《云笈七签》Vol. 5

Anyone who possesses this scripture can ward off all manner of evil spirits. If you enter a forest or another dark, secluded place and feel afraid, simply steady your thoughts, face north, and recite the Inner Scripture once. Your spirit will settle and your mind grow calm, as though a thousand people were walking beside you. The commentary says that when evil spirits withdraw and the mind-spirit is at peace, fear and doubt naturally disappear.

If you can recite it ten thousand times, you will be able to see your own five viscera and six bowels, and also perceive the ghosts and spirits throughout the world, commanding them at will. The commentary explains that when inner vision is clear, external things become clear as well. Since even the Jade Maiden—a fairy in Daoist legend—will come to impart the teaching, how could ghosts and spirits be difficult to command?

If you suffer from a serious illness, you can hold the scripture in mind and recite it silently; even someone at death’s door can recover. If you cannot hold the scripture and recite it aloud, simply repeat it silently in your mind. If you cannot recite it from beginning to end, you may recite only the section containing the deity’s name. The immortal Juanzi says that Lingyuan is the spirit of the spleen. Four inches tall, he sits upon the spleen, looks like an infant, and wears yellow robes. He is called the “Lord Lao of the Central Bright Hall.” When you are ill or have eaten too much or too little, visualize this Lord Lao dressed in yellow as though he were inside your spleen. Then call his name three times and swallow your saliva seven times; all manner of illness will be dispelled as you wish. This is what the scripture means by: “Call my name three times, and the spirit will respond of its own accord.”

As a general rule, avoid eating the six domestic animals—cattle, horses, pigs, sheep, chickens, and dogs—as well as fish and meat. You should also avoid the “Five Pungent Foods”: raw scallions, garlic, Chinese chives, leeks, and cilantro, and keep away from all forms of impurity.

If someone has just come from an unclean place, they should bathe, wash their hands, and rinse their mouth. They should burn incense on the left and read the scripture once; this will dispel all illnesses.

As for dietary taboos, practitioners should know them without needing much explanation. If they happen to come into contact with something unclean, they can use peach wood or bamboo to dispel its influence. They should burn incense on the left, using Yang energy to dispel Yin energy. Otherwise, they will attract foul influences, and it will be difficult to dispel all illnesses.

The text says afterward, “Upon entering the chamber, face east and read the Yupian.” The preface, however, says, “Face north and read the Neijing Jing once.” This is because the two practices serve different purposes: when driving out evil, and when harmonizing the spirit and summoning deities, the direction faced and the scripture read are different. For ordinary recitation today, one may follow the earlier instruction and face east to read the Yupian.

Xiaojun says that Shan Shiyuan learned a method from Master Meng: each night before going to sleep, first read the Huangting Neijing Jing—a Daoist classic on visualizing and nurturing the spirit—once, then retire. In this way, one’s hun and po souls will naturally become settled. If one keeps this up for twenty-one years, one can also become an immortal; this is considered equivalent to completing ten thousand readings. It is even better to read it three or four times at night.

Madam Jiang of the Northern Peak says that reciting this scripture can also keep people from falling ill; it is a method for long life and immortality. Each night before bed, burn incense, face east, and recite it while seated on the bed. Read it once in the morning and once in the evening, and after twenty-seven years one will have completed ten thousand readings. The reference here to twenty-one years may be a textual error. If it is not an error, it means that one cannot always manage to read it once each night, which is why it also says that reading it three or four times at night is better. By this reckoning, one may perform the ritual after completing ten readings as well. “Ten thousand readings” is also a way of indicating the period of practice. There is no harm in reciting it many times; the concern is only that one may fail to persevere.

In “Yellow Court,” “yellow” is the color of the center, and “court” is the point where the four directions converge. In the outer world, it can refer to the center of Heaven, humanity, or Earth; within the human body, it refers to places such as the brain, heart, and spleen. Thus, “within the Yellow Court” refers mainly to the heart. “Image” means a visible form: outer images include the sun, moon, stars, clouds, and rosy mists, while inner images include flesh and blood, sinews and bones, and the internal organs. Since the heart lies within the body, and a person uses visualization to observe the body’s inner forms, these are called “inner images.”

When reciting the Jade Scripture of the Inner Images of the Yellow Court, a Daoist scripture, in a private room, first burn incense, observe purification, and put on ritual robes. After entering, face north and bow four times. Then kneel upright, click the teeth twenty-four times, and pray: “I respectfully inform the Most High Lord of the Great Dao, Jade Morning, Supreme One of the Ten Thousand Perfected (a revered Daoist deity): Today, your disciple is entering the chamber to recite the Jade Scripture, cultivate spirit, and nourish the internal organs. May the Palace of the Stomach, the inner palace associated with the spleen and stomach in Daoist cultivation, be abundant and flourishing, so that the body may ride the void upward and pay homage at the court of the Celestial Emperor.”

After the prayer, turn east, bow with joined hands to the Four Great Emperors, click the teeth twelve times, and pray: “I respectfully inform the Great Emperor of Fusang and the Divine King of Yanggu, revered deities associated with the lands of sunrise: Today, your disciple, so-and-so, is entering the chamber to recite the Jade Scripture. May numinous mushrooms, symbols of auspiciousness, appear of their own accord in this quiet room; may the radiant splendor of jade treasures shine forth, and may the three lights of sun, moon, and stars shine with penetrating clarity. May reciting the scripture ten thousand times bring the cultivation of the Embryonic Immortal, the perfected immortal state described in Daoism, so that I may take my place among the numinous beings of the Emperor.”

When the invocation is complete, face east and recite the scripture, counting every ten recitations as one cycle. Afterward, face north and bow four times, then face east and bow with joined hands four times. There is no need to pray again.

Chapter One: The Shangqing

Before the Supreme Emperor of the Purple Clouds of Shangqing, the Lord of Jade Dawn of the Supreme Dao wrote this seven-character scripture while dwelling in the Palace of the Jeweled Buds. “Shangqing” refers to one of the Three Pure Ones’ realms, while “Emperor of the Void” and “Lord of Jade Dawn of the Supreme Dao” are titles of revered Daoist deities. According to legend, the Lord of Jade Dawn lived in the Chamber of Jeweled Buds at the Shangqing Abbey of Harmonious Dawn, where brilliant purple clouds and auspicious Qi shone together. “Jeweled Buds” is also the name of a palace in the immortal realm of Shangqing.

The scripture can disperse and transform the body, and transform the myriad spirits, revealing its hidden wonders; hence it is called the Inner Chapter of the Yellow Court. “Heart-mind attuned like a zither” refers to harmony of the heart and spirit, while “three layers” refers to the three Dantian (energy centers), the body’s three sites of cultivation. According to legend, when the heart and spirit are harmonized, the fetal immortal dwelling in the Bright Hall—the inner spirit chamber in the head—rejoices and dances.

The Qi of the Nine Heavens enters through the nose and circulates through the brain, making the upper region bright and clear. Thus it is said to shine upward and reach the vault of heaven. The space between the eyebrows is like a numinous canopy, while the eyes are called the youths; the luminous Qi appearing within the eyes is therefore called purple mist. The Scripture on the Nine Heavens Giving Birth to the Spirits says that the Three Origins—the generative roots of Heaven, Earth, humanity, and other things—nourish all beings, and that the Nine Qi gather to form the body.

This scripture is also called the Jade Book and should be studied with undivided attention. After reciting it ten thousand times, one can ascend to the Three Heavens: the realms of Taiqing, Shangqing, and Yuqing. Reciting and upholding this scripture can dispel a thousand kinds of calamity and cure a hundred illnesses. It removes fear of the danger posed by tigers and wolves, and can also ward off old age and extend life.

Reciting this scripture brings blessings and protection, causing calamities and illnesses to fade away of themselves; even fierce beasts such as tigers and wolves will not harm you. In old age, the body grows strong again and life is prolonged. The Dao Jing says, “Those skilled in nourishing life are not harmed by poisonous insects or fierce beasts.” This chapter begins by setting out the scripture’s purpose. It was probably compiled and recorded by disciples of the Most High (a Daoist honorific for the supreme deity), much as the Xiaojing and Liji contain passages attributed to Confucius when he was at leisure.

