《老君变化无极经》

Laojun (the Daoist honorific for Taishang Laojun) transforms within the Wuji, his manifestations and concealments remaining profound and subtle as he enters and exits the Huangfang Palace. Laojun refines and nourishes his physical form, gradually merging with emptiness; luminous scenes spread throughout the eight directions.

Once his true name appears, he meets with the Nine Gong; the Great Dao (the Way) stretches long and deep, bringing boundless joy. He rides a chariot drawn by nine dragons, with attendants at its side, and ascends the eight-layered jade palaces (jade palaces stacked layer upon layer).

He mounts the terrace of the golden tower and gazes toward Mount Hua. The Zhenren on the mountain transmit this Jing (scripture) to me, teaching me to study the Dao so that body and mind become pure and upright. One must never cling to lustful desires, lest one destroy oneself.

By keeping oneself pure and conducting oneself uprightly, one attains long life; Laojun’s Dao naturally accords with this. If one neither seeks to study my Dao nor researches the teachings of the Jing, how can one pass through calamities and find vitality?

Those possessed of De (Virtue/Power) should ponder carefully and grasp the inner meaning. Gather the Qi (vital energy) inward, then let it issue forth finely, and the Qi will naturally harmonize. Practice and recording both have their methods, which should change in accordance with the seasons; in autumn one gathers inward, in winter one stores and conceals, and the Qi returns to the Huangting (an important site within the body in Daoist internal cultivation).

In the profound gloom, the Qi merge with one another. Laojun transforms his appearance, manifesting as an incarnation among the Hu people and composing the True Jing. The Hu rebel repeatedly and lack sincerity, surrendering at dawn only to rebel again at dusk, thereby incurring guilt. The able-bodied men of the tribes stand on the verge of destruction; they kowtow as they come forward, begging to preserve their lives. At first Laojun resolutely refuses to consent.

Laojun transforms his appearance, manifesting as an incarnation among the Hu people and composing the True Jing. The Hu rebel repeatedly and lack sincerity, surrendering at dawn only to rebel again at dusk, thereby incurring guilt. The able-bodied men of the tribes stand on the verge of destruction; they kowtow as they come forward, begging to preserve their lives. At first Laojun resolutely refuses to consent; later they receive punishment and wear ochre-colored garments (clothing that indicates penal servitude or punishment).

They wash their heads and shave their beards to establish a vow; they cease marriage and prohibit the taking of life. If they can follow the teaching, their guilt may be remitted. They take only a single meal at noon each day and recite the True Jing; they must not deceive or grow idle, nor cling to lustful desires. Anyone who violates the precepts will destroy himself.

The Hu gradually submit, and the Qi of the Dao consequently flourishes, circulating and spreading in accordance with the times during the Western Han period. The surname is “Muzi,” avoiding the name “Kougong”—“Muzi” combines to form “Li,” and “Kougong” combines to form “Zhang.” He resides in the official compound of Chengdu in Shu Commandery. In the region of the red name there appears Lingyin (the referent here is unclear, as the original text offers no explanation).

The combination of “bow” and “long” forms the character Zhang; Zhang is the foundation upon which all things of the world are established within Heaven. Proceeding by threes and employing sixes, the myriad shen (spirits) are thereby honored; the true immortals stand arrayed among the Three Masters, each possessing a name. The twenty-four zhi (the twenty-four administrative seats of Daoism) each correspond to the numbers of qi (vital energy) so that they may be established.

Fulu (talismans and registers), contracts, and ordinances each possess their own designations. The exorcism of evil talismans and the suppression of evil temples all follow fixed penal statutes. The orthodox law of Lord Lao follows the Dao (the Way) and is naturally clear and evident. The registers of the immortal officials record names and ranks, handling matters according to what is requested.

