《太上长文大洞灵宝幽玄上品妙经》

When Heaven and Earth had not yet separated, there first existed Taiji (the Supreme Ultimate, the undifferentiated origin of Heaven, Earth, and all things) and Taisu (the primordial state in which all things had not yet taken form). The designation of Yuanshi was first established, and only afterward were the positions of Yin-Yang determined: Yang Qi (vital energy), being light and clear, rose to become Heaven; Yin Qi, being heavy and turbid, descended to become Earth. Heaven is round, Earth is square.

All things originally existed in chaos, transforming within Hongmeng (the state at the first opening of Heaven and Earth, when all things had not yet taken form). The three Yangs converged, the six Qi intermingled, and all things came into being in a dim and indistinct condition; numerous spiritual beings also generated through transformation between the formed and the formless. Some were nurtured from wombs and eggs, others arose from the transformation of moisture. The high Heaven displays ten thousand scenes, the thick Earth nourishes a hundred rivers—all this is the creative work of Heaven and Earth.

After Heaven and Earth had divided, Chonghe Qi (the harmonious circulating primordial Qi) came into operation. Yang Jing (essence) condensed to become the bright sun; Yin Jing condensed to become the luminous moon. The four directions and eight extremities each assumed their proper places, wind and rain moistened all things, the four seasons alternated in due time; snow and frost altered the scenery, the new replaced the old, day and night, dawn and dusk succeeded one another without cease. Humans likewise arose from the transformations of Heaven and Earth, male and female, all endowed with the Qi of Heaven and Earth. Men belong to Yang and accord with the Dao of Heaven; women belong to Yin and accord with the Dao of Earth. Heavenly Yang is clear and light, corresponding to men; earthly Yin is heavy and turbid, corresponding to women.

Heaven and Earth take the sun and moon as their essential brilliance, men and women take Jing and blood as their foundation. If a person can follow the movements of Heaven and Earth and the patterns of Yin-Yang, life can be made secure. The principle of long life and enduring vision (prolonged existence and preservation of life) likewise consists in according with the functioning of Heaven, Earth, and Yin-Yang.

Chapter Two: Resonance Between Humans and Spirits

Human beings are generated from the Qi (vital energy) of heaven and earth. What is called Shen (spirit) is the functioning of Yin-Yang Qi; the physical form is the dwelling in which Shen and Qi reside. Yin-Yang together with hun and po are the Shen contained in Jing (essence) and blood; these two Shen stand as the foremost among all spirits. Therefore, if a cultivator is able to nourish Shen, harmonize Qi, protect Jing and blood, and refine Jing-Qi, they can grasp the principle of longevity.

Once a person falls ill, the physical form is damaged. When the form is incomplete, Qi cannot settle; when Qi remains unsettled, Shen cannot find peace, and a long lifespan is hard to attain. To extend life one must nourish the physical form as this dwelling, firmly protect Jing and blood, cultivate Shen, and settle hun and po, thereby achieving longevity.

Chapter Three: The Creation of All Things

Between Heaven and Earth, the clear Qi (vital energy) rises and the turbid Qi descends. When Yin-Yang are in harmony, the myriad things take shape. All things undergo flourishing and decline, and all contain the one Qi (the fundamental Qi that constitutes the myriad things and drives their transformations), and thus they are able to change. Whether metals and stones, plants and trees, or birds and beasts, fish and insects, all are generated by the creative transformations of Heaven and Earth.

Among the myriad things, humans are the most precious and are the foremost of all. The human head is round and the feet square, with the upper body belonging to Yang and the lower body to Yin, all corresponding to Heaven and Earth. Heaven has wind and rain, and humans have blood and Qi; Heaven has the sun and moon, and humans have eyes; Heaven has ten thousand phenomena, and humans have numerous Shen (spirits) (the spirits within the human body); Heaven has the eight distant extremities, and humans have the eight meridians; Heaven has the Five Phases (Wood, Fire, Earth, Metal, Water), and humans have the five viscera; Heaven has the four seasons, and humans have four limbs. Earth has mountains, and humans have bones and joints; Earth has plants and trees, and humans have hair; Earth has rivers, lakes, and marshes, and humans have blood vessels. All these correspond to Heaven and Earth, and therefore humans are said to be the foremost of the myriad things.

