《太上长文大洞灵宝幽玄上品妙经发挥》

The Supreme Long Text of the Great Cavern Lingbao (Numinous Treasure) Profound and Mysterious Highest Marvelous Jing (scripture)

Chapter One: The Primordial Division of Heaven and Earth

The Daoist scriptures say: Before Heaven and Earth had yet separated, there first existed Taiji (Supreme Ultimate)—the fundamental undifferentiated state of Heaven, Earth, and the myriad things—and Taisu (Great Simplicity), the primordial essence that constitutes all things. From this the name of the Primordial Beginning was established. After Yin-Yang took their respective places, Yang Qi (vital energy), being light and clear, rose to become Heaven; Yin Qi, being heavy and turbid, descended to become Earth. Yang Qi ascended above, so Heaven took a round form; Yin Qi descended below, so Earth took a square form.

At the beginning, the myriad things transformed within the chaos of Hongmeng, the state in which Heaven and Earth were not yet divided and the myriad things not yet formed. The three Yangs gathered together and the six Qi intermingled; the myriad things took shape in a condition that could scarcely be distinguished, and numerous numinous living beings were generated in the interval between being and non-being. Some were born from the womb or from eggs, some arose through transformation, and some were generated from moist places. The high heavens displayed a myriad of scenes, and the thick earth nourished a hundred rivers—all this is the work of creative transformation.

After Heaven and Earth had separated, the harmonious Qi began to circulate. Yang Jing (essence) condensed to form the radiant sun; Yin Jing congealed to form the luminous moon. The four directions and the eight extremities—the four cardinal points and the distant reaches of the eight directions—were arrayed and spread forth. Wind and rain moistened the myriad things; the four seasons alternated according to their proper times; snow and frost brought about transformations in all things. New things continually emerged, old things continually changed; day and night alternated, morning and evening succeeded one another.

Human beings too came into being amid this process of transformation, male and female, all corresponding to Heaven and Earth. Men belong to Yang and accord with the Dao (the Way) of Heaven; women belong to Yin and accord with the Dao of Earth. Heaven belongs to Yang, being clear and light, and corresponds to men; Earth belongs to Yin, being heavy and turbid, and corresponds to women. Heaven and Earth take the sun and moon as their foundation; men and women take Jing and blood as their treasure. If people can employ Yin-Yang as Heaven and Earth do, they can endure as long and remain as stable as Heaven and Earth. The principle of long life and enduring vision—living long and preserving life—likewise consists in according with the circulation of the Yin and Yang of Heaven and Earth.

Chapter Two: Resonance Between Humans and Shen (Spirits)

The Dao (the Way) says: Human beings are generated from the transformation of the Qi (vital energy) of Heaven and Earth. Shen (spirit) is the manifestation of the functioning of Yin-Yang Qi; the physical form is the dwelling in which Shen and Qi reside. The Yin-Yang hun and po are the Shen contained within Jing (essence) and blood; these two Shen are the leaders of all the various Shen. Therefore, if those who cultivate can preserve and nourish Shen and Qi, firmly protect Jing and blood, and refine and nourish Jing and Qi, they can fully know the Dao of longevity.

If a person falls ill, the physical form is damaged; when the form is damaged, Qi becomes difficult to stabilize; when Qi is unstable, Shen cannot be at peace, and lifespan is shortened. To extend life, one must nourish and protect the physical form as this dwelling, firmly protect Jing and blood, refine and nourish Shen and Qi, and stabilize the hun and po, and in this way one may seek longevity.

Chapter Three: The Creation and Transformation of the Myriad Things

Note: “炼神黑” is understood from the context as “炼神气” (refining Shen and Qi); the original text may contain a corrupt character.

The Dao (the Way) says: The Qi (vital energy) of heaven and earth intermingles as they rise and fall, generating the harmonious Qi of Yin-Yang, so that all things experience both flourishing and decline. All things contain primordial Qi in order to undergo change; whether metal and stone, plants and trees, birds and beasts, or fish and insects, all are products of the creative transformation of heaven and earth.

