby attain longevity.

On the altar of the seven treasures the assembled sages gather together. Incense is burned and wine is poured, and blessings and celebrations continue without end.

This is the meaning of the spleen spirit dwelling in the central palace and stabilizing the spleen and stomach.

Forget words and experience the wondrous principle within: the Huang-Lao Way (Daoist thought represented by the Yellow Emperor and Laozi) dwells in the inner heart. By refining and nourishing the spirit and uniting with the Dao, one can dwell long in the immortal realm of Penglai.

The five viscera and six bowels are all presided over by Shen (spirits).

The human body is like a small hut in which spirit-light dwells, governing the Five Phases (Wood, Fire, Earth, Metal, Water). The abdomen is full and substantial, nurturing the three elixirs; the mechanism of Qi (vital energy) flows unobstructed, circulating through the six bowels.

Ascending, it unites with the Heavenly Gate and enters the Hall of Light (Mingtang, the palatial chamber within the body that symbolizes the dwelling place of the spirits). The Heavenly Gate opens, the Golden Pass remains tightly shut, and the honored Shen gather within.

Hold to the yin-soft Qi while simultaneously nurturing the yang-firm Qi, allowing the three lights of sun, moon, and stars to gather at the crown of the head. The You hour corresponds to the Golden Crow (the sun), the Mao hour to the Jade Rabbit (the moon); the radiance of sun and moon shine upon each other, and the light of the assembled spirits also converges.

Outwardly square and upright, inwardly round and complete, the Shen dwell therein. The Shen are round, complete, and unobstructed, able to penetrate the primordial Dao (the Way); dwelling in the dusty world yet remaining unstained, like a lotus born in fire.

The circulation of Qi and blood is unobstructed, and the five viscera are likewise full and vigorous. The three lights of sun, moon, and stars operate in harmonious accord, and the Shen of the five viscera are abundant; the elixir of Neidan (internal alchemy) is the size of a millet grain, yet its radiance pervades empty space.

The bones have a bluish luster, the sinews and vessels shine red and bright, the marrow is pure white as frost. Shen and Qi are clear and bright, the body robust and strong, the bones firm and the marrow abundant; the Six Thieves (the six desires that disturb body and mind) find it difficult to remain, and the Three Corpses (the spirits said in Daoism to inhabit the human body and harm cultivation) naturally depart.

The spleen Shen protects the seven orifices, keeping one far from inauspiciousness. When the mind and will are clear, still, and firm, the true Qi within the body is settled; the sagely perfected of the Grand Veil (Daluo) sacred realm descend, and one frequently proceeds to the Heavenly Altar to cultivate.

Sun and moon are distributed in the heavens, arranging Yin-Yang. The transformations and generations of the myriad things all follow Yin-Yang, and the radiance of sun and moon illuminates the entire dharma-realm.

The two kinds of spirit-Qi, inner and outer, meet and transform into jade nectar (symbolizing the essence obtained through cultivation). Inwardly the spirit-Qi is refined, bright, and luminous; outwardly it manifests form and image. Distinguishing the true and seeing through the false, even the six zhu (a Daoist unit of weight, here referring to minute adjustments) must be repeatedly rectified.

The bland and tasteless numinous spring is the food eaten by celestial beings. The tranquil and unadorned numinous spring can relieve hunger and thirst; washing away mundane passions and thoughts, one naturally penetrates the wondrous principles.

The Child Elixir (a designation for the elixir-Qi within the body) presents food, and the dishes appear in true yellow.

The two kinds of spirit-Qi meet and transform into jade nectar. Inwardly the spirit-Qi is refined, bright, and luminous; outwardly it manifests form and image. Distinguishing the true and seeing through the false, even the six zhu must be repeatedly rectified.

The bland and tasteless numinous spring is the food eaten by celestial beings. The tranquil and unadorned numinous spring can relieve hunger and thirst; washing away mundane passions and thoughts, one naturally penetrates the wondrous principles.

The Child Elixir presents food, and the dishes appear in true yellow. A body like jade and a countenance like gold can all be visualized in the Yellow Court (Huangting, the inner-landscape palatial chamber in the middle of the human body): when thirsty, drink the jasper nectar; when hungry, nourish oneself with precious fare.

This precious fare is none other than lang paste and jade frost.

Refine it into jade paste and cultivate golden mercury; absorb the nighttime essence like a turtle and penetrate the seven orifices like a snake.

The Hidden Ring of the Eight Pure Jades of the Supreme (Taishang refers to the highest Dao (the Way); the Eight Pure Jades refer to the subtle and precious Qi (vital energy) of the Dao) produces a sound like gold and jade striking one another, circulating back and forth in faint, hidden motion. The Qi of the utmost Shen (spirit) is gathered within; a slight vibration then penetrates the Three Passes (the three important apertures spoken of in cultivation).

Nourish the eight fluids so that the kidneys receive Jing (essence) and Qi. The jade-nectar fluids of the eight meridians irrigate the spiritual sprouts within the body; refine away the fiery heat and condense it into snow-white essence. This may be called the cultivation method of the immortals.

