《养命机关金丹真诀》

The first crucial key is the fundamental mechanism that generates Heaven, Earth, and the myriad things. It causes Heaven and Earth to come into being, and Qian-Kun (the symbols of sun, moon, Heaven, and Earth), the sun and moon, and the stars to undergo transformation. At this stage Heaven and Earth have not yet become distinct; the clear and the turbid, black and white, remain mixed as one. Thereafter white is born from black, and the clear from the turbid: clear Qi (vital energy) belongs to Yang, becoming Heaven, and also corresponding to “ming” (life); turbid Qi belongs to Yin, becoming Earth, and also corresponding to “xing” (nature). From the One dividing into Two there then arises a mediating, harmonizing Qi that occupies the center; this is what the text calls “zheng hei” (proper black). The root of human life is thereby established: black Qi generates blood, blood transforms into Jing (essence), Jing circulates within the black Qi, and thereupon “rong wei” is generated (the nutrient and defensive qi of Chinese medicine). Only when rong and wei cooperate with each other does one enter the so-called True Dao (the Way). The closing sentence states that the root and stalk of this mechanism must be united as one with the whole.

The second crucial key is called “bao yuan” (the embryonic round), shaped like a hen’s egg, its upper end attached to a stalk. Upon the stalk are two strings as fine as threads: the left governs Jing, the right governs urine. The root that continues life is born of black Qi; when Jing is set in motion, marrow is formed, and marrow then transforms into skin and flesh. Muscle transforms into paste, and the skin corresponds to blood; the paste belongs to black and becomes fluid, while blood transforms into thin fluids. These fluids gather at the weilü (the tail-gate region at the coccyx), where there are three apertures: the left aperture governs the guiding of Jing, the right aperture governs the guiding of blood, and the middle aperture circulates black Qi. Black Qi sets Jing in motion, Jing sets blood in motion, and blood in turn transforms into Jing. Jing is the root of a person’s nature and life.

The scripture cites the Yinfu Jing (Classic of the Hidden Talisman): “When the Three Thieves are in proper accord, the Three Powers are at peace.” Here the “Three Thieves” refer to the mutual interaction and taking among Heaven, Earth, and humanity, and the “Three Powers” refer to Heaven, Earth, and humanity; the meaning is that once these interactions are coordinated, Heaven, Earth, and humanity each occupy their proper place.

Third, the Upper Palace refers to the location in the brain where the Shen (spirits) reside. During cultivation one must retain the Qi (vital energy) here, cook and refine it, and swallow the saliva. The saliva is the fluid produced by the three orifices beneath the tongue and corresponds downward to the Weilu Pass (the pass at the lower end of the spine). Of the three orifices, the left is called the Solar Hun and is the Golden Pass; the right is called the Lunar Po and is the Jade Door; the middle is called the Jade Spring and is the portal where the host of spirits gather, also known as the Jade Pass. When the Jade Pass is moist the saliva circulates freely; when it is dry the body withers and wastes away.

The essential method is to stir the saliva with the tongue and then swallow it so that it returns to its source in the lower body. Once the saliva transforms into Golden Fluid (a cultivation term for the refined essence-fluid obtained through practice) it generates blood; the blood in turn transforms into Jing (essence), allowing the Jing-Qi to flow unimpeded. The left and right pathways likewise open, entering the Double Key (an original term whose corresponding pass is unclear). From the Cord Key (an original term whose corresponding pass is unclear) it returns, passes through the Weilu Pass, and finally convenes at the Youque, the space between the two kidneys.

Fourth, the region in front of the Youque is called the Yellow Court (Huangting). Jing-Qi and blood travel from the kidneys to the navel, which is the gathering place of the host of spirits. From the Weilu Pass they turn upward, first circulating leftward toward the Yellow Prime Lord (Huang Yuanjun, a deity of Neidan internal alchemy). The Yellow Prime Lord belongs to Wood and is the ancestor of Wood; upon arriving here the substance is refined into lead.

Fifth, from the Yellow Court the circulation then turns rightward, returns to the Youque, and enters the central You Court. Jing-Qi and blood receive the Qi of Earth and condense into one, called the One Qi. This is the position of the Initial Nine; four Qi are then generated and only then is the substance called lead. Lead is Yang within Yin; the outer layer of Qi is termed tin and the white substance within is termed gold. This is Gold within Water, the gold refined from water in Neidan terminology.

