《太清金液神气经》

Taiqing Jinye Shenqi Jing (Scripture of the Golden Liquid, Shen, and Qi of Great Purity), Part One

The one called "Supreme Sovereign of Pure Void" is an ancient primordial spirit, formed from the transformations of the Great Beginning and its undivided chaos. Through profound and boundless mysterious transformations, he roams the realm of Shangqing (Highest Clarity) and commands the Four Offices of.... Amid the darkness of the eight directions he establishes images and transformations. He ascends the Purple Void and turns about there at ease, then conceals himself within the Nine Dawns to work his changes. He leaps far and wide among the nine layers of heaven, causing the wondrous spirit to appear in the realm of pure void. He raises the Five Shen above the Seven Origins and sets the six qi (Qi) in motion within the first formation of chaos.

Were it not for the exquisite text of the Jade Chapters, who could cause the Marvelous Truth to appear at the Numinous Ford? So he lifts the Three Plains up to the Nine Empyreans, drives the Dragon Stars on their rounds through the Supreme Subtlety, and rests in the deep and distant Purple Chamber. With the mysterious and tranquil Way (Dao) he sets Fuxi in motion. He ascends the Seven Stars, circles the realm of perfect transformation, and suddenly enters the empty and formless, where the ordered images disperse and dissolve. With his mysterious method he governs all things.

The divine talismans and jade seal script, after nine transformations, congeal into the Jade Chapters. The jade essence (Jing) is treasured away, worth a thousand pieces of gold. At this moment the Hidden Gate manifests its numinous power and opens, and the Imperial Scripture (Jing) is set forth. The chapter of golden light appears, and with it the radiant, resplendent Great Dao is revealed.

Yet the numinous mists still conceal their glow, and the dark qi (Qi) spreads all around. He circulates and transforms alone, dwelling in a state of trance and merging. The original text is badly corrupted at this point, and only the general sense can be made out: a raised hand makes the Great Brightness divide and shine; a struck stone moves the Five Peaks; a softly chanted verse gathers and reveals the crimson light of dawn; and when he leaps, his form soars into the realm of the mysterious void. The Four Perfected guard his left and right, and the Five Emperors assist his divine authority. The Seven Governors protect the Jade Balance, and the three lights of sun, moon, and stars cast their shadows down in profusion. All things keep changing and flowing onward. The text that follows is damaged and cannot be understood with certainty.

How grand are the numinous Pure Void chapters, the Red Script of Cavernous Chaos, and the divine talismans of the Three Wonders! They enable one to ascend to the numinous gate of the Great Beginning. By consuming a full dose, one may roam the nine heavens. Is this not worthy of reverence? It should be kept in the hall of bright jade, and one should take the Supreme Sovereign's wondrous methods as a warning. You must be careful... The original text contains corrupted characters here and cannot be understood with certainty.

The Numinous Strategy of the Supreme Sovereign of Xuanyuan says:

Jade-inscribed talismans and sacred registers (Fulu) appear within my hall, and the Five Spirits (five kinds of spiritual qi) gather and unite, each returning to its original place. The upright qi of the Seven Spirits is subdued within a vermilion radiance; mysterious images flicker in and out of view, in accord with the Five Phases (Wood, Fire, Earth, Metal, Water).

The Three Wonders, transformed nine times, are refined into langgan (a jade-like immortal medicine). What the Supreme Perfected of Pure Emptiness (the highest realized being of stillness and void) transmitted is the Crimson Dawn Elixir. The key to deathless longevity lies in the Golden Root; to achieve perfect fluid transformation and mastery of all methods, one follows the Way of the Nine Dawns.

After one more transformation, the nine changes are accomplished and one becomes a Perfected Person; Yang qi flows through, and spiritual qi settles submissively in the dish. One who grasps its essential meaning may become a celestial immortal; one who performs good deeds and accumulates merit for ten lifetimes will form a deep bond of blessing.

The Mysterious Gate (the gateway of cultivation) has opened, and you may hear my words. Those who receive the Dao I transmit will have their lives endure; those who lose it will fall to the Yellow Springs. Do not let the worldly, the foolish, or the ignorant hear this Dao.

Be vigilant and cautious, and admonish yourselves again and again: never transmit it carelessly.

The above is the Taihuang Lingce (Spiritual Tablet of the Great Sovereign), one hundred and nineteen characters in all. It should be sealed in a jade case and not transmitted to the world. Those who hear this text will be attended by divine youths and jade maidens. It should be stored secretly in a quiet, pure chamber and must not be treated with disrespect or defilement, lest the sun, moon, and stars send down punishment.

The Perfected of Pure Emptiness said:

The Jade-Inscribed Divine Elixir is among the most essential teachings of the Great Dao. The primordial original qi blends and transforms, and the essential qi of the five colors flows, condensing into the radiance of the stars, sun, and moon. It accords with the celestial charts and talismans, mingling the qi of the Five Spirits and letting the Yang qi flow through. From this, the five minerals send forth their essence, displaying vermilion, purple, emerald, green, and other hues, with a brilliance of utmost clarity. One who grasps its essential meaning may ascend to Taiqing (the realm of clarity and lofty distance in Daoist thought) and roam at will among the Three Capitals and Six Voids (the different levels and regions of the immortal realms). To know this one thing is enough; do not covet too much. This is the essential Dao, and whoever sees it will gain long life.

The Perfected of Pure Emptiness said:

The key teachings of the Three Elixirs (the three kinds of elixir methods or medicines in Daoism) are recorded in the Taihuang and should be stored secretly in the jade hall, not passed on to ordinary people.

The Crimson Dawn Divine Elixir is the elixir with which the Supreme Perfected began their transmission; once the jade-like immortal medicine enters the mouth, even one whose breath has ceased can be revived.

The Earth-Grade Yin Elixir (a yin elixir of the earth grade) allows a person to live long without dying. The phrase "虺圆化，分形翳已" is suspected to contain errors or omissions, and its meaning is difficult to determine; literally, it seems to say that a serpent-like creature undergoes transformation, divides its form, and vanishes.

This is a provision of immortals' fare for travelers, with spirits serving as its envoys. Its worth equals ten thousand pieces of gold, and it can lengthen a person's life without end.

This passage must be kept strictly secret, and its essential teachings must not be passed on.

The Taixuan Qingxu Shanghuang Taizhen Xuandan Jing (Scripture of the Mysterious Elixir of Supreme Perfection) has several other names: Sanguang Shenfu (Divine Talisman of the Three Lights), Jiangchen Weichan, Ganghua Shangdan (Supreme Elixir of Hard Splendor), Baqiong Feihua (Flying Splendor of the Eight Jades), and Taiwei Ziming Zhu (Purple Radiant Pearl of Taiwei).

The medicinal substances or materials used in the refining, with their quantities, are as follows. First is Baling Shentong, eight jin; second, Xuanyang Liuyijing, five jin; third, Chenhua Shennü, four jin; fourth, Xuanying Yuhua, eight jin; fifth, Suling Yunshi, nine jin; sixth, Wuying Chenjing, two jin. Seventh is Baqiong Liugao, twelve liang; eighth, Suling Mingjing, eight liang; ninth, Riyao Chenjing, seven liang; tenth, Yuejing Ganghua, ten liang; eleventh, Xuanjing Zhulin, eight liang; twelfth, Rijing Heyao, ten liang. Thirteenth is Sujing Feigang, twelve liang; fourteenth, Donghua Qingjing, seven liang; fifteenth, Sufu Longgang, eight liang; sixteenth, Jiuyang Mingguang, six liang; seventeenth, Beigang Xuanhua, thirteen liang; eighteenth, Feigang Jinbing, eight liang. Nineteenth is Wuyun Mingying, six liang; twentieth, Rijing Qihua, seven liang; twenty-first, Beiji Zhangren, nine liang; twenty-second, Jinhu Yugu, six liang; twenty-third, Xuangang Ziming, eight liang; twenty-fourth, Jiuling Chenshi, nine liang. Twenty-fifth is Weiqiming, seven liang; twenty-sixth, Lianghua Chenjing, ten liang; twenty-seventh, Xuanfu Shimu, seven liang; and twenty-eighth, Tailing Ganhua, eight liang.