○ “Above Has a Chapter,” Second

Above are the hun and the spirit; below is Guanyuan (the area around the navel). Hun means the hun among the hun and po souls; spirit means the fetal spirit. According to the commentary, the hun resides in the liver, the po in the lungs, and the fetal spirit in the spleen. The navel is where life is received, so the hun and po dwell above, while Guanyuan lies below. To the left is Shaoyang (the left eye), and to the right is Taiyin (the right eye). Behind is the Secret Gate (the kidneys, where Jing is stored; it should be guarded carefully so that Jing and Qi do not leak away recklessly). In front is the Gate of Life (the Gate of Destiny).

The sun and moon enter and leave through the two eyes; between breaths, keep them in mind. In other words, continually envision the sun and moon within the eyes. When their radiance joins with your own, you can reach the true realm. The Jiuzhen Zhongjing records: At midnight or at cockcrow, sit upright, hold your breath, and envision the sun rising in the left eye and the moon rising in the right. Imagine the space above the ears as the lofty windows of the Six Directions, opening toward Heaven and Earth. Let the sun and moon’s light fill the whole body, penetrating inward to the Mudball Palace (the seat of the spirit in the head), then illuminating the Five Viscera and the stomach and intestines, so that you seem able to see clearly within yourself. Envision the inside and outside communicating, until your whole body is joined with the light of the sun and moon.

After a while, click the teeth nine times and swallow the saliva nine times, then pray softly: “The Most High, the Mysterious One, and the Nine Sovereigns emit their essence; three, five, and seven transformations reveal the hidden and subtle. The sun and moon bestow their radiance, illuminating the Court of the Spirit and shining through the four quarters of Heaven and Earth, bringing peace to the Great One and Yellow Tranquility. The command tablets bestowed by the Sovereign Lord, written in gold, shall never be destroyed. The Five Elders carry out the talismanic commands, which Heaven and Earth alike uphold. Let me be imperishable and attain the true spirit; drive back the myriad evils and bring every calamity to rest. Let me ascend to attend the Heavenly Sovereign, return from old age to infancy. The Great Emperor has already issued the decree; may the hundred spirits respectfully obey.”

The Qi of the four seasons joins with your own, and the stars in the heavens each shine distinctly. This means continually envisioning primordial Qi joining with the body, while also envisioning the radiance of the sun, moon, and stars of the Dipper shining down. With long practice, you can communicate with the spirits. Purple vapor rises and falls, while the Three Pure Clouds (the three kinds of vital essence: purple, white, and yellow) circulate. Continually envision the wondrous Qi of the Three Origins moving up and down within the body, so that body and spirit communicate and respond to each other.

Irrigate the Five Blossoms (the refined Qi of the five directions) with the essence of the Five Directions, nurturing the spiritual root (the root of the tongue). This means that by rinsing and swallowing saliva and absorbing the Qi of the five directions, the root of the tongue is sustained and the Palace of the Spirit remains clear and unobstructed. The Seven Fluids (spiritual liquids formed from the Qi of the four seasons and the Qi of the Three Origins) flow through the channels, filling the forehead between the eyebrows.

Purple Qi and Yellow Qi flow into the Dantian (energy center). Here, Dantian refers to the Upper Dantian: a chamber located three inches inward from the space between the eyebrows. It is the dwelling place of the “True Unity of the Upper Origin,” the inner vital energy spoken of in Daoism. The Purple and Yellow Qi are the numinous energies of the Three Origins, formed from the origins of Heaven, Earth, and humanity. They gather into a numinous fluid that spreads through and nourishes the five organs and six viscera. When the Qi is abundant, it also rises into the brain.

Within the secluded chamber, the interior is bright, illuminating the Yang Gate. “Secluded chamber” refers to the kidneys, and “Yang Gate” refers to the Gate of Destiny, located at the waist and associated with the vital energy of life. The passage means that one visualizes the kidneys and makes their interior bright; focuses on regulating the breath and preserving Jing (essence), so that it is not depleted; allows the light to shine within and without; and keeps watch over the Gate of Destiny. This chapter first explains where the Yellow Court’s palaces are located, and how Qi and numinous fluid flow up and down, connecting with one another.

○ “The Mouth” Chapter, Third

The mouth is the “Jade Pool, Palace of Great Harmony,” a metaphor for the mouth as the ruler that harmonizes the body. The saliva is also called Jade Liquid, Sweet Spring, or Jade Nectar. The mouth is like a pool that stores water: when its fluids are abundant, they help the joints of the limbs move freely and the five organs remain in harmony. Another version reads “Palace of Great Harmony,” but commentators consider this wording inconsistent with the poem’s rhyme. The Scripture of the Great Cavern records that, during cultivation, one may visualize a woman at the opening of the stomach. She is shaped like an infant, stands unclothed inside the stomach passage, and opens her mouth to receive and absorb the body’s fluids and five Qi. One then rinses and stirs the saliva in the mouth until it fills the mouth, swallows it, and visualizes it entering the mouth of the “Mysterious Maiden.” After doing this five times, one taps the teeth three times and softly recites a spell whose general meaning is: “The High One of Jade Clarity and the Nine Heavens’ Nine Spirits transform the numinous fluid in the Mysterious Realm, sending it down into the stomach to become clear and harmonious. Essence like gold and jade shines in reflection; the heart and spirit grow bright and lucid. Consume the sun’s essence, and let Golden Radiance fill you.”

Rinsing and swallowing this numinous fluid can strengthen the righteous Qi and keep harmful influences at bay; the body then glows with radiance, and the breath is as fragrant as orchids. Commentators explain that this is because abstaining from the five grains leaves no filth or residue in the body. In this way, one can keep far from every evil influence, gain a complexion white as jade and skin pure as ice and snow, and move with the supple grace of a young woman. Through diligent cultivation, one may ascend to Guanghan, the legendary palace or mountain of the immortals. The Scripture of the Cavern of Truth says that at the winter solstice the moon lies hidden in Guanghan Palace, where the moon’s essence takes shape in the Guanghan Pool. The celestial beings gather branches from the Forest of Azure Florescence and use them to brush the radiance of the sun and moon.

Through diligent practice day and night, with a still mind settled in meditation, one can become a perfected person. Even when thunder roars and lightning flashes, one’s spirit and Qi can remain calm and settled, undisturbed. Commentators also point out that “thunder roaring and lightning flashing” may refer to inner spiritual activity during practices such as tapping the teeth and visualization. In this context, “dim and still” does not necessarily mean that consciousness has grown dull.

The Perfected One within the Yellow Court wears a five-colored brocade robe. “The Inner Person of the Yellow Court” refers to the Mother of the Dao, while “the Perfected One of the Yellow Court” refers to the Father of the Dao. The human body also contains these inner deities. The robe’s five colors symbolize the true Qi of the five internal organs, present in all three Dantian.

Purple radiance transforms into a flowing skirt, like a gauzy robe woven from clouds. The scripture uses the clothing of immortals to depict the dwelling places of the body’s inner spirits. Red, blue, green, and other colors mingle, while branch-like patterns resemble the ornaments on immortal robes, symbolizing the mutual generation and flourishing of the five-colored Qi.

The seven apertures are like door bolts set with jade ornaments: they must be opened and closed with care, never indulged without restraint. In the practice of visualizing the spirits within, the eyes are closed; hence the phrase “close the two doors.” The heavy golden gates firmly lock the vital points. This means that those skilled in nourishing life guard their spirit and do not let their Jing and Qi dissipate freely.

“Dark Spring” refers to the saliva in the mouth, also called Jade Spring, Jade Liquid, Jade Saliva, or Jade Pulp. “Hidden Pass” refers to the area between the two kidneys. The scripture uses gates and towers as metaphors for the body’s inner structure. In the imagery of visualizing the spirits, the Hidden Pass lies above the Dantian, which is why it is called “high and towering.” The Jing and Qi in the three Dantian are exceedingly subtle; Shen and Qi respond and change with inner intention, and cannot be fully described through ordinary images. Daoism also correlates the three Dantian with the body’s Three Treasures and describes the Qi within them as having different colors.

