《重阳全真集》Vol. 3

Friendly Words

The bright moon has shone from ancient times to the present. Sadly, you dwell at Huazong’s sea mouth (a proper name or cryptic phrase in the original), as though living in a dark cave, unable to tell day from night. My friend, my friend, tell me: where should you begin your cultivation?

Willow Branch

Awakening from a dream, I see the moon hanging high in the blue sky, its light shining on the Peaches of Immortality (an image of immortal life). I receive a white brush just when the time is right, and have a sharp knife at hand as well. Poems and lyrics take shape with a flick of the hand; their beauty flows with the wind, rising like waves of cloud across jade paper, while my mind and spirit roam freely in delight.

When a breath arrives, the weakening Qi gathers into a mass, and life turns with it. When the breath no longer comes, one breaks through the womb and departs; this cycle comes to an end. If one wishes to go on creating and repeating the cycle as before, one must begin anew. Qi gathers again within the womb, and another round of hardship follows.

Who knows that there is a well at the edge of the sky, where golden light glimmers and purple radiance shines forth? It is before our eyes day and night, yet no one seeks it out. Only I know its location in stillness and concentration, and so can bear and master it. Devote all your strength to the Pearl Grove (a symbol of what is gained through inner cultivation), and you can ascend to the heights.

Pestle Song

A monkey rides a horse, wild and foolish, hard to catch and hard to tame. How can this disorder be cast aside? Li-luo, li-luo. With the wisdom blade, cut through delusion; set to work together and I will teach you to recognize the root. Li-luo, li-luo.

Water and Fire, Kan and Li (terms in traditional Neidan, symbolizing the two forces of Yin and Yang): how can their changing signs be discerned? Li-luo, li-luo. Do not merely burn and refine, and do not cling to methods of cultivation; the key lies in these principles. Li-luo, li-luo.

O “Pestle Song,” you mad-breeze brother (a self-mocking name), leap clear of the waves of life and death. Li-luo, li-luo. This is true freedom and ease, bound by no one; sing as your heart desires. Li-luo, li-luo.

Use the cinnabar measure (a Neidan term for a tool or method used to harmonize and combine the ingredients) to cut through confusion and bring the scattered parts together. How should you carry and hold it? Li-luo, li-luo. A head falls, and a rainbow appears; a white lotus blooms from the green mud. Li-luo, li-luo.

Wealth and fame are like a vast sea; rights and wrongs, like a mighty river. Wang Feng leaves the mortal world and climbs to a high ridge. Li-lo □, li-lo □. If only one waits ten years, until the merit of cultivation is complete, one may rejoice freely in the depths of the white clouds. Li-lo □, li-lo □.

The Three Elixir Treasures—the treasures of the upper, middle, and lower Dantian (energy centers) in cultivation—are hard to carry up the high ridge. Li-lo □, li-lo □. If only one waits ten years, until the merit of cultivation is complete, one may rejoice freely in the depths of the white clouds. Li-lo □, li-lo □.

The Three Elixir Treasures are hard to discern. In a state of drowsy stillness, how can one guard them? Li-lo □, li-lo □. Let them abide always in the emptiness, and hold them in the heart for a long time. Wear a crimson Daoist robe and a fresh black hat. Li-lo □, li-lo □.

Treading the Grass

Do not indulge your children or boast of your descendants; for a cultivator, such attachments become a harm to oneself. Toiling to amass other people’s wealth for their sake comes to nothing in the end but repaying the debts your children incurred in past and present lives. Splendid pavilions and towers delight the eye, while affection brings worry and sorrow. Even if you temper your heart until it is hard as iron and stone and keep silent, you still cling to your own children. Once you close your eyes and depart this life, what can you take with you?

Another “Farewell to Home in Spring”

Wife and children, do not sigh; descendants, do not complain. I have my own wish to keep company with Daoist friends among the clouds. I know in my heart that I have left worldly bonds behind; the cool, carefree state can be seen only by experiencing it for oneself. My steps gradually lead deep into the clouds, beside a winding bend where the stream runs shallow.

Another “Farewell to Home in Spring”

Wife and children, do not sigh; descendants, do not complain. I have my own wish to keep company with Daoist friends among the clouds. I know in my heart that I have left worldly bonds behind; the cool, carefree state can be seen only by experiencing it for oneself. My steps gradually lead deep into the clouds, beside a winding bend where the stream runs shallow, as a fragrant breeze brushes my face. I roam freely on Mount Kunlun and cultivate in the Cavern of Mist and Rosy Clouds.

Another Self-Portrait in Verse

People are bewitched by wealth, yet wealth is also controlled by people. This coming and going—when will it ever stop? Even hard copper coins wear away; how, then, can a mortal body escape birth and death? Turn back early and seek the profound Dao without delay. Think carefully: do not say that cultivation lacks a teacher’s guidance. The two paths within the abdomen have already appeared clearly, and that one point in the heart is plain to see.

The spring within Mercury is clear, and the flame within Lead burns fiercely. Yin and Yang reverse and merge, bringing a sweet nourishment. The tiger’s roar shakes the Jia direction (the East); the dragon’s cry summons the Geng direction (the West). Recognize the central field and distinguish its paths and boundaries; plant the Golden Peach with your own hands, and harvest it with your own hands. The jade youth holds it in his palm, ready for you to take; at the banquet of precious jade, it may also be divided and shared.

The Great Dao has never had a name, yet “Harmful Wind” (Hài Fēng, Wang Chongyang’s self-chosen sobriquet) takes action. He finds joy in walking the Treading the Grass path, persisting in cultivation through one connection after another, following each step in turn, like a lotus opening with every step. Clear springs gush forth, surging straight into the blue sky; clouds gather into a canopy, vast and magnificent. Fragrance from without draws in brightness, while the brightness within illuminates the true elixir—the Neidan (internal alchemy) gained through cultivation.

Without a trace of shame, one still expects others to escort and welcome one. Once thoughts and feelings arise, all kinds of desires begin to stir. The mind and spirit draw a person toward seeking opportunities. After eating one’s fill at three meals, one should not go on squandering one’s mental energy. What need is there to seek a doctor’s treatment, or to let others esteem and depend on oneself? Drawing talismans and chanting over water—Daoist ritual acts of writing talismans and reciting incantations to empower water—both plant seeds of good fortune. Li□ li luo luo li□: follow the path for a long time, onward to the jade grotto of Penglai’s immortal realm.

Another poem thanking someone for a gift

Keep the felt socks and give away the wooden helmet; accept them as a modest expression of gratitude. Let anyone prepare the tea and meals as they please; every flavor deserves careful savoring. The tranquil perfected ones and the simple, sincere bodhisattvas all use these everyday things to attain transcendence. Carefully gather lead and mercury—the Yin-Yang, Jing (essence), Qi (vital energy), and other forces used in Daoist internal alchemy—within the heart, letting them grow full and complete without scattering or loss.

Another poem for a friend

The year before, hemp was gathered; last year, wheat was sought. This hemp and wheat carry a message. The golden cake on the left symbolizes Yang energy beginning to rise; the silver vessel on the right symbolizes Yin energy lying hidden. In dealing with things, remain unbiased and free of self-interest: even when Yin and Yang reverse, their own principles still hold. The lamp of the heart shines brightly, making their workings entirely clear. The streets and lanes around Mount Zhongnan are not truly places for cultivation; it is on the Eastern Capital road that the real meaning is understood.

Another poem on burning incense

The body is like an incense burner, and the heart like the incense itself; what the rising smoke reveals is the manifest truth of a single nature. Burn incense at the proper time, and its fragrance reaches Kunlun, the sacred heights of Daoist thought. As the smoke curls upward into the sky, it reveals auspicious signs. It rises straight into the clouds, wondrous beyond measure; clouds gather into a canopy that enfolds a hidden meaning. At the Golden Flower Monastery, one roams freely and at ease, often paying homage and attending upon the Jade Emperor, a revered Daoist deity.

A single point of numinous clarity—the clear spiritual awareness within human nature—stands before two level paths. Where should one begin, and what should one do? Know to bow respectfully and enter the celestial realm; do not stumble into the underworld. The sun moves, the moon rises, and the myriad things of the world each follow their own course. I urge you not to cling to bodily immortality, but always to guard the Golden Essence (jinjing) of internal alchemy.

Also, the Round Hermitage on Mount Kunlun

The round hermitage has been built, but for now its rafters have not been laid. How could you know the purpose behind my arrangement? The Water Talisman (a formula used in cultivation) is not to be applied here, for the time and place have come in Wendeng County. Each of you should cultivate with care and hurry back to refine yourselves; when the inner vision appears, you will see it for yourselves. Now we are gradually entering the realm of the mysterious. Then we will be able to meet often.

Also, Burning the Hermitage

After years of diligent cultivation, I lived in vain in the Liujiang area, where worldly toil filled the hermitage day after day. Suddenly the True Fire (the alchemical fire of transformation in internal alchemy) was kindled, and the hermitage was burned down; I turned toward the supreme Dao. We shall meet again.

Also, Burning the Hermitage

After years of diligent cultivation, I lived in vain in the Liujiang area, where worldly toil filled the hermitage day after day. Suddenly the True Fire was kindled, and the hermitage was burned down; I turned toward the supreme Dao. I urge you all not to grieve or be downcast: I have another, far-reaching realm. Only the ashes remain; I will not visit again. The cloud road to Penglai is now open, and we may come and go.

Search in sleep; cultivate in sleep. Even when the eyes are clouded, keep to the true path and let joy dwell in your heart. Contemplate the Three Treasures (Jing, Qi, and Shen), and their numinous qualities will appear of themselves, coalescing into the Nine-Turn True Elixir (a pill formed through repeated refinement in internal alchemy). Gather the auspicious clouds and travel to and from the blue heavens; only luan birds and cranes lead the way, before and behind. Ten thousand rays of white light rise from Kui Garden, while a single point of red light shines at the center.

End of Volume Seven of the Complete Collection of Chongyang

Like a Dream

If you understand the wondrous principle contained in the number ninety-nine, you will see the bright moon shining clearly over the green pool. Grasp the true meaning concealed in its double sense, and you will know the mystery indicated by the first three threes and the last three threes.

The “nine nines” passage says that to understand the essential meaning of “nine nines,” one must set one’s thoughts straight, cultivate and restore one’s original nature—the inborn nature present from before birth. In cultivation, Yin and Yang must return to harmony, and the process ultimately finds expression in elegant, refined poetry. What the sages speak of can also be expressed through “Chen Zhao Bi Tan” (“Setting a Reflection in the Green Pool”): grasp its double meaning, and one can understand the mystery behind “the first three threes and the last three threes.”

The “nine nines” passage appears once more, with the same meaning as before.

What the sages speak of can also be expressed through the ci poem “Ru Meng Ling” (“Like a Dream”).

At “nine one,” the chill has begun to set in. The cold of the north spreads unchecked; severe frost and ice are everywhere, and it is the time of the Winter Solstice. Yet a special transformation is hidden within: the new Yang concealed inside is about to sprout.

At “nine two,” profound Yin is bitterly cold, and white snow blankets the earth. This nourishes the spiritual root—the foundation of life in cultivation—so that the Yellow Sprout, a symbol of the first Jing and Qi to emerge in Neidan cultivation, may receive nourishment and care. Every detail must be observed closely, like the divine turtle of the Northern Sea drinking freely.

At “nine three,” water gathers in the four corners and freezes; the entire surface is icebound. The wondrous nature is steadfast beyond compare: even in bitter cold, it gives forth an extraordinary radiance, shining from afar toward the rainbow at the edge of the sky.

At “nine four,” the cold wind is like an arrow, its force felt everywhere as it drives off the host of demons—an image for the delusive thoughts that disturb the mind in cultivation. It is cause for celebration: auspicious signs have appeared, inviting admiration. From afar, it shines toward the rainbow at the edge of the sky.

At “nine four,” the cold wind is like an arrow, its force felt everywhere as it drives off the host of demons. Auspicious signs have appeared, a cause for celebration. The light of clear skies appears faintly, then spreads until it fills the expanse.

At “nine five,” the ice of the Celestial Lake has melted completely, and the beautiful scene gradually becomes a delight to behold. Look carefully at the plum blossoms on the mountain slopes: warmed by the rising heat, they are already in full bloom. Of what is offered on the incense table, they alone possess half of the true Yang—the pure Yang Qi.

At “nine six,” clear Qi unfolds, moving above and below in mutual harmony and nourishment. It flows everywhere, revealing the exaltedness of the Dao and the nobility of De. Yin and Yang weave together like warp and weft, about to bring forth precious buds and plants.

At “nine seven,” the gates open, and the Eight Extraordinary Vessels—the eight special channels in the body’s meridian system—flow freely and connect with one another. Breath and Qi rise in a misty current, circulating again and again without end, and a pure white aspect appears. This transformation is difficult to fathom, and one point shines out above all.

At “nine eight,” the various currents of Qi blend harmoniously and return everywhere to balance. Radiance appears in every place, bright and brilliant, growing ever more luminous. The currents of Qi connect with one another, giving rise to branches of jade and leaves of precious stone—an image of abundant vitality and fruition in Neidan cultivation.

The gateways of the nine apertures and eight directions are all shut. Body and mind become one, and light gathers like a flame. The flame glows red as rosy clouds, while heavenly flowers—auspicious visions that appear in cultivation—seem to envelop everything, just as they should.

Wrapping and wrapping, they finally congeal into a luminous, crystal-clear pearl.

The “Nine-Nine Glorious Ode” has been recited. Who composed it? His surname was Wang, his given name Zhe, his courtesy name Zhiming, and his Daoist name Chongyangzi.

Joy, joy: a single Golden Elixir, the essence formed through Neidan cultivation, congeals forever.

“Xijiang Moon: The Four False Elements”

How sad that the human body is falsely formed from the four great elements of fire, wind, earth, and water. “Four great elements” is a common term in Buddhist and Daoist texts for the four elements that make up the human body and all things. This body is ultimately impermanent, yet it makes people suffer day after day, as they sink into the pleasures of sights, sounds, tastes, and sensual enjoyment.

Only I shake my head and pay no heed to these things, dwelling in the Yellow Court, the inner center of cultivation in Daoist Neidan practice. In stillness and Wuwei (non-action), the true spirit gathers of its own accord, with five-colored rosy clouds shining above it.

“The Four Classes”

How sad that merchants and artisans, farmers, and scholars each boast of their own skills. Their clever devices grow ever more ingenious, and they go on competing and vying for superiority until their lives come to an end.

Only I shake my head and pay no heed, living by simplicity and detachment alone. With a mind as clear as water and as still as ice, one will naturally attain the luminous state of perfect fulfillment.

“The Four Harms”

How sad that wine, sexual pleasure, wealth, and anger keep the people of this dusty world lost for so long. Everyone chases pleasure like a vinegar fly, as the original compares those who are caught up in immediate gratification and cannot break free. The result is a disturbed nature, a clouded spirit, and the loss of clarity and wisdom.

Only I shake my head and pay no heed, content to live in hardship and solitude. I wear coarse cloth and eat simple yellow pickled greens, nurturing the fetal immortal, a term in Daoist Neidan for the inner Golden Elixir or immortal embryo formed through cultivation, until my practice reaches “Already Across,” the state in which Yin and Yang are harmonized and cultivation is complete.

“The Four Directions”

How sad that east, west, south, and north have all become paths of delusion, exhausting those who travel back and forth. People roam at will through the dusty world, drawn along by fame and driven by profit.

Only I shake my head and pay no heed, quietly preserving my Jing and Qi so that my body may be steady. I leisurely harmonize Qi and spirit, assured that I will long enjoy the happiness of natural simplicity.

“The Four Seasons”

The original text contains only the title.

I lament how spring, winter, autumn, and summer succeed one another, and how rare flowers and strange plants vie to bloom. The years quietly urge us onward. When events finally come to pass, what good will regret do?

I only shake my head and pay these things no heed, devoting myself instead to seeking the radiance within. I bring the five colors—green, red, yellow, white, and black—back to pure white, letting them cover and refine the true Golden Cauldron, an image of Neidan cultivation.

Next, the Four Treasures:

I lament that brush, inkstone, paper, and ink are all part of the systems and practices gradually developed by the ancients after they first recorded events by tying knots. Ordinary people use them to write and paint, leaving words behind. Hence they are called the implements of the writing studio, and are also used to annotate the classics.

I only shake my head and pay these things no heed, teaching people instead to record the original foundation. When a spark of numinous light appears, it unfolds and spreads; then one turns back to contemplate Suchness, the true and unchanging nature.

Next, the Four Arts:

I lament that the zither, chess, calligraphy, and painting can delight the eye, please the heart, and cultivate one’s nature. Yet the inner numinous essence is all the more neglected because of them. How, then, can people understand the great matter of nature and life that has been there from the beginning?

I only shake my head and pay these things no heed. Those with affinity, once refined through purification, can reveal the nameless Dao. They realize fulfillment on the path to long life, and in emptiness and stillness a numinous light faintly appears.

Next, the Four Scenes:

I lament that wind, flowers, snow, and moon lead people of the world to become engrossed in love and desire. When will they stop chasing pleasure and admiring the scenery? They do not understand that the Yin Official, the deity who rules the underworld, is waiting.

I only shake my head and pay these things no heed, seeking wondrous principles within my heart. When they become clear and manifest, their causes can be seen; this is the innate grace and radiance I already possess.

Next, the Four Rivers:

I lament that the Yangtze, Yellow River, Huai River, and Ji River flow on and on, carrying the deluded and ignorant along. Their great waves and rushing currents surge toward the sky, yet in the end they flow only from west to east.

I only shake my head and pay these things no heed, letting jade liquid and jade cream—the subtle fluids within the body in Neidan cultivation—circulate without interruption. They irrigate the Three Dantian, the upper, middle, and lower energy centers. Once these fluids congeal into a pearl, one can dwell atop the Seven-Treasure Mountain, a realm symbolizing the accomplishment of cultivation.