Among the myriad things, humans are the most honored and stand as their foremost. The human head is round and the feet square, the upper body belonging to Yang and the lower 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 the myriad phenomena, and humans have the host of Shen (spirits); heaven has the eight farthest reaches, 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 the 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 thus it is said that humans are the foremost of the myriad things.

Humans receive the Qi of heaven and take on the Qi of earth, carrying Yin on their back and embracing Yang in their bosom. Situated between heaven and earth, their actions accord with the creative transformations of heaven and earth. Heaven governs movement, while earth provides stability; Yang Qi governs generation and growth, while Yin Qi governs transformation and nurturing. Therefore, when heaven sends Qi downward and earth sends Qi upward, the two Qi meet, and the myriad things are able to grow. If the Qi of above and below also meet within the human body, then the vital functions, like those of the myriad things, become filled with numinous vitality. This is the principle by which the meeting of heaven and earth gives birth to the myriad things, and the corresponding Qi mechanisms of the human body give rise to the various Shen.

Heaven operates through Yin-Yang, while humans operate through Shen and Qi. If one refines and nourishes Qi so that Qi and Shen condense without dispersing, the physical form remains intact, and one can ultimately attain longevity.

Chapter Four: Yin and Yang in Mutual Completeness (Xiangyuan). “Xiangyuan” denotes the union of Yin and Yang and their perfect, circular circulation; “yuan” is the ancient writing of the character for “round” or “complete.”

The Dao (the Way) says: Heaven sends down yang Qi (vital energy) to the earth, and the earth sends up yin qi to heaven. The yin and yang Jing (essence) of heaven and earth interact with each other and also correspond with the sun and moon. A man emits yin qi, which is yin within yang and is called “true lead”; a woman emits yang qi, which is yang within yin and is called “true mercury.” Therefore, when the yin and yang of heaven and earth conjoin, the myriad things are able to grow; when the sun and moon interact, numerous numinous beings transform accordingly. Yin and yang depend upon each other, interior and exterior complete each other, north and south meet, above and below respond, east and west pair, left and right unite, inner and outer fulfill each other, and Shen (spirit) and Qi interpenetrate. When yin obtains yang it manifests numinous wonder; when yang obtains yin it tends toward sagely illumination. Humans are born by obtaining qi, and Shen becomes complete by obtaining form. If one can cultivate this principle, one can attain longevity.

Chapter Five: Transformations of the Five Phases

The Dao says: The Five Phases (Wood, Fire, Earth, Metal, Water) manifest in heaven as five circulating qi, correspond on earth to the Five Sacred Mountains, in the human world to the five constant virtues, and in the human body to the five viscera. The so-called transformations of the Five Phases consist of Metal and Wood generating and overcoming each other, Water and Fire pairing and uniting, with only Earth able to transform and harmonize them. The myriad things are generated by obtaining the qi of the Five Phases, and the entire body manifests numinous nature by obtaining the qi of the Five Phases.

By circulating the upper, middle, and lower three Dantian (energy centers; the three locations in the human body for refining Jing, Qi, and Shen), one can refine the great medicine of the Five Phases. The Golden Elixir is originally formed from the transformations of the qi of the Five Phases; the five fluids (bodily fluids corresponding to the Five Phases in traditional nourishing-life terminology) are the manifestation of the rising and descending circulation of the Five Phases; heavenly qi also embodies the functioning 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 circulation of the celestial sphere embodies the Dao of the Five Phases, and the Bagua (Eight Trigrams) are the gates of entry and exit for the circulation of the Five Phases. The great medicine is constituted by the Five Phases, and its application lies entirely within the human body. Therefore the Yinfu Jing states: “Heaven has five thieves; those who perceive them flourish, those who do not recognize them perish.” This means that by recognizing and employing the five operative forces of heaven and earth, one can accord with their Dao; if one cultivates the methods of employing the Five Phases and practices them according to the proper regulations, one can attain longevity.