These names belong to the catalog of medicinal or numinous substances in Daoist alchemical literature. The original text does not explain which specific materials each name refers to. Several passages in the original are repeated, and the list above has been arranged according to their content.

These twenty-eight materials each symbolize the numinous talisman (fu) of one of the Twenty-Eight Lunar Mansions (二十八宿, Ershiba Xiu). They are inscribed in the Hall of Pure Void (Qingxu zhi Tang) and are the treasured talismanic emblems of the Great Sovereign Lord (Taihuang Jun). According to the ancient text, nine people in all have seen these emblems. The elixir is called the "Elixir of the Purple Bright Pearl" (Zi Ming Zhu zhi Dan).

The Great Sovereign Lord's method for refining this divine elixir is as follows. First, make two "Taiyi Earthen Cauldrons" (Taiyi Tufu), each with a capacity of one hu and two dou. The walls should be thick on both the inside and the outside, with the inner wall two cun thick, and the whole should be made tight and fine.

Next, pound each of the twenty-eight stone materials separately four thousand times with the pestle, then sift them through silk. Altogether, the twenty-eight materials are pounded 112,000 times. Once the materials are prepared, use "Heavenly Dark and Earthly Yellow" (Tianxuan Dihuang) as the bedding and covering. Mix six jin of Earthly Yellow with alum water to make a clay like sealing mud, and spread it over the bottom of the lower cauldron to a depth of one cun and five fen. Dry it in the sunlight until it is completely dry, and then put in the pounded stone materials.

The scripture (Jing) then repeats the bedding and covering steps and lists the order in which materials go into the cauldron. First place the "Divine Youth" (Shentong), then the "Flowing Essence" (Liujing), followed by the "Divine Maiden" (Shennü) and the "Jade Efflorescence" (Yuhua). Last, add the twenty-eight stone materials, and cover them with five jin of "Heavenly Dark." With this the materials are in place, and the upper cauldron can be fitted onto the lower one.

Then seal the joint between the two cauldrons tightly with "Taiyi Mud" (Taiyi Ni) and leave them in a shaded place for fifteen days, so that they become firm and tightly sealed inside and out. After that, set the cauldron on an iron stand with legs two chi and five cun high, and heat it with a chaff fire.

The heat is adjusted step by step according to the number of days. On the day the fire is lit, the flames reach about halfway up the stand's legs. By the twelfth day, the fire reaches the prescribed height, seven cun from the lower cauldron, and by the twenty-fourth day it is adjusted to five cun away. The scripture then records another twelve-day stage with the fire seven cun from the lower cauldron. After a further twenty-four days, it is brought to five cun away. Then heat for another twelve days with the fire three cun from the lower cauldron, and after thirteen more days bring it to one cun away. After this, burn for another eight days so that the flames are level with the bottom of the cauldron, and after another twenty-four days raise the fire until it is level with the belly of the lower cauldron.

From the ninety-second day, the fire may be increased slightly, so that the flames rise to one cun below the upper rim of the lower cauldron. After another twenty-eight days, stop. The entire refining process lasts one hundred and twenty days.

The terms here, such as the "Twenty-Eight Lunar Mansions," "Taiyi Earthen Cauldron," "Heavenly Dark and Earthly Yellow," and "Taiyi Mud," are all technical terms of Daoist alchemy. This passage mainly explains how the elixir's materials are prepared, the order in which they are placed in the cauldron, the method of sealing it, and the staged control of the fire.

After another five days of refining, the vessel may be opened and inspected. The medicine should be a cinnabar purple, radiant with a precious glow, its patterns lustrous and abundant beyond any name that words could give. At times it transforms into the essence of five-colored clouds and Qi (vital energy); at times it condenses into a brilliance like that of the sun and moon. At this point, use a feather from the left wing of a rooster three years old to sweep the medicine up, and store it in a vessel of gold or silver. At night, the vessel must also be kept covered.

On the fifth day of the fifth month, at the summer solstice, or at dawn on the first day of the second or eighth month, one takes a single pill with cold water, and it is said that one will ascend to heaven in broad daylight. If one does not wish to ascend, one may take half a dose. It is said that this will cause spirits and Perfected Ones (zhenren) to descend, who will arrange meals for the taker in the realm of Shangqing (Highest Clarity), allowing the taker to ride a dragon up to heaven, obtain whatever is needed at will, and be called the "Perfected One of the Limitless" (Wuji Zhenren). When taking a portion the size of a soybean, mix the elixir with three he of clear water. If the deceased has been dead for less than three years, rinse the white bones with the medicinal water, and it is said the person will regain breath and return to life. Then pour one he of the elixir water into the mouth, and as soon as the water reaches the mouth, the dead person will be able to speak. The rite must be performed in a shaded place, where the light of the sun, moon, and stars cannot reach.

The above describes the "Harmonized Elixir of the Crimson Dawn of the Great Sovereign" (Taihuang Jiangchen Hedan). If the deceased has been dead for less than three years, rinse the white bones with the medicinal water to restore their breath and bring them back to life. Then pour one he of the elixir water into the mouth, and as soon as it reaches the mouth, the dead person will be able to speak. The rite must be performed in a shaded place, where the sun, moon, and stars cannot be seen.

The above is the first section of the Taihuang Jiangchen. It is said that one who takes this elixir can ascend to heaven in broad daylight, enter and leave the realm of emptiness and nothingness, and transform all things at will. If the fire has been maintained for the prescribed number of days and the medicine still has not displayed its radiance or shown its five colors, it is because the fire was not continued on that day. One should seal the vessel again with clay as before and then continue adding fire. When the fire is first applied, it should be placed beneath the fire cauldron; on the twenty-eighth day, the fire may be moved to the top of the lower cauldron; after another thirty-two days of burning, stop. If after a total of sixty days the medicine is still not finished, refine it for another five days and then open the vessel as at the beginning.

The Great Dao opened up the cosmos and set the myriad things revolving and transforming. The primordial qi (Qi) of chaos divided from it, and Yin-Yang (阴阳) alternated without end; all of this is the result of the natural course of things. The mysterious diagram turns seven times, and on the ninth it returns. The Taihuang Mingce Shu (太皇命策书) records: "The numinous text moves according to the law of the Nine Dawns. Sunlight opens quietly, and its bright radiance drifts like smoke. After three revolutions and five transformations, it is harmonized by the 'Seven Fluids.' Each of the myriad things manifests its radiance in its own color, and in the end each returns to its original spirit (Shen). One who masters this method may take a place among the Highest Perfected. This method is extremely secret; guard it carefully."

The Perfected One of Pure Emptiness (清虚真人) said: When primordial qi revolves and undergoes seven transformations, this is the numinous function of the supreme Dao. Its brilliance illuminates the sun and moon, and abundantly reveals the nine layers of light. In an instant it changes, concealing its radiance and hiding its form; one breathes in the harmonious, numinous qi and lets it fill the distant, hidden realms of the eight directions. Its wondrous transformations are inexhaustible and may be employed at will. Riding the void, one roams upward to the celestial court. The root of returning to the origin in cultivation can be understood only by those who know it. The first chapter of the Dahuang (大黄) is called "Jade Efflorescence" (Yuying). It is the treasured scripture of destiny kept by the Highest Perfected, and the first primordial scripture.

The Taixuan Yuanchang Pin Di Jiu Gang Qi Hua Dan Jing (太玄元常品第九刚七化丹经, Scripture of the Elixir of Seven Transformations) is also called the Yin-Yang Shenfu (Divine Talisman of Yin-Yang), Riyue Xuangang (Mysterious Firmness of Sun and Moon), Suhua Mingjing (Plain Splendor and Bright Radiance), Jiuchen Zhufang (Cinnabar Chamber of the Nine Dawns), Xuhua Lingtong (Sudden Transformation of the Numinous Youth), Liu O Shen Hui (骝O沈晖), and Baming Shendan (Divine Elixir of the Eight Brightnesses).

Note: Certain strings in the original, such as "虺＋蚱罚法象九晨," "慎驙杺鳌," and "骝O沈晖," appear to be corrupted or to have missing characters, so they can only be handled cautiously in light of context. "Seven Fluids" (七津), "Eight Obscurities" (八冥), and "Nine Dawns" (九晨) are Daoist technical terms that the original does not explain further.

