《谷神赋》

The substance of the Dao (the Way) is like an empty valley: hollow and still, yet able to respond to all things. For this reason it is called the "Valley Spirit" (Gushen).

The nature of the spirit, Shen (spirit), communicates with the primordial Qi (vital energy) of the undivided chaos. When a person is in the mother's womb, the nature received from Heaven is originally whole. By the method of image and number, the movement of all things begins from "One." The valley's ability to answer with an echo symbolizes the mutual resonance of the Qi of the "Three Fields" (the upper, middle, and lower Dantian, or energy centers).

When the "Gate of the Mysterious Female" (the gateway that gives birth to life and joins the Yin-Yang energies) opens, the subtle true mechanism begins to stir. Nature and Qi meet in the Central Palace (generally the middle of the body, the center of inner cultivation), which is called "nourishing the infant." Qi travels with the movement of Qi between the nutritive and defensive circulations (what Chinese medicine calls ying and wei Qi), while Shen leads consciousness back toward the apertures.

If one can nurture body and mind, the Three Passes will not decline. The "Three Passes" are the term used in Neidan (internal alchemy) for the critical junctures along which Qi travels in the body. By cultivating the mysterious Qi and gathering in the mind, one can close the Heavenly Pass and let the spiritual root grow according to its natural course. As the breath circles, one must observe how each breath joins the next. In the end the breath returns to where it arose, which is to say it returns to the source.

One who nurtures well can preserve a single Qi for a long time. This Qi is called the "Spirit Capital." It follows the principles of Heaven, Earth, and Humanity, the Three Powers, and reveals subtle and exact laws. In practicing the mysterious art, one should follow the rules of the Three Sages. The grotto-heavens and blessed lands may seem to differ from one another, yet in the end all must return to the source.

One who nurtures well can preserve a single Qi for a long time. This Qi is called the "Spirit Capital." It follows the principles of Heaven, Earth, and Humanity, the Three Powers, and reveals subtle and exact laws. In practicing the mysterious art, one should follow the rules of the Three Sages. The grotto-heavens and blessed lands may seem to follow different paths, yet in the end all must return to the source.

Within Qi there is Jing (essence). The treasure within Qi is true Jing, which one must learn to gather in and store, never indulging desire. There are fish in the water, and the fish live in the water; in the same way Jing resides within the human body, and people live by relying on it.

One should keep to the black while knowing the white. "Knowing the white and keeping to the black" is a common Daoist principle of cultivation, meaning to understand what is bright and manifest while holding to what is quiet and inward. Black is the minister and white is the ruler; when ruler and minister are harmonious, the Hun and Po souls can dwell in the body for a long time.

Outwardly, do not chase after external things. When the mind is clear and still, nothing outside obstructs the spirit's clarity, and Shen can penetrate freely. One must hold firmly to this and not be moved by outer circumstances. Understand that the body in a dream is as illusory as the dream itself, and do not let true Qi be disturbed by impure and stray energies.

One need only fortify the root and make the foundation deep. The principle of deep roots and a firm stem comes originally from life in the womb: Heaven and Earth transform and bring forth all things, each receiving its own form. If the Yin and Yang energies do not interact, they cannot respond to one another; within the Three Fields there is a go-between that unites them.

In the end, all things grow in profusion and finally return to their source. From this we know that the true grotto-heaven (the Daoist term for an immortal or numinous realm) lies within. If one takes the "Maiden" as a true guardian or as a support for cultivation, one will misdirect one's practice and waste many years in vain.

This rhapsody comes from Xiyi.

Within "Yi" (夷) lies a hidden treasure, while "Xi" (希) is originally empty and void. Through inhaling and swallowing qi (Qi), a precious substance condenses, just as a pearl forms within an oyster. When yin turns into yang (Yin-Yang), the spirit embryo forms of its own accord; in the deep and profound reaches, every method of cultivation can be found complete.

All things flourish and grow in great profusion, yet in the end they return to their source. This truly shows that within the grotto-heavens lies a genuine principle. If one mistakes the "maiden" for a true guardian, one will hinder one's practice and idly waste the years.