Chapter Six: The Formation of Images by the Eight Trigrams

The Dao says: The eight directions between Heaven and Earth can be matched to the Bagua (Eight Trigrams). Fuxi delineated the Bagua: the northwest is the Qian trigram, which belongs to Metal and symbolizes three Yang; the southwest is the Kun trigram, which belongs to Earth and symbolizes three Yin. When one Yin is generated below from the Qi (vital energy) of three Yang, the Xun trigram is formed, located in the southeast and belonging to Wind; when one Yang is generated below from the Qi of three Yin, the Zhen trigram is formed, located due east and belonging to Thunder. When one Yin is generated above from the Qi of three Yang, the Dui trigram is formed, located due west and belonging to Lake; when one Yang is generated above from the Qi of three Yin, the Gen trigram is formed, located in the northeast and belonging to Mountain. When one Yin is generated in the middle from the Qi of three Yang, the Li trigram is formed, located due south and belonging to Fire; when one Yang is generated in the middle from the Qi of three Yin, the Kan trigram is formed, located due north and belonging to Water.

The Bagua each possess their images and orientations, and they also correspond respectively to the viscera of the human body: Qian corresponds to the large intestine, Kan to the kidneys, Gen to the bladder, Zhen to the liver, Xun to the gallbladder, Li to the heart, Kun to the abdomen, and Dui to the lungs. Each of the eight directional gates contains its own method for the circulation of Qi. If one cultivates in accordance with this, allowing Qi to permeate the five viscera and six bowels and to unite with Shen (spirit) and Qi, one may thereby extend one's lifespan.

Chapter Seven: Distinguishing the Forms of Men and Women

The “male” spoken of in the Jing (scripture) refers to the infant; the form differentiated from it is called “true lead.” The “female” refers to the maiden; the form differentiated from her is called “true mercury.” “True lead” and “true mercury” are symbolic terms in Neidan (internal alchemy) cultivation and do not refer to actual metals.

The “male” is born in the north and flourishes in the Kan palace (the palace among the Bagua (Eight Trigrams) directions that represents north and water); the “female” is born in the south and flourishes in the Li palace (representing south and fire). When male and female meet in the central palace (the central direction), “yellow sprouts” (symbolizing the initially generated subtle Qi (vital energy) in Neidan cultivation) arise within the body. After the yellow sprouts emerge, they spread through the twelve meridians and then circulate through the hundred vessels: upward they reach the Niwan palace (the upper Dantian (energy center) in the head), downward they reach the sea of Jing (essence) and Qi (the lower Dantian), passing through the gate of the Mingtang (the location in the head referred to in cultivation terminology), filling the Qi of the upper, middle, and lower three Dantians and rendering the entire body clear, bright, and peaceful.

Originally there is only one male and one female, yet they can differentiate into a thousand Shen (spirits) and ten thousand Shen. Thus, in refining the elixir, lead and mercury serve as the body, Kan and Li as the names, the Golden Elixir as the substance, and dragon and tiger as the form. All these transformations originate from the wondrous generative action of the One Qi. When the meritorious practice of cultivation is complete, one may hope to extend years and benefit longevity.

Chapter Eight of the Golden Elixir Form-Refining Chapter.

The so-called Gold belongs to the position of Taibai and is the Qi (vital energy) of the West. It originates from Taisu (the primordial undifferentiated original state) and thus symbolizes Taiyi (the origin of all things). The so-called Elixir belongs to the position of Taiji (Supreme Ultimate) and is the Qi of the South. It originates from Taixuan (the profound and mysterious original realm) and likewise symbolizes Taiyi.

Gold can generate Water, so it is said that “treasure appears in water.” Wood can generate Fire, so it is called “truth accomplished within fire.” Therefore Gold is born from Water, and Fire in turn appears within Water; only after refinement can the elixir medicine be completed, named White Cinnabar. If it further receives the Qi of Earth, the Yellow Sprout grows, the Qiong Flower naturally becomes fragrant, the Jade Tree towers into the heavens, and the Cold Forest emerges from the ground. Golden Liquid irrigates the crown, silver waves strike the passes and orifices, wind and clouds gather, and Shen (spirit) and Qi gradually flourish. All these transformations belong to the way of refining the form with the Golden Elixir (Jindan).