Humans receive from Heaven and connect with Earth, carrying Yin on their back and embracing Yang in their bosom. If this were not so, how could they be born between Heaven and Earth? Human activity embodies the operation of Heaven and Earth's creative transformations: Heaven is in motion and Earth is still; Yang Qi promotes growth, and Yin Qi enables the myriad things to be nurtured and transformed. Therefore, Heaven descends and Earth ascends, Yin-Yang unite, and from this the myriad things arise. Within the human body, the rising and falling of breath and the union of Yin-Yang generate the human being as the most spiritual of the myriad things; the human Shen (spirit) also arises from this.

Heaven operates through Yin-Yang, while humans take Shen (spirit) and Qi as their foundation. As long as one refines Qi and nourishes Shen, causing Shen and Qi to condense and unite, the physical form can be preserved, and ultimately there is hope of longevity.

Chapter Four: Yin and Yang Mutually Supporting Each Other. This chapter discusses how Yin and Yang mutually depend upon each other and unite.

The Dao says: Heaven sends yang Qi (vital energy) down to the earth, and earth sends yin Qi up to heaven. Heaven and the sun interact, and yin Jing (essence) gathers into the sun. A man emits yin Qi, the yin Qi that resides within yang, called “true lead”; a woman emits yang Qi, the yang Qi that resides within yin, called “true mercury.” Therefore, when the Yin-Yang of heaven and earth conjoin, the myriad things grow from this; when sun and moon conjoin, numerous numinous beings transform accordingly. Yin and yang depend upon each other, surface and interior mutually accomplish one another; north and south meet, above and below respond, east and west pair, left and right combine, interior and exterior complete each other, Shen (spirit) and Qi interfuse. Yin, obtaining yang, becomes numinous; yang, obtaining yin, becomes sagely; a person, obtaining Qi, is able to live; Shen, relying upon the physical form, is able to be complete. If one is able to cultivate this principle, one can attain long life.

Chapter Five: Transformations of the Five Phases

The Dao says: The Five Phases (Wood, Fire, Earth, Metal, Water) manifest in heaven as the Five Phases, correspond on earth to the Five Sacred Mountains, correspond in the world to the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness), and correspond in the human body to the five viscera. In the transforming operations of the Five Phases, Metal and Wood generate and overcome each other, Water and Fire pair and unite, and only Earth enables things to undergo transformation. The myriad things, obtaining this principle of change, are able to take form; within a single human body, obtaining this principle enables one to become numinous.

By circulating the Qi of the three Dantian (energy centers)—the upper, middle, and lower Dantian, that is, the locations within the human body regarded as capable of refining and nourishing Jing and Qi—one can refine the great medicine of the Five Phases (an important Neidan [internal alchemy] in Golden Elixir cultivation). The Golden Elixir is entirely formed from the transformations of the Qi of the Five Phases; the five fluids (the five kinds of bodily fluids in the human body) are all manifestations of the ascent and descent of the Five Phases; heavenly Qi (the Qi of the operations of heaven and earth) is also the result of the action of the Five Phases. Heaven and earth are the root of the Five Phases, the sun and moon are the sovereigns of the Five Phases, the heavenly circuit (the range of the movements of the celestial bodies) is the path of the operations of the Five Phases, and the Bagua (Eight Trigrams, representing the eight symbols of the transformations of heaven, earth, and the myriad things) are the gates of entry and exit for the Five Phases. Although the great medicine is formed from the Five Phases, its crucial point lies entirely in its application within the human body.

Therefore the Yinfu Jing says: “Heaven has five thieves; those who can see and master them flourish, those who do not recognize them perish.” If one cultivates the method of circulating the Five Phases and practices it according to the method, one can attain long life.

Chapter Six: The Formation of Images by the Eight Trigrams

The Dao says: Heaven uses the Bagua (Eight Trigrams) to correspond to the eight directions. Fuxi drew the Eight Trigrams: the northwest is the Qian trigram, belonging to Metal and symbolizing three yang lines; the southwest is the Kun trigram, belonging to Earth and symbolizing three yin lines.