First, Eight Numinous Vermilion Child, four jin; second, Mysterious Yang Sunken Essence, two jin; third, Sunken Radiance Divine Maiden, eighteen jin; fourth, Mysterious Yin Jade Flower, one jin; fifth, Six Fluids Sunken Radiance, ten liang; sixth, Sun Glow Sunken Essence, five liang; seventh, Eight Numinous Cloud Light, eight liang; eighth, Plain Scenery Flying Steel, seven liang; ninth, Great Void Plain Maiden, twelve liang; tenth, Numinous Flower Sunken Fluid, ten liang; eleventh, Flower Spring Water Mother, ten liang; twelfth, Moon Scenery Sunken Steel, six liang; thirteenth, Seven Luminaries Numinous Child, five liang; fourteenth, Mysterious Steel Child of Brightness, eight liang; fifteenth, Numinous Talisman Stone Mother, nine liang; sixteenth, Yellow Primal Sweet Stone, one jin.

This passage lists sixteen medicinal or refining materials together with their quantities. The names are mostly technical terms from Daoist alchemy, and what each one actually refers to can only be determined in light of the surrounding context of the scripture (Jing). The units "jin" and "liang" are units of weight.

This elixir consists of sixteen ingredients, which symbolize the numinous talismans of the Nine Dawns and the Seven Primes. It condenses the subtle qi (Qi) of the Five Phases (Wuxing) and is compounded according to the root diagram of the Mysterious Lodges. The ingredients are pounded in order, three thousand strokes for each, then sifted through silk and placed in the Nine Dawns earthen cauldrons. The upper and lower cauldrons each hold seven sheng of the medicine, which is covered with seven jin of Great Yang Mysterious Essence. Once the ingredients are in place, the two cauldrons are joined together, and the seam is sealed with Nine Dawns earth. The seal is then left to dry for ten days until it is hard and dry.

The cauldrons are set up on the Three Terraces, with the bottom three chi above the ground, and heated from below with a chaff fire. When the firing begins, the flame is kept one cun below the base of the cauldron. On the fifteenth day, the fire is raised level with the base. On the twenty-second day, it is raised to the midpoint of the lower cauldron. Nine days after that, it is raised level with the upper rim of the lower cauldron. The firing then continues for nine more days, after which the heating stops. This describes an alchemical method in which the fire is raised step by step according to the day.

After the fire is stopped, the cauldrons are left to stand for five days and then opened slowly. The finished elixir should shine brilliantly, as bright as flowing rosy clouds, and display eighty-one colors. It is swept up with feathers from the left side of a white chicken and stored in a vessel of gold or copper, taking care that its potency does not escape.

In the first ten days of a first month of the season (the first month of each quarter), choose one's natal day, perform two bows, mix the elixir with clean water, and take one liang. The scripture (Jing) says that afterward the light of the Nine Dawns will appear above one's head, and one's countenance will take on the radiance of a Jade Youth and True Person. Numinous youths and jade maidens will descend to attend one's side, and one will be able to rise into the air, ride the clouds, command spirits, and finally ascend to the Purple Dawn.

Next, take one jin of Great Yang Mysterious Essence. At noon, when the sunlight is strongest, place the elixir in a lacquer vessel and stir it evenly with a long spoon, facing the sun. On the following day, add another jin, and continue until three jin have been added over three days, then seal and store it. After three more days, the elixir should once again give off a light of five colors. It is called the "Elixir of the Nine Dawns and Three Transformations" and belongs to the Way (Dao) of the Seven Numina.

First take the "elixir of three transformations" (the elixir that has undergone three transformations), add white medicinal ingredients, and refine it for three days, using three catties each day. Once refined, seal it in a vessel and let it rest for another three days. The elixir should again emit light of five colors. This is called the "Elixir of Nine Dawns and Three Transformations," and it is made according to the "Way of the Seven Spirits" (the alchemical rules concerning seven spirit-substances).

Next, blend the elixir of three transformations with white nightshade water (a liquid made from white nightshade) and place it in the Nine Dawns cauldron (a vessel used in alchemy). Add two ounces each of the essence of alum, spreading it above and below the elixir. Seal it as before and nurture it over a gentle fire. On the first day the fire should be three feet from the bottom of the cauldron; by the ninth day it should be adjusted level with the bottom; and the refining ends on the eighteenth day, when the fire is withdrawn. After it has cooled for three days, open it by the original method. The elixir should be bright and pure white, and it is called the "Elixir of White Radiance of the First Transformation."

Then take the Elixir of White Radiance, blend it with lodestone water, and cover it with the essence of black lodestone, two ounces of each. Heat it as before; this is called the "Elixir of Black Radiance of the Second Transformation." Next, blend the Elixir of Black Radiance with azurite water (a liquid made from the mineral azurite), cover it with the essence of azurite, and heat it as before; this is called the "Elixir of Azure Radiance of the Third Transformation." Then blend the Elixir of Azure Radiance with cinnabar water and cover it with the essence of red cinnabar, heating it as before; this is called the "Elixir of Crimson Radiance of the Fourth Transformation." Finally, blend the Elixir of Crimson Radiance with orpiment water and cover it with the essence of orpiment, heating it as before; this is called the "Elixir of Yellow Radiance of the Fifth Transformation." With this, the "Way of the Seven Spirits," comprising three cycles and five transformations, is complete.

The scripture (Jing) goes on to explain the uses of the elixirs of each color. The White Radiance elixir obtained from the three cycles and five transformations is placed in a bamboo staff; it is said that, when one walks with it, one can subdue all kinds of demons, ghosts, spirits, tigers, rhinoceroses, snakes, and locusts, and that pointing it at them causes them to die at once. The Black Radiance elixir, blended with the "Lord of Dark Obscurity's Reversed Divination of the Celestial Canopy" (the name of a magical technique in the original text) and smeared on the right hand, is said to summon a traveling banquet (food and drink offered to wayfarers) immediately, if one holds one's breath and calls to the four directions; whatever one names will be delivered at once.

Taking one pill of the Azure Radiance elixir is said by the scripture to allow one to ascend to heaven in broad daylight above the Nine Dawns and become a Pure Void Perfected One (Qingxu zhenren) at the side of the Supreme Emperor; taking half a pill brings long life and the power to command ghosts and spirits. Taking one pill of the Crimson Radiance elixir is said to allow one to ascend above the Nine Dawns and be attended by Jade Maidens; another account says that one pill allows one to command spirits above the Three Dawns. Taking one pill of the Yellow Radiance elixir is said to allow one to ascend to heaven in broad daylight above the Five Dawns and be honored by the Great Sovereign. Finally, when the elixir is blended with "Shangqing water" (water used in Shangqing practice) and given to a person of a hundred years, the scripture says it will make the face glow with the radiance of jade, render the body light and vigorous, and open communication with the spirits. The end of the original text has missing or corrupted characters, and the content there cannot be read with certainty.

The Perfected One of Pure Void (Qingxu Zhenren) said:

The elixir method formed from the condensation of five radiances is the spiritual and subtle root of the Dao (the Way). The essentials of the seven talismanic texts can unite with the primordial Jing (essence). When a practitioner penetrates the Nine Dawns, the Shen (spirit) can ascend in flight; when primordial Qi (vital energy) turns and transforms, splendid radiance is born.

One who understands the key instructions within can roam through Shangqing (Supreme Purity, the high celestial realm in Daoist teaching). The marvel of the Pure Void elixir method also lies in the union of the seven talismans with primordial Jing: penetrating the Nine Dawns, the Shen ascends in flight, and through turning and transformation radiance arises. One who understands these key instructions can roam through Shangqing. The Qingxu Yutang Taihuang Jing (Scripture of the Jade Hall of Pure Void and the Great Sovereign) is a profound and subtle spiritual book.

The Upper Scripture of the Nine Yin Numinous Efflorescence Elixir of the Earth Grade of the Taixuan New Capital, High Chapter Three

The Perfected One of Pure Void said:

The great Way of the Yin elixir congeals into numinous and wondrous written instructions. On the jade tablets (jade slips recording the methods of the Dao) are drawn diagrams, in which the Five Dawns are arranged. Two sevens correspond to one another, making the number fourteen, by which Yin-Yang is set out. When the brilliance like a bright pearl reaches its fullness, it gives off radiance and clouds of mist.