As the passage on "Xi and Yi" says:

Within "Yi" lies a hidden treasure, while "Xi" is originally empty and void. Through inhaling and swallowing qi, a precious substance condenses, just as a pearl forms within an oyster. When yin turns into yang, the spirit embryo forms of its own accord; in the deep and profound reaches, the methods and gateways of practice become complete.

"It lies in the essential and subtle," meaning that the key rests in a cultivation that is refined and profoundly mysterious:

First, one must bring the hundred spirits (Shen) of the body to stillness and purity, and calmly keep the mind empty and quiet, so that the inner scenery of body and mind gradually appears. The crux of cultivation often lies between one breath and the next; one must regulate the breath with care and not let precious essence (Jing) and qi leak away.

"The valley can nourish itself," meaning that within emptiness and stillness one can nourish the spirit on one's own:

In a sound like an echo through a mountain valley, spirit and qi are at their most responsive; within the grotto-heaven, the subtle essence is nurtured. Once the breath has been regulated and made to flow freely, one should begin by harmonizing body and mind, turning the gaze inward to illuminate within.

"The spirit returns to the orifices," meaning that spirit and qi must return to the orifices of the body:

Spirit and qi travel through the joints and channels of the whole body, and must do so by a proper method; only when the orifices are unobstructed can true qi circulate lastingly. Do not let the qi dynamics of the Triple Burner (the upper, middle, and lower burners, in the terms of traditional Chinese medicine) fall out of balance; and take care that the five viscera are not harmed by cold or heat.

"Knowing softness, one conceals one's shadow within the hollow," meaning that one who understands yielding can gather in the form within the empty stillness of the heart:

The way of knowing softness accords with the principles of the sacred texts, and the subtle spirit and qi can move by means of the breath. Within emptiness and stillness one must experience the images and principles at work; the immortals' scriptures (Jing) likewise record again and again that the gateway of cultivation prizes emptiness and quiet.

"One who is skilled at closing gathers in the light and keeps the One shining within," meaning that one who is skilled at gathering in the radiance of the spirit keeps the mind clear within:

Skill in gathering in the radiance opens the path of cultivation. The Numinous Gate (the passage in the body through which spirit and qi come and go) joins with the "womb" (here, the inner place where the spirit embryo is nurtured), as though composed of materials from the four directions. Although an inner brightness appears within the emptiness and stillness, one must still hold an aspiration of humble emptiness, and understand that the spirit embryo will form of itself within the body.

"Life can be long and lasting," meaning that life can be prolonged:

The root of life is by nature able to put forth growth without end, and a withered stock can flourish again from its old roots. By returning to one's true nature, one can penetrate all transformations; once the spirit infant has been refined, why worry that it will not be luminous enough?

"Even the dying can be saved and healed," meaning that even in moments of crisis, healing is possible:

If one can harmonize the six qi, illness has no way to arise; if one clarifies the mind and spirit, then with the spirit at rest, the breath returns to purity and harmony. Diligent in quiet sitting by night, so that body, mind, and spirit are in communion, how could the Three Worms (in Daoist belief, parasitic spirit-creatures that dwell in the body and harm cultivation) attack the Five Phases (Wood, Fire, Earth, Metal, Water; here, the five basic forces that constitute the body and all things)?

Although it is said that all this happens of its own accord, ...

Only by being naturally released can one hold fast to oneself; in this way there is a chance for the spiritual root (linggen, the foundation of cultivation) to unite with the subtle and profound Dao (the Way). The Four Images (sixiang, the four signs spoken of in cultivation) deserve contemplation, as though the toad in the moon follows its own measure; in the season of late autumn, the moonlight beyond the curtain shines especially bright.

Hold fast with focus in stillness.

With a resolute and sincere heart, draw near to the Dao; emptiness and clarity (chongxu, making the mind empty and still) depend entirely on putting Qi (vital energy) first. When the Profound Shen (spirit), deep and mysterious, has settled, one can grasp the purport of true cultivation, and thereby understand the most profound principle within the mystery.

Without great neglect, the outer will flow freely.

Practice diligently and do not let the profound work fall into ruin; in daily life, too, one must know how to be in communication with external things. "One conceals the dragon..." (the original text here appears corrupt). Draw near to the Dao with a sincere heart; emptiness and clarity depend entirely on putting Qi first. When the Profound Shen has settled, one can grasp the purport of true cultivation, and thereby understand the most profound principle within the mystery.