Next, the Four Sufferings:

I lament that birth, aging, illness, and death are the great maladies of the world. Alas, how can dull and coarse people, who force these four into confusion, ever escape the cycles of rebirth?

I only shake my head and pay these things no heed; when the time comes, I will still meet with them. Then I will see jade blossoms amid the clusters of flowers, and auspicious sights of the immortal realm, sitting peacefully among five-colored clouds.

And six more poems for friends who cultivate alongside me:

Rice and flour wax and wane with the seasons; mercury and lead, the symbolic ingredients of Neidan arts, are drawn out and added according to this method. The true, refined Qi of the sun, moon, and stars gradually turns sweet. Do not let this give rise to desire or distracting thoughts.

The Seven Children, the seven stars of the Northern Dipper, spread out like a golden mat; through each of the nine portals, a silver moon comes into view. Incense smoke coils and curls around the peak of Jade Mountain. Only then can the efficacy of long life be confirmed.

Continually contemplate your inner true nature. Do not let the sights of the outer world keep tugging at you and stirring up desire. The pure, vital essence of the sun, moon, and stars turns sweet; there is no need to deliberately summon passion or give rise to distracting thoughts.

The Seven Children spread out like a golden mat; through each of the nine portals, a silver moon comes into view. Incense smoke coils and curls around the peak of Jade Mountain. Only then can the efficacy of long life be confirmed.

Continually contemplate your inner true nature. Do not let the sights of the outer world disturb you for long. Search carefully at the tip of the pointed shaft, and you will see an infant taking shape within. Here, “infant” is a term from Neidan (internal alchemy): it refers to the primordial Shen (spirit) or Elixir Embryo formed through cultivation, not a real baby.

Recite elegant verses, sing aloud, and laugh; then clear breezes and bright moons will come. Transform and unfold, becoming purple radiance and golden brilliance, until a scene of countless flowers and brocades appears.

Drink clear, strong wine, and eat soft, delicious, fragrant, sweet fruit. Each day, regulate and adjust the two energies of cultivation at their proper times. “Drawing out and adding” is a method of regulation in Neidan practice. In keeping with the seasons, replenish the eight elements that nourish body and mind.

Wander freely through the streets and lanes, while also seeking the seven treasures that dignify the self. The Three Dantians (energy centers) undergo nine transformations and take the form of silver moons. The nature remains solitary and clear; through cultivation, its effects become visible. “Three Fields” refers to the upper, middle, and lower Dantians, where Jing (essence), Qi (vital energy), and Shen (spirit) are believed to gather in Neidan practice.

If people wish to cultivate the Dao, they should strive to put it into practice. When my mind has emptied itself of distracting thoughts, I can make progress. I do not waste my energy on reckless action; in stillness and quiet, pure, true Qi gradually reveals itself of its own accord.

White snow transforms into the Enchantress; yellow sprouts are nurtured into an infant. “Enchantress” and “yellow sprouts” are Neidan terms, symbolic of different transformations of Yin-Yang and Jing-Qi in cultivation. Who can know of these changes? Only one who has awakened fully and understood clearly can claim true comprehension.

Drink clear, strong wine, and eat soft, delicious, fragrant, sweet meat. People of the world are always absorbed in it and never satisfied; anyone may be led into danger.

Nurture the yellow sprouts and let the infant grow. Who can know of these two transformations? To grasp their meaning completely is true understanding.

Drink clear, strong wine, and eat soft, delicious, fragrant, sweet meat. People of the world are always absorbed in it and never satisfied; anyone may be led into danger.

I alone awakened early. After reflection, all that remained in my heart was disgust. As my discipline grew ever stricter and purer, I could no longer be dragged before the judges of Fengdu, the underworld in Daoist legend.

Only after awakening fully did I see the imposing forms of my children and grandchildren clearly: they snatch clothes and food, fighting over garments and meals. Laughter, delight, sorrow, and resentment roar like a storm; this is the fierce nature of jackals, wolves, tigers, and leopards.

I will neither live with them nor join their games and quarrels. Turning back, I shoulder a blue pack and roam freely with the clouds, seeking out the Three Mao, the Mao Mountain sacred to Daoism and its Three Mao Lords, to speak together of the Daoist way of quietude and emptiness.

“Xingxiangzi”

At the first beat of the drum, Water’s virtue begins the incense procession. “Incense procession” refers to burning incense in worship or to a formal incense ritual. Look: a turtle appears auspiciously above the water’s ripples.

The breath through the nose is even and smooth; the view before the eyes is bright and clear. It is as if one is playing amid clear ripples, passing through pure, lucid waves, with one’s form faintly resembling the river waters.

Dense black vapor gathers and fills the entire body. It firmly encloses and stirs the inner breath, letting it drift and flow at will.

The harmonized Qi of Yin and Yang moves between above and below, circulating through every part of the body. It changes into clouds, condenses into a canopy, and gathers like frost.

At the beginning of the second watch, Metal De (the season and Qi associated with Metal among the Five Phases) begins to burn incense. A little tiger rises, with a childlike figure seated above it.

A white blade hangs at his waist, and he holds a sword of blue steel. He drives away the demons and destroys their hosts, bringing all demons to an end.

Trees fill the woods, and silvery light shines everywhere. The stars of the Northern Dipper stand in order, encircling the Dipper’s bowl and handle. They face southwest, toward the fragrant place. The causes of goodness begin here; auspicious connections become clear, and fortunate events flourish.

At the beginning of the third watch, Fire De begins to burn incense. The moon rises, shining directly on the scene within the heart. Trees fill the woods, and silvery light shines everywhere. The stars of the Northern Dipper stand in order, encircling the Dipper’s bowl and handle. They face southwest, toward the fragrant place. The causes of goodness begin here; auspicious connections become clear, and fortunate events flourish.

During the third watch, Fire De begins to burn incense. The moon rises, shining directly on the Heart Sovereign, the ruler within.

Red light blazes, radiant and bright. It reveals one’s true nature and gives rise to numinous true knowledge and wisdom, thereby restoring the Supreme Truth to its rightful place.

The three centers are harmonized and balanced, and the path of cultivation proceeds in peace and well-being. The blue sky comes into view, and auspicious clouds spread across it.

All manner of visions crisscross and gather together, able to cover the four quarters of Heaven and Earth. One takes up jade tablets and rings early, holding jade bi-discs and zhang-scepters—ancient ritual objects that evoke solemn grace and refinement.

At the settled hour of the fourth watch, Wood De begins to burn incense. A Green Dragon rises, with a lovely woman seated above it.

She breathes red Qi from her mouth and wears a vermilion robe. She also wears jade flowers, eats their stamens, and drinks jade nectar.

They delight in coming and going together, their Yin and Yang joining in mutual response. They joyfully employ this union, exchanging the positions of Yin and Yang.

The Mao-Jia position and moment, when the Wood Qi of the East stirs, is opened; the sun sends forth its brilliant light. The great luminous pearl is filled with radiance, its entire surface blazing brightly as it passes through the Bright Hall, the place where Qi circulates and gathers in internal cultivation.

At the fifth watch, Earth De takes form and begins to burn incense. Above all, it can encompass the Four Images, the four basic kinds of Yin-Yang and Five Phases Qi.

Now everything has been revealed and gathered at the center. What belongs to white is transformed into green, and what belongs to red into black; nothing returns to yellow. These colors may refer to changes in the Five Phases (Wood, Fire, Earth, Metal, Water) and the five colors during cultivation.

Having entered the realm of emptiness, one can swiftly leave Kunlun, the legendary abode of immortals. The golden youths arrive and proclaim hidden words.

The Celestial Emperor issues an edict, bestowing on me the name “Wild Wind.” From then on, I enjoy a life of leisure and quiet, keeping stillness always and attaining cool ease.

Another song composed by the author

There is a certain Wang San, wild and unrestrained in his ways. He casts aside splendor and puts mendicancy and cultivation first.

He resolves to relinquish both gratitude and romantic attachment. He plants no flowers, gathers no herbs, and plows no fields.

Adrift and destitute, he often sleeps wherever he finds himself. His heart awakens to coolness, and the realm he inhabits has no bounds.

The road to Penglai lies secure, each step leading toward the clouds. In joy he experiences the true meaning; in that truth he discovers delight, and from delight he uncovers the mystery.

Another poem for the disciples

If you ask me to compose new lyrics, I will no longer write acrostics; instead, I will plainly explain their meaning.

You still do not understand, and continue chasing after one another. Constantly entangled in worldly affairs and lost in them, when will you ever bring this to an end?

To grasp the mystery, recognize the path and persevere in cultivation. Once the Elixir is complete, Jing (essence), Qi (vital energy), and Shen (spirit) can be gathered and consolidated.

The road ahead is secure, leading to the Three Islands and Ten Continents, legendary realms of the immortals. Turn back soon, and you can travel there with me.

If you wish to cultivate, you should follow this way: awaken a true heart of compassion and exercise boundless wisdom.

Honor your parents above and treat your wife and children kindly below. When jade flowers fall and jade flakes flutter, drink the jade nectar. “Jade flowers,” “jade flakes,” and “jade nectar” are terms from cultivation practice.

Build a golden garden and raise a jade chamber. The Vermilion Youth—here, a term from cultivation practice—often burns incense from the heart, expressing sincere devotion to the Dao.

The sound of life [one character is missing in the original] rings out, while the resonance of nature is clear and sweet. Thus one attains limpid clarity, achieves purity, and abides in coolness. One character is missing after “the sound of life” in the original.

Drink fragrant wine and expel all stagnant matter; make use of the Flower Pond, the saliva in the mouth, together with the Divine Water, a cultivation term that often refers to saliva.

Let them circulate up and down, moistening one another, and regulate the breath according to the stages of cultivation, nurturing and strengthening it. Then the auspicious star appears, the bright moon is full, and the sun rises.

Gradually entering a flourishing state, one comes to know its sweetness. Once the ritual implements have been refined, there is no need to work them further with hammer and tongs.

Even in leisure, expel all stagnant matter, and make use of the Flower Pond together with the Divine Water.

True Qi (vital energy) must circulate up and down through the body and harmonize within itself, like irrigation and the drawing in and adding of energy. When the work begins to bear fruit, one feels the stars shine brightly, the moon appear clear and full, and the sun gradually rise.

As cultivation advances into a smooth and open state, one comes to know its sweetness. Once the elixir has been refined, it is as precious as a ritual vessel and needs no further shaping with hammer and tongs.

In leisure and stillness, one grows ever more tranquil; in quiet, ever more at peace. Able to abide in a state like a clear, open sky, one rises above the world, as though standing atop a high mountain.

The Yang of Attaining the Dao

After attaining the Dao (the Way), one naturally manifests an air of Yang harmony and lives in seclusion in a grotto surrounded by clouds and mist. Jade instructions—the formulas for cultivation—and numinous talismans refresh the spirit; the Golden Elixir (the refined essence produced through internal alchemy) is more precious than splendid robes.

How unlike the frivolous people of the world, who boast empty words about chests filled with gold and silver. What I treasure is the Jing (essence) and Qi (vital energy) of the Dantian (energy center), constantly in motion; the nature I realize is settled and undisturbed.

In the first month, the chill of winter gradually recedes, and the nine-petaled numinous flower opens toward the east. As Jade Liquid—a term for the body’s fluids in cultivation—flows, it serves to nourish the original Qi. Once the numinous fungus is gathered, all things begin to sprout and grow.

When cultivation brings forth the Qi of Double Yang, it is as though the face shines with a double radiance. A face as tender as the peaches of Penglai surpasses that of an immortal adorned with jade hairpins. The Seven Po and Three Corpses—the disturbances of body and spirit and the impurities within, as described in Daoism—fade with the twelfth month; the Qi of the five directions and the Nine-Turn Elixir method move with the spring.

In the second month, water Qi is harmonized, and the virtue of Wood—the force of growth and sprouting represented by Wood among the Five Phases (Wood, Fire, Earth, Metal, Water)—rejoices naturally in the wind. In Neidan (internal alchemy), the original Shen (spirit) in the Palace of Li, which symbolizes the heart and Fire, gradually comes to life. Its expression is calm and harmonious, seeming to surpass the moon’s immortal maiden.

The celestial river and stars shine clear and bright. When I look back, I have already crossed the high ridge. Thirty-six thousand divine luminaries gather, and the fluids fill the Twelve-Storied Tower, a Daoist cultivation metaphor for the throat.

In the clear-bright season of the third month, the mists disperse and flowers bloom throughout the radiant spring. The Maiden (a Neidan term for true Yin or numinous Qi) gathers beside the newly kindled furnace, while the Infant (a Neidan term for true Yang or original Shen) plays beside the old pond.

The Precious Mirror, a metaphor in Neidan for reflecting body and mind, hangs before the chest; its meaning is known through one’s own experience. The old man and old woman unite in a felicitous bond, symbolizing the harmony of Yin-Yang. The Vermilion Bird, the divine bird representing the south and Fire, rises into the clouds; the Azure Dragon, the divine beast representing the east and Wood, ascends through the mist.

In the fourth month, the clear, gentle Qi of Vermilion Brightness—the strong Yang of Fire in summer—makes the seven jeweled flowers in the heart shine more brightly. Once one truly understands, one can silently realize it alone, with no need to envy the outward sounds of birdsong.

The flames gradually grow, slender and vigorous, and from then on all trees receive the honor of being called flourishing. Among the directions of the Heavenly Stems, I alone move; among the palaces of the Five Phases, I arrive first.

The heat swells in May, and Yang energy is at its height. It is an ideal time to sit upright, calm the mind, and inquire into the Nanhua Jing (Classic of the Southern Florescence), another name for the Zhuangzi. At such a time, one must not merely praise the flourishing Liver Wood. Some people instead let their thoughts run wild and their spirit become scattered.

With all troubles gone and the mind free of even the smallest concerns, one’s state of mind gradually grows clear. From then on, all things reveal their beautiful vitality. Among the directions of the Ten Heavenly Stems, I alone move along; within the palaces of the Five Phases—Wood, Fire, Earth, Metal, and Water—I advance first.

The heat swells in May, and Yang energy is at its height. It is an ideal time to sit upright, calm the mind, and inquire into the Nanhua Jing. At such a time, one must not merely praise the flourishing Liver Wood. Some people instead let their thoughts run wild and their spirit become scattered.

There are no troubles, sighs, or sorrows. Even when the sun reaches noon, I do not let it tilt. The Jade Rabbit, traditionally a symbol of the moon, arrives and adds the clear energy of snow; the Golden Crow, traditionally a symbol of the sun, appears and breathes forth the vitality of yellow sprouts. Snow and yellow sprouts are common symbolic expressions in Neidan (internal alchemy) practice.

In June, pure Yang energy settles completely into solemn stillness, and Yin demons—negative thoughts and visions that disturb the body and mind during cultivation—are driven from the streets and neighborhoods. Ren and Gui in the north belong to Water, so Kidney Water is strengthened; Bing and Ding in the south belong to Fire, so true incense is kindled.

Ghosts and evil spirits are thrown into confusion. The demons cannot gather in force, nor can they obstruct the way. After midnight, observing the sky reveals that the daylight is growing shorter; sitting in stillness before noon, one feels the night has been especially long.

In July, Geng and Xin belong to Metal, deep as the sea; a full moon revolves in the center of the sky. To cook rice, one must know that fire burns with the help of kindling; to make clothes, one needs the aid of needle and thread.

The Seven Treasures body, a symbolic term in Neidan practice for a state of complete fulfillment in body and mind, is perfected through Wuwei (non-action), and the work of earlier days comes to light again. When the White Tiger, a common symbol in Neidan for Metal energy or a related power of cultivation, roars, it must be continually gathered in and guided. When the Black Tortoise, often a symbol of Water energy, moves, one must observe and seek with care.

In August, the air turns cool and white dew falls. The people are at ease and cultivate the true body. The mysterious, elusive visitor from beyond the clouds and the still, silent person in the moon both describe a state of quiet cultivation, free from worldly concerns.

Though living in the world, one is not stained by it. There is no joy or anger, no resentment. At ease in a realm of freedom, the body and mind become pure and radiant. Through the changes of gathering and dispersing, old grime and roughness naturally fall away.

In September, the sky grows vast and high, the autumn air clear, and the Towering Chamber—a term in Neidan for a particular inner bodily region or aperture—again sends down a gentle, steady rain. The Red Dragon, often a symbol of Heart Fire, churns like the sea yet remains at ease; the Wooden Horse, often a symbol of Liver Wood energy, travels into the wind and feels no loneliness.

One is continually tempered and refined in the midst of the world. The Six-Zhu robe, a legendary garment of the immortals, hangs upon the body, surpassing red brocade. After drinking, one sleeps freely on a couch of green perilla; upon waking, one often gathers jade fungus, a symbol of immortal herbs.

In October, red frost falls and Heaven and Earth grow clearer still. The Yellow Matron, a Neidan term for Spleen Earth or the power that harmonizes Yin and Yang, attains half its measure and enters the depths. Once the mercury—a symbolic term in Neidan—has been exhausted, I alone remain vigorous. When spirit and Qi arise anew, who could hear them?

To weave brocade patterns, there must first be warp threads. Only when warp and weft cross can cloth take shape and serve its purpose. Li Fire, representing the heart’s fire and Yang energy, gives rise to red peonies; Kan Spring, representing the kidneys’ Water and Yin energy, pours down like a fine, unbroken rain.

In the bitter winds of the eleventh month, the Jade Rabbit runs in the moon, while the Golden Crow flies in the sun. Form three groups of three treasures, and you can don the light, wondrous robes made of six groups of six.

Ride the phoenix and luan, return upon the clouds, and the decree descending from Heaven will not be disobeyed. When merit and practice are complete in three thousand measures, worldly ties and karmic debts are settled; when cultivation reaches eight hundred, the burdens of the mundane world grow lighter.

When cultivation is complete in the twelfth month, its abundance is like brocade. Through all four seasons, its branches and leaves stay green and never wither. Keep drawing Water from within Fire, and in time a furnace will naturally be set within Water.