Hiding and storing within Great Yin, one can see one’s own form. The heavens are as clear as autumn water and display complete brightness at night. When mind and Shen are truly free of attachments and stains, original nature shines forth like the bright moon.

Raise the Three Mysteries in the wind (the three layers of mysterious realms spoken of in Daoism), emerging from the realm of Primordial Azure. Observe heaven by means of the mysterious Dao and heaven displays a scene of clarity; the scene connects to the mysterious, the mysterious leads to the true realm, and the true origin thus becomes open and expansive.

In a state of trance one arrives at the realm of clear, spiritually subtle luminosity. The realm is subtle yet peaceful and bright; observe the formless with the eye of wisdom. Its functioning is extremely refined, connecting with the Shen in the space between existence and non-existence.

Play upon the Whirlwind Terrace (the immortal realm of riding the wind aloft) and see the red-colored Shen appear. Observe heaven by means of the mysterious Dao and heaven displays a scene of clarity; the scene connects to the mysterious, the mysterious leads to the true realm, and the true origin thus becomes open and expansive.

In a state of trance one arrives at the realm of clear, spiritually subtle luminosity. The realm is subtle yet peaceful and bright; observe the formless with the eye of wisdom. Its functioning is extremely refined, connecting with the Shen in the space between existence and non-existence.

Play upon the Whirlwind Terrace and see the red-colored Shen appear. Infant-like Shen Qi plays in the wind; golden mercury condenses and Yin Qi dissipates. In leisurely stillness the red phoenix arrives and then soars straight to the azure sky.

In the transcendent realm unite with the true Dao so that Jing and Qi flourish and grow. Ride the spirit boat and roam the Three Islands of Yingzhou (the legendary immortal mountains in the sea). Looking back one sees the world as a dream; chanting and laughing, one remains leisurely without end.

Observe inwardly in silence and stillness, refining and nourishing the Five Forms (the five bodily forms or qualities that constitute the human person). In a wondrous realm like Huaxu observe heaven with utmost nature. The Qi of the Three Yang gather; the two Qi of Yin-Yang together face toward the Primordial Qi.

When the three kinds of breath circulate back and forth one obtains spiritual illumination. The Three Luminaries (sun, moon, stars and other bright phenomena) manifest the true Dao and their functioning is not forced. Even immortals grow weary of the chaotic affairs of the world.

Conceal the bodily form and hide like a dragon, gathering lingzhi herbs and the Langying (jade-like spiritual objects) from the cloud Qi. The immortal raises the precious lingzhi, guiding tiger Qi and harmonizing dragon Qi. When meritorious practice is complete one transcends the dusty world and wonderfully conceals oneself among the Three Peaks.

Lingzhi can allay hunger and also benefit the spirits of the myriad things. Diligent in taking lingzhi, nourish the infant-like primordial Qi within the body by means of the Dao. After the primordial Shen appears, inwardly pay reverence to the true master.

Above, mysterious Qi covers and conceals; below, tiger-form seal patterns protect and support. Auspicious vapors condense into a floral canopy; observe with original nature in clarity and stillness. The dragon coils around the primordial sea, the tiger encircles the spirit mountain.

Bathing Chapter Thirty-Six

Bathing must be performed with solemn cleanliness, removing fatty and pungent substances.

Purify the body and cleanse the chamber, removing greasy meats and strong fragrances; wash the mind and spirit clean so that the Dao-eye (the inner wisdom that perceives the Great Dao) may open. Wear soft, light garments and allow yourself to drift with the waters and clouds, no longer envying a life of wealth and luxury.

After entering the quiet chamber, face the east and recite the Jade Chapters (Yupian, a Daoist scripture). Dwelling at leisure within the palace halls, cultivate the highest De (Virtue/Power), hold exclusively to the Way of the True One, thoroughly awaken to the many classics, and finally attain the realm of forgetting words and receiving the meaning in the heart and spirit.

When recitation of the scriptures has accumulated to a certain number of repetitions, the principles become naturally clear. The secret essentials, like jade formulas and golden tones, when recited a full ten thousand times, enable communion with the divine spirits. When the work of cultivation is completed through the nine transmutations (the stage in Daoist inner refinement that signifies the fullness of attainment), one may mount a crane and ascend.

Loose the hair, purify the heart and lessen desires, seeking long endurance. Let the mind be open and expansive, resting freely among mountain forests and springs; as if within a jade flask there exists another realm of pure immortal stillness.

Eliminate the five flavors from the diet, and the upright Qi (vital energy) may return. Keep distant from rich, sweet, and heavy tastes, and one will naturally experience the flavor of the Dao (the Way). Nourish the original Shen (spirit) through inner cultivation, so that the single Qi becomes harmonious and balanced.

Make the mind peaceful and quiet, free from restlessness and worry. Cut off stray thoughts, forget speech, and naturally enter deep stillness; whether one dwells in the world or resides in the mountains, the inner heart remains unperturbed by movement or stillness.