Without great neglect, the outer will flow freely.

Practice diligently and do not let the profound work fall into ruin; in daily life, too, one must know how to be in communication with external things. The dragon's radiance returns to the pure chamber, and nothing in the world can make it more magnificent. (The original text of this line appears corrupt.)

Store up abundantly, and the heart will be firm.

Cultivate abundantly, and the will becomes steadfast; a single true heart is the source of the vast gateway of the Dao. One naturally comes to realize one's own nature, and without resorting to crooked cleverness, wisdom too will be made complete.

If one understands the true Dao contained herein, one's destiny can be held in one's own hands.

Simply understand that within the root, the nature of the Dao is pure and thick, and one can unite with the true Dao, silently letting it illuminate oneself. As Qi grows, Qi joins with me; as life (ming) is replenished, one transcends the ordinary body. (The meaning of this line is rather obscure.)

If one does not understand Shouyi (guarding the One, holding single-mindedly to the origin), then the Dao will appear ever more mysterious within the mysterious.

From ancient times to the present, attaining the Dao has always begun with "the One." Within its profound depths are contained the Three Powers of heaven, earth, and humanity, and it also symbolizes the pattern of the Five Phases (Wood, Fire, Earth, Metal, Water). One who employs it must understand the coming and going and the transformations of Shen; when the method corresponds, one may obtain the Mysterious Pearl (a symbol of the essence of the Dao).

Thus, one must conceal it to the utmost subtlety.

The subtle Dao is indeed profound and delicate: when one Qi calls out, another Qi follows and returns. It is like the wind rising and clouds gathering, mist answering in response; even the images of heaven and earth cannot depart from this principle.

Dwelling within it, hold fast in silence.

When dwelling within the mystery, abiding in the realm of the Dao, one should hold fast in wordless silence. From ancient times to the present, those who have truly attained the Dao have all said that they have gained nothing; display and ostentation are not the proper way of a person, and instead invite calamity. (The original text of this line appears corrupt.)

Though the workings of Qi undergo ten thousand changes, in the end they must return to calm.

The workings of Qi undergo ten thousand changes, like the wind rising and clouds gathering, mist answering in response; even the images of heaven and earth cannot depart from this principle.

Dwelling within it, hold fast in silence.

When dwelling within the mystery, abiding in the realm of the Dao, one should hold fast in wordless silence. From ancient times to the present, those who have truly attained the Dao have all said that they have gained nothing; display and ostentation are not the proper way of a person, and instead invite calamity. (The original text of this line appears corrupt.)

Though the workings of Qi undergo ten thousand changes, in the end they must return to calm.

When one employs the workings of Qi (vital energy), devising many different methods only brings fatigue, and the original state of purity and stillness is disturbed as well. If the Shen (spirit) keeps its simple, unadorned look, one can preserve the "True One" (in Daoism, the original, pure and undivided state), just as all things were washed through once when chaos first opened.

Cut off the thought of pursuing profit, and hold to a single fundamental principle.

Keep a deep foundation within the nourishment of primordial chaos; when heaven and earth are opened and clarity appears, the method of cultivation will naturally be complete. In one's aims and in the path of practice, one should follow the model of the three sages (the text does not say which three); what the immortal scriptures prize is that one profound and subtle essential teaching.

The heart is the pivot that sets thoughts in motion, while the eyes are like thieves who steal the heart's spirit.

When a thought stirs, all kinds of desires arise. When the heart admits wicked thoughts, the eyes in turn rely on the bright scenes before them. If, facing the sights of the outer world, one cannot awaken oneself in time, in an instant a stretch of one's life is lost.

One craves and indulges in likes and desires, yet has no clear aim in pursuing them.

Once desire stirs up wicked thoughts, it disturbs the gate of the heart. When the Primordial Shen (the original spirit of a person) is scattered, how can one's nature be settled? All the teeming creatures exist for the sake of delighting the eye; to hope to find happiness solely in things that please the eye is hardly likely to succeed.

In this way, one cannot perfect the true Dao (the Way).

The hun and po souls wander every night, and the po returns to the body. The world is in confusion; how can the Primordial Shen and one's nature be settled? All the teeming creatures exist for the sake of delighting the eye; to hope to find happiness solely in things that please the eye is hardly likely to succeed.