“Charming Maiden” is the name of the spirit of the ear. It symbolizes ears that are keen and clear, able to hear what is faint and hidden. “Layered Hall” refers to the throat, also called the “layered tower.” The throat lies above the heart and provides a passage through which fluids flow up and down to nourish the whole body. “Eight Powers” refers to the spirits of the Eight Trigrams.

“Heavenly Court” refers to the space between the eyebrows. A prayer says, “Open the Heavenly Court and grant me long life.” “Earthly Pass” refers to an inner opening in the body; “arraying axes and adzes” depicts its guardians as brave and strong. The heart is called the “Numinous Terrace,” where a spirit rules. In stillness, one maintains unity; in movement, one visualizes the spirit. The body can then remain settled and resist decline.

The gallbladder is the “central pool” within the body, where its divine spirit wears garments like red jewels. Here the gallbladder is compared to the central pool. Beneath the tongue is called the Flowery Pool, and the womb in the lower abdomen is called the Jade Pool. The “three pools” can also collectively refer to the pools and chambers within the body. A scripture on the gallbladder says, “The dragon banner stretches across the sky, and the fire bell is cast forth”; the red jewel therefore refers to the fire bell’s attire.

A robe of cloud-patterned crimson brocade is worn with a tiger tally. The robe symbolizes the colors of the heart and lungs. Since the heart and lungs lie above the gallbladder, the text says that the gallbladder spirit wears a cloud robe and carries a talismanic mandate. The Scripture of the Nine Perfected records that the Sovereign Venerable Lord wears the Dark Dragon and Divine Tiger Tally, with a flowing-gold bell fastened to his belt; these are all garments of the Daoist Lord.

Three inches across the ford is where the numinous spirit resides. Here, bodily locations serve as guides: the navel lies above the womb, so it is called the “ford across”; three inches below the navel is the Dantian (energy center), the dwelling place of the Perfected Infant—the inner deity described in Neidan (internal alchemy) practice.

The hidden Zhi grows deep and lush, supporting one another. This refers to the forms of male and female bodies, and to the way Yin-Yang (yin-yang) joins and naturally harmonizes. The Instructions on Inner and Outer Divine Zhi says that the fluids of the Five Viscera are “inner Zhi.” Inner Zhi is also called “hidden Zhi,” with “hidden” meaning profound and concealed.

The Mountain at the Center of Heaven must be cultivated with care. “The Mountain at the Center of Heaven” refers to the nose, also called the Celestial Terrace. The Scripture for Dispersing Demons records:

The central peak of Heaven (referring to the nose, also called the “Heavenly Terrace”) should be cultivated with care. The Scripture for Dispelling Demons says that regularly pressing and rubbing both sides of the nose with the hands can steady the breath. This is called “irrigating the central peak,” and through this practice the cultivator’s name is entered in the registers of Heaven.

The face is the Cloud Abode (the countenance where the spirits dwell, also called the “Cubic Abode”). When it is clear and unobstructed, the Jade Emperor can roam within it. The eyebrows, eyes, nose, and mouth are like the pathways through the spirits’ dwelling. Gently rubbing the face with both hands, following its contours, can open the channels of Qi in the ears, eyes, nose, and mouth. This practice should be continued without interruption.

The eyebrows are called the “Flower Canopy,” sheltering the luminous pearls (the eyes). One inch above the eyebrows is called the Jade Pendant and Purple Gate: the left side corresponds to the sun, the right to the moon. One should also visualize the eyes as bright as the sun and moon. The Scripture of the Jade Calendar says that Heaven has canopies of five colors and nine tiers, and that corresponding inner landscapes exist within the human body.

Within the abode dwells the True One, often clothed in vermilion. Here, the “True One” refers to the spirit of the heart, also called the Crimson Citadel Youth, the Perfected One, the Red Child, or Zidan. In cultivation, one visualizes the spirit of the heart, keeping it constantly before one’s eyes and attuning it to the heart. “Clothed in vermilion” means that the Qi of the heart is red. Clearly visualizing the spirit of the heart can ward off illness. The “red pearl,” “numinous skirt,” and “brightly blooming crimson” are outward metaphors for Xuanying, the place below the throat where saliva gathers and flows. The scripture says: “The Qi passage of Xuanying receives the fluids from the storehouse.”

Exhale and inhale the Yin and Yang Qi, making the breath’s coming and going clear and its movement unobstructed. Whoever masters the method of exhalation and inhalation can ascend to Heaven and become a celestial immortal.

Chapter Seven: The Highest Dao

Cultivators should focus their attention on contemplating the true spirits within, without resorting to complicated methods. The Mud Ball (the spirit chamber inside the head) and every part of the body are inhabited by spirits. “Spirit” here refers to beings that give all things their subtle functions; the ancients named them according to the forms of the body.

The spirit of the hair is called Canghua, with the courtesy name Taiyuan. “Cang” refers to a color mingled with black and white. Since this spirit is located at the crown of the head, it is called Taiyuan. The spirit of the brain is called Jinggen, with the courtesy name Niwan. The Mud Ball represents the brain. It is also regarded as the center of the Dantian (an area within the body where spirits are cultivated), the Yellow Court (a spirit chamber in the body), and the Cavern Chamber (a dwelling place of spirits), and as the source of Yin-Yang Qi.

The spirit of the eyes is called Mingshang, with the courtesy name Yingxuan. The eyes symbolize the sun and moon and are situated high in the head, hence the name Mingshang. “Yingxuan” refers to the color of the vital energy in the eyes. The spirit of the nose is called Yulong, with the courtesy name Lingjian. The nasal bones resemble jade, and the Qi of the breath enters and leaves through the nose, reaching up to Heaven; hence the name Lingjian. The spirit of the ears is called Kongxian, with the courtesy name Youtian. The ears are empty and still within, yet can discern sounds from the outside world, so they are called a “field” where spirits dwell. The spirit of the tongue is called Tongming, with the courtesy name Zhenglun. The tongue guides saliva downward for swallowing, allowing the Qi of nature and life to circulate. It also distinguishes the five flavors, each according to its proper order. The spirit of the teeth is called Efeng, with the courtesy name Luoqian. The teeth are hard and sharp like blades and can cut food into pieces.

The spirit of the face is governed by the Mud Ball, because the Dantian in the brain commands all the spirits. Within the Mud Ball are nine true spirits, each with its own dwelling. The Great Cavern Scripture says that the Three Origins (the primordial Qi of the upper, middle, and lower levels) transform in concealment into three palaces, each divided into three chambers, making nine palaces in all. There are also three Dantian and three Cavern Chambers, where the nine true spirits reside. The spirits and Qi of the nine palaces and the three Dantian converge; cultivators should contemplate and behold these spirits. Another account holds that the nine Po souls of the Celestial Emperor transform into nine Qi, which then become nine spirits dwelling separately in nine Cavern Chambers.

Each spirit chamber is one inch square and lies within the brain; hence it is said that the brain has nine palaces. The nine true spirits all wear purple robes and light silk garments; these garments symbolize the color of each spirit’s Qi. To contemplate this group of spirits is to practice the Way of longevity. The spirits do not each dwell somewhere else: all reside in the Dantian within the brain, seated in order and facing outward, guarding the body and warding off ill omens.

The Scripture of the Eight Su says that the nine true spirits are ranked and arranged by direction: the Highest True faces upward, the Great True east, the Spirit True west, the Mysterious True north, the Immortal True northeast, the Celestial True southeast, the Numinous True southwest, the Utmost True northwest, and the High True south. The Celestial True can discern clearly without looking, be perceptive without listening, be upright without speaking, and bring others into accord without acting. When cultivators contemplate the Mysterious True within their hearts, the spirits of the inner body will correspond with those outside.