Sixth, the gold within the lead travels in reverse from the You Court. Because the You Court corresponds to the north it is called the Kan Male. It gradually proceeds in reverse and ascends to Kunlun (the head). At the neck lies the Golden Lock Pass; before it is opened one must pull and shake it, and only when its two leaves part can one have an audience with the White Prime Lord (Bai Yuanjun, a deity of Neidan cultivation). The gold within the lead then transforms into True Jing, called the Hun, which is the Qi within Wood. This Qi passes through the Central Pool (a location spoken of in internal bodily cultivation), enters the Yin position, and is refined into mercury.

In the seventh step, lead enters the “Central Pool” and transforms into mercury. The Central Pool is the Niwan (the inner region of the head), which contains a Shen (spirit) named Baiyuan Jun, the spirit that governs the brain marrow. The metallic quality contained in the lead transforms into true Jing (essence); this true Jing is called the Hun, which is the black Qi (vital energy) of Wood. After passing through the Central Pool and entering the Yin position, the black Qi becomes mercury.

When lead enters the Central Pool and transforms into mercury, the Shen within is called Baiyuan Jun. Lead is called the Hun, and the white metal in the lead is called “Zhu’er.” Zhu’er is the grandson of Wood and the son of Fire, belonging to Yin within Yang. Mercury is generated from vermilion, hence it is called Zhu’er. Zhu’er is also known as “Laonü,” also called “Yuepo,” which is the black Qi of Water; thereby the two polarities of Yin-Yang are manifested.

In the eighth step, mercury circulates from the Niwan Central Pool, sometimes to the left, sometimes to the right, sometimes remaining latent. This is the true black Qi of Water, numbered three, its form like a thin mist. It travels upward to Kunlun and enters the Anou Pool to circulate. The Anou Pool is also named the Ziwei Palace, wherein there is a Shen titled the Lord of Kunlun; Ziyun Jun is the lord of a hundred spirits. At this time lead and mercury respectively transform into the sun on the left and the moon on the right, circulating day and night, illuminating the Dongfang (the inner cultivation region of the body), and operating from the front. This corresponds to Wood numbered five.

In the ninth step, the true black Qi of Wood being already sufficient, it forms the “Solar Crystal,” combining with the Jia position and corresponding internally to the liver. It holds command in the Yin position, rotating leftward to arrive at Xuanming. The Xuanming Dongfang is located one inch between the eyebrows and is pure Yang Qi, already showing a cyan color, as if a round wheel covers the top of the head, and like purple mist-light shining, making the skin moist and lustrous as if just bathed. This is the Weilu Pass (the pass of Qi circulation in cultivation): the Qi travels along the left path and returns to Kunlun.

Tenth, once the true Qi (vital energy) of water is already complete (the original graph “black” is suspected to be an error for “Qi”), it becomes moon radiance (Yuehua, a Neidan [internal alchemy] term for the refined essence transmuted from the Jing [essence] and Qi of water). Combining with the Geng position, it corresponds internally to the lungs, flourishes at the Shen position, and travels rightward to Xuanming (the region governed by kidney water). The spot one cun and two fen between the eyebrows is called the Jade Chamber. When pure Yin Qi appears, a white floral canopy arises on the crown of the head, giving the face a fair, moist complexion and a constantly luminous appearance as clear and lustrous as ice. This is the Qi of central harmony: it turns from the pass at the Weilu and travels on the right side, returning to Kunlun (here referring to the head).

Eleventh, the solar soul is the pure Qi of Wood, called lead and also called the dragon; the lunar soul is the blended true Qi within water, called mercury and also called the tiger. Water generates Wood, Wood generates Fire, Fire generates Earth, and Earth generates Metal; through the mutual generation of the Five Phases (Wood, Fire, Earth, Metal, Water) the Golden Elixir is constituted.