Water and Fire are difficult to unite, Gold and Water are difficult to combine, the Great Medicine is hard to encounter, and the genuine principle is even rarer to hear. Countless practitioners often sink into oblivion because of this. If one wishes to cultivate into a True Person, one must attain the way of Golden Elixir cultivation; only then is there hope of longevity.

Chapter Nine: Completing the Sacred Embryo as True

“Sheng” refers to the sacred, “Tai” to the embryo formed by the condensation of transformed Qi, and “Zhen” to a person’s original nature. A person, relying on original nature, gathers true Qi and thereby forms the Sacred Embryo; then, by transforming original Qi, one becomes a divine True being. After Shen and Qi become numinous and marvelous, one can enter the sacred realm.

The sacred one reaches upward to the high heavens, downward to the thick earth, forward to the South, backward to the North, and left and right through East and West, with no obstruction in the six directions above and below, pervading the entire world. This state is called spiritual penetration. Such unobstructed freedom is possible because one has cultivated the true and refined Qi to accomplish the Sacred Embryo.

If a person, though having some awakening, practices false methods, seeks only a short life rather than longevity, and sees only heterodox paths rather than the orthodox Dao (the Way), the Sacred Embryo ultimately cannot be accomplished. To complete the Sacred Embryo one should keep the cultivation of body and life at the center of the heart and apply the methods of refining Qi to generate Shen as described in this Jing (scripture); then one can extend years and increase longevity.

Chapter Ten: Flying Ascent and Feathered Transformation

Cultivators must begin by practicing the Dao (the Way) of purity and stillness, grasping its wondrous principles, refining and nourishing the true primordial Qi (vital energy), and holding to sincerity with a mind of Wuwei (non-action) while following the Dao of the clear and light that ascends; only then may they hope to become immortals who undergo feathered transformation and flying ascent.

The so-called “flying” is like traveling upon clouds, able to roam the world as far as ten thousand li. The so-called “ascent” means rising upward from below, like cloud-Qi lifting into the sky, light and drifting without dispersing. Upon reaching this stage of cultivation, one can companion with the divine immortals, dwell on Penglai immortal mountain, become a guest in the jade caverns and an honored visitor at the immortal gates, enjoy boundless longevity, wear the six-zhu garment (a thin immortal robe), ride five-colored auspicious clouds, and tour the ten continents of the immortal realms. At times one rides dragon carriages and jeweled palanquins, at times one visits immortal palaces and cavern dwellings; flowers that never wither bloom through all four seasons, and the music of longevity is played every day. The scripture further states that the wealth and pleasures of the immortal realm can be inexhaustible, yet enjoyment should still be kept within bounds.

Whence come these blessings? They are obtained through cultivation. By cultivating the Dao and performing good deeds one draws near to heaven and far from hell; without cultivation or virtue one draws near to hell and far from heaven. The scripture says that when people of the world describe the heavenly palaces, their accounts do not amount even to one ten-thousandth of the reality. Here we merely sketch the scenes of hell: there is a city called Dengdu Luo City, ruled by King Luo (also known as the Northern Emperor of the Yin Capital), who administers the eight caverns of yin ghosts within the Great Luo City. Inside the eighteen iron cities each has its own arrangements pertaining to life and death. In the various hells, blazing fires rage above, boundless ice stretches below, a mountain of knives with a thousand rods stands to the left, and a forest of sword trees stands to the right; the sufferings cannot be fully told. The scripture does not wish to elaborate, lest hearers be grieved; yet from this it is clear that cultivating the Dao is a great act of goodness, and by practicing and accumulating virtue one may hope to fly, transform, and become a heavenly immortal. Without cultivating merit and accumulating virtue one sinks into hell, not knowing when release may come.