The spirit of the heart is called “Cinnabar Origin,” with the courtesy name “Guardian of the Numinous.” This is a metaphor drawn from the inner body and mind: the heart is the root of the internal organs and belongs to the Fire phase of the south. Fire’s color among the Five Phases is red. The heart is also where the spirit is kept safe, hence the name “Guardian of the Numinous.”

The spirit of the lungs is called “Bright Radiance,” with the courtesy name “Formed in Emptiness.” The lungs are the canopy over the heart. “Bright” refers to white, symbolizing Metal in the west. The lungs are white in color, light in substance, and hollow, hence the name “Formed in Emptiness.”

The spirit of the liver is called “Dragon Mist,” with the courtesy name “Containing Light.” The liver belongs to Wood and symbolizes the Azure Dragon of the east. Within the body, the liver is associated with the eyes. The sun rises in the east, and Wood also generates Fire, hence the name “Containing Light.”

“Shadowed growth guides the smoke; it governs clarity and turbidity” means that shadowed growth symbolizes Wood. When Wood meets Fire, it produces smoke, just as Yang energy rises and unfolds. When clear and bright, the eyes see clearly; when turbid, vision is dim. Some versions omit this sentence.

The spirit of the kidneys is called “Mysterious Darkness,” with the courtesy name “Nourishing the Infant.” The kidneys belong to Water, hence the name “Mysterious Darkness.” Kidney Jing can bring forth life, hence the name “Nourishing the Infant.”

The spirit of the spleen is called “Ever Present,” with the courtesy name “Soul at Rest.” The spleen lies at the center and belongs to Earth, hence the name “Ever Present.” It is also where the “Yellow Court”—an important inner palace within the body—is located. The spleen digests food and drink, keeping the body healthy and its strength abundant, hence the name “Soul at Rest.”

The spirit of the gallbladder is called “Dragon Radiance,” with the courtesy name “Mighty Brightness.” The gallbladder is blue-green and yellow, hence the name “Dragon Radiance.” It governs courage and vigor, hence the name “Mighty Brightness.” In its outward symbolism, the gallbladder draws on the Azure Dragon of the east and the rumbling force of thunder.

The spirits of the internal organs and viscera are all part of the body’s essence and Qi; none can be missing. The five internal organs are the heart, liver, lungs, kidneys, and spleen. The six viscera are the gallbladder, stomach, large intestine, small intestine, bladder, and Triple Burner. “Viscera” is like a storehouse: it refers to places that receive and hold things. The “internal organs” are distinct in form yet dwell together within the body. The precise location of the Triple Burner has long been disputed. Here, following the Scripture of the Central Yellow, it is placed in the passages near the lungs.

In the directional arrangement of the Five Phases, the spleen belongs to Earth and occupies the center; by the correspondence of the Five Colors, it should be yellow. It may also be called the ruler of the five organs. Why, then, does the scripture take the heart as ruler? Because the heart lies among the five organs, is hollow in substance, and can receive things. Emptiness is regarded as the root of awareness and the source of its activity. The heart can therefore govern all directions and put them to work; this cannot be explained simply through appearances or numbers.

The five internal organs and six viscera each have their own functions and their own correspondences with Heaven and Earth. They follow the changes of Yin-Yang and naturally respond and move in accord with them. Thus, all are said to carry out within the heart the “Heavenly Constant”—the regular order by which Heaven and Earth operate.

By continually visualizing these inner spirits, day and night, one can move toward long life. This continues the preceding method of cultivating awareness of the five spirits: one persistently visualizes the Qi of the five organs transforming into clouds of five colors, which remain above the head and shelter the whole body. The sun is in front and the moon behind; the Azure Dragon is on the left and the White Tiger on the right; the Vermilion Bird is in front and the Black Tortoise behind. This is regarded as a method for dispelling harmful influences and seeking long life.

The Palace of the Lungs, the lungs’ dwelling, is like a canopy and belongs to Metal. The lungs are situated above the five viscera. Their shape resembles a covering that hangs down around them, like the roof of a house. Below them, a youth sits in the Jade Tower, named Haohua. Here, “Jade Tower” refers to the white Qi in the kidneys rising upward to connect with the lungs.

The Son of the Seven Origins governs the regulation of breath. A commentary says that the Lord of the Seven Origins bears armor and holds a talisman, drives away harmful forces, and disperses Qi through the seven orifices, making the ears and eyes keen. “Seven Origins” refers to the primordial Qi in the seven orifices.

On the outside, the lungs correspond to the “Central Peak,” meaning the nose; they also correspond to the navel. The “Central Peak” is the central mountain in the scheme of the Five Peaks, used here as a name for the nose. The navel, meanwhile, is likened to Mount Kunlun. The nose is the gateway through which the seven Qi enter and leave.

The Lung Spirit wears plain brocade robes and a yellow cloud sash. The plain brocade symbolizes the color of the lung membranes; the yellow cloud sash symbolizes the yellow vessels crisscrossing within the lungs like clouds.

When breathing is labored and the body feels unwell, one should urgently visualize Lord Baiyuan, the deity in charge of the Lung Palace, to harmonize the lung Qi with the Six Qi. According to the Great Cavern Scripture (Dadong Jing), Lord Baiyuan dwells on the right side of the Grotto Chamber. With sustained visualization, the spirit and Qi can be brought to rest, harmful forces kept at bay, and the body and breath made full and vigorous.

The Palace of the Heart resembles a lotus bud and belongs to Fire. The heart is shaped like a lotus that has not yet opened. Below it is a youth, dwelling place of the Heart Spirit Danyuan; Danyuan’s courtesy name is Shouling.

Within the palace where the heart resides, a lotus bud waits to open—the heart resembles a lotus that has not yet bloomed. Below it lives a boy named Danyuan (the Heart Spirit, Danyuan, courtesy name Shouling; “below” refers to the canopy above the heart). He governs the harmonizing of warmth and cold in the body, the circulation of Qi and blood, and the body’s defenses. One should keep the body’s warmth and cold in balance and allow nutritive Qi and defensive Qi to circulate in harmony. Laozi’s Dao De Jing says, “Restlessness overcomes cold; stillness overcomes heat.” Only by remaining clear and still can one become a model for the world.

The boy Danyuan wears garments as splendid as brocade and a white silk cloak like jade. This symbolizes the colors of the heart: the heart belongs to red, while the white Qi of the lungs is like jade silk. He wears a golden bell and a vermilion sash, and sits calmly. The golden bell symbolizes the heart’s fleshy structure, while the vermilion sash symbolizes the blood vessels. His serene, graceful posture signifies a settled heart spirit. The Jing of the Nine Perfected says that Lord Huanglao wears a bell of flowing gold, the attire of an immortal.

When blood and Qi are harmonized and life is regulated, the body does not decay. When the heart spirit is tranquil and the body is balanced, illness is less likely. The heart’s outer expression corresponds to the mouth and tongue: the heart governs them, and through them one can emit and absorb the fluids of the Five Organs and distinguish the flavors associated with the Five Phases. When faced with grave illness or calamity, one may visualize the boy Danyuan dressed in vermilion and wearing a red crown, and ask him to protect and aid one. By practicing this visualization for a long time, one can ascend to the Great Rosy Clouds and become a flying immortal.

Chapter Eleven: The Liver Section

The liver is wrapped in layers of deep green because it belongs to Wood, is associated with the color blue-green, and consists of layers of different sizes. Within it dwells the Azure Youth, the Divine Lord Gongzi—the liver spirit, named for the liver’s association with the East and the color blue-green. He resides on the left and is called “Gongzi”; he is also known as “Containing Brightness.” He presides over the body’s gateways and apertures, enabling the eyes to see clearly and the mind to be keen and alert. The liver spirit wears a robe of blue-green brocade and carries a jade bell, both symbols of the attire of immortals.

The liver governs the harmonizing of the Hun and Po souls and bodily fluids, keeping them in balance. On the body’s exterior, it corresponds to the eyes, whose brightness resembles the clear light of the sun and moon. Many illnesses tend to gather in the liver, so one should visualize the liver spirit Wuying, who dwells on the left. After practicing continuously for seven days, the body gradually becomes replete. Seven days make one cycle, which repeats in turn, as the Book of Changes says: “After seven days, return comes.”