Adding one yin line beneath the three yang lines produces the Xun trigram, located in the southeast and belonging to Wind. Adding one yang line beneath the three yin lines produces the Zhen trigram, belonging to Thunder and located due east. Adding one yin line above the three yang lines produces the Dui trigram, belonging to Lake and located due west. Adding one yang line above the three yin lines produces the Gen trigram, belonging to Mountain and located in the northeast. Adding one yin line in the middle of the three yang lines produces the Li trigram, belonging to Fire and located due south. Adding one yang line in the middle of the three yin lines produces the Kan trigram, belonging to Water and located due north.

Once the Eight Trigrams have formed, each corresponds to a direction and may also correspond to the viscera and bowels of the human body: the Qian trigram corresponds to the large intestine, the Kan trigram to the kidneys, the Gen trigram to the bladder, the Zhen trigram to the liver, the Xun trigram to the gallbladder, the Li trigram to the heart, the Kun trigram to the abdomen, and the Dui trigram to the lungs. These eight gates each possess their own method of circulating Qi (vital energy). Cultivating these methods enables the breath to penetrate the five viscera and six bowels, unite with Shen (spirit) and Qi, and thereby prolong life.

Chapter Seven: Distinguishing the Forms of Male and Female

The Dao says: What is called “male” refers to the infant; what is called “distinguishing form” refers to True Lead (a symbolic term in Neidan (internal alchemy) cultivation). What is called “female” refers to the maiden; what is called “distinguishing form” refers to True Mercury (likewise a symbolic term in internal alchemy cultivation). The male is born in the north and flourishes in the Kan palace (the Kan position among the Eight Trigrams); the female is born in the south and flourishes in the Li palace.

If the Qi of male and female meet in the Central Palace (the cultivation region at the center of the body), Yellow Sprouts (a symbol in internal alchemy of newly generated subtle Qi) will arise within the body. Once the Yellow Sprouts have formed, they spread through the twelve meridians and then differentiate from the meridians into the hundred vessels. The original text is incomplete from this point, mentioning that Qi rises to the Niwan Palace (a cultivation site in the head) and descends to the Sea of Jing (essence) and Qi (the site within the body that stores Jing and Qi).

This current of Qi (vital energy) rises to the Niwan Palace (the cultivation site in the head), descends to the sea of Jing (essence) and Qi (the lower Dantian [energy center]), and in between passes through the Mingtang Gate (the cultivation site located in the head). It replenishes the Qi of the upper, middle, and lower three Dantians, rendering the Shen (spirit) and Qi of the entire body clear and luminous. Originally there is only the form of one male and one female, yet from this can differentiate a thousand spirits and ten thousand gods. Therefore lead and mercury are used as metaphors for the root of cultivation, named after Kan and Li (representing Water and Fire), with the Golden Elixir as its essence and dragon and tiger as its images. All of these arise from the transformations of the single Qi, manifesting marvelous and numinous wonders; when the meritorious work of practice is complete, lifespan can be extended.

Chapter Eight: Refining the Form with the Golden Elixir

The Dao (the Way) says: That which is called “Jin” (Metal) corresponds to the position of Tai Bai, the Qi of the West, termed Taisu and symbolizing Taiyi (the Supreme One). That which is called “Dan” (Elixir) corresponds to the position of Taiji (Supreme Ultimate), the Qi of the South, issuing from the position of Taixuan and likewise symbolizing Taiyi. Metal can generate Water, and thus treasure may be seen within water; Wood can generate Fire, and thus it is called “true realization wrapped in fire.” Metal appears from within water, and fire is again seen within water; only through such refinement and transformation can the elixir be completed, called “white cinnabar.”

If Earth is then obtained, yellow sprouts will grow, qiong flowers will naturally become fragrant, jade trees will tower into the clouds, and cold groves will emerge from the earth; golden liquid irrigates the crown, silver waves rush through the passes, wind and clouds gather, and Shen-Qi grows ever more vigorous. This describes the way of refining the form with the Golden Elixir.