Twelfth, when lead and mercury combine they resemble spring snow falling into the bridal chamber of the Jade Chamber (Dongfang Yushi, a Neidan term for the inner site of cultivation). Their forms are like the sun and moon, circulating through day and night, then passing through the Lu Gate (the two nasal orifices) and descending. The harmonious true Qi issues from the bridal chamber of the Jade Chamber, enters the Twelve Rings of the Storied Tower (referring to the throat), and reaches the Jade Terrace. At this moment the mouth is closed and the fluids of the Jade Pool (the saliva in the mouth) are swallowed; only when the elixir Qi is nourished by these fluids can it pass the Storied Tower. The breath continues in a fine, unbroken stream, seeming both present and barely perceptible; it neither enters the interior nor dissipates outward, and only then can it traverse the twelve rings, descend to the Crimson Palace (the seat of the heart), and have audience with the Imperial Sovereign. The Imperial Sovereign is the heart; what is spoken of here is the true water stored in the Li Palace (the position corresponding to the heart).

Thirteenth, after lead and mercury have combined and arrived at the Crimson Palace they flow onward through the Black Sea, then from the Black Sea into the Blood Sea, from the Blood Sea into the Sea of Jing, and from the Sea of Jing into the Sea of Marrow. The Sea of Marrow is the navel region; the place opposite the navel is called the Hidden Portal, and between the two lies the Yellow Court (Huangting, a Neidan term for the centrally located cultivation site within the body). Within it dwells a sovereign named Huang Yuanjun. Only when lead and mercury enter the Yellow Court and meet Huang Yuanjun can they be said to have seen their master. Huang Yuanjun is true Earth.

When lead and mercury (two symbolic substances in alchemy) combine and circulate to the Huangting (a cultivation site within the human body), they obtain the “True One Lord,” named Huang Yuanjun. Only when lead and mercury reach the Huangting and encounter Huang Yuanjun can they be said to have seen their sovereign. Huang Yuanjun is the “True Earth,” that is, the central earth Qi (vital energy) spoken of in alchemy.

After lead and mercury combine, reach the Huangting, and obtain True Earth, they gradually circulate to a spot one inch below the navel, called the Divine Chamber. Within the Divine Chamber is a divine turtle that absorbs Jing (essence) and Qi, serving as a symbol that bears the hun and po souls, and then condenses into the “Flowing Pearl.”

Once lead and mercury have transformed into the Flowing Pearl, they circulate with the divine turtle’s inhalation and exhalation to a place two inches below the Divine Chamber, known as the Orchid Terrace Purple Palace. Inside the Purple Palace is a jade chamber containing a tripod shaped like a pot, square above and round below; within the tripod, water and fire intermingle in a state called “Jiji” (After Completion). To the left of the tripod is the sun, symbolizing the dragon; to the right is the moon, symbolizing the tiger. When lead and mercury enter the tripod they generate their effect at the fundamental root; their fluids nourish a tender sprout called the Yellow Sprout. This completes the first transformation, the first turning.

The Yellow Sprout is the foundation of lead and mercury and the root of harmonious, pure Qi. Metal and Wood mutually overcome each other, dragon and tiger swallow one another; lead transforms into an infant and mercury into a maiden. This resembles the moon on the third day just appearing in the Geng position. The true Qi of Water begins to emerge, which is the foundation of the Kan Gate (the portal symbolizing Water and the Kan trigram) that contains the Qi of the floral bud. At this time the true Metal remains hidden and unmanifested. This completes the second transformation, called the “Two Qi,” or the second turning.

The Two Qi symbolize the essence of the sun and the radiance of the moon, as well as dragon and tiger. By closing the breath and gathering the fluids (a Neidan (internal alchemy) practice of stopping respiration and collecting jin fluids), the true Qi of the lower origin (the Dantian (energy center) region below the navel) is circulated into the tripod and gradually transforms to resemble an egg. Within it the elixir condenses, white on the outside and yellow inside; water and fire restrain each other, like the moon on the fifth day appearing in the Ding position, symbolizing Ren Fire. The elixir in the tripod is like thin ice; this transformation is called “Divine Talisman White Snow,” the third turning.