When a person’s breath is about to fail, visualizing the Azure-clad Youth can turn life from decline toward renewal. Drawing the souls back in can steady body and mind and keep them from falling into danger. The visualization described in the scripture is a method of Daoist inner cultivation in which one uses the mind to contemplate deities within the body and regulate body and mind.

The Book of the Numinous Writ of the Great Tenuity records that on the nights of the third, thirteenth, and twenty-third of each month, the Three Hun Souls leave the body and roam outside. To call them back, lie on your back without a pillow, stretch out your legs, fold your hands over your chest, close your eyes, and hold your breath three times; then click your teeth together three times. Next, visualize a red qi the size of an egg within your heart. It rises from inside the body to the throat, gradually grows larger, and envelops the whole body, becoming flames that circle around it. When you feel your body grow slightly warm, call the names of the Three Hun Souls: Jia Ling, Tai Guang, and You Jing. Then softly recite an incantation whose general meaning is to pray that the Three Hun Souls be at peace and remain with you, without wandering off at will. If they wish to ascend, they should go only to Shangqing, the pure and void realm of immortals in Daoist teaching; if they feel hungry or thirsty, they should drink the numinous water known as Mysterious Water and Jade Essence, used in Daoist cultivation.

On the first and fifteenth days of each month, and at the end of the month, the Seven Po Souls are prone to wander and commune with ghosts and spirits. To gather them back in, lie on your back that night with your legs stretched out. Cover your ears with your palms and bring your fingers together behind your neck. Hold your breath seven times and click your teeth together seven times. Then visualize a white qi the size of a bean at the tip of your nose. It gradually grows larger, covering the body in nine layers. The white qi then transforms into a Azure Dragon appearing in the two eyes and a White Tiger appearing in the two nostrils, both with their heads facing outward.

The bird image is located in the heart area, its head turned upward toward the person’s mouth. The gray tortoise is beneath the left foot, and the numinous serpent beneath the right. Two jade maidens, dressed in brocade and holding flames, guard the ear gates on either side. When this is done, swallow the saliva in the mouth seven times, then call out the names of the Seven Po: Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, and Choufei. Next, softly recite the spell: “The pure Qi makes nine circuits, subduing the evil and treachery within the Po. The celestial beasts guard the doors, and the lovely maidens watch the gates. Refine the Seven Po, making them gentle and compliant, so they may dwell peacefully with me. Do not move recklessly; attend to the source of the body. If you are hungry or thirsty, drink freely of the moon’s yellow and sun’s cinnabar.” Here, “swallowing the liquid” means swallowing the saliva in the mouth, and the “Seven Po” are the seven souls in the Daoist conception of spirits within the body.

Chapter Twelve: The Kidney Section

The palace of the kidneys is called the Dark Gate. It is rounded in shape and is the palace of Water. The phrase “the Dark Gate is round” refers to the shape of the kidneys; “dark” is the color of Water and also a way of describing the kidneys through inner images of the body. Within the kidneys is a young attendant who quietly guards the source of the body. If you are hungry or thirsty, drink freely of the moon’s yellow and sun’s cinnabar.

The palace of the kidneys is round in shape, like the Dark Gate, the abode of the Water Spirit. “The Dark Gate is round” describes the shape of the kidneys; “dark” evokes the color of water. Within it is a child who dwells in seclusion in the Upper Dark. The kidneys belong to the Lower Dark, and their deity is called Dark Obscurity, with the courtesy name Nurturing Infant. The heart belongs to the Upper Dark. Since the Upper Dark is deep and distant, and the Qi of the heart communicates with the Qi of the kidneys, the child is said to dwell in seclusion in the Upper Dark.

The kidneys govern the source of fluids in the six bowels and the nine orifices. The five viscera and six bowels are connected to one another; the fluids of the nine orifices circulate among them, and the hundred vessels all flow freely. Each is indispensable. In the body, the kidneys correspond to the two ears and to the fluids throughout the body: when kidney Qi weakens, hearing declines; when Yin-Yang is in harmony, blood and fluids can circulate.

The Kidney Spirit wears robes of blue brocade and waves a blue dragon banner between the cloudlike membranes of the kidneys. The blue brocade represents the kidneys’ color, the cloudlike robes represent the kidney membranes, and the dragon banner represents the blue vessels. The Scripture of the Nine Zhen says that the Lord of the Dao wears robes of blue brocade and a skirt of deep blue silk. When kidney Qi is abundant, it makes the ears keen and the eyes bright, and keeps Yin and Yang Qi from declining. This uses outward images to describe the body’s condition. If one can preserve kidney Qi, one can ward off all kinds of illness and calamity. Yuan Yangzi says that two spirits dwell in the kidneys and often wear blue robes: the man on the left has the sun on his head, and the woman on the right has the moon on hers. By visualizing them and seeing them clearly, one can strengthen primordial Qi and avoid calamity.

The kidneys form a pair, one on each side, so they are called “the two chambers.” The kidneys belong to Water and are called the Water King. The Water King transforms into a red infant, who then becomes the gateway to life. The red infant further transforms into a perfected person and ascends to the Nine Heavens. Here, the Nine Heavens refers to the blue heavens of the Nine Qi, which govern birth.

The spleen’s palace belongs to Wu and Ji and corresponds to Earth among the Five Phases. Wu and Ji are the Heavenly Stems associated with the central direction. Within the spleen palace dwells a Bright Lad, dressed in yellow. “Bright Lad” refers to the Hun spirit dwelling peacefully in the spleen; “yellow robes” refer to the correspondence between yellow and Earth.

The spleen digests food, harmonizes Qi (vital energy), and governs the teeth. “Luoqian” is a name for the teeth. The spleen palace is also called the “Great Granary,” meaning the abdomen. The Bright Lad within it is the spleen spirit, named Hunkang. In visualization practice, one may imagine him seated upright in a city of nine tiers of golden terraces. The spleen spirit’s dwelling is one cun across, within the Gate of Life—that is, the Yellow Court and the Dantian (energy center).

The spleen governs the harmonizing of the five grains and five flavors, giving the mouth its sense of taste. When food is digested smoothly, weakness, wasting, and illness can be avoided. The spleen’s condition also appears on the face, which is called the “cubit residence”: states such as hunger, fullness, or weakness can all be discerned from the complexion. A bright, lustrous complexion shows that the spleen is properly transforming and transporting food, and can also be used to assess the body’s strength or weakness.

The spleen governs Earth at the center. The Perfected One within the spleen wears yellow brocade and jade garments and carries a tiger-shaped talismanic insignia. The Hidden Book of Jade Purity says that the Lord of the Dao Above wears the Great Insignia of the Divine Tiger. Devote yourself to visualizing the Three Elders within the spleen—the Elder of Origin, the Dark Elder, and the Lord of the Yellow Elder—as well as the natural transformations of the Perfected One within the spleen. Those who study the Jing of the Yellow Court are also called “disciples.” Through this practice, one can attain long life and stay far from the calamities of death. The Zhuangzi says that life and death, and what is permissible and impermissible, arise in mutual dependence. From this principle, true long life is not confined by life and death, and true stillness is likewise not confined by life and death; therefore, the calamity of death cannot reach one.

Chapter Fourteen: The Gallbladder

The gallbladder is the palace where the vital energies of the Six Fu organs gather. The Six Fu are the gallbladder, stomach, large intestine, small intestine, urinary bladder, and Triple Burner. A commentary cites the Taiping Jing, which says that when clear Qi accumulates, it can form essence; the gallbladder is therefore called the essence of the Six Fu. Within it dwells a child deity named Yaowei Ming, also called “the Gallbladder Deity Longyao,” with the courtesy name Weiming. He symbolizes courage and strength.