In this way, one cannot perfect the true Dao.

The hun and po souls wander every night, and the po returns to the body. Generation after generation, people bustle in turmoil, yet hope to study the true Dao. How could the great Dao let people be held back by beauty and lose their way? Even in the dust of the world, in every place, there are those who have attained the true Dao.

Observe how the myriad things turn their backs to the Yin and face the Yang.

The myriad things carry Yin Qi on their backs and embrace Yang Qi in their arms. Cultivation must pass through the "Three Purities" (a Daoist term the original does not explain) before one can enter the Emperor's Realm (the realm of the immortals). If one can become still and pure and understand how the Shen of the divine operates, then once people today obtain this principle, their hearts will be settled and no longer waver.

Heaven and earth endure.

Yin-Yang hold Qi within them and respond to one another in harmony, which brings forth the scene of heaven and earth lasting long and giving life without end. Deep within the cave dwelling there is a subtle, clear light; its emerald glow lights up the autumn scenery, and the moonlight is vast and hazy.

For those lost within the cave, there is still a path to search for it.

To seek out the secluded cave dwelling, one must set out from the Emerald Jade Stream, where immortals once refined golden paste. If you wish to know the traces the sages left behind, and the place where the true Dao was transmitted, look at the pair of wild cranes perching in that tree.

But for those who are blocked and cut off, there is no road to take.

With fundamental ignorance, wisdom is not keen; and if the ears take in too much, wisdom is instead blocked. Mugwort that grows alongside hemp becomes straight and upright; hemp that grows among mugwort takes on similar qualities.

Observe the latent sprouting in the newborn child.

The newborn's latent, budding nature is like that of a young child, and also like a new shoot growing in step with the Qi of true Yang. In the three months of spring, the hidden dragon Qi surges forth in its season; when the Four Images meet, the White Tiger's Qi is stirred along with it.

They cry out without becoming hoarse.

Male and female call to one another without making a hoarse sound, as though wishing to join together.

(The original breaks off at this point, and at the end it repeats "Observe the latent sprouting in the newborn child.")

"The infant's budding nature is like that of a child, and like sprouts that follow the rising Yang. When the three months of spring surge forth, the hidden dragon responds; when the Four Images meet, the White Tiger urges things along."

The newborn vitality is as tender as an infant, and as plants that sprout in pursuit of Yang qi. As the spring grows strong, the dragon qi that lay concealed is stirred into motion. When the Four Images (symbols used in cultivation to denote the changing movements of Yin-Yang and related qi dynamics) come together, the White Tiger (a symbol of Yin qi or related qi dynamics) is likewise set in motion.

"Crying out, yet never hoarse."

Though there is crying out, no hoarse sound is produced.

"Female and male cry out to each other, yet the sound lies hidden; wishing to unite, they first draw in and swallow, and the momentum cannot be held back. The two qi do not belong to the life of the womb; only then does one know how profound is the principle of the True One."

The two qi of Yin-Yang influence one another like a female and male calling out. The sound is hidden away, and in wanting to unite they first gather in and swallow, so that their momentum cannot be restrained. These two qi are not tied to life born of the womb, and so one comes to know how deep is the principle of the "True One" (in Daoist usage, the original qi or the pure unity of the Dao (the Way)).

"Know the spirit tortoise and find contentment in oneself."

One who understands the way of the spirit tortoise (often a symbol of longevity, stillness, and inward guarding) will gain something of their own accord.

"The numinous and lofty image accords with the body and corresponds to the seasons of heaven; the dragon covers and the spirit rests in Kun, the foundation of ten thousand years. If one knows the secret passage joining above and below, then, like the crescent moon, high and low alike, such a state is rare in this world."

The numinous image unites with the body and answers to the seasons of heaven. Dragon qi covers it, and Shen (spirit) returns to Kun (a symbol of earth, Yin, and bearing), forming a lasting foundation. If one can connect above and below and knows the subtle gateways within, one becomes like the crescent moon, and such a realm is seldom found in the world.

"Let go of it, and it hides away."

When you release it, it goes into concealment.

"Pick it up, and there is no form or substance to seek; take it, and clouds and thunder stir, then finally cease. Amid smoke and fire, what is dry turns moist again; the nourishing moisture follows and spreads over all."