The principles of the Yin-Yang Central Jing (scripture) are understood by no one in the world. Only the Dragon Embryo Master can transform and deliver the physical form: white hair flowing, he roams the heavenly court; spreading his wings and clad in feather-like garments, his body is brilliantly five-colored like the arrayed stars. His title is Youji Yuheng (a name related to astronomical phenomena and observational instruments).

The bound earth stretches vast with mists and waves; in the region of Haoyang, smoke and waves rise. Seawater does not flow of its own accord but must be stirred by the wind. The sea has no end, east and west joining; the waters do not refuse small streams, and thus they gather deep and wide.

The great sea is vast, king of a hundred valleys; the hundred rivers converge and the waters surge. The source of the waters issues from Kunlun, stirred by the Hua winds. The sea has no end, east and west joining; the waters do not refuse small streams, and thus they gather deep and wide.

The great sea is vast, king of a hundred valleys; the hundred rivers converge and the waters surge. The source of the waters issues from Kunlun Huayin Hall, where yin qi surges and is difficult to withstand.

One ought to prepare in advance against calamities in order to witness Great Peace and ascend into the immortal realm. Riding clouds and driving dragons toward Nanyang, prepare food and drink and set out the banquet. Play the qin and make music, raise cups and drink freely; one must also understand musical pitches, distinguishing the gong, shang, and other notes. The jue and zhi tones both issue from the same music hall.

I enter the secluded river and halt at the spring source. The Great Dao is level, and everyone can hear it. The people of the world nourish the worthy, all calling them subjects; the disciple bows twice, respectfully inquiring about matters of doubt.

The subtle qi contained in the Dao can enable people to live; it is truly not something those of shallow insight can explain. The Dao qi stretches continuously and is difficult to follow; it spreads and circulates like floating clouds.

The floating clouds drift lightly and return to the mountains, yet there are no apertures through which to enter, nor any way to inquire. Subtle matters are difficult to speak of; if one can comprehend these subtle principles, one may fly up and become an immortal.

This is like traveling the Five Sacred Mountains and arriving at the banks of the Weak Water: the Weak Water cannot be crossed, and to cross it would cost one’s life. The wise person knows to prepare in advance against calamities and can thus abide with the world, enjoying lasting peace and happiness.

The mysterious Mandate of Heaven and the realm of Taiqing—who can understand them? Nowadays most people in the world are ignorant. Subtle matters are difficult to speak of; if one can comprehend these subtle principles, one may fly up and become an immortal.

This is like traveling the Five Sacred Mountains and arriving at the banks of the Weak Water: the Weak Water cannot be crossed, and to cross it would cost one’s life. The wise person knows to prepare in advance against calamities and can thus abide with the world, enjoying lasting peace and happiness.

The mysterious Mandate of Heaven and the Dao (the Way) of Great Purity (Taiqing): who can know them? Most people in the world today are foolish and ignorant. When the number seven-nine runs out, demonic bandits will arrive. Why not guard against them in advance and set yourself in order?

I urge you earnestly to do what is beneficial, and not to deceive one another. Now that you and I have parted, when will we meet again? Those within the Daoist community and those in the secular world are not the same, so consider this well. Hills, mounds, grasses, and trees are tangled and hard to put in order.

"Place ten in the mouth" is the sign of a good physician, though the meaning of this line is hard to verify. A gentle, easygoing gentleman is the one the people long for. If you open your heart and come to him, the rebellious mind will be dispelled and doubt will end.

Those who hesitate cannot be governed by the Dao. The dragon turns into a drifting cloud and floats toward the southern lands of the barbarians. The river runs dry, and the people are exhausted. Demonic bandits roam among the crowds, disturbing hearts and cutting off the breath, yet no one can discern them. Once the Master Lord (Shijun; a venerated deity or leader in Daoism) appears, he will exterminate every one of these demonic bandits. Only then will the age of Great Peace (Taiping) emerge, and the True Lord (Zhenjun; a revered perfected being or divine figure) will appear as well.