The deity’s might is like thunder and lightning shaking the eight directions as he raises jade-colored banners. He is also like a dragon banner stretched across the sky, wielding a fire bell. The banners, dragon banner, and fire bell are all symbols describing the gallbladder deity’s majestic presence: the Azure Dragon represents the gallbladder’s color, while the fire bell is a metaphor for the fleshy protuberances beside it. When a person is angry, the gallbladder’s Qi surges, hence the description of “hurling” the fire bell. The gallbladder’s Qi is powerful and can ward off danger, so the text says that it commands the tiger troops.

In the body, the gallbladder deity corresponds outwardly to the eyes, pupils, and the area around the bridge of the nose. A person’s joy and anger show in the brows and eyes; hair standing on end in a rage is likewise used to portray the gallbladder’s Qi surging forth. The deity wears a nine-colored brocade robe and a green, ornate skirt, and adorns himself with gold and jade. The dragon and tiger patterns on his garments depict his divine might and ceremonial retinue.

If one continues to visualize the gallbladder deity Weiming, one can ride the auspicious clouds. Here, “visualization” refers to the Daoist practice of focusing the mind on deities within the body. The scripture says that diligent, uninterrupted practice can lead to the Dao of the immortals. The gallbladder deity can also command the myriad deities, causing them to pay court to the Three Primordial Lords. These lords dwell above the Three Pure Ones (Sanqing), and the gods and immortals of all the heavens pay homage to them.

○ “Chapter on the Length of the Spleen,” fifteenth in sequence

The spleen is one foot long and covers the stomach, which is also called the Great Granary. The Zhonghuang Jing says that the stomach is the lord of the Great Granary; Yuan Yangzi says that the spleen lies across the upper part of the stomach. The Central Old Lord, a deity residing in the middle of the human body, governs the Hall of Light, which here refers to the inner palace corresponding to the spleen and also corresponds to the Hall of Light one inch between the eyebrows. The spleen deity is named Jue, styled Lingyuan, and also known as Hunkang. The spleen and stomach work together to digest food and harmonize the inside and outside of the body. The large intestine is subordinate to the stomach and receives its Qi; “Kang” means peace and calm. When the stomach’s functions are strong, people suffer less from illness and can digest food.

Since the spleen rests above the stomach, it is said to wear yellow robes. “A purple sash bearing the emblem of dragons and tigers” is an image describing the stomach’s network of vessels. When the Great Granary is peaceful and harmonious, it can nourish Jing and Qi and extend life; for this reason, the spleen and stomach are called rulers. Repeating the spleen deity’s name three times enables one to commune with the deity. This refers to visualizing the deity of the stomach palace, a practice believed to make the mind empty, still, and clear.

The three Old Lords each reside in a different palace and have their own companions. The Upper Prime Old Lord resides in the Upper Yellow Court Palace, accompanied by the Lord of the Mud Ball, the Lord of Canghua, the Lord of Qingcheng, and deities of palaces such as the Hall of Light and the Cavern Chamber. The Central Mysterious Old Lord resides in the Middle Yellow Court Palace, accompanied by the Red Citadel Youth, the Lord of the Dantian, and other deities. The Lower Yellow Old Lord resides in the Lower Yellow Court Palace, accompanied by the Lord of Great Unity, the Lord of Soul Rest, the Lord of Lingyuan, the Lord of the Great Granary, and others. The scripture says that continually visualizing the three elders in harmony allows the hundred deities to circulate freely, each keeping its proper place.

Jing, Qi, and embryonic breathing each have their own corresponding sites for cultivation. The Yuli Jing says that the Lower Dantian is the root of life, the storehouse of spirit, and the gathering place of the Five Qi. It lies three inches below the navel, near the spine, and is called the Palace of the Red Child. Men store Jing there, while women store the fetus; it is the gateway for harmonizing Yin and Yang. The Dantian’s Qi is distributed as blue to the left, yellow to the right, white above, and black below.

Taoist Child, also called Bo Tao, is the name of a Yin-Yang deity. The Xian Jing says that the great lord in the Gate of Life and Navel Palace is named Taoist Child, styled Heyan, and wears red robes and a purple hibiscus crown. Visualizing this deity while lying down at night brings the deities of the Six Jia and Six Ding to attend and protect one. “Producing radiant vitality” means that the Qi of Yin and Yang remains vigorous. During sexual union, one should visualize the three Dantian. Tao Kang is the name of a lower deity who governs Yin-Yang affairs. “Hui jiu” means that “three” repeatedly combines to form “nine.”

Through transformation, the Three Palaces take shape. Within them dwell nine deities: the Lords of the Upper, Middle, and Lower Primordial Heavens, together with Taiyi, the Young Lord, Baiyuan, Wuying, Siming, and Taokang. Each of the nine has a dwelling of its own; hence the name “Taokang.”

The Dao Father and Dao Mother gaze toward one another, symbolizing the two halves of Yin-Yang joined as one. “The master and mistress of the Dao dwell in the land of Danxuan” means that the Dao is the fundamental ancestral master and the ruler of Yin-Yang. “The land of Danxuan” refers to a practice of visualization centered on the Dantian. Through visualization, practitioners can attain the state of rising aloft.

Though the paths of cultivation differ, they must all return to the root: the Three unite as One, and the One can also divide into Three. The essential point of cultivating the Dao is to understand “the Three and One”—how the Three return to One and the One transforms into Three.

Closing the Three Gates and clasping the hands firmly are ways of preserving Jing and Qi. The scripture says that the mouth is the “Heavenly Gate,” governing the pivot of spirit; the hands are the “Human Gate,” linked to flourishing and decline; and the feet are the “Earthly Gate,” linked to the coming and going of life. The Gate of Guanyuan, three inches below the navel, is also called the “Three Gates.” Closing the gates and clasping the hands here means preserving Jing and protecting Qi, rather than allowing them to be spent carelessly.

“Golden Sweet Dew” and “Jade Essence” refer to the saliva in the mouth. During cultivation, one may rinse the mouth with saliva and swallow it once it has gathered. In the related visualization practice, one imagines a woman at the entrance to the stomach, shaped like an infant, opening her mouth to receive the saliva and tilting her face upward to absorb the Five Qi. While rinsing and swallowing, the saliva is made to circulate inward and outward, then returned to the mouth and swallowed. Repeat this five times, click the teeth three times, then swallow the saliva nine times.

With this practice, hunger gradually fades and the “Three Worms” perish. In Daoist cultivation, the Three Worms are three harmful entities within the body, also called the “Three Corpses” or the “Three Poisons.” The commentaries say that the upper corpse, Pengju, makes people crave flavors and indulge their desires; the middle corpse, Pengzhi, makes people greedy for wealth and prone to mood swings; and the lower corpse, Pengjiao, makes people covet fine clothing and become infatuated with women. Those who seek immortality therefore cultivate body and mind with care and take medicines to expel them.

When the mind remains calm, it can move freely without obstruction. The Qi of the Five Viscera grows abundant and flows like clouds over the Five Sacred Peaks. “Pengheng” means that the breath is full and flows without hindrance. By protecting the nasal passages, harmonizing the True Qi within the body, and letting it flow unceasingly through the Mysterious Female—the subtle portal through which Qi enters and leaves in Daoist internal cultivation—one nourishes the body.

When the five bodily forms and the Five Viscera work in harmony, the body becomes strong and complete, free from the intrusion of calamity and illness.

Chapter Sixteen: Beholding Above

Looking up at the heavens, the origins of the sun, moon, and stars appear like pearls strung together, their brilliant light shining in every direction. At night, the radiance of the Five Planets illuminates the eight directions. The scripture uses this imagery to describe the practice of visualizing the sun, moon, and stars: practitioners contemplate them in their minds, as though letting their light shine throughout the body.

Visualize the Inner Sovereign spirit, the divine being within the body, as if he accompanies you wherever you go. When the practice succeeds, you will wear the ceremonial robes of an immortal official and hold a tiger tally, the token of an immortal official’s rank. Focus your mind on guarding the One and uniting with the spirit divinities, and you can ascend into the realm of emptiness. The Zhuangzi likewise says, “One who knows the One has all things complete.”

