《元阳子五假论》

Those who cultivate the body and nourish life, and who study the Dao (the Way) in search of immortality, may not yet have accumulated merit through their practice. Yet so long as they keep in mind the wish to seek the Dao and become immortals, they can in the end accomplish something. Before that merit is complete, a person still lives in the ordinary world and may meet evil demons, wangliang, the hundred bewitching spirits, ghosts and monsters, and sprites. When such beings see a practitioner working the arts of the “Five Jia,” they flee and dare not come to do harm.

Follow the method given here: burn incense, observe purification and abstinence, quiet the mind, and recite in silence. Each “Jia” method requires the incantation to be recited continuously for forty-nine days. If disaster or danger draws near, immediately recite it once in silence, then take up some object in the hand and throw it, and so avoid the danger. One may also use the arts of letting the spirit roam and of dividing the form and transforming the body: hide within wood or fire, or slip into metal; in water, conceal yourself beneath it. When calamity or peril arises, you can then evade and dispel it in time.

These celestial secrets were originally to be passed only from mouth to ear. The author, fearing that people of the world who aspire to study the Dao might forget them, wrote them down to hand on to later generations. Do not, however, disclose them to persons of shallow character who would corrupt the methods of the Dao. If you meet a suitable person and yet withhold the teaching, disaster will first fall upon your nine ancestors (the forebears of nine generations). If you transmit it without discrimination and leak the celestial secrets, your nine clans will suffer the torment of perdition, and you yourself will forever be a ghost beneath the earth, unable to be reborn.

Metal Jia, the First

The West belongs to the stems Geng and Xin and, among the Five Phases (Wood, Fire, Earth, Metal, Water), corresponds to the spirit of the White Tiger. Taibai (Venus) is a venerable stellar deity among the Nine Luminaries (the nine stars spoken of in Daoism). It occupies the station of the numinous star of Purple Tenuity and governs a person’s allotted fate. It can firm the marrow of the body and keep the seven po, the earthly souls, from leaving it. Call three times and it will come; summon it seven times and it will return to the body. Even if the body is cut apart by blades, it can rejoin the bones and reconnect the sinews and vessels, and thereafter, by the art of transforming the body, remove suffering and adversity. It heeds my incantation and acts as commanded.

The incantation says: Geng and Xin of the West, Mysterious Truth of Taiwei; within, respond to the six hollow viscera and transform into the spirit of the lungs; appear in the unsurpassed realm and move within the Dantian (energy center); firmly guard and uphold my nature and life, that I may cultivate myself into an immortal. Quickly, quickly, in accordance with the statutes—let the command be carried out at once.

This passage discusses a Daoist technique known as the Five Borrowings (Wujia): by silently reciting an incantation and relying on substances such as metal, wood, and water, the practitioner hides or divides the bodily form in order to escape calamity, and afterward returns to the original place.

Metal Borrowing (Jinjia)

To practice this method, on a Geng day or a Xin day, at the You hour (between five and seven in the evening), burn incense and begin the inward recitation. One must not utter a sound. With the tongue pressed against the upper palate, recite silently in the heart, continuing for forty-nine days.

If one encounters disaster, there is no need to be bound to a particular hour or manner of action. One need only stop walking or sit down, recite the formula once in silence, and at the same time hold a knife; the bodily form can then be divided. The scripture says that at this moment no fresh blood will flow; even if a white, paste-like substance appears, it congeals and does not run. Afterward, recite once more in silence, and one can return to the original place, the body naturally joining together again and being restored.

Wood Borrowing, the Second (Mujia)

The east corresponds to Jia and Yi and symbolizes the Azure Dragon (Qinglong), the divine beast of the east. It accords with the season of spring and also resonates with the Year Star (Suixing), that is, Jupiter. The Qi (vital energy) of wood is able to generate and bring forth, and for this reason the herbs and medicinal plants flourish. Within the human body it corresponds to the spirit of the liver, which holds the office of prime minister. If I meet with danger and call out three times, the Azure Dragon will appear.

This method can divide the bodily form so that it travels far away. When one wishes to return to one’s proper place, one need only see a piece of wood or a tree in order to go back. The incantation says: “The east, Jia and Yi, is where the Azure Dragon dwells. Metal and wood act upon each other and are transformed into bone and flesh. True metal, remain calm and steady; do not leave my left or right side. Divide the bodily form and hide it away; with a single thought in the heart, return at once to the original place. Quickly, quickly, in accordance with the statutes and ordinances.”