Now that you have the good fortune to encounter my transmission of the Dao and instruction, I therefore transmit the scriptures and teachings and bestow the methods of magic and elixir. If you cultivate with concentrated sincerity, you may hope to extend your years and prolong your life.

The “True One” cultivation method (guarding and refining the true Qi (vital energy) within the body) refers to the Yin Qi of heaven and earth, the breath of the myriad things, and the original nature of human beings. It is also the foundation of the Dao (the Way), the root of De (Virtue/Power), the origin of the body, and the fundamental source of life. It is called “the body of the dragon and the form of the tiger,” and is associated with terms such as Jing (essence), blood, lead, and mercury. These are all symbolic terms in Daoist Neidan (internal alchemy) for the transformations of Jing-Qi and Yin-Yang. When Hun and Po unite, one speaks of the “three Hun and seven Po.”

This is the root of the True One. Although one knows the name of cultivating the true, one does not yet understand the method of cultivating the true. What then should one do?

The master replied: Simply refine the Qi of the Dantian (energy center) within the body so that it becomes full and strong, and the natural Shen (spirit) and Qi will become complete. Throughout the twelve double-hours of the day, one must guard the heavenly true primordial Qi and cause it to enter the Dantian. Let there be no chaotic thoughts in the mind, and store no other thoughts outwardly; do not allow the breath to enter or leave recklessly, nor to come and go at will. When the spirit settles, the body naturally becomes calm. This is the cultivation method of the True One.

Discourse on the Method of Uniting the Two Qi, Chapter Twelve

The so-called uniting of the two Yin-Yang Qi refers to the rising and falling circulation of Yin and Yang Qi between heaven and earth: rushing upward into the vast high sky, and penetrating downward to the deepest secluded places. Wind, water, springs, clouds and mist are all formed by the movement of these two Yin-Yang Qi. Just as the human body also has Yin...

The Dao (the Way) says: Between high places and low places, the two Qi (vital energy) of Yin-Yang continuously rise and descend in circulation. Upward, the Yin-Yang Qi ascend into the vast high heavens; downward, they penetrate into deep and dim recesses. Wind, water, springs, clouds and mists are all formed through the transformations of the two Qi of Yin-Yang. The human body likewise is generated from the Qi of Yin-Yang. Even a person’s cultivation consists in regulating and refining one’s own Yin-Yang two Qi.

What, then, is the method of cultivating Qi of which I speak? Listen as I explain a method: Taking the central channel of the human body (the passageway through the middle of the body) as the boundary, the upper part belongs to heavenly Qi and corresponds to Yang; the lower part belongs to earthly Qi and corresponds to Yin. If the upper and lower Yin-Yang two Qi can be made to meet and unite in the Central Palace (the gathering place of Qi mechanisms in the middle of the body), the Sacred Embryo (the inner spiritual foundation formed through cultivation) can be conceived. Once the Golden Elixir (the condensed Jing and Qi formed through cultivation) is completed, it naturally undergoes transformation. One Qi can transform into ten, ten into a hundred; after one reverse refinement it transforms into a thousand, after another into ten thousand; after three reverse refinements, the thirty-six thousand Shen (spirit) are fully prepared. From this it may be known that if people of the world do not cultivate, there is no efficacy; without efficacy there can be no achievement; without achievement, body and mind remain incomplete, and thus one cannot ascend as an immortal, and the body will ultimately perish. If the mind and will are concentrated in unity, achievement becomes possible; with achievement, the Shen is complete. Is this not worthy of belief? If one cultivates according to the method I have described, one will surely be able to prolong life and increase longevity.