Keep Jing and Qi deeply within the heart. The body need not be constrained by distinctions between square and round, stillness and movement. What matters is keeping the gateways closed and avoiding reckless dissipation. When the Three Spirits return Jing and Qi, life can be prolonged; the hun and po souls remain settled within the body and do not disturb one another. The hun belongs to Yang, and the po to Yin. Each stays in its proper place, in accord with the Dao of Yin-Yang.

The spirits are born within the abdomen, and the mouth seems to hold a jade pendant, a symbol of spiritual clarity. When the spirit divinities enter the hidden inner apertures, they will not be lost. The practitioner’s form is like the lofty branches of a jade tree, sheltering and protecting the spirits. Once the Three Hun Souls are at peace, the practitioner’s name is entered into the registers of the Celestial Emperor.

Focus the mind and spirit on visualizing the Yellow Court, where a deep and lush landscape appears. “Numinous Terrace” refers to the heart; “Yellow Wilderness” refers to the inner realm seen when one concentrates on visualizing the Yellow Court.

The human body has three Dantians—upper, middle, and lower—each with its own chamber, about one inch across. Hence the phrase “three inches, three separate chambers.” The ancients also called the heart the “square inch.” Gates connect the three Dantians, with the Qi of the nutritive and defensive systems flowing between them. These inner places are deep and mysterious, and the mind should focus on visualizing them.

Deep between the eyebrows are the gates to spirit chambers called the “Cavern Chamber” and the “Purple Pole.” The Great Cavern Scripture says that three fen inward from between the eyebrows lie the paired fields guarded within the square inch; three fen farther in, at the boundary of the bones, are the Terrace Gate and the Luminous Hall. At a depth of seven fen, the Green Chamber is on the left and the Purple Portal on the right. One inch farther in is the Palace of the Luminous Hall, where dwell the Perfected Lord of Luminous Youth, the Perfected Lady of Luminous Youth, and the Lord of the Spirit Mirror. At a depth of two inches is the Cavern Chamber, home to Lord Wuying, Lord Baiyuan, and Lord Huanglao. At three inches is the Palace of the Cinnabar Field, also called the Mudball Palace.

The Infant of the Upper Origin (the Original Spirit in the Upper Dantian) has the Lord of the Imperial Nobles to his right. Four inches deeper toward the back lies the Palace of Flowing Pearls, where the Perfected One of Flowing Pearls resides. Five inches farther back lies the Palace of the Jade Emperor, where the Divine Mother of Jade Clarity resides. One inch above the Hall of Brightness (the palace within the Upper Dantian) is the Palace of the Celestial Court, where the Perfected Woman of Highest Clarity resides. One inch above the Cavern Chamber is the Palace of Utmost Perfection, where the Imperial Consort of the Supreme Ultimate resides. One inch above the Dantian is the Palace of the Mysterious Elixir, where the Perfected Lord, the Central Yellow Great Unity, resides. One inch above the Flowing Pearls is the Palace of the Great Sovereign, where the Supreme Perfected Lord resides. These places are therefore called the Spirit Gates.

This is what the Supreme One once told me. “I” is how the Great Emperor of Fusang refers to himself. The meaning is that I once cultivated this Dao to completion and received instruction from the Lord of the Dao in the Yellow Court method. This Dao is not far away; it lies within the Dantian. That is why it is called the Dao received in the past.

The Divine Lord on the left, the Young Master, speaks with a divine voice. The Great Cavern Scripture says that Wuying is on the left; “Young Master” here is another title for him. To speak with a divine voice means that when a practitioner focuses single-mindedly, the spirits teach him through the Dao. On the right is Baiyuan, standing alongside him. Baiyuan is the attendant spirit of those who study the Dao.

The Hall of Brightness, the Golden Treasury, and the Jade Chamber are all palaces of the Upper Origin. The Perfected One of Highest Clarity is directly before me, near the Celestial Court. The Master of the Yellow Robe (the Lad of the Middle Origin) dwells in the Red City, his breath abundant and undiminished. Where is he? Just before the Hall of Brightness, between the eyebrows. The sun, moon, and arrayed stars are set within it. The Essentials for the Practice of the Five Celestial Bodies says that the Supreme Perfected One summons the Five Celestial Bodies within the Cavern Chamber, and the Primordial Lord of the Southern Pole receives the transmission.

At midnight each day, sit or lie down and visualize the White Star of the West (Venus) between the eyebrows, about one inch above them and one inch inward. This is the “Jade Pendant Purple Palace.” The sun is on the left and the moon on the right.

Next, visualize the Star of the North (Mercury) in the “Dark Palace of the Imperial Land,” five fen below the hairline and one inch inward. Then visualize the Year Star of the East (Jupiter) in the “Cinnabar Terrace of the Cavern Palace,” one inch behind the eyes and one inch inward. Then visualize the Sparkling Deluder of the South (Mars) in the “Jade Gate Flower Chamber,” between the inner corners of the eyes and five fen inward. Finally, visualize the Quelling Star at the center (Saturn) in the “Long Valley of the Golden Treasury and Yellow Chamber,” one inch inward near the nasal septum. As you visualize each star, imagine them suspended one after another above you.

When you have finished, knock your teeth together five times and swallow the saliva in your mouth twenty-five times. Then softly recite the spell in silence:

“Within the Purple Palace of High Origin dwell five divine spirits. Precious stars spread their radiance, their light piercing straight through the gates. Essence and vital energy gather and arise, transforming into an old man. He wears a plain headcloth and has a dignified face; over a green mantle he wears a crimson skirt. On his right hangs a tinkling bell, on his left a tiger talisman. He holds the Celestial Dipper, sends forth crimson radiance, treads upon a canopy, and breathes out light to refine and nourish himself. May the three luminaries—the sun, moon, and stars—protect and guard me, so that I may attain the Dao and become perfected; may they nurture and protect my hun and po, so that I may ride the wind and become an immortal.”

This is the method called visualization. The phrase “inner images explain” means that images within the body are used to explain its principles: the Seven Luminaries (the seven celestial bodies) correspond to the seven apertures of the human body, and the Nine Origins (the nine celestial bodies) correspond to the nine apertures. None of these apertures can be left unused or incomplete; hence they are called the “gates of life.”

○ Chapter Eighteen: The Three Passes

Jing and Qi are stored deep within the body’s Three Passes, in the profound and hidden chambers of the Nine Subtle Palaces.

The commentary offers several interpretations of the “Three Passes.” They may refer to Guanyuan, where men store Jing; to the mouth, hands, and feet; or to the Mingtang, Dongfang, and Dantian (energy center). In this last interpretation, each of the three places is divided into three, making nine in all, called the “Nine Subtleties”—a name that points to the places’ hidden, wondrous subtlety, beyond ordinary sight.

The mouth is the pass of the heart and the hub from which the spirit is set in motion. Feelings and intentions are expressed through the mouth, just as a hinge turns to open and close a gate. The feet are the pass of the Earth and the gateways on which life’s activities depend; the body moves by using them. The hands are the pass of the human being: one can shape and choose one’s own rise and decline, gains and losses.

If one visualizes the Mysterious Elixir (Xuandan)—the Elixir’s Origin, referring here to the heart—within the Three Palaces, where the Three Dantian (energy centers) are located, then the Flowing Pearl of the Great One (Taiyi), here referring to the vital essence of the eyes, can dwell securely in Kunlun, a Daoist inner-cultivation term for an important part of the body, referring here to either the upper or lower Dantian. Visualizing the three Dantian within the heart makes it seem as though the deities there can be seen clearly.

The throat resembles a tower of overlapping chambers, with twelve circular structures, and lies above the heart. The upper, middle, and lower Dantian, as well as these twelve tiers of chambers, are all inhabited by perfected beings and spirits. The Crimson Palace, the Bright Hall, and other places resonate with one another; all are palaces within the body. The image of nested, revolving circles in the throat resembles the Jade Pivot and Jade Balance, an ancient astronomical instrument, and gleams like lan’gan, a beautiful stone resembling jade.