In practice, on a Geng day or a Xin day, at the Mao hour (between five and seven in the morning), burn incense and recite in silence, not letting others hear. It is best to carry this out as visualization within the heart, continuing for forty-nine days. If disaster comes, silently recite the incantation; whether walking, standing, or sitting, a single silent recitation will do. The scripture says that when one encounters wood, the body may be hidden within it, and calamity thereby avoided; one may also divide the bodily form and depart. When one wishes to return, visualize the original piece of wood, and one can go back to the original place.

Water Borrowing, the Third (Shuijia)

The north corresponds to Ren and Gui and to the positions Hai and Zi. It takes the Dark Warrior (Xuanwu), the divine beast of the north, as its presiding power, and is able to generate and moisten the myriad things, making them glossy and abundant. At this point the original text continues with sentences belonging to the Wood Borrowing section, then repeats the concluding portion of the “Wood Borrowing,” and the heading “Water Borrowing, the Third” appears once again. The main text of the Water Borrowing here seems to have been lost.

The North corresponds to the two Heavenly Stems Ren and Gui and to the two directional positions Hai and Zi, and is under the command of Xuanwu (the Dark Warrior, one of the four directional deities of Daoism, who presides over the North). Xuanwu can generate and nurture the myriad things, making them moist and luxuriant; its radiant flourishing corresponds to the kidneys of the human body. A woman’s countenance likewise takes the kidneys as the root of nature and life. Blood is called “water”; through transformation and cultivation it becomes Jing (essence) and Qi (vital energy). It is inherently Yang, yet it lies hidden within Yin, like fire within Yin, and can regulate and benefit the human world.

If I encounter disaster and call three times, Xuanwu will appear; if I summon it seven times more, it can accompany and protect me, so that I enter the water and do not drown. Earth and Wood will also assist me, so that the hun and po souls each rest in their proper places. The Three Peng (the Three Corpse spirits spoken of in Daoism) submit of their own accord and enter the Nine Domains (a general term for vast territories).

The incantation says: True numina of the stars, Xuanwu follows at my side. Gouchen (a stellar deity of Daoism) assists on the left; the Azure Dragon aids me, the White Tiger supports me, and the Soaring Serpent crouches beneath my body. Please come in accordance with my bodily form; when I visualize you, you return. Quickly, quickly, in accordance with the statutes and ordinances.

This invocation should be performed at the zi hour of a Geng day or a Xin day. After incense is burned, one concentrates the Shen (spirit) and forms the intention, making no sound and silently reciting it only once; the practice may be maintained for forty-nine days. When calamity comes, whether one is walking, standing, sitting, or lying down, one silently recites it once and then enters the water, and the calamity can be avoided. The wording here is repetitive, and the sense of “must return; visualize; in the kidney Qi, come out of the water of oneself” is none too clear. The general meaning is that one may dwell at ease in the water for any number of days, imagine the Qi of the kidneys in circulation, and finally emerge from the water of one’s own accord, so as to escape the calamity.

The Fourth: Fire Borrowing

The South corresponds to the two Heavenly Stems Bing and Ding, and is guarded by Zhuque (the Vermilion Bird, one of the four directional deities of Daoism, who presides over the South). Yinghuo (Mars, also called the Yinghuo star) blazes with intense light and is the image of the deity of Fire. It can burn away the Three Peng and uphold the Six Shen, making the hun and po souls pure, clear, and settled, and the six roots (eye, ear, nose, tongue, body, and mind) firm; all of these correspond to the heart.

If I encounter danger and call three times, Zhuque will come and keep watch at my side. Bing and Ding belong to Fire, and Ren and Gui belong to Water; the “killing” spoken of here means Water’s restraint of Fire. When I enter the “jia” (here, a state of ritual practice carried out by relying on deities and visualization), the hun and Shen will not decay. My body belongs to Water, and my nature and life belong to Earth; Earth and Water stand in mutual punishment, and therefore Fire cannot invade my body.