If you try to pick it up, you can find no tangible substance. Once you draw upon it, it is like clouds and thunder rising into motion, which continues until the movement subsides. It can turn what is dry and hot back to moisture, as the qi of smoke and fire is brought into harmony. The nourishing, moistening qi then flows and spreads over everything.

"Contemplate the yellow orange, and the spirit condenses."

Thinking of an image like a yellow orange, Shen gathers and condenses within it.

"The yellow condenses, and the true intent takes the Emperor as its head; Shen dwells in emptiness, and qi is gathered upward. The great Dao (the Way) need not be sought beyond oneself; when principle is fully understood and exhausted to its limit, what more is there to seek?"

Yellow qi gathers, and the true intent takes the "Emperor" as its head. Shen keeps to emptiness and stillness, while qi is drawn upward. The great Dao need not be sought outside the world of ordinary life. Once the way of reasoning is fully open and has been pursued to its end, what more could one ask for?

"Urge the mysterious pearl to grow alongside oneself."

This exhorts one to let the mysterious pearl (a symbol of inner essence and qi, or of the treasure of the Dao) grow together with oneself.

"The mysterious pearl and the jade tree have their roots and foundation; able to be brittle and able to be soft, the aspiration is called 'rare.' The one who awakens should settle early and withdraw into hiding, yet still hold the heart to help all beings and support the weak."

The mysterious pearl is like a jade tree, and its growth has its own roots. It can be hard and brittle, and it can be gentle and soft, and the aspiration of the heart should be quiet and sparing of desire. Those who have awakened should settle body and mind early and withdraw into concealment, while still keeping the intention to aid all things and uphold the weak. (The phrases "ji wu" and "fu ying" may contain textual errors or omissions; they are interpreted here according to the general sense of the context.)

"Devote yourself wholly to holding and storing."

Concentrate on the methods of nurturing and storing up.

"The great Dao need not be sought beyond oneself; when principle is fully understood and exhausted to its limit, what more is there to seek?

Urge the mysterious pearl to grow alongside oneself.

The mysterious pearl and the jade tree have their roots and foundation; able to be brittle and able to be soft, the aspiration is called 'rare.' The one who awakens should settle early and withdraw into hiding, yet still hold the heart to help all beings and support the weak.

Devote yourself wholly to holding and storing."

This passage of the scripture repeats what came before and carries the same meaning: the great Dao need not be sought externally; one should let the mysterious pearl grow, and devote oneself to nurturing and storing.

"In employing Shen, one must be single-minded, and the will must again be firm. Knowing how to hold and store, one knows that the mysterious qi has its gateway. The measures of hardness and softness appear and withdraw together; only when the image and the moment coincide can the matter be seen, and it is hard to discuss."

In using Shen and qi, one must be single-minded and keep the resolve firm. Once one understands nurturing and storing, one knows that the movement of the mysterious qi has its own path. Hardness and softness appear and recede together according to measure. Only at the proper moment can the signs be seen, and such matters are hard to explain in words.

"Never apart from shadow and echo."

It does not depart from the relationship between shadow and echo.

"Like an echo and like a shadow, the shadow follows the form; the shadow and form are silent, yet the echo can sound. When the working of the Dao is employed, there is not a single thing; when the image opens, law and substance are naturally full."

It is like an echo, and like a shadow: the shadow arises following the body, the body says nothing, and yet the echo can make sound. When the key workings of the Dao are in use, nothing seems to be there; but once the images appear, law and substance are naturally filled out as well.

"Return to the jade substance within."

Return to the jade substance (a symbol of inner pure nature or essence) within.

"The jade substance in qi wears snow as its robe; students know of it, yet do not know it finely. If one asks whether those who seek the Way have firm resolve, often their resolve is not deep, and they have not reached the mysterious principle in its subtlety."

The jade substance within qi is white as snow. Those who practice may know this saying, but they do not necessarily understand it in detail. If one asks whether seekers of the Dao are firm in their aims, it is often the case that their strength of will is not deep enough, and they have not penetrated the mysterious principle.

"Without reaching a clear discourse, one does not understand the truth; those who mistake the meaning are all people who have lost the road. If one cannot be plain and unattached, nor nourish a good and steadfast will, how can one forget intention and follow the law to nurture the original Shen?"