The dim, hidden radiance lies concealed within the fluid and becomes the Vermilion Humor (red bodily fluid). The Mysterious Spring (a wellspring symbolizing subtle, profound essence-Qi) condenses into Qi and connects with the Nine Dawns. When the number of three sevens is complete, the elixir fluid becomes clear and mellow. Streams of five-colored rosy clouds are rich and soft.

One who understands these key instructions can ascend into Taixuan (the Great Mystery). The written treasure is truly precious and is secretly stored within my chapters; it should be kept in the Jade Hall and transmitted to those of great De (Virtue).

The Perfected One of Pure Void said:

The numinous tablets and jade writings are a mysterious heavenly text, which the Supreme Sovereign treasures and regards as a celestial talisman. The Way of the Yin elixir accords with the Six Voids (the six directions of cosmic emptiness in Daoist thought), and the essences of sun and moon are transformed into patterned writing and radiance in circulation.

The numinous medicine transforms in darkness and becomes a purple unguent. One who obtains and drinks it is as though they had received a bright pearl. One who understands this method is a true cultivator of immortality. Do not let the foolish see my book; this is the admonition of the Great Sovereign, so be most careful.

The Taixuan Nine Yin Numinous Efflorescence Elixir is also called the Nine Dawns Yin-Firm Elixir, the Plain Numen Bright Pearl, the Moon-Shadow Jade Efflorescence, the Purple Jade Numinous Marrow, and the Elixir Medicine Nine-Talisman Fluid.

The first ingredient is Xuanyang Liujing (Mysterious Yang Flowing Essence), six jin; the second is Chenying Shennü (Sunken Blossom Divine Maiden), four jin; the third is Xuanyin Yuhua (Mysterious Yin Jade Efflorescence), two jin; the fourth is Qingying Feigang (Azure Shadow Flying Hardness), fourteen liang; the fifth is Rihui Chenjing (Sun Radiance Sunken Essence), twelve liang; the sixth is Baling Yunguang (Eight Numina Cloud Light), eight liang; the seventh is Sujing Feigang (Plain Scene Flying Hardness), seven liang; the eighth is Linghua Yinyao (Numinous Splendor Hidden Brilliance), ten liang; the ninth is Huaquan Shimu (Floral Spring Stone Mother), twenty liang; the tenth is Liuye Chenjing (Six Liquids Sunken Essence), eight liang; the eleventh is Zhonghuang Tongzi (Central Yellow Youth), twenty-four liang; and the twelfth is Tailing Ganhua (Supreme Numen Sweet Efflorescence), twenty liang.

These names are all materials or substances for refining listed in the scripture (Jing), with their weights given in jin and liang. In the original text, a repeated passage follows the fifth ingredient. The list above has been arranged in sequence, and, following the context, the phrase "number sixteen Liquid Sunken Essence" has been divided into "the tenth" and "Six Liquids Sunken Essence."

These twelve minerals are used to harmonize with the breath (Qi) of the twelve spirits (Shen), to balance the numinous energy of the Five Phases (Wood, Fire, Earth, Metal, Water), and to gather the radiance of the sun and moon. Two youths should bathe and purify themselves, and then pound each of the substances in turn four thousand times, sifting them through silk cloth afterward.

Once sifted, the substances are placed in a "Six-One cauldron" (a vessel used in alchemical refining). One cauldron is used above and one below, each with a capacity of six dou. First, three jin of Taiyang Xuanjing (Mysterious Essence of the Great Yang) are put in, followed in order by Liujing, Shennü, Yuhua, Feilong, Ganshi, and the other substances. After all twelve substances have been added, they must be settled carefully and pressed down firmly. The original text in this passage contains obvious repetitions and garbled wording, and the list of substances is not given in full.

Next, another earthenware cauldron is placed over it as a lid, and the joint is sealed with "Six-One mud" (a clay used to seal the seams of an alchemical furnace). It is left to dry for ten days so that the cauldron is tightly and firmly closed, and only then may it be placed in the furnace. The original text goes on to describe using horse dung or chaff as fuel, with the fire increased gradually in stages. First the flame is brought to half the height of the lower cauldron's base. After twelve days the fire is raised to a point five cun from the earthenware cauldron, and after another twelve days it is adjusted to two cun from the base of the cauldron. Then, every twenty-four days, the fire is raised further, burning in turn at the cauldron's base, at the middle of its belly, and near its mouth. Finally, it is fired for another twenty-eight days. After that the fire is withdrawn and the cauldron left undisturbed for three days, and the furnace is opened slowly.

The scripture (Jing) says that the finished elixir will display an exquisite brilliance, shimmering like clouds at sunset and precious gems. It is to be swept up gently with a chicken feather and stored in vessels of gold or silver. When hung in a darkened room, it will give off a vermilion glow.

On one's own natal day (the day corresponding to the stem-branch of one's birth year), one takes a spoonful of this elixir with clear water. The scripture claims that, after taking it, one will gain long life and the power to command ghosts and spirits, will summon Perfected Ones and Jade Maidens to serve, will receive heavenly food and drink, and will ride the dragon of the Radiant Dawn, rising into the air and entering the Purple Chamber, ultimately reaching the highest realm of "Truth" (Zhen). The final phrase, "蛏舷赏酢," is probably corrupted, and its meaning cannot be determined from it.

Take another nine liang of this elixir (dan) and place it in a green bamboo tube, shaving the tube until it is extremely thin. It is said that in this way one can command ghosts and spirits, cause Perfected Ones (zhenren) to descend and Jade Maidens to attend, summon heavenly banquets, and command the dragons of Huachen. One can then rise into the air and ascend, enter the Purple Chamber, and reach the realm of utmost perfection. The name of this elixir appears in the original text as "蛏舷赏酢," which is probably corrupt.

Take another nine liang of this elixir and place it in a green bamboo tube. Shave the outside of the tube thin, seal the mouth tightly with white wax, and bury it three chi deep beneath the North Pole. On the thirty-second day the elixir will turn into water, called the "Fat of Purple" (zi zhi yu). Then take the Jade Fat and blend it with three dou of the Nine Numinous Dark Water of Highest Purity (Shangqing jiuling xuanshui), place it in a new vessel, and seal it with white wax. After twenty-one days, the "Dark Water of the Nine Talismans" will be complete. Once it is ready, open the vessel, and a smoke of five-colored numinous radiance will rise from within. Take one ge of the Dark Water of the Nine Talismans together with one spoonful of the Yin Elixir, bow twice facing the sun, and swallow them; one will immediately ascend as an immortal.

Alternatively, divide three liang of the Yin Elixir into twelve portions and take one portion each day with clear water; after twelve days one can likewise ascend in broad daylight. Practitioners of the highest rank need not use this dark water when taking the elixir. One may also take only one ge of the Dark Water of the Nine Talismans, swallowing it after performing the bowing rite, and immediately ascend as an immortal.

Another account holds that three liang of the Yin Elixir are to be divided into twelve portions, one taken each day with clear water, and after twelve days one can ascend in broad daylight. Practitioners of the highest rank need not use this dark water. One may also take only one ge of the Dark Water of the Nine Talismans; a hundred days after taking it, one becomes an immortal, auspicious clouds appear, and Perfected Ones descend. If someone is ill, simply breathe upon them and the illness will be cured at once. If one wishes to summon ghosts and spirits or call down the Heavenly Kitchen, one holds the breath, concentrates the spirit (shen), and visualizes, and the thing summoned will arrive immediately.

Three days after a person has died, take a single grain of Yin Elixir the size of a millet seed, mix it with water, and pour it into the mouth, and the person will immediately return to life. The original phrase "十三日，比语并一丸" is probably corrupt; the later text says that smearing the pill over the heart will also bring the dead back to life. If the potency of the medicine has not yet appeared, seal the joint again and wait another fifteen days; at that time, place the fire beneath the lower cauldron and keep heating continuously. After fifteen days, shift the fire to the upper cauldron, and stop on the twenty-first day, for a total of fifty days. Then clean the apparatus for one more day, and when opening it, proceed just as before. The closing phrase "万虿怀伞" is probably corrupt and cannot be explained with certainty.