The Dragon, Tiger, Tortoise, and Snake symbolize the Yin-Yang energies within the body and the forces involved in cultivation. Learn to discern the movement of their breath. Let the hundred bones throughout the body grow full; as cultivation reaches eight hundred, worldly burdens gradually lessen.

When cultivation is complete in the twelfth month, its abundance is like brocade. Through all four seasons, its branches and leaves stay green and never wither. Keep drawing Water from within Fire, and in time a furnace will naturally be set within Water.

Learn to discern the breath of the Dragon, Tiger, Tortoise, and Snake. Let the hundred bones throughout the body grow full, and achievement can come in an instant. Beneath a single luminous pearl are three places; the three harmful things all vanish at once.

Once you have obtained the numinous talisman, all affairs can be brought to completion. Every kind of grievance and entanglement disperses, leaving others to worry as they will. Fill the belly with jade nectar, a metaphor for the Jing and Qi gained through cultivation, then pour golden marrow, a metaphor for refined and concentrated essence, into the head.

All this is brought about by ten kinds of affinity. Old Man, Old Woman, Infant, and Maiden—symbolic names in Neidan cultivation for Yin and Yang, Jing, Qi, and related forces within the body—draw close and unite. Teach me to grasp the three straight handles; you, please, discern the curved hook.

Beyond the Red Window

Of the five thousand words, there are only two hundred. Two sets of scriptures and formulas are concealed within them: a wondrous method that the immortals intend to transmit.

Examine within numinous clarity and fully grasp the mysterious principle; the Golden Elixir forms of its own accord, with its roots and causes.

Having obtained the root, the mind and spirit become clear, and one can penetrate the principle of nonduality. Rest in a state of freedom and ease, and remain there, transcending time.

Return together with the red glow and colored clouds, auspicious Qi enfolding the whole body.

Five Watches’ Command

At the start of the first watch, the drum sounds dull. Each beat must be struck true to tame the monkey mind and unruly thoughts, a metaphor for scattered, hard-to-control thoughts.

Strike gently, letting the drum ring clear. In this way, gather all thoughts into one. The myriad forms appear, yet seem suspended in space and returned to stillness.

The spirit’s light burns bright, and the mind and spirit grow clear. Let the light shine into the Precious Vase Palace, a Daoist Neidan term for a particular place of cultivation within the body, and early on subdue the delicate Maiden and the Crimson Maiden, symbolic figures in Neidan cultivation.

In the second watch, the drumbeat becomes steady. Strike evenly, and the drum will naturally ring clear, gathering all thoughts into one. The myriad forms appear, yet seem suspended in space and returned to stillness.

Flames of divine light surge upward, and the mind and spirit grow clear and lucid. Bright radiance shines into the Treasure Vase Palace, an inner palace in the body in Neidan cultivation, where the infant boy and infant girl have appeared—the image of the inner elixir formed from Yin and Yang Qi.

At the second watch of the night, drums beat steadily in rhythm, naturally stirring the alternating interplay of the dragon and tiger, a metaphor for the mutual response of Yin and Yang Qi.

Jing, Qi, and Shen each dwell in their own place within the Elixir Chamber, a part of the body where the inner elixir is cultivated, without disturbing one another. As cultivation deepens, it is as though one passes through the layered gates of the “nine-story tower,” the successive inner passages through which Qi moves, and begins to grasp their workings.

Jade Fluid and Nectar, Daoist Neidan terms for the body’s own fluids, flow back and forth, moistening the body. In this way, they nourish the Yellow Sprout, a sign that the inner elixir is beginning to form, and help it grow.

At the third watch, the drums sound loud and measured, beating with a resonant rhythm before shifting to a clear, bright tone.

The numinous root appears—the source of life spoken of in cultivation—and opens onto the truths understood by sages and realized ones.

Qi moves back and forth slowly, following an easy course. This transmission of the silver arrow, a metaphor for the movement of Qi in Neidan cultivation, flows through the body in an elegant, balanced rhythm.

The arrowhead, a metaphor for Qi joining together, is aimed at the red center, a metaphor for the place where the inner elixir coalesces, revealing a realm of stillness and freedom from disturbance.

At the fourth watch, the drums sound high and piercing. Suddenly their force surges, as though celestial flowers were falling across the earth.

A realized adept appears before you, wearing a starry crown and a moon-patterned robe. Attaining this mysterious method brings auspicious fulfillment.

Looking up at the Big Dipper’s handle, one sees it pointing southwest. Before your eyes, jade flowers seem to burst into bloom, revealing an auspicious sign.

As the fifth watch draws to a close, the drumming grows slow and gentle. The person strikes the drum, making everything appear to turn upside down and transform.

A divine pearl rises from a golden dish, sending out ten thousand rays of rosy light.

The realm is deep, mysterious, and wondrous. From here, one is once again joined to the primordial treasure.

Where will it go now? It will dwell among the Ten Continents and Three Islands, the fabled ocean realms where immortals reside.

“The Lingering Rain Bell”

The east corresponds to Jia and Yi Wood: green sprouts emerge, in keeping with spring.

In the south, red flames appear. At first they burn gently, then gradually grow fierce and intense.

In the west, the wind of Metal rustles, clearing and cooling the breath as it drifts back and forth.

In the north, cold gathers and hardens into ice; this ice is an auspicious sign.

The liver, heart, lungs, and kidneys must all be brought into harmony, with none out of balance. The gates in the four directions stand open, clear and unobstructed, and in the end all return to unity.

The chariot of the Golden Elixir lies beyond the dusty world. Its radiance appears, sending out all five colors at once and rising straight into the blue sky. Here there is only carefree ease, peace, and stillness. Even at this level, one must remain in Wuwei (non-action), allowing this state to continue without end.

[End of Complete Collection of the Quanzhen School by Chongyang, Volume Eight]

The Song of Clear Realization

The Perfected Zhengyang (Zhongli Quan) of the Han dynasty is the founding patriarch; the Perfected Chunyang (Lü Dongbin) of the Tang dynasty is the master; the Perfected Haichan (Liu Haichan) of the Yan state is the granduncle patriarch; and the Perfected Chongyang (Wang Chongyang) of Mount Zhongnan gathered disciples and transmitted the Dao. As disciples, we should take refuge in and serve these three patriarchs, and embody the essential meaning of the sacred Dao.

In motion, the spirits of the Four Auspicious Beasts gather and shine; in stillness, countless rays of jade light gleam. From this comes carefree ease and freedom, an empty and clear heart, and the constant blending and harmony of Yin-Yang Qi. When a person first enters this state, there are causes and conditions for it; since time without beginning, nothing has been able to obstruct it.

Call this the way of the immortals: proceeding through deep mystery and silent stillness. If we do not regard it as a mysterious Dao, how else can we understand true mystery? Receiving and comprehending Jing and Qi, one’s cultivation reaches complete fulfillment; this cannot be attained through deliberate practice, refinement, or words. With the mind and spirit awake and clear, why discuss hidden liturgies? With unobstructed understanding, why search for secret formulas?

It neither diminishes nor increases; it is neither born nor extinguished, and undergoes no rising or transformation. Forever it dwells with the wind and keeps company with the moon, always making friends of rosy clouds and white clouds.

The Song of the Bamboo Staff

A bamboo staff is called “Unattached”—free from clinging to external things—and every joint shines with radiance. Its heart is hollow, and it stands straight and upright; within its shaft, it seems, are hidden numinous elixirs and medicines. It neither sways nor moves, resting in ease and freedom; when it encounters things, it responds as circumstances require and puts its power to use.

A bamboo staff named “Unattached.” Its every joint shines with a dazzling brilliance. Hollow-hearted yet upright, it is truly precious; wrapped within its body are nothing but wondrous elixirs and medicines. It neither sways nor moves, at ease and untroubled, yet it can respond to things and act as circumstances require. I have made a special journey across the sea to seek a kindred friend. Who is worthy of my teaching and fit to receive what I entrust?

Last night in a dream, I saw several flood dragons, four of them able to leap through the air. At a gesture from the bamboo staff, they stepped forward and thrust their heads through the silver cords above. They furrowed their brows, opened their eyes, roused their spirits, and breathed out gleaming precious pearls. To pluck the bright pearls away is truly a joy; the white clouds have not failed to keep their appointment with the red glow of dawn.

“Song of the Mysterious and Subtle”

Everyone wants only to live, but I, this “Wind-Harmed One”—a self-deprecating term for oneself in the Quanzhen tradition—want only to seek death. In life there is no true homecoming; only after death is there a place to rest. Do not cling to the flesh and fat, nor to the bones, sinews, and marrow. What is there to rely on in hair and eyebrows? What is there to rely on in tongue and teeth? What use are hands, feet, and head? What use are eyes, nose, and ears?

The small intestine turns food into water, and the large intestine turns it into waste. The business of eating and excreting goes on without end; when will it cease, day or night? Seeing through the ugly structure of this body, one should distinguish what belongs to each side. Two different things harmonize and return to the true; it turns out they are clearly just one Dao (the Way). Where is this Dao? Where, indeed? If you can grasp it, you too can drink of cool, refreshing water. Only when cultivation reaches the state of pure Yang can one truly be called Master Chongyang.

“Song of the Primordial Origin”

Although a father is a father and a mother is a mother, the principles of family affection are hard to explain. It is only because they gave me a body that I still often long for the past. A son is not a son forever, nor a daughter a daughter forever; how can the love between husband and wife remain something to cling to indefinitely? Family ties in this world inevitably become entanglements and divisions. Better not to form this painful bond in the first place.

I have awakened, and I must also mend myself, stirring awake my original, pure nature. To behold the clear and radiant “Dongting” (a metaphor here for inner clarity), I must open the true gateway—that is, enter the proper path of cultivation. Then I can understand the guiding principle, recognize the root, and return with clear awareness to the “Purple Mansion” (the divine palace within the body, as described in Daoism).

The phoenix of the Li trigram pointlessly accompanies the turtle of the Northern Sea, while the Jia Wood dragon is just as pointlessly paired with the tiger of the Western Mountain. With a numinous blade and a raised axe of wisdom, cleave open Kunlun and take out its treasure. Ten thousand bright pearls adorn the jade crown; boundless radiance is woven into a robe of golden threads. Return to the primordial Qi in its ancient simplicity, and turn the light inward to see clearly. The transformations of the Five Phases ultimately do not go beyond the number twenty-five. Cultivate according to this method, and your name may be entered in advance in the register of long life.

“Song of De De”

The transformation of Yin-Yang hinges on self-reflection. Through it, even something as unimaginable as fire emerging from ice can come to pass. Those with the right affinity who seek the truths of past and present will understand: since the Dao has existed from time without beginning, why cling to a name?

It does not matter what it is called; “immortal” will do. The Dao is profound and mysterious, beyond the measure of time. If the right conditions arise and the ancient masters guide you, you can follow them into the Great Luo Heaven, the Daoist realm of the highest immortals.

There, wondrous visions of the mysterious Way shine forth for a fleeting instant. A spark of spiritual awareness endures without end, and the still, perfect radiance of spirit is passed on forever. When spiritual awareness abides, its wondrous activity becomes manifest. In a pure and cool realm, hearing and sight are no longer disturbed by external things. Why seek the rich fragrance of tihu—a precious dairy delicacy often used as a metaphor for exquisite sweetness—or boast of the clear chime of jade pendants striking together?

Once sound falls silent, another realm of dazzling beauty appears, transcendent and apart. The spirit, like a precious pearl, is naturally clear and lustrous; its light reflects back like the moon beyond the heavens. The moon in the sky follows its course, but how could it compare with this priceless treasure, constant and unchanging? The true Dao utterly dispels the distinction between arising and passing away, and brings to completion a wondrous foundation that is upright, dignified, firm, and secure.

This wondrous foundation is the secret of sincerity, never obscured by dullness, anger, joy, or other emotions. Above the empty expanse lies a clear, open sky; before words, there was nothing to say. Though there is nothing to say, the principle becomes all the clearer. Throughout this song, the states of cultivating the Dao are revealed. A refined and wondrous truth, hidden through long ages, now emerges here as a teaching that makes the true Dao clear.

“Song of Clear Awareness”

What binds people to the flesh and the concerns of the world, so that in their ceaseless busyness they forget the immortal nature they already possess? To attain the Great Dao, proceed with uprightness and clarity; do not mistake a contrived patchwork for the conditions of cultivation.

Crimson Qi gathers once more, becoming a treasure with a double meaning; pure white Qi opens again, transforming into a five-petaled lotus. First cultivate the work of nine turns, gradually bringing body and mind to completion, and nurture the “field” above the crown of the head—the place where Jing, Qi, and Shen are refined within.

Only by nurturing the upper, middle, and lower Dantian can one stabilize the span of life. The golden-maned lion roars again and again, symbolizing the stirring of inner Qi. At midday on the fifth day of the fifth month, when Yang Qi is at its height, observe the profound Yin. At midnight, in the hour of the Rat, when Yin Qi is at its height, let the light appear. The Dragon Boat Festival and the hour of the Rat here describe the changing movement of Yin-Yang Qi through the timing of internal cultivation. Let daily eating and drinking follow the patterns of the myriad things, and use the spirit to take in the essence of the sun, moon, and stars—the Three Lights. Why display radiance outwardly? It is better to regulate the inner life in many ways and refine it again and again.

To refine again and again is to return to the origin. Now one should trust that this is real. While traveling abroad, first encounter Grand Ancestor Tai Chi; after returning, see the “pearl within the millet.” Seven gates of pearl open one after another, while six beams of silver light spread freely. On the terrace of a hundred treasures, simply raise your head and look: you will see this true and unfailing realm for yourself.

This true realm is indeed without error. Wander freely while consuming numinous elixirs and wondrous medicines; radiant and brilliant, it is clear and distinct, with the mind and spirit bright, lucid, and untroubled. Facing the sun, one may praise a form like clouds of emerald mist; standing in the wind, a glow like red clouds appears beneath the feet. Before the jade peaks atop Mount Kunlun, take a single flower of jade as your vow.

“Song of Admonition on the Dao”

When cultivation is practiced properly, good branches will grow; without understanding how to cultivate, even the hardest effort is wasted. Can the principles in the scriptures truly be exhausted? If you know only how to burn incense but do not understand its meaning, then burning incense is futile.

To strive with single-minded effort only adds to one’s worries; exhausting body and spirit leaves one more worn out. Without wisdom, one may force oneself to seek the “fruit of no leakage,” the state of release from the bonds of affliction and birth and death. Before one’s cultivation has reached understanding, idly imagining oneself destined for the Dao is equally unhelpful. The accounts of others’ cultivation may be told for ages, but how dare one lightly unsettle the roots of one’s own practice?

If misguided thoughts arise during seated meditation, one may fall into the realm of spirits and ghosts. Clinging to a supposed “Middle Way” without truly understanding it leads one astray, scattered among ordinary concerns. Carefully observing the outward forms of Fulu (talismans and registers) and talismanic water may look proper, but treating food, clothing, and support as the essentials of cultivation mistakes the root. Boasting of purity and detachment while one’s own practice remains unsteady is misguided; pursuing status, grandeur, and fame only deepens the confusion.

Romantic scenery becomes a source of sorrow, while wine, sex, anger, and wealth are the seeds of karmic action. To speak idly of awakening amid affliction, or of freedom amid strife over right and wrong, is not the true path. Morning and evening practices such as rinsing and swallowing saliva, if performed mechanically, only add to wasted effort; cultivation at the Zi and Wu hours, if done superficially, is just as fruitless.

None of these things should be relied upon. From now on, what most deserves careful reflection is each genuine teaching: purity, stillness, and naturalness are the real work; only by putting compassion into practice can one transcend. Let the mind become quiet, tranquil, clear, and pure, and receive harmony in deep silence.

Do not let the “tiger and dragon”—symbols in Neidan (internal alchemy) for Yin-Yang and forces such as Jing and Qi—roam unchecked through the Three Realms. Nor should the “infant and maiden,” Neidan terms often symbolizing the union of Yin-Yang and the vital energies within the body, dance about at will. When the root force is strong, it can answer the rhythm; the numinous thing stands alone, as though skilled at playing the flute. The Yin and Yang of Heaven and Earth join like clay being molded together. Cast aside the Five Desires—wealth, sex, fame, food, and sleep—and, like a wooden carving, remain unmoved by external things.

Grasp the true, resonant sound in the air; cry out against the false roar of one’s nature and draw it back in. A pair of maidens enters the gold mine; two young attendants enter the jade ladle. A branch is cut and forged anew, then washed with water drawn from a spring. These are all images of the processes of cultivation and refinement in Neidan. Its colors stand out bright and vivid, yet resist deliberate adornment; its flourishing form cannot be captured by drawing or imitation. Its shape is delicate and intricate, clear to the eye; its radiance shines like gleaming jade.

Let it return to the immortal’s abode and grant it a beautiful name. Only those within our Daoist tradition call it “A-Jiao.” Keep discerning, within each attainment, what has truly been attained; whether composing poems, writing lyrics, or singing, one may give voice to the heart.

Song of Self-Lament

Alas, when I was young, my parents cherished me, and I often thought of doing all I could to care for them in return. I knew deeply how great their kindness was and how difficult it was to repay, so my heart was always bound to them with care and affection. Now I no longer let myself be troubled by anxious thoughts. I am content with a poor and quiet life, and have no wish to seek high office. Fortunately, I can live freely and at ease, even finding pleasure in sleeping through the day.

The foolish and deluded do not understand what I mean. They busy themselves day and night, wasting their efforts in rivalry and scheming. They are bound by four things, craving drink, sex, wealth, and anger. Better to withdraw early, while life is still so changeable, and be free of worry and distress, as well as troubles yet to come. Among green mountains, clouds, and waters, there are many joys. I would return to the Three Islands and travel to the Ten Continents, the paradisal realms of Daoist legend. Leaving the prison of the mundane world, I would enter a pure and secluded immortal realm. Do not mistake this body, temporarily assembled from many parts, for something real and squander it carelessly. Then the monkey mind and horse will of restless thoughts will settle into emptiness; only the clear spirit, like a bright full moon, will remain of use.