Those blessed with good fortune surpass ordinary people and become seeds of the Dao. Their names will be reported to the Supreme Lord (Taishang Jun). The Supreme Lord bestows Fulu (talismans and registers; used for prayer, protection, and similar purposes) to guard their bodies. If they hold it in mind and call upon it, the Fulu will always stay with them. They should revere it as they would serve a close family member. True Qi (the vital energy of life, in Daoist terms) will come to rest upon them, and the many spirits will gather and take form. Such a person will endure as long as Heaven and ascend to Mount Kunlun, riding nine dragons and traveling like the clouds.

A gloomy youth (the reference here is difficult to verify) arrives in Liaodong. The situation is urgent, and he wishes to ride a post horse to send word quickly. He pursues the journey for a thousand li, swift as a flying bee, yet cannot break through the poisonous and harmful vapors. The roads are blocked and news is cut off. Facing such a world, what can be done about Lord Jiu (the reference here is difficult to verify)?

A mother raises her child with deep kindness. Only by treating others impartially can people follow one another. The spirit bird (a bird with supernatural powers) can drive out evil and dispel misfortune, while treacherous ministers and villains will sink beneath the earth. At that time, the Qi of Great Peace will be clear and just, and the True Lord will surely appear, revealing a bearing unlike that of ordinary people.

The numbers three, five, seven, and nine are the same within and without. The method of nurturing life lies in making the breath follow in accord. When above and below are in harmony, there is no calamity or conflict. Many do not understand this and speak idly of empty principles. The spirit bird can drive out evil and dispel misfortune, while treacherous ministers and villains will sink beneath the earth. At that time the Qi of Great Peace will be clear and just, and the True Lord will appear, revealing a bearing unlike that of ordinary people. The numbers three, five, seven, and nine are the same within and without. The method of nurturing life lies in making the breath follow in accord. When above and below are in harmony, there is no calamity or conflict. Many do not understand and speak empty words.

The affairs of the west are not yet finished, and one turns back again to the east... (The final phrase, "zhe fu shu," appears to be corrupt, so it is translated tentatively according to the literal characters.)

My mind is wavering, unsure which side to follow. A great calamity suddenly descends, and the roads are cut off. If you wish to withdraw from the world, go east of Huayin; climb the high mountains and gaze out over the sea.

When the sun rises, its radiance is vast and cannot be looked upon directly; one's eyes grow dim from it, and one may even commit errors. The fish hides in the deep abyss, yet it dies by swallowing the bait. The situation in the south is not merely that of a fish devouring its own tail: the liver and heart alone survive, while the body is as though dead.

In the City of Golden Countenance there is a white pheasant, a rarity of the world that crowds compete to see. What lies within forbidden ground must not be touched. Craving beauty throws the heart and Shen (spirit) into disorder. Corpses lie strewn about, and one can only sigh; people cannot cleanse their own transgressions, and can only cry out to Heaven in lament until they die.

In the City of Golden Countenance there is a white pheasant, a rarity of the world that crowds compete to see. What lies within forbidden ground must not be touched. Craving beauty throws the heart and Shen into disorder. Corpses lie strewn about, and one can only sigh; people cannot cleanse their own transgressions, and can only cry out to Heaven in lament.

My Dao (the Way) is pure and untainted, and I will choose those who are fit for it. Few can understand and grasp this scripture of mine. Travel south through Huaiyang, then past Mengjin, where a pontoon bridge rests lightly upon the water. The crowds cross it without hindrance. Write your name on a document and deliver it to the ford's gate; you should use an assumed name and present yourself as someone delivering papers to the authorities. After questioning, the true circumstances and their origin will be made clear.

When the human heart returns to its nature and goes back to the root, and the foundation is deep and lasting, the myriad things follow their own natural course. The Qi (vital energy) of spontaneity arises out of emptiness, and the great road of the land of Lu is broad and level, so that one may be joined with it. If one is fortunate enough to be guided and supported by the newborn child (a symbol of pure, innocent simplicity), one can escape the net, spread one's wings, and fly crying into the heights, bound for the Nine Capitals (the abode of the immortals).