Chapter Thirteen: On the Upper and Lower Method of the Three Origins

The Dao says: Heaven, Earth, and Humanity are the Three Powers (the three fundamental elements that constitute heaven, earth, and the myriad things); Jing (essence), Qi, and Shen are the spiritual loci of the Three Origins (the three fundamentals valued in cultivation), and they are also the basis upon which the Upper, Middle, and Lower Three Palaces function. The three Dantian (energy centers) are the places where divine brightness is generated. How can the three Dantian be made full and the ten thousand Shen spiritually luminous? Listen as I say: As long as the mind is not scattered, the heavenly nature will naturally be spiritually luminous; if thoughts do not arise in reckless motion, Shen and Qi will naturally be complete; if Qi is not turbid, the body will naturally be light and vigorous; if Jing is not dissipated, the Dao-mind will naturally be clear and bright; if the work of cultivation continues without interruption, one can fly and ascend. I instruct you, listen well: Treasure the Three Origins, pay homage to the Jade Capital (the residence of the Heavenly Emperor), with mind and will devout and single-minded, and one may attain long life.

Chapter Fourteen: Preface to the Discourse on the Method of Corresponding to the Four Rectitudes

The Dao (the Way) says: the “Four Rectitudes” refer to the four seasons. The four seasons follow a fixed sequence, corresponding to the seasonal periods of spring, summer, autumn, and winter: spring governs generation and arising, summer governs growth, autumn governs gathering and concluding, and winter governs storing and collecting. How should a person cultivate according to the four seasons? Listen as I describe a method: in spring, cultivate the Qi (vital energy) of the liver and gallbladder, corresponding to Jia and Yi Wood; in summer, cultivate the Qi of the heart, corresponding to Bing and Ding Fire; in autumn, cultivate the Qi of the lungs, corresponding to Geng and Xin Metal; in winter, cultivate the Qi of the kidneys, corresponding to Ren and Gui Water.

In this way, Water and Fire intermingle with one another, Metal and Wood meet and join, gathering in the Central Palace (the center of the body, the meeting place of the Five Phases). The four seasons and the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) can then all exert their generative and transformative functions. After one thousand days of cultivation, the lesser work is accomplished and the Golden Elixir (Jindan) coagulates; after two thousand days, cultivation of the Central Palace is complete and the Sacred Embryo (the numinous embryo formed within the practitioner’s body) manifests its spiritual presence; after three thousand days, the great work is fulfilled, the mortal bones undergo transformation, the worldly physical form is extinguished, one’s name is entered into the heavenly registers, the body undergoes feathered transformation, and one returns to Penglai (the legendary mountain of the immortals). If one can sincerely cultivate according to the method I have described, how could one fail to extend one’s years and attain longevity?

Chapter Fifteen: Discourse on the Method of Matching the Five Phases with the Zang-Fu Organs

The Dao says: Heaven corresponds the yang Qi of the Five Phases to the five zang organs of the human being, and Earth corresponds the yin Qi of the Five Phases to the six fu organs of the human being. Metal, Wood, Water, Fire, and Earth respectively transmit, transform, and correspond to the heart, liver, spleen, lungs, and kidneys, corresponding to Bing, Shen, Wu, Geng, and Ren. This is a manifestation of the transformations of Yin-Yang Qi. It is further said that the large intestine, small intestine, stomach, and bladder respectively correspond to Yi, Ding, Ji, Xin, and Gui; the upper burner corresponds to the Triple Burner (Sanjiao), and the lower region corresponds to the Gate of Life (Mingmen, a bodily location related to the root of life). All of this is the result of the pairing of Yin and Yang.

How is this method to be applied? The reply is: circulate the Qi of True Unity (the original primordial Qi spoken of in cultivation practice) into the five zang organs, so that Jing (essence) and blood become abundant, the hun and po souls are nourished, and Shen (spirit) and Qi are generated and arise. In this way, one can extend one’s lifespan.

Chapter Sixteen: Discourse on the Method of Uniting the Six Lines with the Six Qi

The Dao (the Way) says: The six lines (six levels or stages) correspond to the three yin and three yang. The first line belongs to Shaoyang, the second line belongs to Yangming, the third line belongs to Taiyang; the fourth line belongs to Jueyin, the fifth line belongs to Shaoyin, and the sixth line belongs to Taiyin. This is the meaning of the mutual conjunction of the six lines and the six Qi (vital energy).