Water and Fire are difficult to blend, Metal and Water are difficult to unite, and the great medicine is likewise difficult to encounter; the genuine principle is not easily met. Countless practitioners often sink into failure because of this. If one wishes to become a Zhenren (True Person), one must attain the way of the Golden Elixir in order to achieve longevity.

Chapter Nine: The Sacred Embryo Becomes True

“Sheng” means the sacred; “tai” means that which is generated from Qi (vital energy); “zhen” means a person’s original nature. Therefore, only when a person, in accordance with their original nature, condenses true Qi can they form the Sacred Embryo; then, by transforming the primordial Qi, they can become a true divine being. Only after the Shen (spirit) has become wondrous and numinous can one enter the sacred realm.

The so-called sage can reach the high heavens above and the thick earth below, connect forward to the south, backward to the north, leftward to the east, and rightward to the west. Above and below and in all four directions, all can be penetrated; naturally and of itself there is no obstruction, and one pervades the entire world. This state is called spiritual powers. Being able to be so free is because one has cultivated the true nature and refined the breath, ultimately achieving the Sacred Embryo.

If a person loses the correct Dao (the Way), takes the false as cultivation and refuses to put it into practice, seeking only a short life and not longevity; seeing only the deviant path and not the correct Dao, such a person will ultimately be unable to achieve the Sacred Embryo. If one wishes to achieve the Sacred Embryo, one should take body and life to heart and cultivate according to the method I have spoken of for refining Qi to generate Shen. In this way one will certainly be able to extend one’s lifespan.

Chapter Ten: Flying Ascent and Feathered Transformation

The Taishang Changwen Dadong Lingbao Youxuan Shangpin Miaojing says that what is called “flying” begins with practicing the Dao of purity and stillness, realizing its wondrous principles, refining and nourishing the Qi (vital energy) of the true origin, and sincerely upholding the Dao of Wuwei (non-action), so that body and mind tend toward lightness and purity, ultimately becoming one who undergoes feathered transformation and ascends as an immortal. “Flying” is like riding the clouds, allowing one to roam throughout the world and travel ten thousand li; what is called “ascending” is rising from a low place toward a high one, like cloud vapors soaring into the void, drifting lightly without dissipating.

Upon reaching such a realm, one can become a companion of the immortals, dwelling on Mount Penglai, serving as a guest in the jade caverns and an honored visitor at the golden gates, enjoying boundless longevity, wearing the six-zhu robe (a legendary immortal garment of extreme lightness and thinness), riding five-colored clouds, and touring the immortal scenery of the Ten Continents. At times one rides dragon carriages and jeweled palanquins; at times one wanders and enjoys the jade caverns and golden palaces. Flowers that never wither bloom through all four seasons, and music symbolizing longevity plays without end. Life is wealthy and at ease, yet there should still be moderation. From where do these realms come? They are attained by people through cultivation. Cultivating the Dao can draw one near to heaven and far from hell; if one does not cultivate and lacks De (Virtue/Power), one draws near to hell and far from heaven.

The scenes of the heavenly palaces spoken of recently do not even amount to one ten-thousandth of the true situation. Briefly describing the circumstances of hell: there is a city there named Dengdu Luo City; there is a king named King Luo, also called the Northern Emperor of the Yin Capital, who dwells there and oversees the yin ghosts of the eight caverns in the Great Luo City. Within the eighteen iron cities, each has its own rewards and punishments of life and death. In the various hells, above there is raging fierce fire, below there is vast cold ice, on the left is a mountain of knives covered with a thousand rods, on the right are expanses of sword trees. The circumstances of suffering are of many kinds; truly one cannot bear to describe them all in detail, fearing that after hearing them your heart would feel distressed.

Only upon hearing this should one understand that cultivating the Dao is the greatest good deed. By persistently practicing, one may hope to fly and ascend, undergoing feathered transformation to become a celestial immortal. If one does not cultivate merit and accumulate De, one will sink into hell, not knowing when one might escape. Today you are fortunate to encounter me coming to instruct, transmitting the Jing (scripture) teachings, and bestowing methods of the arts and the elixir methods. If you now can concentrate wholeheartedly and sincerely resolve to cultivate, you may hope to extend your years and prolong your life.