After the vessel has been clarified for fifteen days, the fire may be introduced beneath the lower cauldron and kept burning until the twenty-first day, for a total of fifty days. Let it clarify for one more day, then open it following the original procedure. The original text goes on to say "ten thousand scorpions embrace an umbrella," which makes no sense and is probably corrupted or incomplete.

The Perfected One of Pure Emptiness (Qingxu Zhenren) said:

Here lies the subtlety of the supreme Dao (the Way, the most profound principle). My divine light spreads out and shines in every direction, returning to the Four Palaces. The twelve Yin Elixirs are also in full strength, and the Great Yang Qi (vital energy) penetrates the clouds and rosy mists, subduing the vermilion radiance.

The Superior Adept of Pure Numen builds the Jade Hall. Middle adepts who take it ascend into the Mysterious Chamber, while even foolish lesser adepts may rise halfway to heaven. One must, however, obtain the refined and vigorous power of the Nine Talismans.

Marvelous, marvelous! This allows a person to become an immortal king. For this reason these words have been deliberately left behind, to help others ascend to the heavenly realms.

End of the first fascicle of the Taiqing Jinye Shenqi Jing (Scripture of the Golden Liquor, Spirit and Qi of Great Purity). The Taiqing Jinye Shenqi Jing, Second Fascicle

The assembled Perfected Ones permitted Master Xu to transmit this scripture. Secretary Du preserved all ten fascicles intact, but only the essential points are copied here. This man had companions in the Dao, including Guo Zihua, Zhang Jilian, and Zhao Shuda, and later Shan Shiyuan joined them. They often met and traveled together, once on Mount Wudang and now on Mount Dahuo. He wished to receive texts from the Lord of Fate (Siming Jun, the deity who governs human lifespans and the registers of destiny), but permission had not yet been granted.

Lord Dai patted his belly and said that he kept many fascicles of books within it. This man was the teacher of Xie Yunzhi. The yellow-robed youth was an official of the Jade Pendant and Golden Ornament. On the cloud seat there was often a person sitting beside him, with deep and long breath, and this was the Perfected One of Taiji (Supreme Ultimate), who came and went regularly. One who receives and practices the Yupei Jindang Jing (Scripture of the Jade Pendant and Golden Ornament) will naturally summon the Perfected One of Taiji. As the saying goes: "Take the Nine Numina, the Essence of the Sun, and the Flower of the Moon, and you will cause me to descend to the house of Taiji." This is what that refers to. The method of the Mysterious Perfected is likewise a key teaching excerpted from the scriptures, and those who practice it can become immortals and live forever without dying.

On Mount Liangchang there is the firefly fungus. This substance grows on the ground and looks like a firefly; it resembles a plant, yet is not a plant. It is about the size of a bean and bears purple flowers, and at night it can be seen glowing. Eat one, and an aperture in the heart becomes bright. Eat seven, and all seven apertures become bright, so that one can write at night. If one can obtain forty-seven, one will live ten thousand years. The mountain also holds white fungus, as well as a hidden spring whose water is a deep purple.

On Leiping Mountain in Huayang there is a spring called the Tian Gong Spring. Drinking from it expels the "three worms" (the parasitic worms that Daoism and ancient medicine held to dwell within the human body) from the belly. Its taste is the same as that of the Hidden Spring. Tradition holds that it is the fluid that flows from the jade sands. Clothes washed in it need no plant ash, which is quite remarkable.

In the age of Emperor Gaoxin, there was an immortal named Zhanshang Gong. He once planted plum trees at Fulong, and in time the place became overgrown with them. Master Zhan now serves as Right Protector of the Nine Palaces (a Daoist celestial office). He often told people, "Long ago, at the foot of Mount Huayang, I ate white plums of exceptional flavor. Only a short while seemed to pass, and then I suddenly found that three thousand years had gone by." He planted five kinds of fruit trees there. The land was well suited to plums, and the so-called "plums of the blessed land" were said to dispel calamity and plague.

Today, in front of the dwellings, there is a pond built by Guo Sichao. He raised the banks high and stored water to deepen it. With the passing years, however, the pond walls have collapsed and sunk low. Guo Sichao often drifted in a small boat on the pond, tapping the side of the boat as he sang:

The clear waters encircle the numinous peaks, and the dense forest is green and lush. The dark bird (a divine bird of ancient legend) soars over the secluded wilds, and at ease I speak the insights of my heart.

I strike the oar and board the divine boat, bowing reverently to the morning wind. I have not yet found the moment to be freed from the dusty world, so I wander carefree among the hills and groves.

I roam beyond the Nine Heavens, delving into the Dao, and at last I have become a Perfected One. I fold the wings of the numinous phoenix and hide the scales of the splendid dragon.

I lift high the thing of a single square inch, and the winds from all four quarters seem laden with dust. Looking back, I pity the wisdom of creatures that live at dawn and die by dusk; who could fully grasp what your carriage bears?

Soaring through the void, I cross the Flying Tombs; treading on emptiness, I am not bound by the body. The vision glows in the brilliant morning clouds, and nine phoenixes sing in the rising sun.

Beating my wings, I sweep across the Heavenly River, and auspicious clouds drift in the haze. Then I arrive at the Taiwei Palace (a celestial palace), bearing in my hands the golden pear nectar.

Carefree and unconfined, it appears beyond the realm of the profound mystery; one can say neither that it exists nor that it does not. Riding a swift divine chariot, it flies to the Shenxiao (the high heaven where the immortals dwell), clad in clouds and rosy mist, with nine suns (symbols of miraculous radiance) tied at its waist.

The August Sovereign, riding a dragon carriage, then returns to the Beihua Chamber (the immortal chamber of the north). The divine tiger passes through groves of jade trees and gemlike forests, where wind and clouds gather and merge into one.

The gate of the Underworld opens, wondrous transformations appear, and the subtle traces promptly vanish.

Zhao Weibo was a native of Dongjun. In his youth he studied under Master Zhang of Handan and later attained the Dao. In his later years he received the Yupei Jindang Jing (Jing, scripture of the Jade Pendant and Golden Bell) on Mount Song, the Central Peak. The Hetu (River Diagram, an ancient legendary book of divine origin) says: "In the lands of Wu and Chu there will be many people who are able to witness the Great Peace." He often told others: "These words are true; this fulfillment has been going on for a long time."

Yue Changzhi oversees calamities; Zheng Zhizheng oversees inspection and record-keeping; Tang Gongfang oversees life and death; Zhao Weibo oversees the registers of the immortals (the rosters of the transcendents) and keeps records of those who cultivate the Dao. He also records torrential rains, floods, and the divine lingzhi fungus.

On the twenty-seventh day of the seventh month, at around the Si hour of the morning, the matter will come to an end. The registrar, Lord Hua, should enter the jing (the retreat hall, a place where practitioners of the Dao keep silent retreat and perform rites). After that nothing further will occur; this is done to prevent trouble before it arises.

On the sixth day of the eighth month, the parents will bring the infant into the jing to burn incense, facing north, and present their petition to the Three Lords (here meaning three deities or venerable spirits). At that time, the person previously seen in a jade-green robe and leather trousers will appear, standing and pacing before the jing; he is the Lesser Lord, and one may step forward and make one's request to him.

At midday on the sixth day of the eighth month, a man should arrive: he wears a flat-topped headcloth, has a long beard, and is dressed in purple leather trousers and jacket (a type of ancient garment), and he brings Huang E (the name of a person or a deity). This man is the ghost commander Wang Yan. Wang Yan will bring benefit to people, and he will also bring Huang E to meet them. On that day Huang E may be bound. The clerk, Hua, should attend to business at the well that day and assist the master. Wang Yan arrives at midday and leaves shortly afterward.

Subtle responses manifest beyond form, and harmonious sounds naturally answer one another. Spirit clouds gather thickly in the purple dawn; orchid-scented breezes stir the green carriage.

The Perfected of the Upper Realm (the Perfected Ones of the upper realms) hold a banquet at the Jade Terrace, and from afar they set the example for the earthly immortals. What one hopes for is to surpass the ordinary and reach a lofty, far-reaching state, and so to stand out from the common run.