Secret Song

The precious knife and measure! How many can truly understand it and awaken from delusion? Even if one gains some insight and knows where one is bound, how should one settle oneself and carry it forward?

This knife and measure can also be drunk, washing away the many confused things within body and mind. Its myriad branches, leaves, and blossoms continually renew themselves, while the colors of the five directions each follow their proper order. The knife and measure is pure white and perfectly rounded, shining with spiritual light gathered within itself. Its radiance is brilliant and without equal; it is said to surpass the Purple-Gold Elixir, a precious Daoist alchemical medicine.

This knife and measure is sharp as a blade, yet has never been damaged through countless kalpas. When the wise see it, their wisdom can shine forth; the foolish cannot make it out and only grow more doubtful. This knife and measure is truly like refined steel, freely casting its light in the void. Only “Harmful Wind,” Wang Chongyang’s self-designation, dares to take it up and use it, thereby revealing the purity that was there from the beginning.

The knife and measure within the heart runs through all time. It is neither Yin-Yang nor earth. It is simply that… within “li □ luo,” the ancestral source opens forth.

Song of Stillness

At the start of practice, it is like drawing out a fine branch. Do not follow the drifting breeze; let the branch grow freely. Its emerald leaves are often nourished by rain and dew, and its supple boughs need not fear withering under frost and snow. In this way, vitality gradually gathers strength, nourishing growth, while the breath also slowly comes into harmony. Do not rely on scattered pills.

Cultivation is like growing sturdy branches: they do not chase after a light breeze, but let it blow them to and fro. The leaves and branches are often nourished by rain and dew, so why should supple branches fear withering in frost and snow? In this way, vitality and joy in life grow ever more abundant, while body and mind gradually come into harmony. Do not rely on scattered pills to seek De (Virtue/Power), nor trust talisman water to bring transcendence and immortality. Thoroughly understand the stories and principles of the ancients’ cultivation, and revive the distinctive tradition of your own practice. Do not let outer sights disturb the heart, and cut off worldly distractions. Seek within, and let inner fragrance arise.

A graceful woman enters a gold mine; a handsome young man enters a jade ladle. These are metaphors for Neidan (internal alchemy), referring to the union of Yin-Yang and the dual cultivation of nature and life. Plant a treasure tree in the mine, and nurture a sacred mushroom in the ladle. The two ends unite to form the “Three Blossoms”; the two bodies meet as if dancing to music. Slender fingers beat a drum, while the seven apertures open freely, as if joyfully playing a flute. A person walks through blazing flames, like great waves floating atop fire. The path of true awakening shines anew, its defilements swept away; the path to fulfillment is clear and bright, beyond the clamor of the world. Red clouds cover the sky and gather along the blue Celestial River; emerald mists coil and settle in the azure heavens. Mysterious and profound, with nothing to impede it, the mind and spirit are lucid and clear, forever free and at ease.

Song of Carefree Wandering

Keep the voice brief, clear, and rapid. Leave wife and children behind; sever the bonds of family affection and love. There is no need to resent the family ties of the past. Even if cultivators of the Dao are called “mad with wind,” one of the Quanzhen Daoists’ self designations, they are not ignorant of the Three Lights—the sun, moon, and stars. The ghostly envoys of Fengdu have already turned back, and the offices of the underworld have erased their names from the registers and ceased pursuing them. When what one says can also be put into practice, and the road to Penglai is secure, long life can be attained.

Song of the Mysterious Mystery

On a towering, precipitous mountain stands a pole ten thousand feet high, with a tiny child walking on its tip. A gentle breeze wraps around the child’s body as they chase and play to their heart’s content. When what one says can also be put into practice, and the road to Penglai is secure, long life can be attained.

Song of the Mysterious Mystery

On a towering, precipitous mountain stands a pole ten thousand feet high, with a tiny child walking on its tip. A gentle breeze wraps around the child as they run and dance wildly at will; with the bright moon before them, they boast of their skill. They keep picking up agate pellets and repeatedly kicking a coral cup. If the pellet and cup are lost, then all the effort will have been in vain. Parting the silver waves, they gaze at a shore like fine jade, and glimpse a golden turtle in a jade pot. Their breath is radiant and billows forth like amber glowing with light; their eyes shine brilliantly, casting the luster of pearls. Only then does the child descend from the high pole, seize the pearl, and make a vow: the black dragon shall not carry it back down into the depths to hide it. Instead, the child will take it and fly into the rosy clouds, soaring toward the blue heavens. In the dim and boundless depths, the years are forgotten; from that moment, the Dao of Wuwei (non-action) is suddenly understood.

Song of Da-da

Cultivation and refinement first require sound planning. When the practice truly begins, one must seek wholeheartedly and make broad arrangements. “The beautiful woman of two-eight” and “the young gentleman of six parts” are coded expressions in Neidan (internal alchemy). They refer to different stages in regulating body and mind and applying the practice. Those who are lovely in appearance and ruddy in complexion should learn to discern the “gold mine” within; those who are handsome and dark-complexioned should also attend to the “jade flask” within. These images use outward features to evoke the bodily and mental signs that Neidan practice attends to.

One pours wine for oneself and sells wine oneself, becoming sober and then drunk again. Let songs be sung and dances performed; the heart remains joyful. These images of wine, song, and dance describe the ease and freedom of the practice. Open the Yang passage and convey the treasure; pass through the Yin gate and turn the waterwheel. The Yang passage, Yin gate, and waterwheel are Neidan terms for the movement of Qi (vital energy) within the body and the opening of its gateways. Gradually ascend Kunlun Mountain, where a field of fine jade appears; then return to the great sea and play with a luminous pearl. “Kunlun Mountain,” “great sea,” “jade,” and “pearl” are likewise symbols of Neidan practice.

Whatever one does to direct and regulate the practice accords with its mysterious intent; wherever one goes, one sees a level, unobstructed path. Jade-like calyxes cover the crown of the head, concealing the wondrous “being”; blossoms like fine jade spread beneath the feet, following “nonbeing.” Through cultivation, the features of body and mind endure and circulate; their foundation is nurtured by each inhalation and exhalation. To return upright to the primordial state is true awakening; to begin awakening with clear and certain understanding is complete clarity.

Alone, radiant and illuminating, one has never been apart from anything. The five rays of light, too, are without distinction. Through the yellow flower that arises from karmic conditions, one gains insight, as when a red crow in a tall tree transforms into a pair of water birds. In stillness, one should journey together to the Three Isles; radiant and luminous, one should travel together to the Ten Continents. Quietly ascend the cloud-borne thoroughfare. Only through complete understanding can one roam forever in freedom and take one’s place on the path of the immortals.

A Song Presented to a Friend

Who can fathom the sea’s numinous beauty and vital energy? Zou Zhengdao of the Ninghai Army. Golden waves and silver surf bring one into accord with the source. Immortals come to welcome him, and he sees Penglai Island once more. Where is Penglai Island? It lies in deep and mysterious distance, seeming to meet the heavens.

Who can roam freely with me? Only you and I dwell in the realm of coolness. That realm truly exists: a blue-robed immortal attendant brings forth the wine of long life. Let this wine of long life spread through all four seasons, so that spring may endure. A single pearl shines with a force as stirring as thunder. Its radiance blazes, releasing rosy clouds that veil the clear sky and reveal wondrous colors. The numinous waves lie clear and still, rising toward the lofty clouds, vast and boundless.

This boundless realm can indeed be revealed; from it appear scenes of hidden and subtle mystery. Then ride a cloud chariot into the blue-green sky and cultivate in the Great Luo Heaven, the Daoist highest realm of heaven. When cultivation is complete, one attains the primordial root: this is the gateway to the Great Dao of Wuwei (non-action). May one only turn back and change course, understand this path, and ultimately realize the state free of outflows, where no deficiency remains and afflictions no longer arise—a state beyond words.

Song of the Iron Vessel, Song of the Iron Vessel: once the iron vessel is cast according to the golden laws and jade precepts, its hollow interior brings forth the wondrous fruit. Who knows the principle behind this? The iron vessel is cast, the iron vessel is cast, and jade liquid is continually poured into it until it is full.

“The Song of the Iron Pot” uses an iron pot as a metaphor for the body and mind in cultivation, as well as the furnace and vessel. Only when the pot has been made according to proper standards and its interior left empty can it bring forth wondrous results. Few understand the principle behind this.

Once the iron pot has been made, “Jade Liquor”—the essence symbolized in cultivation by bodily fluids and the like—must be added continually until it is full. Tempered by fire, it roils like waves of snow. When the water has cleared, a settled and lucid state appears. As the pot is carried, the sound of a strike can rouse the deluded and foolish. Those who understand what this sound signifies are no longer confined by distinctions between north, south, east, and west.

The new iron pot shines inside and out, reflecting itself in both directions. The material added to the vessel depends on the water of bodily fluids; its blending relies entirely on Qi (vital energy) and spirit. The pot is broad, and its vapors rise like an endless expanse of snow. Then the “tiger and dragon”—cultivation terms often referring to the two forces of Yin and Yang—are made to coil together and settle, while “lead and mercury”—Neidan (internal alchemy) terms symbolizing the vital essences to be harmonized in cultivation—are wrapped around them and set in place.

The iron pot is deep, and ordinary dust and grime cannot enter. In cultivation, wood is used to kindle fire for the firing, while “gold within water” serves as a symbol for the simmering. The pot shines like the sun, moon, and stars, whose threefold light reveals auspicious signs. When put to use, it can bring about transformation; when its use ceases, it returns to coolness.

The iron pot is fired continuously, day and night. The furnace is set in place at the appointed times, and “Jade Mushrooms”—symbols of the essence and fruits gained through cultivation—are nurtured in accordance with the seasons. Through this work of the iron pot, the cultivator can remain steadfast amid stillness and the movement of Qi. Dwelling in a deep and silent realm, they take the wind as a friend and the moon as a companion. The iron pot is strong; the mind is empty and still, and the heart is broad enough to contain subtle and mysterious principles. Within and without, cultivation forms a body like gold and jade, and in the end one ascends straight to the “Great Luo Heaven,” the highest celestial realm in Daoism.

“Xijiang Moon”

How fortunate is the southwest, where all goes smoothly; the firewood burned yields only true silver. Two forms burst forth in the fire, and half of them bloom as golden flowers.

Recognize the “pound-star”—a star-shaped mark for weighing, used here as a measure for discerning the fire’s timing and degree—and you can grasp the moment precisely, then act according to the favorable opportunity. Beneath the moon over the Western River, regulate and circulate spirit, revealing the “True Seal of the Numinous Child,” a symbol of the numinous, luminous nature manifested through inner cultivation.

How wondrous that the path of cultivation flows on without cease, requiring the cauldron to be replenished again and again and one’s practice to deepen over time. The cultivator settles mind and spirit deep within, as if planting a long pole firmly on the ocean floor. Once stillness and concentration are attained, auspicious lingzhi-like growth appears atop the head. Understand this practice early, and peace and joy will come naturally. It is as though one gathers immortal lingzhi beneath the moon over the Western River, then carries it to the Ten Continents and Three Islands, legendary paradises in the sea.

How wondrous that cultivation requires harmonizing Li and Kan—the Fire and Water trigrams of the Bagua (Eight Trigrams), often used to signify the Yin-Yang energies within the body—and following the timing and changes represented by the cyclical signs Jia and Geng. Yin and Yang energies join in the darkness, as if clapping and laughing together, and gradually merge into one. Once the Golden Pass, the aperture that symbolizes the sealing of Jing, is shut, the essence, like a white ram, gathers into a pearl. In the moonlight, the Jade Toad, a symbol of the moon, shines clear and alone, illuminating a steady road to long life.

How wondrous that cloudlike Qi rises to the crown, revealing auspicious signs as it soars into the sky. The deepest, most subtle transformations shine with light, while cultivation in the cauldron seems to boil up waves of silver. Gradually, a golden form takes shape, and flowers like those of jade trees flutter through the air. It is as though one drinks the nectar of immortals beneath the moon over the Western River, as ten thousand rays of rosy dawn spread bright across the sky.

How wondrous that Wood and Metal join, and the Jia husband and Geng wife—Heavenly Stems symbolizing the union of Yin and Yang—meet in joy. Amid their laughter, water murmurs and clear streams spring from mountain ravines. They nourish the inexhaustible Yellow Sprout, a symbol of the Jing that arises through cultivation, as the White Snow, a symbol of pure Jing congealed, circulates again and again. It is as though one keeps climbing beneath the moon, step by step, while the Silver Toad, the moon, seems to turn and gaze back.

How wondrous that the days and stages of cultivation keep changing. One must constantly dust the Numinous Terrace, the dwelling place of mind and spirit, and keep it clear and bright. A single point of numinous light sweeps away all dust, leaving everything transparent and pure, with no distinction between inside and outside. From this comes freedom and ease. The sound of the flute fades away, yet the fragrance of winter plum blossoms lingers. It is as though osmanthus blooms beneath the moon over the Western River, its scent calling the clear breeze to join it.

How wondrous that the white lotus opens in beauty and the three chariots ride together with the Golden Ox. These are cultivation images describing the movement and conveyance of Jing and Qi. Their transformation arises naturally: crimson radiance seems to cover the mountaintops, something that cannot be gained through effortful striving alone, but depends entirely on the protection of numinous light. When the elixir practice is complete, its radiance illuminates the Divine Vessel, the place where body and mind abide. It is as though one gazes from afar at Yingzhou, the legendary immortal mountain in the sea, beneath the moon over the Western River, then raises one’s voice in song, joining in celestial music.

How wondrous this melody, which makes one feel as though a stone woman were playing the flute—a familiar metaphor in cultivation texts for a formless, otherworldly realm. To speak only of pouring water endlessly over the mountaintop and lighting a fire beneath the sea is to speak merely on the surface; true attainment still depends on the protection of numinous light. When the elixir practice is complete, its radiance illuminates the Divine Vessel. It is as though one sees Yingzhou beneath the moon over the Western River, then raises one’s voice in song, joining in celestial music.

It is lamentable that the tunes of this world are as futile as a stone woman playing the flute. Pouring water over a mountain and talking idly of setting fire to the seabed are both empty delusions. Only when one encounters the perfect, luminous light of true realization does the authentic wind spread far and wide, bringing with it an energy that is clear and serene. In the pure realm symbolized by “Moon over the West River,” one partakes of the sacred herb and experiences every flavor with perfect clarity.

It is lamentable that this numinous, lucid true nature, once attained, is enough to make those who think themselves clever laugh. There is no need to burn incense, worship spirits, or devote oneself solely to reciting scriptures to set out on this shortcut. So I stopped that person right before me and solemnly tell you today: in “Moon over the West River,” everything is utterly clear, revealing the pure and radiant family tradition of our school.

It is lamentable that beneath the blue heavens and the Milky Way, the vistas high above are exceptionally vast. Today my mind is refreshed and my joy overflows, so I will speak of the essential methods of cultivation in our school. Only then can the skill cultivated throughout a lifetime be revealed: with a leap, one enters the clouds. In “Moon over the West River,” riding a lucky phoenix, one ascends straight to the ethereal abode of the immortals, a realm of emptiness and stillness without form.

“Song of Awakening to the Truth”

I did not begin to understand things until I was nine; my grandfather lived to the age of …. With a leap, one enters the clouds. In “Moon over the West River,” riding a lucky phoenix, one ascends straight to the ethereal abode of the immortals.

“Song of Awakening to the Truth”

I did not begin to understand things until I was nine. My grandfather lived to the age of eighty-two. At twenty-three, I was in the prime of my prosperity; my uncle lived to seventy-seven. At thirty-three, I was lost in greed and desire; my beloved father lived to seventy-three. From ancient times to the present, few people have lived to seventy or a hundred. Seeing my family members’ lifespans grow shorter with each generation, how could I still willingly lose myself in indulgence?

At thirty-six, I awoke from a deluded dream and set out to seize a share of my elder brother’s family estate. Relying on my swagger, I gave free rein to my desires and drank every day until I was drunk. I oppressed the young and bullied others, invented accusations, insulted my sister-in-law, and showed no reverence for Heaven and Earth. I neither managed the family estate nor cultivated myself; I only hoped to enjoy wealth and status without effort. The family fortune vanished like floating clouds, and my wife and children grew deeply resentful. When a piece of property sold for three coins, I spent two of them on wine. They could barely provide for food and clothing, yet I claimed my spending on wine was due to a calamity.

At forty-eight, I was still showing off and competing, though my whole body already bore the signs of decline. Then one day, something shook me inwardly, and my behavior became wild, as if I had been struck by an evil wind. I did not fear being mocked by everyone; I feared only that my heart would remain clouded and fail the scrutiny of the sun and moon. So I quieted my mind and examined myself. Once I came to my senses, I left my wife and children and departed from home to cultivate the Dao. I washed my face, combed my hair, and put my appearance in order; others thought I was chasing romance. With my family fortune exhausted, I felt even less encumbered. I feared becoming a servant to my children and grandchildren.

At fifty-two, time was flying. In a few more years, I would be seventy. The road ahead was perilous, and there was no escaping the cycle of rebirth. The karma I had made in the past would not be easy to erase. If I let the chance to cultivate pass lightly by, then once I lost my human body, I would have to endure long kalpas of hardship. How could I fail to cultivate the Dao in this life? Know that while you are still young and your body is strong, you should leave behind the dwelling places of the mundane world and the grave-like burdens of worldly affairs, and wander far and wide.

Wandering brings its own kind of joy: no worries or anxious thoughts, and no deliberate striving. A pillow of clear wind seems to carry the ties of past lives; a bright moon seems like a rendezvous arranged in a former life.

Tan Xian entered the Daoist tradition with the sword of wisdom held high. The “sword of wisdom” here means the blade of insight that cuts through attachment and desire. You left your wife, gave up romantic love, and parted from your children. You wanted to follow me, and I agreed. I admire your steadfast resolve and clear purpose. Let me speak honestly and offer you some advice.