What is the use of the six lines? Spring, summer, autumn, and winter each comprise ninety days, amounting to three hundred and sixty days in a year. Every sixty days is regarded as one climatic phase, and thus the six lines together constitute a complete annual cycle. The seasons operate in accordance with changes in climate, and the climate also transforms following the laws of circulation. Understanding this principle, one comes to know that there are likewise six Qi within a single day: the hours of Yin and Mao correspond to Shaoyang; those of Chen and Si to Yangming; Wu and Wei to Taiyang; Shen and You to Jueyin; Xu and Hai to Shaoyin; and Zi and Chou to Taiyin.

It is also said that among the viscera and bowels of the human body, yang Qi circulates on the left side and yin Qi on the right side. The blood vessels are divided into six sections, circulating in accordance with the movement of Qi, completing one circuit each day, traversing the six Qi, and flowing throughout the entire body. If one is able to grasp and apply this pattern of circulation, one may hope to enjoy longevity.

On the Method of the Seven-Return Elixir, Chapter Seventeen.

I will interpret paragraph by paragraph according to the original text, striving to retain the terminology of the scriptures. A few phrases appear to be transcription or recognition errors, which I will handle according to context. The so-called “seven returns” means following the pivotal mechanism of the circulation of heaven and earth, operating through the twelve palaces. In the twelve double-hours of a day, from the zi hour to the wu hour, yin Qi (vital energy) gradually recedes. Applied to human cultivation, this means circulating the original true Qi from below upward, which is called “yin returning to yang”; then gathering the true original Qi from above downward, which is called “yang returning to yin.”

The Qi of the six yin and six yang converge in the Yellow Court (Huangting, the central palace spoken of in human Neidan (internal alchemy) cultivation), then return to the Dantian (energy center). Shen (spirit) and Qi become abundant, and thus it is called the “returning elixir.” Heaven causes yang Qi to descend, earth causes yin Qi to ascend, and humans harmonize by means of Qi; these are all modes of the operation of creation-transformation. The Zhouyi says “return comes in seven days,” and therefore cultivation speaks of “seven returns.” If a person circulates and gathers the true one Qi according to the proper times, there is hope of extending years and increasing longevity.

Chapter Eighteen: Golden Liquid Returning Elixir

The so-called “golden liquid refining the form” has from ancient times been the gateway of immortal cultivation, and is also the foundation of embryonic breathing (taixi, nurturing body and mind through regulating the breath). Shen and Qi are the pivot of cultivation, and also the root of the circulation of water and fire. If one wishes to refine and nourish the physical form and the spirit, one must first refine the heart-mind: when the heart-mind is unobstructed, wisdom arises; when wisdom arises, the methods of cultivation become clear; when the methods are understood, the practice can be accomplished. When the practice is accomplished, one can become an immortal and shed the ordinary body. If one does not undergo such cultivation, how then can one become an immortal? Cultivating by means of the method of golden liquid refining the form, there is hope of extending years and increasing longevity.

Chapter Nineteen: On the Method of the Golden Elixir Forming the Embryo and Transforming

The so-called “Golden Elixir” (jindan) refers to that which is completed after nine years of cultivation; the so-called “embryonic transformation of spirit” refers to transforming from an ordinary person into a sage. A stubborn stone, through inner nourishment, can be transformed into beautiful jade; pearls can be gestated within the womb; the flesh-and-blood body of an ordinary person can likewise nourish a sacred embryo. Within the surface there is contained the real, within the spiritual nature there are hidden treasures, even in the shallow and proximate there may be profound meaning, and even a person of high rank may inwardly possess immortal nature.

If a person associates closely with the good, it is easy to turn toward goodness; associating closely with the evil, it is easy to turn toward evil; associating closely with the worthy, it is easy to become worthy; associating closely with the foolish, one is also easily influenced. If one neither associates with the worthy nor with the foolish, but holds to the Great Dao (the Way) in cultivation, there is hope of long life.

The Marvelous Scripture of the Highest Grade of the Profound Mystery of the Numinous Treasure of the Great Cavern, the Long Text of the Most High (a Daoist classic).