Study the Eight Plain Texts (the name of a Daoist scripture or cultivation method), and the attainment of the Dao is not truly distant. How can the affairs of the human world be arranged in advance? They only wear down your body and your primal Qi (vital energy).

These four lines are said to have been composed by Lady of the Southern Peak on the night of the twenty-seventh day of the fourth month.

A song from the Palace of the Supreme One:

Holding the eight clouds of Qi (the cloud-Qi visualized and circulated in Daoist cultivation), I guard both eyes with radiant Qi. The Great Perfected (a revered female immortal) grasps a bright mirror and sees the keen edges of the sun and moon.

The cloud retinue (the ceremonial escort of clouds) sweeps past the lofty gate-towers, opening and widening the Niwan Palace (the inner palace of the head, an important site in Daoist visualization practice). Ten thousand sounds enter the hundred passes (the many gates and apertures within the body), and the Maiden (a goddess visualized within the body) sits upright in the Dark Chamber (a deep inner dwelling).

The deeper the cultivation, the brighter and more vigorous body and mind become, and the radiant spirits naturally commune with one another.

In the original text this song is repeated once, and the final character "ying" (英) seems to belong to a fragmentary line. What the song describes is precisely the method of cultivating the ears and eyes. I, the Immortal of the Canglang Abbot's Hall, have often treasured it and used it as a method of the Dao. This song comes from the Jade Scripture of the Four Brightnesses of the Supreme One. To transmit or practice it, one must first swear an oath upon blue gold, and only then may it be carried out.

I ride the sunlight and descend to Canglang, leaping across the ferry of the clear sea. Crimson clouds and mist wreathe the sun, and feathered canopies overturn the nine heavens.

The cloud chariot drifts through the Hollow Void, and in an instant it passes through wind and waves. I come seeking friends in the Obscure Realm, and hand in hand we attend together upon the Lord of Dawn (the celestial sovereign).

The Prince joins the men of bright virtue, and together they bow their heads to welcome the Jade Worthies. Looking down, they survey the Palace of the Eight Slopes (the name of a temple palace), and looking up, they rest upon the summit of Xilin.

Drink in this sweet dew, purple and like jade, and only then will you know that it can wash away defilement and hardship. Where is the fair one now? Only through diligent practice can you draw near to her.

The above text is said to be a letter transmitted on the night of the twenty-sixth day of the seventh month by Lady Wang, the Right Radiant One of Yunlin. When you see it, do not reply.

Imagine driving a carriage to the eastern ridge, halting the chariot, and summoning the hermit immortals. The virtuous ones come riding the waves, and meet only at Sanxiu Ridge.

The numinous mushroom can indeed be eaten, and it will keep you from decline for a long time. The true immortals offer golden nectar, so there is no need to draw water again from a well a hundred zhang deep.

The final passage of the original seems to contain errors and omissions, and the meaning of characters such as "Weng Zhen" is unclear. The above has been rendered smoothly according to the sense of the text.

On the night of the sixteenth day of the eighth month, the Perfected One of Pure Numen (Qingling Zhenren) transmitted this passage.

In the sixth month of this year, I was concerned that the Chief Administrator's health was not good, though it was not a serious illness. This year the Xu household has been troubled by ghosts and spirits, and the illness has flared up slightly, but it should not cause any great harm. If his life is to be preserved, Marshal Fan must also be looked after, and I have already presented a statement on their behalf to the relevant authorities. Shi Chen and Xu Zhao also agreed and felt there was no need for worry. Huang Min may be welcomed to come and live here; Min Nu also wishes to come. It was further said that around the end of this month there will probably be some minor illness. If they are brought here, the affliction can be dispelled.

Some part of the premises should be arranged as soon as possible as a quiet residence, and a room suitable for resting should also be sought. If you wish to gather medicinal herbs this year, set some aside for Min Nu. This year he already has his own natal □, and it is not meant to be taken from; let him seek a talisman (fu) and wear it on his person for protection. If a wind comes blowing through an empty space behind the bed, a screen may be set up on the lower north side, or the screen may be placed close against the north wall, so that the wind does not blow straight in through the open space. Morning and evening, he should worship with full concentration, calming the mind and visualizing himself as practicing the Dao (the Way).

Min has cholera; do not let him eat cold food. Such ghosts and spirits are generally not well suited to dwelling in that place, and for now there is nothing else of concern.

Yi Qian once came twice in a single night to convey these words: the first time he came alone, and later he came together with Baoming.

After lying down at night and waking, one should visualize the image of the sun held in the patient's hand, causing the sun to emit red rays that travel in reverse from the inside of the arm to the elbow and armpit. After a while, the sun's rays suddenly turn into flames that burn the arm, making it clear and translucent inside and out. After another while, silently recite this invocation:

"The Four Brightnesses first rise, and the qi (vital energy) of sun and moon is distinct. Radiance flows and shines forth, pouring into the essence (jing) and settling the spirit (shen). The great fire releases its brilliance, cleansing impurities and refining away smoke and dust. May the wind-qi be clear within and without, may all baleful influences be utterly burned away, may the person attain long life with limbs whole and sound. Let the ghosts that inflict harm be seized and interrogated, then detained and handed over to the Northern Dipper (Beichen: the northern star, also referring to the deity governing the underworld)."

When the invocation is finished, continue visualizing for a while, then relax the body and forget both body and mind.

The Right Preserver of Life (You Baoming) related the above and said that it was based on the records of the Secret Incantation Method for Dispelling Demons.

To the northeast of Gangshan there is a cave that leads through to the cave on the south side of Great Gouqu Mountain's southern peak. Jiang Bozhen often gathered "stone marrow" on this mountain. The stone marrow lies beneath the cave on the north side of Fangshan, and Fanyangzi also used to collect it and take it. This substance is found in the northern mountains as well. Stone marrow is stone-like in texture, though its color is marked with patterns, and it is rather soft. When taken, it may at times make a person feel feverish, and it also keeps one from feeling thirst.

When a person dies, one should examine the appearance of the body. If it looks like that of a living person, it is a case of "corpse liberation" (shijie, the Daoist term for the transformation or shedding of the corpse by which one becomes an immortal). If the feet have not turned blue-green and the skin has not shrunk, this too is corpse liberation. The key is that the luster of the eyes has not faded and the body appears no different from that of the living; this likewise counts as corpse liberation. Ascending to immortality in broad daylight through corpse liberation has its own special circumstances and is not the kind of corpse liberation discussed here.

Along the eastern side of the residence that Registrar Xu is now building there is a small hill called Leiping Mountain. In the Zhou dynasty a man of the Lei family once raised dragons here. Later Jiang Shumao and Lord Tian also lived on this mountain. To the north of the mountain flows the Liuqian River, which some also call Lord Tian's Spring, because Lord Tian lived on the mountain and drew water from this spring.

Since parting from the master, Peng Wen, Yan Qing, and the others had each become absorbed in worldly affairs and failed to complete their studies. The master admonished them: "Studying the Dao (the Way) is like digging a well. The deeper the well, the harder it is to haul away the earth. One must open the mind and set one's conduct right before one can reach the spring. Some say that Ji Zhonghou once spoke of how to help those who understand this Way learn it: it is like walking ten thousand li to reach one's destination. Along the road, whether cold or hot, fair or foul, among grasses and trees, water and soil, one must experience everything in person and endure the trials within it. Lately I have heard these words many times. At first I only heard that someone was studying the Dao, but later I came to understand the principle behind it. That ruler's mind was crowded with stray thoughts; how could he achieve a lofty aspiration? In the past there were often many regrets. Accomplishment is not easy for anyone, but good deeds must not be abandoned. Those who study the Dao must dispel misfortune and shoulder the responsibilities that are theirs to bear; if this is truly so, they should practice diligently."

The above was spoken by Lady Yiqian.

Those who study the Dao should devote themselves wholly to it and turn sincerely toward the truth, never letting the mind scatter. They should renounce extravagance and keep to stillness and simplicity. Let them be so quiet that they seem to perceive something in the dark, so joyful that they seem to awaken to something in secret; so absorbed that they seem to walk into a deep valley, and so cautious that they seem to tread on thin ice. Only then can one be said to have entered the gateway of the Dao, though not yet its inner chamber.