Entering the Dao may sound easy, but putting it into practice is not. You must find ease amid hardship and remain undisturbed by hardship when life is easy. Do not become attached to Neidan terms such as “infant” and “maiden,” or devote yourself to probing the cultivation symbols of “dragon and tiger.” What matters is a truly quiet heart and an understanding of the genuine joy of cultivation. Let go completely of distinctions between self and others, and clear away every restless thought.

Whether hungry or full, in cold or heat, continue your practice in this way: wear a blue headscarf and clothes made of paper cloth. Resolve to beg in the streets for a little money. You may also collect silk and cotton padding to cover yourself and ward off the cold, while keeping to a simple, unpretentious life. The three of you should travel and live together, keeping to one mind without divided intentions. Treat one another as brothers, not as one another’s masters. In daily life, talk, laugh, sing, and dance; enjoy your leisure in peace, and write poems whenever the spirit moves you.

As in a kitchen, everyone should look after one another. Do not leave all the work to one person, and do not let anyone take everything into their own hands. The Golden Crow and Jade Hare are already there—common symbols of the sun and moon in Daoist Neidan. Recognize what true ease and stillness are, and you will have entered the path to long life.

Ode to the Pavilion of Freedom

True freedom means being unrestrained, whether high or low, within or without. See that the Five Skandhas—the five elements that make up the person and experience—are empty in their original nature, and the circumstances of the eight directions will no longer obstruct you. Vimalakirti laughed at me for yielding, and I laughed at Vimalakirti for continuing to bow. To teach you to recognize this “Mad Wind,” as unrestrained cultivators are called, we will all eventually attend the Dragon Flower Assembly, where Maitreya Buddha teaches the Dharma.

Ode to the Four Fruits

You truly came to the ends of the earth; you truly followed your master’s guidance and found the hidden and subtle mysteries. You truly met an old friend from a former life, and you truly understood my heart.

Ode on Dispelling Confusion

Being and nonbeing shift and mingle, as though without beginning or end. Nonbeing and being interweave, seeming to gather into a mass. There is being within nonbeing and nonbeing within being, yet neither has a fixed form. Being and nonbeing reflect one another; discern them carefully.

Ode to the Sword

This treasured sword is truly powerful. Since time without beginning, people have failed to recognize it. Today, as if a wasp’s nest had suddenly been disturbed, its sharp edge bursts forth, its radiance crisscrossing in every direction. Its two bright beams can be experienced only by oneself; atop the three peaks, they appear in a vivid red glow. Even here, it refuses to descend into the world of dust. It seems to enter the clear sky, upright and straight.

Hymn on Transmitting the Spirit

The spirit grows dim and attaches itself to an ordinary human body. It then draws and shapes this form for itself, and passes the image down. Taking worldly appearance as its body, it gathers the four elements of fire, wind, earth, and water. It uses Yang Qi for bones and Yin Qi for flesh, and sets a mouth before the eyes, ears, and nose. The four kinds of delusion each assert themselves, and the whole body becomes like a mountain piled from flesh.

Now I have awakened and penetrated the mystery. I recognize my original nature and no longer take worldly appearance for myself, nor cling to the body assembled from fire, wind, earth, and water. Yang Qi as bones, Yin Qi as flesh, a mouth before the eyes, ears, and nose: these are all delusions. I no longer mistake them for my true self. If I still let them burden the spirit in this way, they will drive a person into a deep pit.

Where did you come from, and by what road will you depart? Your feet have not moved even one step; simply turn back, and you can awaken. This body, temporarily brought together, is indeed a false thing. Why spend any more effort tracing it over and over? Do not let those who understand the Way hear these words, lest they provoke a great bout of laughter.

Presented to a Daoist Friend

Follow nature, and let the breath be calm and peaceful. Speak neither of the Golden Elixir nor of becoming an immortal. If only the single Qi is properly nurtured, the spirit will grow ever more tranquil. Ten thousand taels of gold cannot buy the freedom of sleeping until the sun is high. Red flames are lovely as the three peaks; white lotuses stand bright with five petals. See through the fact that cultivation is not something deliberately contrived, and here you can experience the mystery of the Dao.

Hymn on Sleep in the Four Seasons

Sleep at the hour of the Rat, sleep at the hour of the Rat. The Jade Cord star in the Northern Dipper hangs low, poised and steady. A full moon rises above the heavenly court, dispelling all the darkness of midnight.

Sleep at the hour of the Rabbit, sleep at the hour of the Rabbit. Directly perceive the realm of open clarity, and you will see a truly beautiful scene. A point of numinous light at the center shines pure and bright, its radiance gleaming through crystal clarity, refined and keen.

Sleep at the hour of the Horse, sleep at the hour of the Horse. Incense smoke rises toward the southern place of heat. Its fragrance grows rich of itself, ready to be gathered and absorbed; it pierces the clear sky and conveys the principle of nonduality.

Sleep at the hour of the Rooster, sleep at the hour of the Rooster. Calmly drink the waters of the Western River to their dregs. With this, irrigate and nourish, bringing forth a lovely aspect; a jade flower shines bright and fresh, refined and keen.

Sleep at the hour of the Horse, sleep at the hour of the Horse. Incense smoke rises toward the southern place of heat. Its fragrance grows rich of itself, ready to be gathered and absorbed; it pierces the clear sky and conveys the principle of nonduality.

Sleep at the hour of the Rooster, sleep at the hour of the Rooster. Calmly drink the waters of the Western River to their dregs. With this, irrigate and nourish, bringing forth a lovely aspect; a jade flower reveals a blossom with jade-like stamens.

Ode Presented to a Friend Entering the Dao

If you wish to follow me in cultivating the Dao (the Way), you must completely set aside the worries you have carried all your life. Cling to nothing in your heart, and cease making plans for all the affairs of the world. When hungry, eat whatever food is at hand, coarse or fine; when cold, paper or cloth garments are enough. Lie down in peace as usual, without giving rise to sorrow; when walking, let no fear arise. Do not discuss other people’s rights and wrongs, and do not complain of hardship. Keep a mind of equanimity, and do all you can to help and protect others when they suffer illness and pain. Examine this illusory body often, while always keeping the inner true nature in mind. When the old karmic hindrances have been cleared away, you will no longer busy yourself with worldly affairs. Through practice, accumulate merit until you reach the point of realization; then a true master will come of their own accord to guide and liberate you.

Ode on the Four Things Not to Do

Do not accept excessive reverence from others, and do not let them slight or mock you. Do not let the “mind-horse”—a metaphor for scattered thoughts—gallop outward, and do not let the “heart-ape”—a metaphor for restless thoughts—stir recklessly within.

Ode on the Four Attainments

Refine away the yin nature represented by Mercury until it is completely gone; gather the yang Qi represented by Lead until it forms a single mass. Bring the Way of life to the point where it reverses the ordinary course. Those who cultivate their nature can then behold the Golden Elixir (a term in Neidan, or internal alchemy, for the attained state).

Memorial on the Jade Flower Gathering

The essential point is to be able to carry out the practice fully and freely, without letting the heart-ape stir recklessly within.

Ode on the Four Attainments

Refine away the yin nature represented by Mercury until it is completely gone; gather the yang Qi represented by Lead until it forms a single mass. Bring the Way of life to the point where it reverses the ordinary course. Those who cultivate their nature can then behold the Golden Elixir (a term in Neidan, or internal alchemy, for the attained state).

Memorial on the Jade Flower Gathering

As long as one can preserve the breath and calm it, there is no difficulty; understanding how to nurture Qi (vital energy) and Shen (spirit), and harmonize body and mind, is easy as well. Human temperament depends on the sun, moon, and stars, while life changes with the Five Phases (Wood, Fire, Earth, Metal, Water). To transcend the roots of Yin-Yang change, one must reach a state of stillness and emptiness. If you want the golden flower’s pistil to bloom, first plant the jade flower. Its fragrance rises straight through the clear sky; its brilliance appears, spreading beneath the blue heavens. By following nature, you can easily pass through the nine revolutions and complete the seven returns. The Great Elixir forms naturally, and the mysteries become clear. Once you shed the mortal body, you ascend to immortality. I wish to reveal my sincere heart; please give this a fine title.

Poems for the Golden Lotus Society

You should all join in supporting the Golden Lotus Society, each willingly contributing the portion of money allotted by fate to seek longevity. Pay four coins each month, keeping these sixteen characters as your pledge; it is best to form this bond when the number is two times eight.

Establish the Golden Lotus Society for the long term, steadfast from beginning to end, without deceit or flattery. None of you should stop halfway; keep going until the King’s influence has passed.

I urge you not to cling to “emptiness within being,” nor to lose “being within emptiness” on account of the void. Cultivate within being, and you can nourish the jade flower; refine yourself layer by layer, and in the end the Golden Lotus will form.

Hymn on Leaving the World

The Master Chongyang of Mount Zhongnan was called Wang Haifeng. When he came, sun and moon seemed to pause for him; once he departed, he was free to travel east and west. Clouds and flowing waters were his companions, and the void his neighbor. That spark of numinous, luminous true nature remains, distinct from the nature of other people.

End of Volume Nine of The Complete Collection of Chongyang

Volume Ten of The Complete Collection of Chongyang

Written by Wang Zhe, Master Chongyang of Mount Zhongnan

Poems

Presented to Wang Jun

Haifeng has come especially to visit a man of great insight. Your teachings accord with the Three Teachings, and all are expressed in harmony with the Great Dao.

At this moment of meeting, above and below, you and I are joined; after the gathering, everyone disperses again, each toward east or west.

Know that at the winter solstice, blue and white alternate; at the spring equinox, one must discern the sight of red amid green.

If you can quickly grasp the movements and changes of the sun, moon, and stars, you will understand that the myriad things of the world, pursued in haste, ultimately return to emptiness.

Everyone possesses a single, perfect and luminous true nature, yet it is always obscured by the myriad things.

When the mind and nature are naturally clear and bright, they are like pure water, still and limpid. When the mind’s intentions are open and unobstructed, why enter a thicket of blossoms to seek anything?

Break through attachments to all manner of things one by one, and in the end return to the Mysterious and wondrous. Let each thought return to its proper place, and you will see where it leads.

Food is for satisfying hunger, and within it lie two wonders. What faces one another before our eyes is a realm of exquisite clarity and transparency.

Presented to the Daoist Assembly

Everyone knows what it is to remain long in the company of the Dao. Those who seek the profound and mysterious principles draw close to the Dao.

When understanding these principles, do not forget the teachings of the three traditions: Confucianism, Buddhism, and Daoism. In practicing the Quanzhen (Complete Perfection) Way, one should be like the evergreen seasons of spring.

Nourish and refine the original Qi (vital energy), keeping it perpetually abundant. Gather the numinous Shen (spirit), so that Jing (essence) and Qi are not depleted.

May I cultivate a state of perfect harmony and radiant completeness throughout my whole being. I also dare to hope that I may keep company with you all and share in the joy of natural, untrammeled freedom.

Singing of the Heavens

Grasp the true meaning within, and there is no need to seek it deliberately. All things can dwell together in peace, undisturbed.

The azure sky is clear of its own accord, not by intention. White clouds come and go without a thought.

The bright moon lends beauty to the scene; the gentle breeze brings pleasing sounds.

When I lift my eyes, I am too uninclined to read Pan Yue’s poetry; my face is serene, and I am too uninclined to play Boya’s zither.

The flowers and scenery outside gradually recede, and the traveler grows still. Within, life stirs like a sacred mushroom; one need only experience it for oneself.

The essential thing is to bring the upper, middle, and lower Dantian (energy centers)—the sites of inner cultivation within the body—to the supreme treasure, and to raise one’s innate nature to a lofty state.

Nourish the body and mind formed through cultivation until they shine with a pure, lustrous light. Let the fetal immortal (the immortal body or spirit described in Daoist cultivation) dance freely, as though singing out.

Remain for a long time in deep stillness, and forever preserve the essence held within emptiness and quietude, like “gold in water.”

Asked about Many Dreams

Gather in scattered thoughts and calm the spirit; dreams will naturally trouble you less, and your inner true nature will become apparent.

When the Tail Gate (the lower end of the spine, a passage for Jing and Qi in Daoist inner cultivation) is undisturbed, Jing and Qi can be preserved. The Kidney Sea (the Jing and Qi stored in the kidneys) remains full over time, like mercury accumulating the Qi of Qian-Yang.

Inner cultivation deepens, and awareness grows stronger; outwardly, it helps maintain the body.

Widely transmit the Fulu (talismans and registers, including Daoist ranks and lineages), and regularly offer aid to others. This is the path of one who wanders freely and reaches the far shore of liberation.

Poem Requested by Master Yu

Freedom from thought and worry is true cultivation. Nourish the original Qi and preserve the spirit, and you will no longer be pulled about by the myriad things.

Through countless kalpas, the original face must appear once more; the primordial light and spiritual radiance must also be gathered back in.

Do not keep the sights of the outer world hidden in your heart. Seek the elixir instead within your own nature.

Practice according to this method, and you can naturally cross beyond the sea of suffering in life and death and reach the farther shore. This is all made possible by the great vessel of the Way of Purity.

Questions from the Dispersed Adepts

Cultivation must be carried out with the help of this body. Do not become attached to the mortal body or make it the ultimate aim of your practice.

The body is only a temporary gathering of the Four Great Elements—earth, water, fire, and wind, the elements that make it up—and will eventually decay. Let the true, luminous nature emerge and be gathered back in.

Through focused refinement, you can reach a state that is formless and without leakage, where Jing, Qi, and Shen no longer escape, and bring the Neidan to completion, whole and perfect like a pill.

The five lights that appear in inner refinement become your companions, helping you board the great vessel of purity and transcend the world.

Presented to Brother Wang

To cultivate the Dao and learn its teachings, one does not necessarily need a master; what matters is understanding within one’s own heart.

A pure mind can often give rise to wisdom; in quiet solitude, compassion can also arise.

When chopping wood or carrying water, simply do the work with care. Contemplate forms and cultivate through visualization in whatever way suits each person.

Eating little, desiring little, and letting go of attachments are signs of an open heart. Meeting circumstances with joy and finding contentment in peace can also be forms of practice.

Helping others, giving medicine, and treating illness bring especially great merit. Abstaining from alcohol and meat is the most fitting practice.

When the gate of the heart finally opens, one can contemplate one’s innate nature. If one’s affinities from past lives align, one may cultivate together as circumstances allow.

Asked about Inner Matters: Sustaining the Practice

Helping others, giving medicine, and treating illness bring especially great merit. Abstaining from alcohol and meat is the most fitting practice.

When the gate of the heart finally opens, one can contemplate one’s innate nature. If one’s affinities from past lives align, one may cultivate together as circumstances allow.

Asked about Inner Matters

The principles of cultivation are explained again and again: all that is needed is a mind that is still and clear.

When distracting thoughts do not arise in the eyes, the Dragon—the image in Neidan that symbolizes the mind-spirit and Yang Qi—naturally settles. When the breath through the nose is unobstructed, the Tiger—the image symbolizing Jing-Qi and Yin Qi—remains settled for a long time.

When the tongue does not crave flavors, the mind-spirit is joyful. When the ears are undisturbed by sights and sounds, the Kidney Water, a Neidan term for the Jing-Qi within the kidneys, becomes pure and calm.

When the Qi of north and south harmonizes as one and the Qi of east and west intermingles, the Three Peng—also called the Three Corpses, spirits believed in Daoism to dwell within the body and hinder cultivation—can be dispelled.

Where Metal and Wood meet and circle around one another, the Infant and the Maiden—Neidan images symbolizing Yin and Yang essences—move freely together.

Once the Golden Elixir has formed, it rises from the crown of the head. Five-colored radiance illuminates the Great Dao, like a canopy woven from clouds of many hues.

Drinking and Gambling

A wandering, scattered mind that craves showy pleasures and indulges itself will only invite trouble.

Do not let drinking make you forget your filial duties; do not let gambling ruin your household.

The gate of the Dao is easy to enter, but cherish your practice at every moment. The laws of the state must be obeyed; do not indulge yourself excessively.

If you can treat people equally and do what is kind and helpful, you too can join me as a companion and withdraw among the misty clouds.

A Scholar Urged to Study

Zai Yu sleeping during the day is truly regrettable. Cherish your time; do not let drowsiness lead you to sleep too much and neglect your duties.

Diligent study beneath a cramped, humble window is no cause for shame. When cultivating the Dao in a thatched hut, how could one presume to seek comfort?

Like Sun Kang, who studied by the light reflected from snow, study diligently by the window and keep joy in your heart. Like Sun Jing, who tied his hair to the beam to stay awake while studying, shut yourself away to work hard and find pleasure in your own nature.

Set your sights high; you need not be attached to possessing a precious object. Master Sun is well suited to study with the tireless diligence of Ni Kuan. To understand the principle, investigate and uncover it; the wisdom already within you will naturally become clear. Let forth the true light within, and deluded thoughts will fade away. When the Three Treasures (Jing, Qi, and Shen) gather, right awakening can be attained. So long as your spiritual nature returns to the One Truth, why worry that your cultivation will not reach completion?

To attain free and wondrous capacities, the heart must be clear and still. To realize the subtle, mysterious principle, what matters most is purity and singleness of mind. Such a person can become a cloud-dwelling wanderer, free from the mundane world and at ease in Wuwei (non-action), and continue along the path to long life.

Personal Reflection

In the depths hangs a deep-red agate; the tranquil, mysterious realm lies before my eyes. Set glass—the image of a treasure in this Daoist cultivation context—in the Jia chamber, a technical term for a corresponding part of the body, and place amber in the Geng field, an internal alchemy term for a corresponding site of cultivation within the body.

Gather the four treasures securely, and carefully guard the secret transmission of the Three Luminaries, the three lights or radiances spoken of in Daoism. Having obtained this method of cultivation, one can rise beyond the mundane world, step onto a golden lotus amid the depths of rosy clouds, and move toward transcendence.