Who can explain the essentials of the Nine Capitals? The immortal Wang Qiao dwelled in a stone chamber, took Laozi as his teacher, and accorded with the Dao of long life. He observed the rise and fall of emperors through the ages, and so those who hold the Dao carry no worry in their hearts. The great Dao washes over all things like a long-flowing river; the hundred streams pour into the sea. The sea surges and churns, its aspiration without end; yet within the boundless there is Woojiao (the legendary mountain that melts all things). Whatever Woojiao receives is wholly dissolved. Forms transform and dissolve into floating clouds; the clouds drift lightly and return to the mountains, where at the mouths of the valleys they condense into Qi and become sweet springs.

When the moment arrives and dusk descends, the household falls silent and still; spirit youths and jade maidens stand in attendance at one's side, assisting men and women in their cultivation and bringing the myriad spirits to completion. The myriad spirits are all transformed into Perfected Ones (Zhenren). Once the Perfected Ones complete their cultivation, they ascend as immortals, roaming the Five Peaks, riding purple clouds and driving six dragons, and gather at the Gate of Heaven. Within the gate there are harmful vapors, which cannot... The myriad spirits are all transformed into Perfected Ones. Once the Perfected Ones complete their cultivation, they ascend as immortals.

I roam the Five Peaks, riding purple clouds, and drive the six dragons to the Gate of Heaven. Within the gate lies a harmful, malevolent qi (气), and I dare not advance rashly. If one goes again and again, ten journeys will mean ten deaths, and at the outset none will return.

If you wish to enter this gate, you must follow the method of Lu Ban (the legendary master craftsman). I have instructed every renowned craftsman under heaven. The Chamber of Frozen Shade (the ice-house where ice is stored) lies within the Middle Dantian (丹田), open through inside and out, with nothing to obstruct it.

When like qi joins like and sounds answer one another, the original source of the Dao (道, the Way) can unfold. The Great Dao stretches on without end, yet who can follow it? Even in a small village of ten households, there may not be one person who understands the Dao. And so my Dao-qi is blocked and cannot extend.

If I am angered, the Teacher-Ghosts will punish my subordinates. If the summoning, the practice, and the selection of seed-people are not carried out with care and diligence, then just as the Great Peace (Taiping) is about to arrive, matters will go awry. The registers and documents must be put in order and submitted to Taiqing (the Great Purity, the realm of pure emptiness revered by Daoists), together with a compiled record of merits and conduct. If the Jade Register (a ledger recording the names and fortunes of the heavenly rolls) holds the names of those destined for long life, and the Three Qi are complete, then the body can be protected and nourished. If one does not cultivate according to the principles of "three, five, seven, nine," how can one pass through calamity and see the Great Peace?

The principles set out in the Yin-Yang Central Scripture (Jing, 经) are hard to grasp, yet at times they open up suddenly to understanding; the key lies in pondering them with a devoted mind. Going out through Yang and entering into Yin, one enters a realm deep and mysterious. Within the eight directions there are nine cities, and within the Nine Palaces one is in accord with the Way of Heaven. The Three Qi and the Five Qi allow the body to be nourished and sustained; by following the numbers seven and nine, calamities can be dispelled and misfortunes removed. The cycles of heavenly fortune grow clear with the seasons. The Three Teachers (the masters who transmit the Dao) issue their commands and hand them to the officers and soldiers to carry out; the General Guardian of the Dwelling must likewise keep watch with devotion.

Going out through Yang and entering into Yin, one enters a realm deep and mysterious; within the eight directions there are nine cities, and within the Nine Palaces one is in accord with the Way of Heaven. The Three Qi and the Five Qi allow the body to be nourished and sustained; by following the numbers seven and nine, calamities can be dispelled and misfortunes removed. The cycles of heavenly fortune grow clear with the seasons. The Three Teachers issue their commands and hand them to the officers and soldiers to carry out; the General Guardian of the Dwelling stands encircling the home, driving out old qi and malevolent spirits. Wuyi (here perhaps a Daoist deity or blessed land) bestows blessings upon the courtyard, removes disaster, and makes the Great Dao manifest. One's name travels far, one attains distinction and glory in the world, one's descendants flourish, and they serve as aides to ministers and chancellors.