People say that studying the Dao is hard, and also that it is easy. If one can quiet the mind and contemplate the profound and subtle principles, preserve harmony and the purity of one's nature, concentrate the Shen (spirit) and nourish the soul, steady the mind, treasure one's Jing (essence) and Qi (vital energy), and gather in the breath, without being drawn by external things into idle seeing and hearing, then this is where the study of the Dao is easy. If one cannot do these things, it becomes difficult. Marquis Xu must study carefully, and the axe must be ground until it gleams.

The above was spoken by Youying, to instruct that ruler and urge him to be diligent in cultivating the Dao. Those who persevere in practice often receive blessings; those who abandon it accumulate misfortune and ruin. It is not known from whom Master Fan took this passage.

Long ago there was a man who delighted in seeking the Dao (the Way) but did not know how to go about it. Every morning and evening he knelt before a withered tree, praying for long life. He kept this up for twenty-eight years without ever growing lax. One day the withered tree suddenly bloomed with purple flowers and oozed a sap as sweet as honey. Someone told him it was safe to eat, so he ate the flowers and the sap together, and when he had finished he became an immortal. This happened because his mind was single-minded and his sincerity had reached its utmost.

If even a withered tree can put forth purple blossoms and yield sweet sap, how much more so the numinous Three-Bloom immortal herbs and the Five Mushrooms (legendary elixirs of immortality), which can in fact be cultivated. Yet people cannot reverently climb the mountain ridges again and again to wash away their impurities, which is truly lamentable. The reason most people so often fail to get what they wish is the same reason you fail to get what you wish; there is no difference.

Long ago there was a man named Liu Shaoweng who repeatedly entered Mount Taihua and bowed to the mountain. After twenty years of this, he suddenly beheld the Lord of the Western Peak (the spirit of Mount Hua, the Western Peak), who transmitted to him the Way of immortality.

There was also another man who went to the riverbank every morning to bow to the water. After ten years, the River Earl (the water deity) finally appeared, gave him ten pairs of white jade discs, and taught him how to walk through water without drowning. This man is now cultivating the Dao and has become an immortal on the Central Peak.

When Zuo Ci first began to study the Dao, he too diligently bowed to the numinous mountains many times. After about five years, he was at last able to enter deep into the Inner and Outer Dongxi Palaces (the name of a palace in the original text; its precise referent is unclear).

In studying the Dao, one should be like Shan Shiyuan; in withdrawing from worldly affairs, one should be like the Perfected Qingling; in going deep into secluded places to practice, one should be like Zhou Ziyang. If one does these things, how could one fail to attain the Dao? Set your resolve to be diligent, pursue the study of the Shen (spirit) with emptiness and stillness, and conduct yourself with caution and discretion.

The above are the words of the Lord Dinglu, recorded here.

Two hundred sheets of paper are offered to the ghost marshal Wang Yan, who oversaw records and documents and earned merit in warding off calamity. Three dou of oil are offered to the ghost marshal Fu Huang and the Officer of Merit envoys, who joined forces to display their might and subdue the fire ghosts so that they could cause no disorder. Thirty bolts of blue-green silk are offered to the ghost marshal Fan Qiang, who halted all manner of evil deeds, put an end to lawsuits, dispelled calamity, and so earned merit. Three silver hairpins are offered to the ghost marshal Xu Wei, who guarded against illness, summoned back wandering souls, and calmed the Shen (spirit), and who was especially meritorious in stopping lawsuits connected with graves.

These four offerings were recorded on the thirteenth day of the [text corrupt] month. Lord Xiao Mao (Xiao Maojun, an immortal revered in Maoshan Daoism) took the form of a jade axe in order to convey the power to end lawsuits and disperse calamity. Appearing in a dream, the Lord told Huya to instruct the couple to offer these four gifts openly, in thanks to the four ghost marshals for their merit in expelling malevolent spirits. Why, then, has the matter been forgotten? I may inquire once more.

These four ghost marshals were originally spirit officials (lingguan, divine functionaries in Daoism commissioned to protect the Dao and drive out evil). Later they received a rite releasing them from their former status and were granted documents of appointment, whereupon they became ghost marshals. Now that they have been repaid, they will devote themselves to serving people for a long time to come.

The Lord used the image of a jade axe in the dream because it allows Huya's spirit-soul to remain in lasting communion with the immortals. Jade is pure and bright. Through long fasting and the cleansing of the soul, the heart draws near to the immortals, and so the Lord communicated through the form of the jade axe. If one still does not understand after such a dream, one may be said to lack firm faith. If one understands but forgets the offerings, one may be said to be sincere yet to have failed to reflect with care. One must be both sincere and thoughtful.

These contents belong to a secret text and must be guarded with care, never to be shown to others. An outer text says, "I have heard the command; how could I show it to anyone?" On the night of the thirtieth day of the sixth month, the Lord transmitted this text and solemnly charged that it be kept secret. The Regulations of the True Directorate (Zhensi Ke, Daoist ritual regulations) state that all who direct the hundred ghosts, command the ghost marshals, and act with the authority of Heaven should use this method. If it is to be transmitted to seven people, they should number five men and two women.

"Dawn begins, and the first radiance is born; purple clouds glow upon the dark mountain's bend. A blazing, cavernous halo of light flourishes; shining and bright, it washes and illumines all. Distant, far-off, the primal source of the empty expanse; solemn and sweeping, vast and clear."

In general meaning: the first radiance of morning appears, and purple clouds illuminate the secluded corners of the mountains. A bright, round halo of light blossoms, its brilliance shining far and wide and washing away murk and dust. In the remote void the primordial realm is revealed, clear and open, with all things standing in solemn array.

At dawn (Fuchen), the first light has just appeared, and purple clouds and mist glow upon the deep, secluded cliffs. In the radiant grotto-heaven, a round halo of light shines in splendor; its rays illuminate all directions, as if washed clean and spread wide. In this remote and ethereal scene, the primordial Qi of the original beginning appears, and clear, brilliant light fills the void. In the palaces above the Nine Heavens, kings and guests are welcomed, and from the golden halls rise songs and music that resound through the clouds.

The above is from the Middle Chapter of the Great Cavern Scripture of Perfection (Dadong Zhenjing, 《大洞真经》), from which a few lines are copied here.

Foreign peoples call the sun "Zhuoyaoluo," while the Perfected Lord of Fangzhu (a Daoist immortal of legend) calls the sun "Yuanluoyao." To dream of "Zhuoluo" is a sign that the sun is responding to you. The person within the purple clouds is the Deity of the Womb Palace (a spirit who dwells in the womb palace and governs life), and also symbolizes the Way of Mysterious Perfection. The sun's grace shelters and nourishes all things, and is a sign of long life. Purple clouds enveloping the morning signify that the hun and po souls are at peace. Bodily health and tranquility of Shen (spirit) begin from this. "The four phrases have been fully conveyed, and intention and Qi are harmonious and at peace" means that the relevant words have been communicated and presented, and that a person's intention and breath are calm and settled.

The above is the commentary composed by Youying (the name of a Daoist immortal) on the Great Cavern Scripture of Perfection, explaining the meaning of "Zhuoyaoluo."

When walking at night, one should tap the teeth continually, without limit on the number of times. This is done to keep the body healthy and the Shen (spirit) tranquil. "The four phrases have been fully conveyed, and intention and Qi are harmonious and at peace" likewise means that the relevant words have been communicated and presented, and that intention and breath are calm and settled.

The above is the commentary composed by Youying on the Great Cavern Scripture of Perfection, explaining the meaning of "Zhuoyaoluo."

When walking at night, one should grind the teeth together continually, as many times as one likes, for this drives away ghosts and malign spirits. Ghosts often fear the sound of teeth being clicked, and so they cannot harm a person. If this is combined with rinsing the mouth, swallowing saliva, and reciting an invocation, the effect is better still.

Now the Six Heavens (the six celestial realms or divine powers spoken of in Daoism) run rampant, and the Qi (vital energy) of peace in the world is faint. Its spiritual power is not enough to support the upright Way, and instead easily attracts depraved influences; thus the radiance of the Shen (spirit) scatters in all directions, and malign Qi enters through the gap. Advanced years without Virtue (De) have been the case for a long time, and the quarrels and disputes among ghosts and spirits have likewise piled up. Does Xu Yuan (a personal name) mean to take on these matters? If he can turn about and take up the Way of Zhang Hui, I will give him a Fulu (talisman) to take; his illness will surely be cured, and his heart will be suddenly cleared and opened. Otherwise he must go before the Water Official (a Daoist divine official who governs the realm of water and the judgment of offenses).