The scripture says that when the recitation practice has been completed the required number of times, the body and the spirit-Qi also tend toward purity and refinement. The sun and moon follow their courses, and the transformations of Yin-Yang have their own regularities. The Great Dao manifests and the divine spirits become accessible—the key lies in opening insight.

The Jade Maiden of Yellow Flower (Huanghua Yunü, a female immortal in Daoist mythology) conveys her intent to the practitioner: the Yellow Dame (Huangpo, symbolizing the inner alchemical Qi that harmonizes Yin and Yang) unites with the Infant and the Maiden (Yingcha, symbolizing the two Qi of Yin and Yang in inner cultivation), gathering and blending into perfect unity. Within the radiance of purity, stillness, and peace, the embryonic immortal (the immortal fetus formed through inner alchemy) is conceived.

When the True Person arrives, he commands the Six Ding (Liuding, Daoist spirit generals) to protect the practice. Warriors and heavenly officers constantly guard the true spirit, causing the yin demons to disperse, the yang Qi to shine forth, and the immortal form to be accomplished.

Thereafter is transmitted the Scripture of Hidden Zhi of the Great Cavern (Yinzhi Dadong Jing, a secretly transmitted Daoist classic). This is a scripture handed down by true immortals and belonging to the Most High; it is proclaimed in the human world for salvation and transformation. Those of insight thereby transcend and ascend as immortals.

Recite the scripture ten times, bowing to the four directions and paying homage to the Most High. Worthies and sages descend from the void, as if arriving in the sea of suffering to save living beings. First pay respects to the Great Emperor, then face north and make obeisance. Thereafter the Golden Perfected (Jinzhen, a Daoist honoured deity) comes to pay court to the Great Emperor, and the hosts of immortals from the isles of Penglai, Yingzhou and the rest take their places in succession.

Thus the jade book of the Inner Scripture of the Yellow Court (Huangting Neijing) is proclaimed and made clear.

The Huangting Neijing Yujing is a precious true Jing (scripture) revealed by the sages. It clarifies the principles governing the transformations of all things and expounds the formless and mysterious Dao (the Way).

The one who transmits it is called a teacher, and the one who receives the transmission must take an oath and enter a covenant. The sages and worthies silently pass down the true essence of the Dao, continuing the covenant of the Mysterious Ancestors (the ancestral masters venerated in Daoism). Those of high comprehension grasp it swiftly, while those of more ordinary aptitude accumulate understanding gradually and deepen it over time.

They wear immortal robes of cloud brocade patterned with phoenixes, bound with a golden sash. Phoenixes encircle and dragon patterns coil upon the garments; the golden sash winds ninefold, as if descending from the Heavenly Palaces, bringing the joy of purity and stillness. This ritual of the master-disciple covenant replaces the ancient practice of cutting the hair and piercing the flesh to seal an oath; the Jing then once more describes the immortal robes and the golden sash.

The Most High (a Daoist honorific for the supreme deity) has an appearance of ancient simplicity, a body like jade and skin like ice, a countenance like that of a child, with white hair reaching the eyebrows. Practitioners climb the mountain hand in hand and drink the elixir fluid (the alchemical medicine or numinous liquor obtained through cultivation). Passing through the Seven Returns and Nine Recyclings (Neidan (internal alchemy) terms for stages of repeated transformation and return in the process of refinement), once the work is complete, both form and Shen (spirit) attain a mysterious and wondrous state, and one may ascend the high peaks like immortal companions among the rosy clouds.

Only after accomplishment may one proclaim the Golden Books and Jade Vistas (precious Daoist texts and mysterious scenes). The golden formulas transmitted by the sages enable one to penetrate the true mysterious vistas; the clouds and mists part, the sky becomes clear and luminous, and the moonlight shines bright as a mirror.

Once this Dao has been received, it may be transmitted to others, and report is made to the Three Officials (the Daoist officials of Heaven, Earth, and Water). After the cultivation of the Three Primes is complete, merit and virtue ascend to the Three Officials; one’s mind and intent accord with the sages, and one’s name is enrolled among the ranks of the immortals.

Do not allow the Seven Ancestors (seven generations of forebears) to suffer the punishments of the netherworld. If someone leaves home to cultivate the Dao and later recants, it may bring blame upon the Seven Ancestors in the underworld; if even one person accomplishes the Dao through cultivation, the ancestors can be raised to the celestial realms.

The subtle teachings of the Most High can lead one into the realm of the divine immortals. Although the transformations of spiritual power are vast and remote, they still accord with the principle of the Hidden and the Subtle (the Dao that cannot be seen, heard, or grasped); the formulas of De (Virtue/Power) of Wuwei (non-action) secretly correspond to the essential workings of the celestial Dao.

The Dao of immortality is written in this Jing. The most sacred Dao above the azure heavens remains ever new through ancient and modern times; it nurtures life as a mother nurtures an infant, pointing toward the gate of immortality.