The Envoy of the Red Carriage (a divine messenger who rides a red carriage conveying heavenly commands) keeps watch at the gate-pavilion, while the envoys of the left and right attend on either side of the Dao gate. The Clerk of Communications and Documents (a divine official in charge of announcements and written affairs) dwells at the center, and the Lord of the Middle Origin (a deity presiding over the affairs of the Middle Origin) holds together the guiding threads. Blockages are cleared, so that people may return to their native places; their dwellings are peaceful and joyful, and their lifespans are lengthened.

Looking back to when the Five Emperors governed Hanzhong, great trees grew there in abundance, and their fame spread widely. Their branches hung low and their leaves spread out, casting dense shade over the land; people from the four seas gathered there and became pillars of the state. They urged men and women to live together in kindness and to help one another, harmonizing and continuing the qi of the eight woods, so that a flourishing fortune could circulate.

Set right the laws and guiding norms between Heaven and Earth, and return the Yin-Yang that Qian and Kun (Heaven and Earth) govern to their proper places. The Dao (the Way) moves between Heaven and Earth, and its fame spreads far. It governs Hanzhong, where a great tree grows luxuriant and its renown carries afar.

Its branches hang down and its leaves spread wide, Yin and Yang covering one another. People from the four seas gather there and become its supporting beams. It urges men and women alike toward goodness, and continues to nourish the "Qi (vital energy) of the Eight Woods," so that it flourishes in its proper season.

Set right the laws and guiding norms between Heaven and Earth, and return the Yin-Yang that Qian and Kun govern to their proper places. The Dao moves between them, and its fame spreads. The ice chamber (the room where ice is stored) takes on the color of dark and yellow.

Lingzhi fungus grows thick and covers the palaces and halls, while golden towers and jade gates stand ranged on either side. Bronze statues, the Weng Zhong (figures before the palace gates), sit facing one another, flanking the public gate in strict guard. The vermilion gates blaze with grandeur, and who could withstand them? Worthy men and gentlemen all take the name "Elder of the Dao." To ward off calamity and remove harm, hold the Primal Yang (the original yang Qi) in mind; as the breath circulates, the body radiates light.

Wings grow from the body, and one rides the clouds in flight, climbing the mountain to pay respects to Laojun (Lord Lao) and the Yellow Spirit of the Mountain. One roams the Southern Peak, dwells in a place of stillness and purity, and wanders together with the immortal Wang Qiao.

Westward one reaches Guanghan and passes the Great Wall. In the city of Chang'an, barbarian horses whinny. The horses raise their heads and stamp, bits in their mouths, startling the people; the crowds flee in panic, and the city is left empty. Fathers and sons turn into tigers, driven by the pressure of the times to seek a living. Watch how the world rises and sinks, and you will know that even great renown rises and falls with circumstance.

The times are turbulent and unsettled, the climate is disordered, and cold and heat lose their regularity, harming the human body. Those who defy the Dao of Heaven will be punished, and the greedy will meet retribution. Stern laws make the world fearful, bound by prohibitions. Those who have the Dao are free of worry in their hearts, and can cultivate for a long time in a realm of cleansed purity.

Waters rush on without rest, and worldly affairs rise and fall with them; renown too flourishes and fades with the times. The times are turbulent and unsettled, the climate is disordered, and cold and heat lose their regularity, harming the human body. Those who defy the Dao of Heaven will be punished, and the greedy will meet retribution. Stern laws make the world fearful, bound by prohibitions. Those who have the Dao are free of worry in their hearts, and can cultivate for a long time in a realm of cleansed purity.