On Life and Death

Be content often and follow the natural course of things; do not become deeply enamored of the mundane world, which is like a pit of fire. In cultivation, discern the two paths in the principles of nature and life, recognize the key before noon, and keep working until late at night. The true Qi will naturally appear and gather into a numinous light. The seven apertures of the body will open, and auspicious Qi will fill them.

This accords with the way of compassion. It allows one to transcend the Dharma realm, the world inhabited by sentient beings in Buddhist and Daoist contexts, and attain long life along the cool, refreshing path.

A Friend Offers Wine

Setting out on the path of cultivation was not entirely my own choice; clouds and mist welcomed me and awakened my original nature. A clear breeze of ten thousand miles is always at my side, and a bright moon is always my companion. Green mountains and flowing waters accompany me along the way; white wine and yellow millet can be bought wherever I go.

If this cup of wine tonight is truly offered with feeling, let it kindle a red flame and illuminate a heart pure as ice and jade.

A Friend Seeks Tranquility

When the dark clouds disperse, the moon appears exceptionally bright, illuminating the human world as though its ordinary attachments were gradually fading away. Only this full moon is always at my side.

Green mountains and clear waters accompany me along the way, so I buy wine and provisions on a whim.

Tonight, I raise a cup of wine, and it seems to hold a special meaning. I release the fervor in my heart and let it shine like a bright lamp, illuminating a clear and serene state of mind. The “ice vessel” is a metaphor for an inner heart pure and free of dust.

The dark clouds have cleared, and the moon shines exceptionally bright over the human world, making the attachments of those with feelings gradually fade.

When afflictions no longer arise, one can understand the subtle principle within. Only by laying aside all distinctions between right and wrong can one leave hardship behind.

A breeze comes from another mountain peak, and a cool, snowy feeling returns to the heart. Here, wind and snow symbolize inner purity and calm.

The wandering recluse who cultivates by facing a wall understands this feeling. Along the path of freedom and ease, one ultimately realizes perfection.

Not coveting wealth and status is a good condition for cultivating the Dao. Once removed from conflict, one’s vision also becomes clear and expansive.

By deeply studying the Eight Consciousnesses—the eight kinds of discerning mind in Buddhism—one can reach clarity and brightness, free from obscuration. The Five Gates, a term for the gateways of the senses and mind in cultivation, shine forth and illuminate a realm of eternal spring.

From here, one can go further and transcend the Three Realms—the realms of desire, form, and formlessness. By following this practice, one can also transcend the Six Dusts, the six sensory realms that give rise to distinctions and attachments.

A golden lotus returns to the upper realm. With cultivation complete, one will never again fall into delusion.

Presented to a Friend

The Great Dao is without speech and cannot be heard through words. The Zen realm is open and expansive, and accords with this, too.

Two people sit in meditation together, but who can truly understand? A stick of incense is lit, but who can discern its hidden mystery?

By drawing forth the pure vital essence contained in the three lights of the sun, moon, and stars, one can dispel the disturbances of the Four Great Elements—the earth, water, fire, and wind that compose the human body and all things.

When body and mind are harmonized and radiance appears, one rises beyond the world of dust and becomes as free and unburdened as a white cloud.

A Friend Seeks Guidance

The signs of nature are at peace in themselves. There is no need to speak of the Golden Elixir or of becoming an immortal.

When the single Qi within is fully nourished, the spirit becomes ever clearer. Even ten thousand pieces of gold cannot buy the ease of sleeping peacefully until the sun is high.

Red flames course through the three peaks, and a white lotus blooms with five petals. “Three Peaks” and “Five Petals” are symbolic expressions in Neidan cultivation, describing the movement of Qi within the body and the stages of cultivation.

Once one sees that cultivation is not a matter of deliberate contrivance, one can use this insight to understand the profound mysteries.

On the Eyes

The eyes are bright like sunlight and crystal. They can illuminate people and things, making one more alert and perceptive.

Yet one looks only at embellished appearances and illusory scenes. Is one unwilling to study the inner and outer chapters of the Huangting Jing, an important Daoist classic on visualization and health cultivation?

Even a steady, composed gaze does not necessarily mean one has seen the Dao. “Tong…” The text here is incomplete.

That brightness is like sunlight shining on crystal, illuminating people and all things and making the mind more alert and clear-sighted.

If one looks only at outward appearance, one is merely admiring an illusory scene. Has one ever been willing to read the Inner and Outer Scriptures of the Yellow Court (Huangting Neiwai Jing), a Daoist classic on cultivating body and mind?

Only when the gaze is upright and still is one unlikely to see the Dao. A child sits motionless and reveals no form.

If one can encounter the Golden Tweezers—a metaphor for a method that opens the wisdom eye—one can scrape away the dust and grime in the eyes and make the wisdom eye shine clearly.

Awakening to Oneself

The teeth have fallen out, the hair has turned white, and the body has grown old; yet the innate spirit still clings to foolishness.

Still one hurries about the crowded streets, seeking only a salary. The mountains are quiet and empty, with only the moon for company, yet they have been forsaken.

Part the vapor of the water spring and gather the fire energy; disperse the smoke and flames, revealing a realm as clear as an icy lake.

From then on, let crimson-cloud steps stretch freely, treading to pieces the waterwheel of pure Yin—the state in which Yin energy has congealed and obstructs cultivation.

Ode to the Sword

This numinous, lucid sword is supremely clear; the more it is honed, the more its sharp edge shines forth, answering my call.

Lift it high and cleave open the wisdom eye that leads to a new realm; swing the sword and sever old thoughts.

At dawn it appears bright and unstained; at night it gives off light, as though it could even ring out.

It drives back demons and malign energies, sending them all retreating into emptiness, where they vanish without form.

Zhongzheng’s Residence

Today, on the Qingming Festival, we admire the view in the waterside hall; this residence always brings peace.

Sons and grandsons, daughters and daughters-in-law, the whole family celebrates together. Their virtue is as graceful as the lotus, its fragrance passed down from one generation to the next.

Zhongzheng restrains himself to benefit others; settling the mind and accumulating good deeds surpass merely devoting oneself to reading scriptures.

When the time comes, all will dwell together beyond the green mountains; ten thousand acres of white clouds will form a painted screen all around.

Last night, in a dream, I invited eight immortals, and they presented me with phoenix robes—the garments worn by immortals—and a jade-bound volume, a precious book.

Several sheets of barbarian paper spread out like brocade, while an ivory-handled brush wrote prose like drifting clouds and mist.

To spread the teachings far and wide and open people’s hearts is to plant a field of blessings; composing fine lyrics and poems also accumulates merit and blessing.

The workings of Heaven are hidden and profound; who can fathom them? Only “Harm Wind, Wind Harm”—Wang Chongyang’s self-chosen name—can impart them alone.

Hearing the Oriole Sing

Today is the twenty-eighth day of the third month. Suddenly I hear an oriole calling beside my ear.

I abruptly open the Daoist eye—the mind’s eye through which a cultivator beholds the Great Way—and look. Its newly grown feathers seem dyed with gold.

Seeing me, it sings in winding phrases again and again. It calls…

A Daoist cultivator suddenly opened his eyes and saw that the newly grown feathers looked as if they had just been painted with a golden brush.

As I recite these graceful lines again and again, I imagine that the other person can understand what is in my heart.

The scene is just like a qin whose strings have only just been tuned. Though the breeze and moonlight feel no emotion, they too have become kindred spirits.

Early Spring

Breaking free from the snares of worldly life, I refuse to be stained by its dust again. This famous garden is like an immortal realm within a grotto, alive with the breath of spring.

May I ask if you still recognize that carefree wanderer? Look at me: I have become a person bound by nothing.

Poems appear one after another at the feast. In our drunkenness, we let the sweet wine be poured again and again.

The flowers and trees of every season remain evergreen, each giving off its own fragrance; only the garden is filled everywhere with a single, pure scent.

Step out of the cage of the mortal world, and you can be free of stain and dust. Who today can understand this springtime, so far removed from worldly concerns?

Facing this scenery, how could I still follow those who cling to rigid rules of etiquette? I have now become a person at ease, free to wander.

Poetic inspiration comes swiftly through Mao Ying, the “Hairy Brush,” a name for the writing brush; fine wine ripples in the cup as it is poured full again and again.

Recognize the true, fundamental principles handed down by our ancestors, and water them like Yellow Sprouts, a term from Neidan cultivation, until the whole garden brims with life.

Inscribed at a Friend’s Tower

I envy the children, happily herding cattle, with no need to dress up or hurry to comb their hair.

At ease and unoccupied, one can naturally draw near the incense altar. Those busy with labor know nothing of leaving hardship behind and savoring comfort.

Penglai, the legendary immortal isle in the sea, is close at hand, yet no one sees it. I roam freely through the Purple Palace, a Daoist immortal realm, and first pay my respects to those who dwell there.

Suddenly casting aside the river of desire, I find my heart especially clear. Aboard a light boat, I drift among the Ten Continents, the legendary islands where immortals dwell.

Presented to a Friend, Singing of Snow

Dense red clouds spread across the sky, casting the snow-covered ground in a stark white glow. Snowflakes whirl through the air, dazzling the eyes and veiling the distant horizon.

This auspicious snow naturally piles a foot deep, and the flakes that herald good fortune still appear with six sides.

The painting beyond the landscape belongs to the old fisherman; the crystalline, pure realm belongs to the immortals.

At dusk, the bright moon parts the heavy mist, and a clear radiance shines over the white clouds.

Presented to My Nephew

I write a new poem for Seventh Brother. Keep my words firmly in mind, and do not let time go to waste.

Observe the laws of the state and act with a sense of right and duty. Guard the military camp carefully, and protect its weapons and armor.

Show courtesy when serving food and drink to guests, and remain modest in speech and song.

In all things, put others before yourself; this is the way to conduct yourself over the long term. I await the day you return, singing a triumphant song.

A Birthday Greeting for My Elder Brother

Auspicious clouds and radiant qi give rise to a person of virtue. A moment that comes once in five hundred years arrives precisely in the third month.

The hour of the eleventh day is especially wondrous, as if the Peaches of Immortality—said to ripen only once every three thousand years—have just come to maturity. Do not refuse: let the fine wine be poured again and again, and let the incense burn brightly in the jade burner, filling the air with fragrance.

Raise your cup and offer a prayer: may auspicious clouds gather, and may a sage be born from them; may the rare occasion that comes once in five hundred years arrive just as the third month begins. The hour of the eleventh day is especially wondrous, as if the Peaches of Immortality, which ripen only once every three thousand years, have just come to maturity.

Do not refuse: let the fine wine be poured again and again, and let the incense burn brightly in the jade burner, filling the air with fragrance. No words can match the feeling behind this toast. A disciple has taken special care today to express it:

Compared with gold and jade, even they will eventually be flawed. Compared with rivers and seas, even they will one day run dry. Compared with iron and stone, they too can be broken; compared with pines, they too can be felled. Only an elder brother’s blessings of long life surpass them all, enduring without end, for ages to come.

Noon has passed, and the bright spring day gradually draws toward evening. Tender green and pale red mark the season when fires are forbidden. It is the Qingming season, a fitting time to employ the true fire of cultivation, the symbolic “heat” of Neidan practice. By avoiding indulgence in strong wine, one can keep the Dao-heart firm.

I know that my nature is in accord with the Dao, and so I can understand the principles of longevity. Why, then, should I be ashamed that my mortal body still wears an old felt robe? The swallows’ murmuring reveals the subtle wonder of the Maiden (Channü), a Neidan term often referring to Yin essence or a symbolic figure in cultivation. The oriole’s clear song seems to glimpse the sage, pure as an infant.

Who can recognize the precious treasure, empty and still, within the Three Fields (upper, middle, and lower Dantian)? I know that the Four Borrowed Elements—the temporary constituents of the body, commonly earth, water, fire, and wind—are like things seen from a mountain ridge: they are not enduring realities. If one reverses the movement of the Five Phases (Wood, Fire, Earth, Metal, Water), one may someday hope to meet the immortals.

Reflections

In a quiet moment, full of inspiration, I began to write, displaying the four worthy figures in my study. The black-hatted infant adds water to my inkstone; the red-robed Maiden turns the dark ink. The fair-faced gentleman hands me the silver brush, while the green-haired beauty spreads out the brocade paper.

The Nine Revolutions are set in order, and true Qi flows clear as jade. As the brush moves, the words become smooth and round as precious pearls. Bright radiance gathers and glimmers; five-colored lights appear in a circle, vivid and splendid.

With my own hands I raise this piece of writing toward the heavens; it is well suited as an offering to the Great Luo Immortal, a revered deity who dwells in the Great Luo Heaven.

Wang Zhe, the “Mad Daoist,” is far away in the mountain valleys, wandering freely as if in the company of clouds, all the way to the sea. When eight hundred practices have been perfected, the fruit of the Twin Trees is attained; when three thousand merits have been amassed, accomplishment appears with a peal like thunder.

From then on, the mind no longer gallops after sensual pleasure like a horse, nor does it chase worldly wealth like a restless monkey. Once wealth and sensuality have been wholly cast aside, there is no longer any pursuit of or attachment to them.

Never again will I stumble and fall into the Yellow Springs. After long cultivation, turning my heart toward the Dao opens the eye of wisdom.

Wherever I may be, a glow like blue-green clouds shines forth. With a clear and tranquil mind, I arrive freely at the Jade Terrace, the legendary palace in the land of immortals.

Presented to a Daoist Friend, Li

Seeing you so carefree and joyful, I find your delight boundless. The cultivation of the Dao lies in returning to simplicity and preserving one’s original nature, far from worldly splendor.

Your verses are elegant and clear, like an immortal exiled to the human world. Your manner carries on the simplicity of antiquity, befitting the Daoist bearing of the Venerable Lord, Laozi.

You should know that your renown in the literary world rivals that of Han Yu. The zither hall you have made also calls to mind Boya, the master who understood music.

And what of the immortal Wang Qiao—do you still remember him? May we return together to Peng Island, the legendary mountain of immortals, riding amid clouds and rosy mists.

Another Poem in the Same Rhyme

I rise from the heights of Cloud Root and wander wherever I please, even to the edge of the sky. Wherever I go, I greet the wind and admire the moon, receiving its pure radiance.

Facing the water, I seem to ride across on a pair of cranes. A scene in Wangchuan, Wang Wei’s place of retreat, feels as though it were my own home.

Quiet stillness and the nurturing of primal Qi all depend on my master’s instruction. Though a tranquil heart has shown me the path of cultivation, I feel humbled before Yi Ya, famed in the Spring and Autumn period for his skill in cooking.

Having attained a state of carefree freedom, why rely any longer on taking medicines or consuming rosy clouds—the Daoist practice of ingesting the vital essence of clouds?

On Red Eyes

Why do my ears grow ever more acute, while my eyes seem unable to see, bright red?

This is like a Chan monk just beginning to enter meditation, or someone only just setting out on the cultivation of the Great Dao.

Turn awareness inward and let no stray thoughts arise; clear the Shen and settle it in stillness. Turn outward without giving rise to thoughts of any kind; forget external things and let the mind return to emptiness.

Gather in the mind, that wild horse and unruly monkey, and the Jade Path at the crown of the head will open of itself.

On the Charcoal Mill

The stone steps are steep and the donkey weak, unable to bear the strain. The driver has already grown angry.

His heart is full of resentment; he complains that the donkey walks too slowly.

Turn awareness inward and let no stray thoughts arise; clear the Shen and settle it in stillness. Turn outward without giving rise to thoughts of any kind; forget external things and let the mind return to emptiness.

Gather in the mind, that wild horse and unruly monkey, and the Jade Path at the crown of the head will open of itself.

On the Charcoal Mill

The stone steps are steep and the donkey weak, unable to bear the strain. The driver has already grown angry.

His heart is full of resentment; he complains that the donkey walks too slowly, gripping the whip in both hands and striking it again and again.

Because he does not know when to press on and when to ease up, he only prolongs his own suffering.

Can he not see? His conduct is truly lacking in benevolence, and this episode clearly reveals the workings of cause and effect in later generations.

When the master shut the hermitage gate and offered guidance to Ma Yu, an unknown monk at Zhiping Temple was about to cultivate stillness. He composed this verse:

“The hermitage gate opens and closes again. What is the reason for hiding deep within? I sit silently in stillness to cast off greed and anger. The painted horn calls drifting down from the high tower sound like a spring dream. When the mind is clear as a calm sea, one can see one’s original true nature. When the mind is truly clear, thoughts are released; even the subtlest things grow still and lucid, like clean water. To observe the deluded people of the world, I remain in the meditation hall and do not go out.”

The master replied line by line, adding three lines to each, making eight quatrains that corresponded to the “eight consciousnesses”—the eight functions of awareness described in Buddhism. These lines say:

“The hermitage gate opens and closes again, and one hides in a quiet place, because one’s vision has withdrawn from the worldly dust.

“Though images flash by like white colts, they cannot stain the heart. Let scattered thoughts, wild as galloping horses, come and go as they will.

“I sit silently in stillness to cast off greed and anger; I do not draw near to the bustling sounds around me.

“I take no sound as my companion and play no instrument; the song without strings becomes my natural companion.

“The painted horn from the high tower sounds like a spring dream. When the breath through the nose is calm and even, there is no need for words.

“This parting allows wholesome fruits to grow; at this moment, I cultivate only good causes and conditions.

“When the sea is clear, one can see one’s original true nature. I do not let the tongue chase the five flavors, nor let tastes enter my mouth.

“Daily life is peaceful and plain, pure and clear; this sole sweetness is precious beyond price.

“When the mind is completely clear, thoughts are released; within the body there is a tiny, round radiance.

“From then on, I remain silent and still, the spirit quiet and dim; I go further, entering a profound, tranquil realm beyond words.

“Even the subtlest things are clear as clean water. When thoughts cease and awareness is let go, desires and passions fade away as well.