On the Method of the True One, Chapter Eleven

The so-called method of the True One is the root of yin Qi (vital energy) between heaven and earth. It is also the Qi of the myriad things, the original nature of humans, the foundation of the Dao (the Way), the root of De (Virtue/Power), the ancestral source of the body, and the origin of life. It is further called the original substance of the dragon, the form of the tiger, the designation of Jing (essence), the source of blood, and the root of lead and mercury.

When the True One encounters the hun soul, it manifests as “three”; when it encounters the po soul, it manifests as “seven.” This indicates that the True One is the origin of the transformations of hun and po. Although one may know the names associated with cultivating the True, if one still does not understand the method of cultivating the True, what is to be done?

The master replies: Simply refine and nourish the Qi of the Dantian (energy center) within the body so that it becomes full and robust; naturally the Shen (spirit) and Qi will then become complete. Throughout the twelve double-hours of each day, constantly hold and preserve the heavenly true Qi, allowing it to enter the palace of the Dantian. Give rise to no chaotic thoughts within the mind, and entertain no other intentions outwardly; do not let the breath scatter outward, nor let it move recklessly inward. When Shen and Qi settle, they naturally become calm. This is the method of the True One.

On the Method of the Intercourse of the Two Qi, Chapter Twelve

The yin-yang two Qi of heaven and earth possess the functions of rising and descending, of high and low: upward they surge into vast and empty expanses, downward they penetrate into dark and profound depths. Wind, water, springs, clouds, and mists are all formed through the action of these yin-yang two Qi. The human body likewise arises from the transformation of yin-yang two Qi. Even in human cultivation, one is transforming one’s own yin-yang two Qi.

How, then, should the Qi of cultivation be applied? Listen: taking the central channel of the human body as the boundary, the upper portion belongs to heavenly Qi and governs yang; the lower portion belongs to earthly Qi and governs yin. If the upper and lower yin-yang two Qi can be made to meet and unite in the central palace, a sacred embryo can be formed. Once the Golden Elixir is achieved, transformations will occur of themselves.

One Qi can transform into ten, and ten into a hundred; after one cycle of reverse refinement it can become a thousand, and after another reverse refinement it can become ten thousand; after three reverse refinements, the thirty-six thousand Shen and Qi become complete. From this it may be seen that if people of the world do not cultivate, there will be no efficacy; without efficacy there can be no achievement; without achievement there can be no completeness, and thus one cannot ascend as an immortal, so that the body will in the end perish. If one can concentrate on cultivation, there will be achievement; once achievement is attained, Shen and Qi become complete. Is this not worthy of belief? If one cultivates according to the method I have described, one will certainly be able to extend the years and benefit longevity.

On the Method of the Three Origins Above and Below, Chapter Thirteen

The given scripture has no main text after the chapter title.

Heaven, Earth, and Humanity are the three fundamental forces that constitute the cosmos. Jing (essence), Qi (vital energy), and Shen (spirit) are the wondrous manifestations of the “Three Origins,” and they respectively relate to the upper, middle, and lower palaces; the three Dantians (energy centers) are the places where Shen and Qi are generated and nourished.

How can one fill the three Dantians and render the myriad spirits luminous and clear? Listen as I explain a method: when the mind is not scattered, the nature of the mind naturally becomes luminous; when thoughts do not stir recklessly, the spirit naturally remains whole; when the breath is not turbid, the body naturally becomes light and vigorous; when Jing and Qi are not dissipated, the heart of the Dao naturally becomes clear and still; when cultivation practice continues without interruption, one naturally attains the realm of flying ascension. I instruct you, and you must listen attentively: cherish the three origins of Jing, Qi, and Shen, direct the mind toward Yujing (the Jade Capital, the heavenly palaces spoken of in Daoism), and concentrate on cultivation, and you may extend your years and achieve longevity.

On the Sequence of Corresponding to the Four Correct Ones, Chapter Fourteen

“Four Correct” refers to the four seasons, and “sequence” means according with the seasonal ordinances of spring, summer, autumn, and winter. Spring governs generation and issuing forth, summer governs growth, autumn governs gathering and concluding, and winter governs storing and collecting.