The water flows forward, never pausing, never staying. A light boat drifts with the wind, the oars urging one another on, and it advances as if floating. Vessels cross one after another without stopping. If one stalls and does not move forward, one will inevitably bob and sink in the water; when the ignorant are hurt, they only add to the worries of others.

Crossing the rivers and seas to the south, one arrives at the city of Jianye. The former splendor of Shengle and the glory of one's descendants cannot be passed down for long; if one does not take up the original root, one will in the end decline and collapse. In the Rinan region, miasma hangs thick and plants and trees can hardly grow; even birds do not fly over it, and scarcely a human dwelling is to be seen. Only by keeping far from perilous places and avoiding harm can one live long.

You should devote yourselves wholeheartedly to upholding the Great Dao (Way), and establish meritorious works. Do not covet wealth, profit, or lust. Keep to rectitude and maintain your integrity, with a clear and steadfast will; only then can you pass through calamity and welcome an age of Great Peace.

The Perfected Lord of Great Peace (Taiping Zhenjun, the name of a Daoist deity) must observe all things clearly and put the documents in order, so that the records are accurate and free of error. The Twenty-Four Parishes (the twenty-four ecclesiastical districts of the Celestial Masters, or Tianshi, tradition) convene at Yangping, where the administrators must verify the name of each household against the registers and household rolls.

Strike the dead from the registers and enter the living, and submit the documents to Taiqing (the Great Pure, the Daoist celestial realm of purity and emptiness), so that the ordinances and case records are clear and plain. After old registrations are transferred out and new ones received, handle each matter according to what was requested; those who have accrued merit should have additions made to their registry records, so as to protect the multitude of beings.

Male officers and female officers each bear different titles. The administrators must observe carefully, examining and regulating people's bodily forms and conduct. If someone understands the principle and comes seeking a path to life, open your heart, join with that person in transformation, and first treat them with sincerity.

Enter names in the registers so that people may pass through calamity and gain new life. Do not obstruct or delay, nor hinder the petitions of the people. The administrators must understand the principle and keep to rectitude, acting in accordance with the scriptures (Jing); if anyone violates the law, record the offense against their name.

Whips and rods bring illness and disaster. Those who hold posts close to the people should keep their hearts impartial and even; they must not be perverse, harsh, or willful. Greed and lust only enslave oneself and injure one's own person.

As for those libationers (Jijiu, the functionaries of the Celestial Masters tradition responsible for religious affairs and ritual) who are idle and neglect their duties, whether newly appointed or long in office: if by nature they are obstructed and cannot discern the true Dao, yet recklessly discuss the origin of the Dao and delude others, speaking shallowly and allowing ordinary people to mock and question them, they will invite calamity and be punished before the Three Examinations (Sankao, the Daoist system of assessing merits and faults). Even those who share the same Qi of the Dao will not be protected on this account. If they do not repent but instead voice resentment, they will provoke the administrators and be severely judged.

Good and evil each have distinct categories, which should be investigated and recorded according to the facts. Officials in charge, when conducting affairs among the living, must be careful and thorough in verification; those who are guilty should be punished according to the law, even to the point of severe sanction. When those above have excessive desires and lack loyalty and constancy, the people are exhausted by labor service and cannot farm. Seeds are sown out of season, and flowers and trees cannot flourish. Livestock eggs are damaged and in the end die off; grain becomes as costly as gold and jade, and the people are cut off from food.

The people look at one another, their faces yellowed with sorrow, their hearts distressed as though in mourning. Such a world is disordered and without governing principles: the ruler is greedy and his ministers corrupt, and both law and the constant order of things are destroyed.

The world is about to descend into chaos, and loyal and virtuous people will have no place to stand. Loyal ministers and filial sons will conceal themselves deeply. They will not participate in worldly affairs and will pretend to be mad; treacherous ministers and villains, however, will be filled with ambition, their arrogance soaring high.