“Unbound by afflictions and unattached to conditioned action, one can approach right awakening; without increase or decrease, one realizes perfect completion.

“Deluded people in the world are often entangled in false imaginings and cannot escape birth and death.

“One should gather the spirit and turn inward in contemplation. Only by recognizing the mind and nature and seeing one’s original nature can one accord with the profound teaching.

“Thus I remain in the meditation hall and do not go out. When the inner nature is clear, afflictions have no way to obscure it.”

I have not yet fulfilled my great vow to save sentient beings. I should explain these subtle principles in detail.

Presented to a monk friend whose religious name is “Nameless”

The Dharma Master has now attained cool ease and freedom. His pure nature shines clearly, manifesting an auspicious sign.

Yet you have taken “Nameless” as your elegant name. Where, then, did Śākyamuni originally dwell?

A Friend’s Questions

Youth is the right time for study. Once you understand the principles, your mind, too, becomes open and at ease.

If you are to sit the civil service examinations, you must strive to succeed, so your family may rise to prominence. Rank and wealth are like the golden fish pouch already hanging at your side—a court official’s ornament in ancient times, symbolizing office.

Bachelor Yan wrote four lines, and the author continued with twelve in reply

How can one escape the cycle of birth and death? Recognize the true face that has existed since time immemorial: one’s original true nature.

Gather the Three Treasures—often Jing, Qi, and Shen in Daoist cultivation—with the Qi of the Five Phases, and rosy light will appear along the path to longevity.

Keep clear of the troubles of desire and greed for wealth. True cultivation lies in purity and Wuwei (non-action).

By clinging to nothing among the myriad things, one can reveal perfect radiance above the Jade Pool, an inner landscape in Daoist cultivation.

Time passes in an instant. Everyone should awaken: cultivation cannot rest on empty talk or outward acts alone.

Wait in quiet ease and embody the true Dao. Once you understand it, you can roam freely and share in its joy.

How can an aged face return to its former state? Yet the True Person within—one’s original nature—does not grow old.

Do not be enamored of outward appearance or cling to an illusory form. The inner nature remains pure as an infant, unchanged through all things.

Presented to a Fisherman

This fish plays with extraordinary delight, its scaled body gleaming like brocade as it darts through the clear spring.

The golden hook was cast three times, and the fish swallowed the fragrant bait. One lift of the rod, and an immortal was brought before the table.

Presented to a Young Cultivator

You wear a white robe and a blue sash: this bond was formed in a past life. Having met me through fate, you can leave the lost path behind.

Though you have yet to grasp the subtle Dao, you have already become a young Daoist in the immortal realm of Penglai.

Presented to a Fellow Cultivator

Once you have crossed beyond the threshold of Yin-Yang transformation, devote yourself wholeheartedly to the Dao and do not turn back.

Purity without defilement is the road to immortality. Simply cultivate your inner spirit in quiet stillness.

Words Written on a Paper Banner

When the wind carries you here, take it as a sign of fate. Sleeping each day until the sun is high brings its own kind of ease.

When hungry, go beg in the streets. If people are willing to give money, you can obtain food.

Poems Exchanged with Daoist Friends

Having attained the true countenance—the true nature—one no longer frets over age. With the incense burner filled, burn incense and recite the five thousand words, usually understood to mean the Dao De Jing.

Sit peacefully and still, with a calm and open heart. Smile to yourself, sensing the realm of numinous clarity, as though it had appeared from a jade pavilion in the immortals’ realm.

Presented to Liu Siyou

Often look at yourself in the mirror and recognize your true self clearly. Do not let dust settle on the bright pearl: guard your original heart so that it is not obscured.

Those who are destined to cultivate the Dao must set aside their former ways. Within the formless, featureless body, the originally pure “old child” can come forth—that is, the true nature restored to its original state.

When you meet me in a dream, you lie asleep and say nothing. Know that I am earnestly seeking “Harm-Wind,” Wang Chongyang’s self-designation.

If you still wish to speak with me often, understand this: even in a cold place, there is warmth.〔These lines are repeated in the original; their meaning continues from what came before.〕

Your share of good fortune is small, and your karmic ties are few, because the toil of making a living weighs on your daily life.

If you wish to dwell in a place of quiet ease, preserve clarity and stillness, with no sorrow or distress in your heart.

I will leave you a few words as a reminder. When you are free of worldly concerns, you can roam at ease with me. Along the way, you may meet an immortal and discuss “nonduality”—the principle of transcending opposites and distinctions.

As long as you follow the path to long life, when the karmic conditions within your nature come to maturity, you will understand your original face, unchanged since time immemorial. Why worry that you will not become an immortal in the future?

Thinking back on what we said before, it seems our affinities had not yet ripened. You need only hold firm to your resolve.

Treat others with sincerity, simplicity, and fairness, without favoring either side. Even if you have not yet become an immortal, you are already a worthy person.

Think how fortunate it was that we met by chance. Yet how could cultivating a quiet, carefree life mean doing nothing at all?

Only when people are no longer overwhelmed by sorrow do they truly understand happiness. Then you will be able to climb the immortal path with me.

Even if you cannot see your teacher, keeping a good heart is better than meeting in person. Auspicious blessings will stay with you, and the bright pearl within will shine clearly.

You meet your master in a dream because, in sleep, you resonate with the immortal Dao. From this, I too know that you have such an affinity.

If you can keep this up, then even while asleep you will have no fear or worry and will rest in freedom.

In the third month, the flowers are in full bloom. Your heart is fragrant as sandalwood, and your face is like jade.

Break off a flowering branch and place it in your hair. I imagine it, too, will accompany me to Penglai, the immortals’ realm.

Warning Myself by Painting a Skeleton

How sadly everyone is trapped by worry and grief. Today I will paint a skeleton to awaken myself. In life, people know only how to crave and grasp, committing all manner of wrongs; often they will not stop until death is upon them. We should understand that the hardships of the dusty world can cloud our original nature, while a pure, true heart is the real treasure. If we can seize the jewel in the black dragon’s mouth—a metaphor for a rare inner treasure—we can enter the Kunlun grotto, the Daoist realm of immortals.

Praising the Moon

The first-quarter moon is like gold, the last-quarter moon like silver; joined together, each side weighs half a jin. I have put them together and made sixteen liang. How should the stars within be arranged so they are evenly distributed?

Praising the Dwarf Locust

The Perfected One of Non-Being planted a dwarf locust. Its dense shade spreads across the ground, but who is here to keep it company? Facing this scene today, my heart is glad, and I remember that I planted it with my own hands.

Visiting Bailu Abbey

Bailu Abbey has a clear, frozen spring and is known as the Terrace of Gathered Immortals. They say a white deer once ascended to heaven here. Do not laugh at me, friends, for I have long been sleeping in the White Cloud Grotto.

However far-reaching and unfathomable the celestial signs of the Huo clan may be, yesterday was clear and today is overcast. If Heaven’s will could be calculated plainly, it would not be as hard to fathom as the human heart.

The weather is neither cold nor hot, and a gentle breeze is blowing. The round moon, like a golden cake, shines on my clothes. The Star of Martial Arts has come to the place of the Star of Literary Arts; the Shangyuan Festival, on the fifteenth day of the first lunar month, surpasses the Xiayuan Festival, on the fifteenth day of the tenth lunar month.

Inscribed on a Friend’s Pond

The Sun family’s pond is like a pond beside the Han River. Looking ahead, the water lies still and silent. Turning around, I see the current murmuring along; it flows on without pause, as if rushing for the sake of injustice.

Hearing Cicadas in the Sixth Month

Shedding its black outer garment, the body suddenly feels light, and it sings in the trees like a golden cicada. The gentle breeze has become a true companion. Who today can understand this new song?

Retiring

Shedding its black shell, the body feels light; beneath the dense shade of the tall locust, it sings out with delight. Sitting freely on a branch, it faces the breeze and gives its voice at ease.

Praising the Mid-Autumn Moon

How has the weather suddenly turned so cold, as though layer upon layer of lingering mist were rising from a golden tray? This moonlit night is no ordinary fifteenth night of the month; I urge you not to take it for an ordinary scene.

Clearing the Lamp Wick

The wick is small and slight, with ash pressed close beside it. It has soaked in lamp oil for so long that its original purity has been tarnished. People are always poking at the wick with a lamp pick and removing the charred tip, unaware that the red flame may turn and burn them.

Ode to Bamboo

Under the night moon, bamboo leaves glimmer like fragments of gold; when a gentle breeze passes, the bamboo sways like finely carved jade. In the depths of winter, bamboo has a remarkable integrity, unlike ordinary plants.

Ode to Tea

Once I saw the monk Zhaozhou, a Chan Buddhist monk of the Tang dynasty, come to visit; today I imagine Lu Tong, the Tang poet, drinking his seven bowls of tea. Now that the tea is brewed, where shall I go? A fresh breeze carries me to Penglai, the legendary sea mountain of the immortals.

Giving a Fan to My Nephew Xichen

Others welcome a guest with wine and meat; I give Qilang a fan. It can brush away dust and bring a cool breeze, and it can also open the eyes to the Dao. May the child enjoy its coolness for a long time.

Reply to “Moon on the Fifteenth Night”

At dusk the clouds disperse, and the air turns clear and cold; the bright moon shines over the earth into the depths of night. Tonight’s moonlight is exceptionally pure and clear. Do not lump it together with ordinary moonlight.

Inscribed on a Tea Shop

Eating peaches from the immortal’s garden is better than buying melons to taste what is fresh; this flavor suits my household. Exchange the false for the true, and preserve your original nature. I will guide you to Penglai, where you can ride away on rosy clouds.

Lament for the World

How lamentable that people chase fame and profit, craving them in the morning and clinging to them at night, without end. Only after awakening can one see the situation clearly, like a bystander watching a game of chess. Those lost in it are as confused as players who have lost the game.

Hurry and cultivate! Hurry and cultivate! I now inscribe these words on this skull to remind the world: since ancient times, people have struggled for fame and profit, and even today they still refuse to stop.

Wishing to Travel East, but a Friend Secretly Takes My Travel Pass and Keeps Me Here

Who has taken the travel pass from beneath my feet, forcing me to stop and linger? As it turns out, no such document is needed to set out. Now that I have found the road ahead, I can roam freely and at ease.

Who is it that slowly draws your steps to a halt and keeps you here? It turns out none of these reasons is needed.

Now that the road forward has been found, this boat bound for the realm of freedom and ease can carry people to the other shore.

The one who guides you tests you with sincerity. The cultivation of the Perfected One Fufeng is a search for, and cleansing away of, distracting thoughts.

You should know that Wang Jie and you share this karmic connection. In the end, cultivation must follow the laws of the state.

Leisurely Thoughts

A full moon and a breeze flow back and forth between inner and outer realms, from west to east.

They rise from the summit of Mount Kunlun. The moonlight is clear, the wind sounds brisk, and nature seems vigorous and expansive.

Facing the Mirror

Who would have thought that facing a mirror could let one view things from different angles and distinguish the Southern Mountain from the Northern Mountain?

I often use the numinous terrace of my heart—my inner mind and spirit—to observe myself. There is no need to judge the beauty or ugliness of my outward appearance.

A Song of Self

From now on, I split open the iron-hard net; today I have leapt free of the prison of the bustling world.

Now I can freely play with the bright moon, part the idle clouds, and let the breeze pass unhindered.

On a Parrot Escaping Its Cage

A parrot in a painting cannot sing. Only by truly escaping the cage can one be freed from the bonds of life and death.

I tell you, Bao Die: stop teasing and belittling me. I no longer follow that old path.

A Song on Leaving One’s Family

With a clear and quiet mind, I cut off idle, scattered thoughts, as if parting the clouds to let the breeze pass unhindered.

On a Parrot Escaping Its Cage

A parrot in a painting cannot sing. Only by truly escaping the cage can one be freed from the bonds of life and death.

I tell you, Bao Die: stop teasing and belittling me. I no longer follow that old path.

A Song on Leaving One’s Family

When mind and spirit are clear and quiet, the temples need no longer grieve over the passage of years. With water and clouds for company, this is the life I choose.

Do not wait for your wife to conduct your funeral after you die. Cultivate while you are alive and free yourself from worldly ties.

The First Day of the Fifth Month

A respectful message to fellow members of the White Golden Lotus Society: let us gather on an auspicious day in the month of Ruibin, the fifth lunar month.

If you can grasp the spiritual nourishment of Mount Ling, you can secretly transform your ordinary body and attain an immortal body that does not age.

The Fifteenth Day of the Fifth Month

May peace and good fortune first fill the household. After that, kindle the fire of cultivation in your heart.

Once the refining is complete, your original true form will appear, and before your eyes you will joyfully behold a reunion.

The Jade Flower and Golden Lotus Society

I urge you not to cling to “nonbeing” within “being,” nor to lose the “being” within “nonbeing” as you pursue “nonbeing.”

Only by nurturing yourself within “being” can the jade flower emerge. Through layer upon layer of cultivation, a golden lotus will at last form.

Presented to the Fishing Elder

Just as I finished fishing and was about to return, I caught sight of the giant Ao, the legendary sea turtle.

I, too, know that I am fortunate enough to join the ranks of the immortals.

The cries of the “wulang” call out again and again. Do you know what I feel? Like a fish leaping from a vast, surging flood, I shoot straight upward.

A Poem for Magistrate Cui, Who Sought Wisdom

To make your innate spiritual clarity pure and bright, keep both your inner nature and your conduct upright. Then wisdom will naturally open within you, and you will appear wise. May you teach and guide others, so that all may share in your blessings. May you also lengthen your years and live as long as Peng Zu. And may you master the teachings of the three traditions—Confucianism, Buddhism, and Daoism—and travel far along the path of cultivation.

Two Quatrains for Hao Shenghua, Who Broke My Jar

The jar that held the true ashes was broken, yet this let me see “Harmful Wind,” Wang Zhe’s joking name for himself. What you truly need to understand are the principles that remain; among them is a man whom everyone calls “Harmful Wind.”

To keep the mind and spirit from becoming unsettled, cut through every entanglement one by one. At the hours of Zi, Wu, Mao, and You—traditional markers of time used in cultivation—visualize yourself as a skeleton. In this way, regard your physical form lightly and gather in your thoughts.

Casual Verses

I mock myself for being wild and unrestrained, yet why do I delight in blending with the light and mingling with the dust—concealing my brilliance and adapting to the ways of the world? Accept whatever comes, dissolve the karmic ties of the past, and create no new troubles.

Keep the mind’s galloping horse firmly tethered and watch over the restless mind-monkey. Apply yourself diligently to the Dao each day, and each day you will gain the benefits of purity and stillness.

Lament for the Skeleton

This is Wang Zhe, whose nature in a former life was not good. Once you cast off the skeleton—your physical form—your nature will shine forth like the full moon at Mid-Autumn.

Singing of Coolness

What is coolness like? It is not the bitter cold of severe frost. It is like moonlight reflected in a pond at midnight, or a fresh breeze blowing after an early autumn rain.

Presented to Fan Caifu

I have a nephew named Wang Wulang, and his wife is my niece. Their happy marriage allows them both to avoid illness and suffering. If they can go on to contemplate mercury and lead—terms used in alchemy to symbolize the two forces of Yin and Yang—they must cultivate the true Dragon and Tiger, the two forces that work together in Neidan (internal alchemy).

The true Dragon and Tiger are unknown to the world: one of each dwells beside Red Phoenix Mountain. Each keeps to its own nest, then the two join; one comes from the east and the other from the west, exchanging places until their union is complete. After their union, it is time to cultivate: within the Dantian, subdue the Three Peng, the Three Corpse Spirits that Daoism holds obstruct cultivation and entangle people in desire.

No one understands the double meaning here. A numinous child cultivates the true Dragon and Tiger: the true Dragon and Tiger are unknown to the world; one of each dwells beside Red Phoenix Mountain. Each keeps to its own nest, then the two join; one comes from the east and the other from the west, exchanging places until their union is complete. After their union, it is time to cultivate: within the Dantian, subdue the Three Peng. No one understands the double meaning here; a numinous child is striking the fifth watch.

Striking the fifth watch is a way of sending a message: a stream of sweet spring water is just right to meet it. It descends like an anointing of clarified butter upon the crown, bringing clear insight. Only I know what truly happens. Once you know the truth, do not hesitate: niece and nephew, you must hurry to cultivate. If you still refuse to heed my words, you will end up like two skeletons in the wilderness.

Memorial for the Society of the Golden Lotus

I believe that the lamp of wisdom can shine forever by the radiance of jade blossoms, and the candle of the heart’s nature can burn without fading when the splendor of the Golden Lotus appears. Within, bathe in the essence of the Three Lights—the luminous Qi of the sun, moon, and stars; without, cast off the names and forms of the Four Illusions, the temporary conditions of earth, water, fire, and wind that make up the human body. Treading the Void, soar through the air in search of hidden and subtle truths; cleanse body and mind, enter a realm of pure clarity, and travel along fragrant, beautiful paths. Each person cherishes a treasure, and all together uphold the jade. To reveal and preserve the spirit, one must cultivate and refine the breath. Anyone with even a little understanding of these methods may have their name entered in the society.

Memorial for the Society of Jade Blossoms

I believe that jade transformation is the root of Qi, and the Golden Lotus is the source of Shen. When Qi and Shen congeal together, this is called “the immortals nourishing Qi.” Anyone with even a little understanding of these methods may have their name entered in the society.

The Jade Flower (the golden lotus) is the source of primordial Qi (vital energy), while the Golden Lotus is the source of Shen (spirit). When Qi and Shen join together, this is called becoming an immortal. The commentary on the Scripture of the Hidden Accord (Yinfu Jing) says, “Shen is the child of Qi, and Qi is the mother of Shen. When mother and child meet, one can become an immortal.”

I established the Jade Flower and Golden Lotus Society in the two prefectures in the hope that you would all come to recognize your original nature. If you do not understand the foundations of cultivating the true, and merely study minor arts from heterodox paths, you are only accumulating merit and nourishing the body; this has nothing to do with cultivating immortality. In cultivating the Way of nature and life, even the slightest deviation can lead you away from the true path.