The incantation says: South, Bing and Ding—the Red Dragon (the divine-beast form of Zhuque) halts and rests together with them. The Yin Shen withdraw; the Yang officials do not come to meet and disturb. Visualize Zhuque, and it returns; apply this method, and with the passing of days it can be accomplished. Quickly, quickly, in accordance with the statutes and ordinances.

This passage of the invocation stipulates that one choose the wu hour on a geng day or a xin day. After burning incense, one silently forms the intention in the mind, without letting others hear; it is best to contemplate it only inwardly. This practice may continue for forty-nine days. If one encounters calamity or sudden emergency, there is no need to be bound by the hour: one should immediately enter a quiet chamber and carry out the method as prescribed, and it often takes effect within a single day. At the end one recites, “Quickly, quickly, as the statutes and ordinances command,” indicating that the order must be executed at once.

When calamity strikes, one may at any time enter the quiet chamber, settle into stillness, silently recite the invocation once, and grasp bamboo or wood in the hand; it is then said that a hundred kinds of evil sprites and a thousand kinds of demonic beings will all withdraw. One then holds the breath and feigns that the breath has ceased and the body has died. If the family does not know the truth, they will think the person has already died, and one allows them to lay out the body, cover it with clothing, and even arrange the burial. The practitioner’s spirit-hun (Shen) and po-souls remain calm and undisturbed; the body is restored together with the flames. Even if the fire is very great, it cannot burn or damage the body; once the fire dies out and the smoke disperses, no trace of the body remains.

Borrowing Earth, the Fifth

The center belongs to wu and ji; it is the station where the host of spirits resides. The three hun-souls are nourished by reliance on Earth, and Earth is able to generate and nurture the myriad things. The myriad things transform and thereby give rise to Qi (vital energy); the three hun-souls move along with the bodily form, while the seven po-souls attach themselves to the body, enabling me to preserve my life. In cultivation one must concentrate on visualizing Earth. By the method of nourishing Earth, the myriad things are enabled to grow and transform, the bodily form changes along with them, and the Four Images (four symbolic forces or directions) return to Earth. Once Earth is obtained, one can return to life: call three times, and the three hun-souls will arrive; summon seven times, and the seven po-souls will return to the body, thereby dispelling calamity and misfortune.

Hear my invocation, so that form and spirit transform accordingly. The incantation says: “The center, wu and ji, stores primordial Qi within. Yellow and firm, once set in motion it can regulate and harmonize. Cinnabar Yang (yang Qi) must not refuse; Vermilion Yin (yin Qi) must join in concert as well. Enable me to attain free passage; fill the four limbs with yellow Qi, and do not let it rise to excess. Quickly, quickly, as the statutes and ordinances command.”

When performing the invocation and spell, choose the chen hour on a geng day or a xin day, burn incense, quiet the mind, and begin the recitation. While reciting the spell, one must not allow others to hear it, and one should continue the recitation for forty-nine consecutive days. If calamity arises, one need not adhere strictly to the hour: whether walking, pausing, or sitting, one need only recite it silently once. In this way one may take a certain object as a substitute for oneself, so that one may conceal oneself beneath the ground or within a wall and remain unseen by others. The object taken as a substitute will transform into one’s own form and shadow; once it has appeared, it departs, thereby helping the person escape the calamity. After the calamity has passed, one goes back and retrieves that object.

The foregoing “Chapter on the Five Substitutions” (Wujia pian) sets forth the methods by which divine immortals withdraw from the world and conceal themselves. These methods have circulated in the world and must not be disclosed at will; they belong to a secretly transmitted practice of cultivation. If later students aspire to this, they should cultivate it in silence and hold the recitation with firm resolve, and they must not violate the prohibitions. It is said that this method can enable a person to pass through disaster and, afterward, to retrieve the substitute object.

The foregoing “Chapter on the Five Substitutions” sets forth the methods by which divine immortals withdraw from the world and conceal themselves. These methods have circulated in the world and must not be disclosed at will; they belong to a secretly transmitted practice of cultivation. Later students should practice with care and concentrate on the recitation, and they must not recklessly divulge the secrets of Heaven. The Perfected Yuanyangzi of Mount Changbai transmitted this method of concealment to those who possess a mind oriented toward the Dao (the Way). Practiced according to this method, it is said to prove efficacious.