Some will speak frankly according to principle, setting forth the laws and disciplines; others will hold firmly to the correct Way, uphold justice, and pour out what is in their hearts. Court officials will be trapped and at a loss, having lost the standards for handling affairs; soldiers and common people will be in hardship, as if surrounded by a pack of wolves.

Carrying earth on their backs and treading through water, they will advance while sighing and chanting mournfully along the way; the waters of a hundred rivers will surge, flowing toward marshes and cities. When the true impact arrives, it will be difficult to withstand; fire will lose its brightness, and the sun too will grow dim and without light.

Someone will be granted land and proclaimed king in the Qi region; the people of Qi will sigh with grief, their bodies and minds wounded. The sheep that were raised will turn into tigers, mice into wolves; names and identities will also change, and everything will become abnormal.

Crossing famous waters westward, passing through raging fires; in deep forests and secluded valleys, poisonous frost Qi (vital energy) will be everywhere. A hundred grasses will be slaughtered, their leaves withering yellow. When the first month of early spring arrives, the atmospheric phenomena of Heaven and Earth will appear.

The pivot of the Northern Dipper will turn following the morning sun, nurturing all things and granting longevity to the multitude. Conserving together with the longevity of Heaven, a sacred person will appear; Han Zhong and Fan Li will assist and rectify the world's Way.

By taking the nine medicines, one will no longer eat grains; one may dwell in stone chambers among famous mountains. Before one, sources and streams stretch continuously, the road is long; accompanying primordial chaos, one reaches all the way to Haiyang.

The seawater will stand still without flowing, thick like slurry; the source is deep and secluded, no one able to reach it. The water has neither sweet taste nor bitter taste, no odor, yet it is indifferent to fragrance or stench. Within it there is the infant (chizi, a newborn baby, often used as a metaphor for the pure and unstained original state), who is born after crossing obstacles.

The Dao (the Way) that I practice does not accord with worldly human sentiments; it takes Heaven and Earth as its standard, making people's body and mind clear and penetrating.

The manifestation of the Dao is subtle, penetrating into the realm of mystery and profundity, stretching far and distant, difficult to exhaust. It is like a hundred rivers flowing into the rivers and seas, not rejecting even the smallest streams, and thus able to gather into a deep and vast ocean.

Scholars who love learning admire purity, uprightness, loyalty and honesty, harboring humility in their hearts, willing to place themselves below others, keeping these qualities in mind. Do not let the mind and will be scattered and mixed, but be concentrated, refined and pure, guarding the root. The Dao of which I speak values cherishing life and loving those who are good.

Live in harmony with the common people, maintaining simplicity, purity and genuineness, holding fast to the correct Way. Xu You once washed his ears by the river, indicating that he did not wish to hear of worldly fame and position. He always kept himself quiet and guarded, different from the multitude; using stones as pillows and water to rinse his mouth, he quietly contemplated the true Dao.

By gathering immortal herbs and lingzhi, one can accomplish the meritorious work of the myriad Shen (spirits). Ingesting the “Three Subtleties” (the subtle Jing (essence) and Qi (vital energy) of which Daoism speaks) and then drinking the divine elixir allows one to attain immortality, living as long as Heaven and Earth, freely roaming the boundless realms and visiting the Eight Heavens.

Within the Eight Heavens stand detached towers, their pavilions winding and twisting, now hidden and now appearing. Inside the Nine Heavens all is deep, empty, and still; no one can be seen. Who can clearly distinguish the Qi that first arose from primordial chaos? From it Yin-Yang evolve and disperse, and the original source of the Dao (the Way) thereby unfolds.

This Qi nourishes the human body, causing it to put forth roots like those of flowers and trees. When the roots are firm and enduring, one accords with nature. The Qi of nature issues forth from Kunlun; north of Mount Kunlun lies a land of extreme bitterness where hot springs are found.

These hot springs can treat all manner of illnesses and dispel calamities; even those who have committed faults can thereby regain their blessings.