How should a person cultivate in order to accord with the four seasons? Listen as I explain a method: in spring, nourish the Qi of the liver and gallbladder, corresponding to the heavenly stems Jia and Yi and to Wood among the Five Phases (Wood, Fire, Earth, Metal, Water); in summer, nourish the Qi of the heart, corresponding to Bing and Ding and to Fire; in autumn, nourish the Qi of the lungs, corresponding to Geng and Xin and to Metal; in winter, nourish the Qi of the kidneys, corresponding to Ren and Gui and to Water. Therefore one must cause Water and Fire to correspond, Metal and Wood to intermingle, and allow them to convene in the Central Palace (the center of the body, the place that harmonizes the various Qis). When the four seasons and the Five Phases cooperate with one another, they form the transformative Qi of creation.

After cultivating for one thousand days there is a minor accomplishment and the Golden Elixir condenses; after two thousand days the work of the Central Palace is complete and the sacred embryo (the spiritual achievement spoken of in cultivation) manifests its wondrousness; after three thousand days the great work is accomplished and the mundane bones undergo transformation. Once the bones have transformed, one’s worldly name fades away, one’s name is recorded in the heavenly realm, the body undergoes feathered transformation and returns to Penglai. If one can concentrate and cultivate according to the method I have taught, how could one fail to extend one’s years and achieve longevity?

On the Method of Matching the Five Phases with the Zang-Fu Organs, Chapter Fifteen

The Jing (scripture/classic) states that Heaven matches the yang Qi (vital energy) of the Five Phases with a person’s five viscera, while Earth matches the yin Qi of the Five Phases with a person’s six bowels. Metal, Wood, Water, Fire, and Earth pair respectively with the heart, liver, spleen, lungs, and kidneys and correspond to heavenly stems and earthly branches such as Bing, Shen, Wu, Geng, and Ren. These correspondences embody the laws by which Yin-Yang Qi transforms and circulates.

The bowels such as the large intestine, small intestine, stomach, and bladder correspond respectively to stems and branches such as Yi, Ding, Ji, Xin, and Gui. In the upper body there is also the Triple Burner (the functional system of Chinese medicine that runs through the chest and abdomen and links the viscera and bowels), and in the lower body there is the Mingmen or Gate of Life (a term from traditional medicine and Daoism for the site on which the functions of life depend). All of these are coordinated through the mutual pairing of Yin and Yang.

How is this method applied? Circulate and distribute the Zhenyi Qi (the primordial Qi of Daoist cultivation) throughout the five viscera so that Jing (essence) and blood are nourished, the hun and po souls are replenished, Shen (spirit) and Qi are generated, and lifespan is thereby prolonged.

The chapter title “On the Method of Combining the Six Lines with the Six Qi, Chapter Sixteen” indicates a discussion of pairing the six yao with the six Qi. In the original the title repeats the body of the text and the punctuation is incomplete; the main text only describes the correspondences of the five viscera and six bowels with Yin-Yang Qi and does not set out the actual steps for applying the combination of the six lines with the six Qi.

The Dao (the Way) says: The six yao (six line positions) correspond to three Yin and three Yang. The first yao is Shaoyang, the second yao is Yangming, and the third yao is Taiyang; if considered according to Yin Qi (vital energy), the first yao is Jueyin, the second yao is Shaoyin, and the third yao is Taiyin. This is the mutually intermingling relationship between the six yao and the six Qi.

How do the six yao function? Each of the four seasons of spring, summer, autumn, and winter lasts ninety days, amounting to three hundred and sixty days in a year. Every sixty days constitutes one Qi, so the six yao together can complete one full cycle of movement. Circulation proceeds according to the transformations of Qi, and Qi likewise flows along with the circulation. Once this principle is understood, one knows that a single day also contains six Qi: the Yin and Mao hours form the first Qi, corresponding to Shaoyang; the Chen and Si hours form the second Qi, corresponding to Yangming; the Wu and Wei hours form the third Qi, corresponding to Taiyang; the Shen and You hours form the fourth Qi, corresponding to Jueyin; the Xu and Hai hours form the fifth Qi, corresponding to Shaoyin; and the Zi and Chou hours form the sixth Qi, corresponding to Taiyin.