The eighteenth divine talisman “White Snow”: the infant belongs to Yang, the maiden to Yin. When the two Qi (vital energy) of Yin and Yang combine, no distinction between male and female has yet formed. The elixir in the cauldron then transforms into a flowing pearl-like liquid. At this point it is enough simply to close the breath and guide the true Qi, and a thunderous roar will arise inside the cauldron. It is then allowed to condense into a solid mass, thereby symbolizing the “Valley Spirit” (the empty, still origin that, according to Daoist teaching, can generate and nourish all things). It manifests four colors, resembling the moon on the eighth day of the lunar month standing opposite each other in the zi and wu positions, and is able to restrain Water and Fire; it is therefore called the “Four Spirits Elixir.” This is known as the “Four Transformations,” that is, the fourth turn.

The nineteenth, “Four Spirits”: black lead is placed in the cauldron and cooked until it forms a lump, used to symbolize the Valley Spirit. It displays four colors, like the moon of the eighth day located opposite in the zi and wu directions, capable of controlling Water and Fire, and is therefore named the “Four Spirits Elixir.” This is called the “Four Transformations,” or the fourth turn.

The nineteenth, “Four Spirits”: after black lead has been cooked and refined, white silver is produced, and true mercury is further calcined within the pearl. White gold is Jing (essence); what is called “Jing” is true Water and Fire. The number of Water is one, the number of Fire two. The true Qi of the lower origin condenses into “White Horse Teeth.” The River Chariot (a method of circulating inner breath) is then used to convey the balanced Qi, causing it to flow through the Dantian (energy center) and circulate within the stone chamber. This is known as “White Horse Teeth” and constitutes the fifth turn.

The twentieth, “White Horse Teeth”: mercury coagulates into a treasure resembling a pearl-bud that remains within the Dantian, its color like spring snow. The River Chariot transports it into the central palace, after which the true Qi of the Yellow Court (a locus of cultivation within the body) is drawn down to the lower Dantian. The White Horse Teeth then take on the hue of chrysanthemums. At this stage the brain spirit closes the mouth and drinks the saliva; the fluid tastes like millet and smells like orange. It is called “Daogui” and is also known as the “River Chariot.” This is termed the “Six Transformations,” that is, the sixth turn.

The twenty-first, “Daogui”: this is the true Qi of the Yellow Court. One has only to visualize, close the breath, and swallow the liquor of the Jade Spring (the saliva in the mouth), thereby guiding the balanced true Qi to circulate. The saliva then becomes sweet and palatable, also called “Jade Nectar” or “Jade Fluid.” It resembles the full moon. By the fifteenth day, Qian Three (the three unbroken lines of the Qian trigram, symbolizing the fullness of Yang Qi) forms the Daogui; its color turns red and it appears like a small mountain situated within the Dantian. There a spirit being named “Danyang Xiazhi” constantly guards the treasure mountain; this mountain is called “Numinous Sand.” This constitutes the seventh turn.

The lingsha of the twenty-second turn is an elixir formed after three refinements. Its color turns scarlet red and its shape resembles a small mountain, located in the lower Dantian (energy center). Within the Dantian there is a divine being named Danyang Xiazhi who constantly guards this precious mountain, and therefore it is called “lingsha.” This is the seventh turn.

The lingsha of the twenty-second turn is a treasure condensed from lead and mercury, marking the completion of the Seven-Return Elixir. It congeals motionless in the elixir cauldron, standing like a mountain to guard the lower Dantian. Originally decaying, scattered, and yin-dark matter, after transmutation, becomes pure yang qi (vital energy). The elixir’s color resembles a cockscomb, with connected pearl-like patterns on its surface. This is called the “eight transformations” and is the eighth turn.

The seven-return sand of the twenty-third turn is an infant form condensed from true black qi, representing a person’s true nature. It enables the spiritual nature to penetrate throughout; at times it appears in the navel, then moves upward to pay homage to the inner Emperor Lord (the spirit representing the governing divinity in Neidan (internal alchemy) cultivation), and thereafter circulates through the whole body. The Jing (scripture) states that this can reverse aging and restore youth, causing white hair to turn black again. When the elixir qi completes its circulation according to the heavenly orbit, it is called the Returned Elixir. It enters the middle Dantian, that is, the Crimson Palace (the Neidan palace in the chest associated with the heart), subdues the Three Corpses (the spirits within the body that Daoism says obstruct cultivation), and enters the Nine Cities. Subsequently, the spirits of the three hun and seven po appear and regularly come to pay court before the practitioner. This is called the “nine transformations” and is the ninth turn.