If you wish to practice in earnest, eat when you are hungry and close your eyes to sleep when you are tired. You need neither force yourself to sit in meditation nor make a special study of the Dao. It is enough to set aside worldly distractions and keep your heart pure; nothing else counts as cultivation. You are exceptionally intelligent, so each day in the refectory you should reflect carefully and examine yourselves, lest you stray onto another path. The work of cultivation has its own true practice and way of putting it into action.

Perfected Jin said, “If you wish to practice true cultivation, clear your heart and steady your mind; gather in your spirit and thoughts; do not act or move recklessly. Keep yourself clear and pure, embrace and preserve primordial Qi, and remain single-minded and undispersed. Nurture the original Shen and strengthen primordial Qi. This is true practice. If you wish to do truly good deeds, cultivate benevolence, accumulate virtue, and do good; relieve the poor and help those who suffer. When you see others facing hardship, keep in your heart the wish to help them. You may also guide virtuous people to enter the Dao and cultivate. Put others before yourself in your actions, and hold no selfish thoughts toward any of the myriad things. This is true goodness.” May you all soon understand and reflect deeply on these principles.

This concludes volume ten of the Complete Collection of Chongyang.

Complete Collection of Chongyang, Volume Eleven

Written by Master Chongyang, Wang Zhe, of Zhongnan Mountain

Lyrics

“Fragrance of the Tea Olive”

At ease, following circumstances, walking where my steps lead, with little thought and no plans. The fresh breeze and bright moon invite me, and we travel together. Along the long road, joyful and carefree, I sing and play music. Suddenly I pass through immortal grottos and realms, and beautiful mountains…

The Fragrance of the Sweet Osmanthus

Free and unrestrained, I follow my nature and respond to whatever chances arise, walking wherever I please, with no plans or calculations in mind. When a fresh breeze comes, I invite the bright moon to keep me company. I travel along the long road in high spirits, singing as I go. Suddenly I pass a fine mountain with a grotto of the immortals, just right for a visit. Auspicious sights appear one after another: rare fruits and precious flowers, sweet to taste and sending their fragrance far and wide. Though such lovely moments and scenery are delightful, there is no need to linger or become attached to them. I let the flowing waters and drifting clouds guide me onward, continuing to the ends of the earth. Even if I encounter a pure, serene divine vessel—a celestial boat symbolizing release from the world—I can board it and cross to the other shore. This time, I shall be a true “madman of the wind,” a self-mocking Quanzhen term for someone who disregards worldly convention and devotes himself to the Dao.

Soaring to the Heavens

With delusion dispelled, it is time to begin cultivation. Stillness is the foundation and the true gateway into the Great Dao. Do not seek elsewhere, lest you lose your way on the path to immortality. First settle into ease, then enter a deeper state of stillness. The numinous root, the inner foundation of cultivation, is clear and bright from the start; through successive layers of insight, awakening opens ever further. Once cultivation is complete and one’s merit fully accomplished, red clouds gather in view. In the past, I was fortunate to meet and draw close to my master. Now he has come especially to teach me the secret of long life, urging me again and again to heed his words. Only then do I understand that I can now be delivered beyond this world. I am willing to follow him, and forever travel with him among the clouds.

Journeying into the Distance

Sunlight shines beneath a clear sky; on a cloudless night, the moon gleams like silver and the stars shine bright. Where the lights of the sun, moon, and stars revolve, five-colored radiance rises and glitters; in quiet concentration, the practitioner observes and perceives. Through this, one sees the true practice and understands that refining Qi and refining Shen, bringing them together, allows one to enter silently into the wondrous path of cultivation. Here, one’s merit is brought to its full and certain completion. Once the mind is set right, one must still search carefully and wash away all impurities, revealing the original nature—the pristine nature from the beginning. Every leaf is imbued with spirit, every branch displays its beauty; all is refined and clear, forever pure and bright. Beyond the clouds, a celestial youth holds an edict and delivers the message, conferring the proclamation of the Celestial Emperor. With gratitude to the Ten Continents and Three Islands, those legendary ocean realms where immortals dwell, I accept the immortals’ invitation.

Auspicious clouds of snow spread across the sky. White flakes, like jade, seemed cut by blades of wind as they fell one by one from above. Snow filled the air, soon covering the eaves and roof tiles in a soft white layer. It adorned the gardens, and flakes settled along the woodcutters’ paths. The scene was like a painting. Snow foretells a good harvest; its preciousness is beyond even the finest jewels.

The landscape was serene and pure. Snowlight reflected like a bright sheet of water, and the air grew fresher, clearing the mind. Countless valleys seemed filled in, every mountain clad in the same color, and fields near and far became hard to distinguish. The scene was just like the place where I dwell: a clear and radiant immortal realm, where the pavilions and towers of Penglai gleam like crystal, shining with their own light through an endless night.

“Fragrance Filling the Courtyard”

Choose rare and precious seeds and sow them at the proper time; in time, wondrous shoots will emerge. Wind and rain nourish them as they gradually put forth branches and leaves. Only when they are fully grown can they be harvested. Processed beside a pond, their once-green tips gradually change. Once the material has been made fresh and clean, slowly strip away its outer skin. Then twist it into thread and weave it into fine cloth, which can withstand any amount of beating. When the fabric has become soft and supple, it is ready to be cut and sewn.

The finished immortal robe fits perfectly. Who can wear it? Only I am worthy. Once your cultivation is complete, change into the Six-Zhu Robe, the legendary garment of the immortals, so that your extraordinary accomplishment in the Dao may be revealed.

Also: Master Lü Holds a Jiao Ritual and Sends an Invitation to Daoist Friends in Jingyang

Usually, the heart is open and cheerful. Today’s Jiao ritual—a Daoist ceremony held at an altar to pray to the gods, seek blessings, or offer thanks—brings a different kind of refined joy. Friends of the wind and rosy clouds, a poetic name for immortals and fellow Daoists, have all gathered…

In the past, my heart was at ease. Today, as we establish an altar and perform the Zhaijiao rite, there is another kind of refined joy. Friends of the wind and moon, and Dao companions amid the rosy clouds, have all come to the gathering to raise the Elixir cups together. Only my old acquaintances from Jingyang have all cleared their minds and purified their intentions, and their vision has widened in turn. I have specially invited all those who follow the Dao, and everyone was willing to come to the immortal altar. We honor the Great Dao together; there is no need for paper offerings or frankincense, nor to burn aloeswood or sandalwood. We need only kindle reverence in our hearts, and the holy beings will come to witness it. When merit is complete and cultivation accomplished, surely we will all ascend together into the clouds. Tonight is a night to celebrate our cultivation of the Dao together; everyone will ride off on phoenixes.

A further reply to Master Zhan’s inquiry

Let your aspirations be detached and tranquil, your heart open and at ease, and do not let entangling affairs weigh on you. Cultivate your person and nurture your nature, respond to the circumstances of your life, and peacefully enjoy what fate brings. This is to honor the true Dao and cultivate the Great Dao; numinous Qi remains within the Dantian, rising ceaselessly like spiritual smoke. Grasp the delight of ease and understanding; in stillness, you will naturally savor its meaning, and may hope to dwell in peace for a long time. To do so, you must cultivate with clear understanding and not cling stubbornly through hardship. Through refinement and continual practice, you will become free and composed, making steady progress. When the original root bestowed before birth has gradually become clear and pure, your practice will be complete. Numinous Qi remains within the Dantian, rising ceaselessly like spiritual smoke; grasp the delight of ease and understanding, and in stillness you will naturally savor its meaning, so that you may hope to dwell in peace for a long time. To do so, you must cultivate with clear understanding and not cling stubbornly through hardship. Through refinement and continual practice, you will become free and composed, making steady progress. When the original root bestowed before birth has gradually become clear and pure, your practice will be complete. Do you know? The road to Penglai is now within reach. Once there, you will behold the realm of the human immortals.

Another poem for a friend

The courtyard is desolate, the trees in the garden sparse, and the walls are crumbling and broken. You say your wife has died; what are you and your son to do from now on? Wang Zhe laughed when he heard this and said it was Heaven’s arrangement, so you could enjoy tranquility and freedom on your own. If you can understand, you should know this: living in the dusty world, which is like a pit of fire, there is no need to seek another furnace for refining the Elixir. Entanglements and worries must be cut away; attachment to and love for external things must be wholly relinquished, as though they had never existed. The clear wind is our neighbor and the bright moon our companion; this is our way of life. You should set out soon on the sure road to Penglai, transcend life and death, and avoid falling into the “Three Paths” (the Buddhist realms of hell, hungry ghosts, and animals). This is the true destination: deep among the white clouds lies another grotto-heaven where one may dwell.

Another poem for my nephew

It is not that I do not value your talent. It is only because your karmic obstructions are so deep that, helplessly, you quarrel and fight with one another, hurling insults as father and son do. Thinking this over in private, disciple…

Another Poem for My Nephew

You do not lack talent. It is only that your karmic burdens run deep, which is why you suffer abuse as your father did. I reflect on myself in private: in the past, I had no particular abilities either. What troubles me most is that my learning is shallow, yet many students follow me. So I am always cautious, filled with trepidation. When someone comes to seek my advice, I can think of an answer, but I feel as if I were walking on thin ice, deeply uneasy.

How could I ever have been a model for others? Now, indeed, I have reached the point where I ought to die, yet somehow I have also provoked people’s hatred. One entanglement after another repeatedly ensnares me. I do not know when I will be able to transcend the world and become an immortal. Better to turn away and leave, honor the true Dao, and embark on the path of cultivation. Ahead, I will seek out companions among the rosy clouds and white clouds—fellow cultivators who associate with the immortals. If I can grasp the true message within, the immortal road to Penglai will be secure; then we can climb there together.

The Yellow River Runs Clear

When the foundation is firm and the source is clear, the hidden gate closes and locks; deep within the cavern, one quietly holds fast. Inner nourishment gradually grows stronger, and even the bitter cold and frost recede. This is a realm of distinctive charm, one that makes it suddenly clear that the path of ascent lies within. Awakening comes naturally; one encounters the moment for long life, just in time to gather and work with the Jade Flower, a symbolic expression in Neidan cultivation.

From the beginning, the true spirit has always been there. At the place where it becomes clear and manifest, this time at last I have found lead and mercury, terms that symbolize Yin-Yang essence and Qi in Neidan practice. They are fused into a single Golden Elixir, fit to be offered. Auspicious light and radiant colors appear, and one can travel and soar freely, moving with the luan birds and phoenixes. The immortals of the Ten Continents and Three Islands, the legendary ocean realms where immortals dwell, rejoice and celebrate, gathering to welcome us.

Again, in the Hundred-and-Eighty Mode

The Yellow River winds through nine layers, and after nine revolutions even its raging torrents grow clear. Nine rivers converge and ultimately return to the proper Dao. Visions appear among the Nine Tripods; within the Nine Palaces—the bodily palaces described in Neidan cultivation—Qi flows freely and steadily. Golden Liquid circulates, its radiance brimming over, reflecting the images of the Nine Luminaries, the celestial bodies named in Daoist tradition.

The blue-green of the Nine Heavens meets the edge of the sky. In the deep marshes of the Nine Reaches, a crane cries out, welcoming the clear, refined Qi. Nine beams of light shine through, and the returning spiritual radiance can gleam alongside them. The divine pearl of nine curves leaps and stirs; the Nine Immortals arrive, swimming at ease. Clear and bright, cultivation brought to completion, one can reach the Nine Heavens and become a perfected sage.

Spring in the Han Palace

This is precisely the right time for cultivation: to enter deeply into the subtle, mysterious, and wondrous realms. The key to cultivation lies here; with this, one can grasp its essentials. When the mind and spirit are clear and lucid, one can cultivate a truly untroubled and refined state. The radiance in one’s countenance is not newly acquired; it has been gathered to fullness since ancient times and shines as ever.

At first, Heaven and Earth, the sun and moon—the “Three Lights”—shone with clarity. Now, cultivators recognize them anew and experience their original tones. Clear, resonant sounds fill the space around them, ringing through the seven apertures—the ears, eyes, mouth, nose, and other openings. From within Mount Kunlun, a green-robed immortal attendant comes to summon them. With a golden thread, one fishes up the numinous, luminous nature, and receives a celestial book and a purple edict, documents symbolizing commands from the immortal realm.

“Summer Clouds on the Peak”

Cultivation need not mean sitting upright at the Zi or Wu hours. Lead and mercury, symbolic terms in internal alchemy, will naturally coalesce; all that is needed is a sincere, compassionate heart. Who can understand this swift and wondrous path? I alone abide in ease and contentment. Let the profound, mysterious work unfold freely; keep the mind at ease and open, and allow transformation to proceed gradually in the subtlest places.

Little by little, let the numinous light reveal its wondrous changes, becoming rosy clouds whose brilliance follows and shines without end. This is connected to the foundation one possessed in the past. Deep among the white clouds there has always been a luminous master of the earth’s hidden veins, dwelling in the mountains. Thus one may ascend together to the cinnabar heavens, the immortal realm, and dwell together in Wuwei, non-action.

“Moon over the Jade Terrace”

Remain in the forest, free of contrivance, lying alone in the open heights of a lofty mountain. Use a stone for a pillow and grass and trees for clothing; lie on your back and gaze into the distance. Take mountain peaches and wild apricots in keeping with your lot, while nurturing the Qi of Yin-Yang. Gradually shed the worldly body and ordinary appearance, and harmonize the zither-like heart—the “threefold zither heart,” a Daoist cultivation term for refining the inner mind and spirit.

Experience the subtle stages of the embryonic immortal, a metaphor for an immortal body or inner state of life. Understanding will come naturally, and there will be no need to search with further exertion. Once you have penetrated the mysteries, you can enter the jade groves of the immortal realm. Amid clusters of jade blossoms, cultivate a pure Neidan, the “true gold.” Let body and mind grow clear and still, keeping the company of the fresh breeze and bright moon for ages to come.

The tranquil, leisurely scene brings one to realize true stillness. Only when the heart is clear can the Way be taught to others. This inborn nature was always there; it only needs to be made firm. Thus a Golden Elixir takes shape—the gathering of Jing, Qi, and Shen in Neidan practice—and five-colored clouds of light spread out. They keep watch over one another and draw together. Gather the mind and spirit, turn inward to reflect, and the light will shine back. When the right opportunity comes, cultivation can reach completion, and a true master—a teacher who embodies the Way—will guide and transform you. This supports the righteous Way, purifies body and mind, and sustains a lasting devotion to the Way. Know that the place to which the Way returns has existed since the beginning of time. As crystalline auspicious radiance appears, jewel-like ornaments gleam with each step. The fetal immortal, an image of newly awakened spiritual life in Neidan practice, dances along the path to immortality. A golden youth leads the way, while a jade youth points it out, and together they make it possible to reach the Jade Terrace and join an elegant banquet beneath the moon.

Slowly, Note by Note

Strike the Golden Pass and close the Jade Gate; even in leisure, do not cease cultivating. Who can grasp that deep, silent, obscure state, difficult to make out? Within it, a child seems to dance. At sleep, gather in the monkey mind and horse-like thoughts—an image of restless, scattered thoughts—and upon waking, gather and refine jade fungus, a symbol of an immortal’s elixir. Cultivate at the appointed time each day, and go to the Jade Terrace to join an elegant gathering beneath the moon.

Slowly, Note by Note

Strike the Golden Pass and close the Jade Gate; even in leisure, do not cease cultivating. Who can grasp that deep, silent, obscure state, difficult to make out? Within it, a child seems to dance. At sleep, gather in the monkey mind and horse-like thoughts; upon waking, gather and refine jade fungus. Cultivate at the appointed time each day. This method is known only inwardly, and must be continued for a hundred days. Once the work is complete, one moves freely and at ease. A red-cloud radiance unfolds, enveloping the luminous nature, and only then does the true compassion already within become manifest. A divine elixir takes shape, closely accompanied by three layers of flame. From there, pass through the Jade Pool and rise straight into the blue heavens, reaching the state of Wuwei (non-action).

After awakening naturally, when the right opportunity arises, the experience becomes even more profound, and the mind grows especially cool and clear. In stillness and concentration, lead and mercury—the two symbolic substances of Yin and Yang in internal alchemy—congeal into the Elixir through the meeting of the Ren and Bing energies. The original face from the primordial beginning comes into view, pure as fine jade. Turning inward to observe and illuminate oneself, one can attain stillness and longevity. Hurry back: the road ahead has long been destined, and the way opens far into the distance, firm and unwavering. Amid wondrous sights, brilliant light spreads everywhere: beyond the void, countless silver rays of rosy clouds lie evenly arrayed. Gradually drawing near, joining and greeting one another, in but a moment the road to Penglai appears, revealing the realm of the immortals. A golden boy comes to invite me. I respectfully receive the jade edict and personally accept its instruction; Haifeng (Wang Chongyang’s self-appellation) receives the command.

Erlang Shen

Look at the dusty world: everyone is chasing after and dressing up empty fame. People do not understand that this body is only a temporary gathering of causes and conditions, yet they still wait for a chance and scramble about, competing through cunning. How much time can a hundred years hold? Even at seventy, it is hard to escape the passing of time. Deep within, true karmic burdens grow ever heavier until they can no longer be cast off. If one awakens, one will understand: that glimmer of original nature was clear and bright from the beginning. Quickly recognize what it has always been called: it is the perfect, manifest light, also known as the Golden Elixir, shining brilliantly without cease. Hold fast to it, and restore life to enduring continuity. May everyone in the world turn back, recover simplicity, and cease indulging in contention and pursuit.

Shangpingxi 1

Head for Zhongnan Mountain and find the destined encounter; then become a “madman of the Way.” Afterward, travel across the seas and receive auspicious signs. Free and unrestrained, compose your own lyrics and tunes, and sing your poems…