Without penetrating a clear exposition, one cannot grasp the true principle, and those who misunderstand the meaning become people who have lost their way. If one cannot remain simple and self-contained, nourishing a good and firm resolve, how can one forget stray thoughts and, following proper measure, preserve the original Shen (spirit)?

"Expound on the dust beyond; the mysterious principle reaches the mysterious subtlety.

How could it arise from being doubted?"

The wording of the original text here seems to be corrupt, and it repeats the earlier phrases "the mysterious principle reaches the mysterious subtlety" and "how could it arise from being doubted." The general sense is: if one cannot penetrate the mysterious principle, doubt will arise from that.

Without a grasp of clear and luminous teachings, one cannot understand the true principle; if the meaning is misread, one becomes a person who has lost the path. Only when the nature of the heart-mind is tranquil and unattached can an aspiration toward goodness be cultivated. If this cannot be done, how can one forget stray thoughts and experience the primordial spirit (yuanshen, a person's original spiritual essence)?

To bring clarity to the disturbances of the outer, dusty world, how could one allow them to mingle with visualization (cunxiang, the practice of concentrating the spirit in contemplative imagery)?

When no dusty thoughts arise within, there is no dust outside to stain. If one nourishes the Shen (spirit) in stillness and ease, how could stray thoughts intrude? When visualization is carried into daily life, it should follow the rhythms and seasons. When the Qi (vital energy) of Yin-Yang stirs and clashes, its working becomes manifest like thunder.

It cannot be seen with the eyes, yet when one attains it, one feels as though startled.

The profound celestial images and laws originally have no concrete form; yet the Dao (the Way) and De (Virtue/Power) of nature can produce an echo, like a sound. From ancient times to the present, few have been able to fathom the intentions of the immortals; the myriad things are produced by the process of creation, and their source is deep and unfathomable.

Lao Dan (the Daoist honorific for Laozi) transmitted the Dao to Yin Xi (the keeper of the Hangu Pass, said to have received the Dao from Laozi).

When the Dao descended into the human world and handed down the true Way, its bearer was honored as a Great Immortal. Parting words were left on the stone wall of the Hangu Pass. Throughout the ages, how many have truly attained it? Laozi crossed the shifting sands to the west and passed down the principle of accord with nature.

Hui Shi (a thinker of the Warring States period) received the principle from Master Zhuang (Zhuangzi).

At that time, Hui Shi's learning was not yet deep; only after grasping the words of Zhuangzi was Hui Shi able to transcend old views. Once liberated, Hui Shi entered the realm of the Profound Origin (xuanyuan, the primordial source of the Dao), and for ten thousand ages spoke freely of the true meaning of the great Dao.

How lofty is the great Dao! Nourishing the Shen lies within the heart-mind, and whether one attains long life also depends on oneself. To hold this in the highest regard is still not enough to express one's admiration; the way of nourishing the spirit is truly profound and subtle. If one can calm the heart-mind, keep faith, and unite Jing (essence) and Qi, others may not know it, yet one will experience it for oneself.

Life arises from water, and when it stirs, it moves toward fire.

The methods of the immortal waters of the two sources are difficult to exhaust; the true meaning flowing in the tides and waves is also not easy to comprehend. I once asked the Old Mother of Mount Li (a female immortal of Daoist legend): why must Taiyin (the Great Yin, the yin force represented by the moon's phases) necessarily be governed by the moon?

If one knows that reckless action leads to the ground of death, and can calm the heart-mind, keep faith, and unite Jing and Qi, others may not know it, yet one will experience it for oneself.

Life arises from water, and when it stirs, it moves toward fire.

The methods of the immortal waters of the two sources are difficult to exhaust; the true meaning flowing in the tides and waves is also not easy to comprehend. I once asked the Old Mother of Mount Li: why must Taiyin necessarily be governed by the moon?

If one understands that reckless action leads to the ground of death, one will not force the impossible to be taken as possible.

One must beware of methods of cultivation that lead to the ground of death, and also take care not to indulge in desire. To cultivate blessings in this very life is precisely the opportunity to fulfill oneself. The compassion and profundity of the great Dao leave nothing that cannot be redeemed; one who can restore life and preserve one's nature and life may hope to extend one's years.