It is further said that within the viscera and bowels of the human body, Yang Qi circulates on the left side while Yin Qi circulates on the right side. The blood vessels are divided into six sections. Following the movement of Qi, they complete one circuit each day, traversing the six Qi and circulating throughout the entire body. If this method can be applied, lifespan may be prolonged.

Chapter Seventeen on the Method of the Seven Returns of the Elixir: This is the seventeenth chapter discussing the method of the “seven returns of the elixir.”

The “Seven Reversions” is the pivotal mechanism that accords with the circulation of Heaven and Earth, operating through the Twelve Palaces (the twelve directions or periods used by the ancients to mark the times of Heaven). In the twelve double-hours of a single day, from the hour of zi to the hour of wu, Qi (vital energy) transforms from Yin to Yang. Regarding the cultivation of the human body, how is this change to be applied? One simply allows the original true Qi (the fundamental primordial Qi of a person) to circulate from below upward; this is termed “Yin returning to Yang.” One then allows the true primordial unified Qi to circulate from above downward; this is termed “Yang returning to Yin.” The six Yin and the six Yang convene in the Yellow Court (regarded within the human body as the place where Shen (spirit) and Qi gather), and thereafter return to the Dantian (energy center) (the location in Neidan (internal alchemy) practice where Jing (essence), Qi, and Shen are stored and nurtured), thereby making Shen and Qi abundant. This is called the “reverted elixir.”

Heaven causes Yang Qi to descend, Earth causes Yin Qi to ascend, and the human being harmonizes by means of Qi. Heaven, Earth, and humanity all operate in accordance with this pattern, thereby producing the natural transformations of creation. The Zhouyi states “return comes on the seventh day,” and for this reason cultivation emphasizes the “Seven Reversions.” If a person accords with the temporal sequence and causes the Qi of the True One (the pure, unified primordial Qi) to return, there is hope of prolonging life and increasing longevity.

Chapter Eighteen: Golden Fluid Reverted Elixir

The Dao (the Way) of “refining the form with golden fluid” has from ancient times been the pathway of immortal cultivation, and is also the foundation of embryonic breathing (the practice of regulating the breath so that it becomes subtle, fine, deep, and prolonged). Shen and Qi are the pivotal essentials of the functioning of body and mind, and are likewise the source of water and fire (the interacting Yin-Yang Qi employed in alchemical refinement). If one wishes to refine and nourish both physical form and spirit, one must first cultivate the mind-nature. When the mind is thoroughly comprehending, wisdom arises; when wisdom arises, the methods of cultivation become clear; when the methods are applied with single-minded concentration, the work is accomplished; when the work is accomplished, one may become an immortal and cast off the mortal embryo. If one does not cultivate by this path, how could accomplishment be possible? By practicing the method of refining the form with golden fluid, there is hope of prolonging life and increasing longevity.

Chapter Nineteen: On the Method by Which the Golden Elixir Forms the Embryo and Transforms

The Dao (the Way) says: The so-called “Golden Elixir” (Jindan) is the perfected fruit of nine years of cultivation; the so-called “fetal transformation into Shen” is how an ordinary person cultivates to become a sage.

Jade can be nurtured inside a stubborn stone, and a pearl can be formed within a clam; likewise, within the flesh-and-blood body of an ordinary person one may cultivate the “sacred embryo” (the inner sacred body formed through cultivation). What appears false conceals the true, the marvelous contains treasures, and even the shallow and near holds profound meaning. Noble persons have Shen (spirit) within them; ordinary people too can cultivate themselves into sages. Noble persons have immortals within them.

People are constantly influenced by those they keep close: associating with the good leads one toward goodness; associating with the wicked leads one toward wickedness; associating with the worthy leads one toward wisdom; associating with the foolish leads one toward folly. If one can associate with neither the worthy nor the foolish but follow the Great Dao, one will surely attain longevity.