At the twenty-fourth turn, the Nine-Return Elixir is refined to completion and the true nature constantly abides. Each day it passes through the Three Passes and circulates within the Nine Palaces. The Three Fields (upper, middle, and lower Dantian) each have three palaces, totaling nine palaces. In the Nine Palaces there are three halls whose spirits each have their own sovereignty and command the various groups of spirits. The Jing says that these spirits remain inseparable from the cultivator’s physical form, and thus the cultivator can achieve long life and enduring vision, becoming a Zhenren (a practitioner who has attained the Dao and possesses lasting life). This is called the “nine transformations” and is the ninth turn.

The Upper Dantian (energy center), the cultivation site in the human head, is the head. The rear of the head is called the Niwan Palace, where Baiyuanjun stands guard, commanding six brain Shen (spirits) and seven youths. The brain Shen are named Heavenly Father and Heavenly Mother, also known as Dao Father and Dao Mother.

The upper, central, and top portions of the Niwan Palace are called the Ziwei Palace, also known as the Kunlun Palace. Within the palace there is an Emperor Lord titled Dishi, who governs seventy-two Shen and twenty-four youths. This Emperor Lord is called a Zhenren. Directly in front of the Niwan Palace is the Xuanming Palace, whose inner chamber commands eighty-one Shen and thirty-six youths. Xuanming is also the name of this palace. These three palaces together are known as the Three Palaces of the Upper Dantian. When the Neidan (internal alchemy) returns and ascends here to pay homage to these spirits, the process is called “Seven Returns to Human Heaven.”

The Middle Dantian (energy center), the cultivation site in the region of the human heart, is the heart. One inch above the heart there is a palace named the Lotus Palace, whose presiding Shen are called Master Father and Master Mother; they command one hundred twenty Shen and thirty-six youths. They wear brocade cinnabar robes and are draped with jade gauze coverlets. When the Neidan reaches this palace it turns purple-red, known as the “hanging pearl,” and then returns to the central palace.

The central palace is named the Jiang Palace, whose presiding Shen is called the Red Emperor Lord. He wears vermilion garments and commands three hundred sixty fire Shen and sixty-four red-clad youths. This palace oversees the drinking of fermented nectar, called “Golden Fluid.” One inch below the heart is the Guanyuan Palace, whose presiding Shen is called the Dragon Emperor; he commands three hundred forty Shen and forty-nine youths, all of whom wear five-colored garments. The presiding Shen of this palace regularly drinks “Cloud Tooth Fluid,” known as “Five Elders’ Cloud Tooth.”

The original twenty-sixth paragraph contains repeated content, and the Guanyuan Palace section exhibits broken sentences and repetitions; the foregoing has been organized according to the identifiable wording.

Twenty-seventh: The lower Dantian (energy center below the navel in the human body) is located three cun below the navel. The Dantian is divided into three palaces; the place one cun below the navel is named Xuanyuan, and inside it there is a presiding Shen (spirit) called Wei Tinggong. He oversees four hundred and two spirits and one hundred and twenty youths, all of whom wear azure silk garments. The presiding Shen regularly drinks the immortal wine of Zhongshan and has the six Shen assist in guarding it, stationing and stabilizing it within the stone chamber; this is called the Golden Elixir. A bird that eats the food transforms into a phoenix, and a snake that swallows it transforms into a dragon—this too refers to the Golden Elixir.

Twenty-eighth: Immortals accumulate Jing (essence) and Qi (vital energy) and ultimately achieve their true nature; this is called a True Person. In the morning one maintains the Three-One (by visualizing the unified Shen in three locations within the body), and in the evening one circulates the Five Phases (Wood, Fire, Earth, Metal, Water). One refines and nourishes the bodily fluids, holds the saliva and swallows it, closes the mouth and rolls the tongue, thereby cutting off the five grains. Always keep the body comfortable, embrace and nourish the elixir within, visualize the Shen and the Qi, and practice in quietude. Guide the circulation of Qi through the four seasons so that it flows throughout the entire body. Regularly perform bathing, whereupon the blood transforms into a white creamy fluid that pervades the whole body, rendering it moist, lustrous, and bright. Completing the nine-return method in this way is called the Great Reverted Elixir.