Alas, you are old and thin, and often assailed by wind and cold; you should take good care of yourself and rest. Do not run about any longer on outside affairs. Embody the Original Mystery (Xuanyuan, the primordial source of the Dao), guard the Jiangjin (a Daoist cultivation term referring to the bodily fluids or related apertures within the body), and make body and mind still and profound. Focus on inward observation, set aside all entanglements, and sweep away stray thoughts; only then can one be said to approach the gateway of cultivation. If worries and burdens are too many and human affairs cannot be put down, then even if one lets the Shen rest for a time in a realm of emptiness and stillness, and forces oneself to maintain a plain detachment, one will still fall short.

Tian Yu of Yuyang said: "For a person in old age to still hurry about like a speeding wheel is like a bell that has already sounded and a water clock about to run out, yet one is still pressing on through the night; such a person is like a guilty man." Seen in this light, old people who remain busy with their indulgences and trivial social comings and goings are merely mingling with the young. If you can now swear an oath not to do so any longer, then even if you cannot manage it at once, you will improve immediately; if you do not, illness will grow along with your years. Are you willing to take counsel with your own heart?

Take the medicine in four pills, one dose each day (the original text here appears to contain an omission or corruption, and its meaning is unclear). As for the method of taking it, you should examine carefully what has been said repeatedly before and after.

Halt the carriage and watch the moon move; turn back the celestial wheel and return to Canglang. I have not yet seen such a person go roaming, and I only think of it by chance, so how could I obtain health and ease? Fortunately, when the clear bright days of spring arrive, one may set down the feelings in one's heart and forget one's cares.

The above is the poem chanted by the Lady of the Right Efflorescence (the name of a female Daoist immortal), who recited it three times over.

Would a teacher feel ashamed to pass the scriptures (Jing) on to a disciple? So long as the heart is not yet single-minded, more than one person may receive the transmission and undergo the tests. You should follow what the scripture says, and receive the method of "Guarding the One" (Shouyi) from the teacher Su Lin. Huya (here the name of a spirit or a cultivation category mentioned in the scripture) should first undertake a fast, and only then receive the method. If someone can truly learn this method that enables a person to transcend the world, the extent of their accomplishment may be hard to measure. When contemplating the stars at night, one should first recite the names of the stars silently, and then visualize the stars. When the incantation is finished, visualize oneself lying peacefully among the stars; then slowly tap the teeth and make an invocation to the Nine Stars.

"O essence of the Nine Stars (the Qi of the Nine Stars): a small measure of sincerity, according with principle, moves and reaches you. Gathering essence and Qi, one can perceive the true realm of the profound depths. Wandering, I ride upon the clouds, and the numinous image rests upon the purple mist. Subtly I bathe within the encircling canopy, and lightly I mount the flying wheel. The mysterious written words open the darkness of ignorance; looking back upon my own form, I think of renewing myself."

The Daoists have two hundred and one methods of technique, that is, two hundred and one categories of arts. Even if one practices these arts and can transform one's shape and become spirit-like (Shen), ascend into the air while sitting or vanish while standing, fly through the void, pass in and out freely, command ghosts and spirits, hide in the sea or conceal oneself in the mountains, divide into different bodies, or even bind a thousand armies, one still cannot, through them, attain long life and transcend the world, remaining with the great Dao without end or limit. The truly limitless Dao lies in accumulating merit toward people and affairs, not in adorning oneself with these techniques. If one is not sincere and reverent, then even if one consults a teacher, or submits memorials and offers prayers, it will bring no benefit.

All teachers should devote their hearts to upholding their integrity. Every morning, one should first pay homage to the teacher of the scriptures, and only then perform the Daoist practices.

The above passage was spoken by Master Xu.

Northeast of Leiping Mountain there is a mountain that the common people call Great Yan Mountain, but its real name is Yugang Mountain, which is the Gang Mountain mentioned in the Record of Famous Mountains. There is a spring at the foot of the mountain. In the past, Li Ming once refined a divine elixir (Dan) here, and then ascended to Xuanzhou (a legendary realm of immortals). Traces of his activity still remain beside the spring. Directly east of this mountain lies an ancient tomb of King Yi of Yue.

This passage records several methods for treating bodily ailments, along with examples of visualization (cunsi), ritual prostration, and the use of medicine.

A disciple who is committed to study, on feeling pain in the body, may knead and press the affected area and apply the method described here. There is no need to combine it with closing the eyes for inner vision, swallowing saliva, or tapping the teeth. In the past there was a man named Tang Lan who lived in the Linlü Mountains. He was struck by a ghost, and his whole body went limp, as powerless as a sack stuffed with cotton wadding. A Daoist later taught him to treat himself with this method, and his symptoms soon disappeared.

The so-called "Method of Bending and Twisting of the Northern Emperor" is suited to cases of cramping and contracture, or difficulty in bending and stretching the limbs. It is often effective, and is not used only for wind-impediment (fengbi, numbness, pain, or stiffness of the limbs caused by wind). These several methods, transmitted by the Northern Emperor of Fengdu, were also adopted by the lineage of the Eminent Immortals. There is also a separate text, the Scripture of Bending and Twisting (Quzhe Jing), which is kept by the Lord of the Western Brightness.

The above concerns the various "bending-and-twisting invocation methods" transmitted by the Northern Emperor.

Wind invades the body because qi (vital energy) and strength have weakened, leaving a deficiency that gives the pathogen an opening. To recover, one should reduce activities that drain one's energy and cause one to run about in toil; only then can the wind illness be expected to clear. The text says that one should now find a way to gather in and subdue the disease-qi of "tomb-infusion" (zhongzhu), and on that basis submit a memorial. The author states a willingness to present the matter on the patient's behalf (that is, to report it to the deities) so that the disease-qi may be cut off. The phrase "she zhi zhongzhu zhi bei mei ji xiao jia" appears to be corrupted or to have lost characters, and its meaning cannot be determined with confidence.

In the past, when Deng Yunshan was about to attain the Dao in a mountain pavilion, both of his hands suddenly stiffened and could not close. The author had someone tell him to apply moxibustion (burning mugwort to warm acupoints) at two points, "Fenghui" and "Qujin." After six or seven days he was able to perform the Five Animals massage. If the power of acupuncture and moxibustion has been exhausted, one should report the places already treated. At the same time, one should concentrate on visualization and cultivation; even if the practice is carried out only in the mind, it is as effective as performing it in person.

In the past, Zhao Gongcheng dragged both legs and could not stand. Morning and evening he visualized himself prostrating before the Supreme One (Taishang), and he kept this up for thirty years. Later, a perfected one (zhenren) of the Taishang lineage bestowed on him a dose of "Liuming Tanhuan Powder," and he was able to rise and walk. He eventually attained the Dao and now lives at the foot of Mount Heming. When one performs visualized prostrations and practices in the mind, one should burn incense nearby and assume the posture of actually performing the rite. This is what is meant by "drawing in and refining the Great Mystery, practicing the numinous work in the heart, dwelling in the Three Palaces, and feasting the spirits in the Six Storehouses": one returns the heart and Shen (spirit) to the Dao of the Great Mystery, cultivates the numinous work within the mind, and lets the spirit-qi settle in the Three Palaces and Six Storehouses.

When performing the "Taiqing Jinye" (太清金液) ritual, and when devoting oneself to the cultivation of the Dao (道), one should burn incense nearby, as though about to begin an important undertaking. This is called "Naya Taixuan" (纳研太玄): to concentrate the mind on the profound principles, to cultivate the marvelous work, and to let the Shen (spirit) settle peacefully in the Three Palaces (the three places in the human body where spirit and Qi dwell) and be nourished in the Six Repositories (the six viscera and bowels within the body).

The above is quoted from the Baoming Yan (《保命言》).

Taiqing Jinye Shenqi Jing (《太清金液神气经》), Volume Two