Twenty-ninth: On the days of purple, azure, and yellow, contemplate this Qi at night, and the Qi will naturally form into cloudy vapor, increasing one's strength several times over, with movement like a galloping horse, forever eliminating worries. The most important thing is to firm one's resolve and maintain purity, stillness, and ease. The incantation says:

The True Dragon-Tiger Elixir (the elixir Qi formed by the conjunction of Yin-Yang in inner cultivation) descends to this palatial office, appearing in colors of purple, azure, and yellow. When it gathers it becomes the Seven Treasures; when it disperses it takes on a pearl-like form. It infuses and circulates through twenty-four places, corresponding to the twenty-four solar terms. When gathered as the Seven Treasures, it is further distributed into twelve portions: the upper six belong to Yang and the lower six to Yin—this is Qian and Kun. Qian represents Heaven, the father, and Yang, and is also called Metal; Kun represents Earth, the mother, and Yin, and is also called Earth. This transformation is called the Nine Recyclings.

Two inches below the navel is called the Inner Palace of the Yellow Court, within which there is a presiding deity named Huang Yuanjun. He oversees four hundred eighty-four Shen (spirits) and one hundred eight youths, all of whom wear yellow garments. The palace lord constantly drinks the Solar Hun (the Jing, or essence, corresponding to the sun in the visualizations of inner cultivation), and its fluids irrigate the numinous root.

Three inches below the navel is called the Dantian (energy center), the palace named Lantai Palace. Within the palace is a presiding deity named Jin Gong, who oversees seven hundred twenty Shen and two hundred four youths. They wear crimson garments adorned with gold thread. The Qi (vital energy) of the palace circulates in stillness. In the morning it draws in the primordial harmonious Qi; when thirsty it drinks the liquor of the Floriate Pond (referring to the saliva in the mouth), and thereby transforms into the Purple-Gold Elixir.

An incantation states: The liver Shen is named Heming, the kidney Shen is named Yuying; the upper Hun is named Taiguang, the middle Hun Shuangling, and the lower Hun Youjing. The seven Po are respectively Shigou, Fushi, Queyin, Tunzei, Beidu, Chuhui, and Huangfei. By command, execute this swiftly.

Another incantation states: Repeatedly refine and transform by means of black Qi, driving out decaying Hun and Po and baleful, inauspicious Qi. Let celestial beasts guard the doorways and jade maidens hold the passes. Refine and nourish the Hun and Po, making the bodily form supple so that they accompany me and may not move recklessly. Look after the bodily form, making it abundant and secure. Should you hunger or thirst, you are permitted to enter the Floriate Elixir (the elixir Qi obtained in inner cultivation). By command, execute this swiftly.

The thirtieth: The fruits of grain are the Jing of the earth. Although the five flavors are rich and delicious, they carry a demonic rankness and turbidity. Simply cut off grain-food, discard savory flavors, and cultivate according to the methods described above, letting the embryonic-breath Qi abide with me and not move recklessly. Look after the bodily form, making it abundant and secure. Should you hunger or thirst, you are permitted to enter the Floriate Elixir. By command, execute this swiftly.

Thirtieth. The five grains are the essence produced by the earth. Although the five flavors are richly savory, they also carry a rank and turbid Qi (vital energy) that disturbs cultivation. Simply by cutting off grains, removing craving for delicious foods, and cultivating according to the methods previously described, fetal breathing (the inner breath formed during cultivation) will naturally be accomplished, finally reaching the realm of the True.

Thirty-first. The heart in the midst of the body is like an emperor, the ruler of the five viscera. Only when the state of the heart-mind is clear, still, and peaceful can the majestic spiritual power of the myriad Shen (spirits) be manifested. Whether in motion or at rest, one must constantly keep in mind the secret formulas mentioned earlier. Persist for forty-nine days, and one will be able to communicate with the hundred Shen. Whenever encountering an event, if a spirit-person comes in advance to inform one, this is a sign of the hundred numina providing protection. The cultivated elixir Qi appears twice daily: in the morning it manifests at the top of the head, in the evening it manifests at the navel, and is therefore called the Daily Numinous Elixir.

Thirty-second. Cultivation experiences the six directions of heaven, earth, and the four quarters; the transformations of the Mao and You hours also appear in a hidden manner. The kidneys are the foundation, belonging to Water and the North, and are called “lead”; the heart belongs to Fire and the South, and is called “mercury.” The union of Water and Fire is called “nine transmutations,” which is the principle of the reverted elixir. What is meant by “there is an image in the Li palace” is that a form appears in the Li palace (the direction symbolizing heart Fire), in which true water is stored; “the Kan door contains the flowering” means that the Kan position (the direction symbolizing kidney Water) contains the essence, in which true Metal is hidden. These are the true lead and true mercury.

Thirty-third. Mao represents the green Wood Qi of the East, which is the hun soul of the sun, also called the dragon, concealed in the Li palace; You represents the white Metal Qi of the West, which is the po soul of the moon, also called the tiger, appearing in the Kan position. This discusses the principle of Yin-Yang reversion: above it unites with the Jade Spring (the saliva in the mouth), below it unites with the Golden Palace (the place within the body where Jing (essence) and Qi are stored). The Jade Spring is the saliva, the Golden Palace is the palace of Jing. The two Yin-Yang Qi of dragon and tiger respond to each other in the Central Yellow Court (the inner cultivation area at the center of the body), receiving the pure and correct Qi of Earth, and thus the Purple Golden Elixir is refined, completing the reverted elixir. In this way one can prolong life and become a True Person.

Thirty-fourth. If one simply drinks and takes the Five Flowers (the essences obtained through cultivation) every day, Jing and Qi will naturally arise, resembling a tree of white jade. Upon reaching this stage of cultivation, all thoughts and desires vanish. Wherever the heart-mind intends, action follows at once; one may close the breath for a thousand respirations, with no hindrance whether sitting quietly or going out. At this point the hundred vessels are regulated and flow freely, the body is transformed, and the sinews and bones become like gold and jade. This is called “refining the form to generate Shen.” The Daoist teaching of passing from the ordinary into sagehood is thereby complete.

In the thirty-fifth section, Yuanyangzi said: “The root of life is in the Dantian (energy center). Within the Dantian there is a tortoise that constantly drinks the Qi of central harmony (vital energy) and absorbs the Jing (essence) of the sun and the splendor of the moon. During cultivation one must abstain from the five grains and all flavors. In daily life, practice De (Virtue/Power) in the heart; when meeting those in danger, rescue them, and when meeting those in hardship, support them. Even if one encounters misfortune oneself, do not evade it, and thus the misfortune will immediately disappear. Calamities cannot taint, and injury cannot cling to the body. To accomplish these is to cultivate body and mind and enter the realm of true sagehood; this is called the true Dao (the Way).”

In the thirty-sixth section, after bathing and observing the purification fast, enter a quiet chamber facing east and cultivate approximately ten thousand times. Unbind the hair, close the eyes in quiet contemplation, banish the five flavors and miscellaneous thoughts, restore the true Qi, still the mind’s thoughts and close the senses. When the number of times is completed, a Jade Maiden will inform you; then cause the Six Ding (the six Yin deities of Daoism) to pay homage to the Taishang (honorific for the supreme deity). Thereafter, facing north, say: “O Master who transmitted the methods to me, please grant me the wind-gauze golden sword, that I may cut my hair and pierce my skin, climb the mountain to refine the elixir fluid, so that the Dao of Jade Scenery may be proclaimed. May the seven ancestors (seven generations of ancestors) be spared the sufferings of the netherworld, and assist me in achieving immortality.”

These are all methods for cultivating body and mind, which can be called secret transmissions. If one wishes to transmit them, one must first examine whether the other party is suitable: filial at home, loyal to the country, not forgetting others’ kindness; performing many good deeds in daily life, not depleting meritorious De, not accumulating the ten evils; willing to receive the master’s transmission and entrust body and life, regarding wealth as dust. Only those who meet these conditions may be transmitted to.

Those of shallow Dao methods who value wealth and slight nature and life must not be transmitted to; otherwise it will implicate the nine clans of the master. One must keep the secret and transmit with caution.