When one gazes with concentrated attention, one can see the Child of the Red Citadel, the Perfected One Cinnabar Sovereign, seated quietly. One asks, “Whose child is this, to be here inside me?” Where has this spirit gone? It has entered the Muddy Pellet, the palace within the head. The deities are linked together in hundreds and thousands of layers; the transformations of all things never depart from body and mind. They are piled one upon another, like mountain ranges. When one visualizes with concentrated attention again, one senses the Cloud Regalia, the Jade Blossoms…

Here, it says that the ears are located at a certain place within the body. The Jing (scripture) says, “The spirit of the hair is named Canghua.” “Hua” means to flourish and spread upward, like flowers blooming on plants and trees.

The Red Emperor, sovereign of the south, and the Yellow Elder, the divine spirit Zhonghuang Laojun, accompany the human soul. The Hun belongs to Yang, and the Po to Yin; because Yin and Yang interact, the scripture says that the Red Emperor and the Yellow Elder dwell together with the Hun. The Book of Numinous Writings of the Great Tenuity says that people have three Hun souls: Shuangling, Taiguang, and Youjing. By often calling out or silently reciting their names, one can help the souls remain settled in the body.

The Three Perfected Ones, the three perfected spirits within the body, assist the soul spirits and dwell together in the divine chamber within the inner room. In the phrase “the Five Dippers shine brightly as the Seven Origins,” “Five Dippers” refers to the five planets, while “Seven Origins” refers to the seven stars of the Northern Dipper. Some also say that the Five Dippers are the Dippers of the five directions. The Instructions on the Cavern Chamber records that when visualizing spirits such as the Nine Origins and Seven Origins, one may softly recite this incantation before sleep, upon rising, or after eating: “The Five Stars open the way; the Six Directions, the purple chamber; return to the Origin and conceal the Way; open wide the Seven Luminaries.” The Hun is born from the Mysterious Father, who transforms into the One and becomes spirit; the Po is born from the Mysterious Mother, who gives form to the body. The Young Master governs the sinews and bones, while Baiyuan oversees Jing and Qi. Through this cultivation, one can attain long life and far-reaching vision, and ascend to the realm of the immortals.

The sun and moon move through the six directions between Heaven and Earth. Practitioners should visualize the sun, moon, stars, and all phenomena within the body as clearly as the scenes of Heaven and Earth. The phrase “the imperial homeland, the central Heaven, the edge of Earth’s gate” means that the imperial homeland is located above the eyebrows at the hairline: five fen down from the hairline and one cun inward. One cun above the Bright Hall is called the Celestial Court, or the central Heaven; the nose is the upper Earth’s Gate. When visualizing the sun, moon, stars, and other spirits, one should imagine them situated in these places. Here, “edge” refers to the area above the nose and below the hairline. The soul spirits of the face respond to one another, and the stars and spirits within and without also resonate with each other.

Breathe in the original Qi between Heaven and Earth to cultivate immortality. Methods include reaching for the flying root, gathering the mysterious radiance, swallowing the Five Teeth, absorbing the Nine Rosy Clouds, ingesting substances, and fetal breathing. These all refer to practices that follow the Qi of Yin-Yang, the four seasons, and the Five Phases. The Immortal Lord and the Young Lord can then appear before one’s eyes. This passage refers to the Secret of the Cavern Chamber: on the left side of the Cavern Chamber Palace is the Lord of No-Excellence, also known as the Young Lord. The Immortal Lord refers to someone who practices the Huangting Jing. The meaning is that after practicing the Huangting Jing, one cultivates the Cavern Chamber method, visualizing the Young Lord until he appears.

The vermilion bird refers to the tongue, and the white stone to the teeth. “Expelling and drawing in” means using Daoyin exercises to set the saliva flowing in the mouth. The Qi of Yin and Yang thus circulates without end, which is why it is called the “source.” Gather Jing and Qi to nourish the womb and bring the human body into being. Preserve the fetal origin and gather in Jing and Qi to prolong life and attain longevity.

Guard the original Qi and do not let it dissipate. Only then can you preserve the spirit and cultivate the breath, regulating the breath to circulate the Qi of the Three Luminaries—the Sun, Moon, and Stars, which represent essence and Qi. If repeated sexual intercourse causes essence and Qi to leak away, the breath becomes turbid, the spirit declines, and essence and Qi are depleted. Even with a wondrous register of immortality, recorded in a book of gold, how could it change the outcome of life’s decline?

The former masters often warned: “For those who cultivate the Dao, one act of sexual intercourse wastes a year’s worth of medicinal potency; two acts waste two years’ worth. If this continues, the medicinal potency accumulated within will eventually be exhausted.” True immortals, therefore, are always cautious about sexual relations, regarding them as a great taboo in the cultivation of life.

The Qi of the three Dantian—the upper, middle, and lower energy centers—flows freely along the body’s meridians. Yin and Yang are in harmony, and the joints of the limbs and the nine orifices become clear and unobstructed, free from illness. By preserving Zhengyi—keeping the mind and spirit focused and guarding the upright Qi—one can make the spirit and Qi flourish like flowers, fill the whole body, and move in response to changes in the outer world.

Imagine that single point of Zhengyi within the heart as a constellation of stars. Visualize the Red Citadel Boy dwelling within the city, as though starlight illuminated a valley. The heart lies beneath the lungs; the lungs belong to Metal and are white, so this is called the “Metal Chamber.” By continually preserving the spirit of the heart, one can live long and never die. In this way, white-haired people can regain the vigor of youth and keep a youthful appearance.

Chapter Twenty-One: The Jade Chamber

Within the Jade Chamber—the tranquil inner palace symbolizing the body—the Eight Pure Energies gather. The Lady of the Muddy Pellet, a goddess dwelling in the Muddy Pellet Palace and symbolizing the inner spirit, stands upright at the center. “Long Valley” refers to the nose, “Mysterious Township” to the kidneys, and “Suburban Districts” to the five viscera and six bowels. Breath enters and leaves through the nose, connects with the kidneys, and circulates among the viscera and bowels. The Qi of the six bowels moves unseen in subtle ways and is difficult to discern, so in cultivation one should focus on it carefully through visualization.

To attain longevity, one must be especially cautious in sexual relations. The loss of Jing and Qi and the depletion of bodily fluids dry out the marrow and brain. No amount of nourishment can make up for continual leakage, so great care is essential. Unrestrained desire damages Jing and Qi and may even impair eyesight, causing the spirits to weep in sorrow. To disregard these consequences is to move toward death, and the Three Souls—Shuangling, Taiguang, and Youjing—will also perish.

Use breathing practices to gather and contain Jing and Qi, and keep seminal essence sealed within. Nourish life by following the method of visualizing the Dantian: each of the three Dantian has its own place and is about a square inch in size, hence the name “inch field.” The “foot-long dwelling” mentioned in the scripture refers to the face. If seminal essence is allowed to pour away as though the sea had been breached, the waters of every river will spill out.

Restrain desire and preserve sexual essence so that Jing and Qi (vital energy) do not leak away. When a tree has shed all its leaves and withered, it loses its green color; likewise, the human body declines when it loses its vitality. When Jing and Qi are depleted and bodily fluids are lost, the body is no longer in its original state. The Scripture of the Immortals says: “Withdraw into quiet seclusion and cultivate the bodily fluids; speak little, and do not casually spit at a distance.” To act in the opposite way depletes Jing and Qi. Only by focusing on restraining desire and gathering the spirit inward can one remain peaceful for a long time.

Guard the Three Extraordinary Spirits within the Upper Dantian (the Dantian in the head, also known as the Mud Pill Palace). Remain calm and detached, focus the spirit and turn inward in contemplation, and inner clarity will arise naturally. This refers to the practice of visualizing the Three Dantian. With pure and upright cultivation of the Dao, one is not disturbed by external things, and body and mind remain at ease and in harmony. Practicing with care and single-mindedness can, it is said, restore youth to the elderly and strength to the sick and frail; fierce beasts will not dare approach, and birds of prey will not attack.

Study and recite the Jade Book again and again, and one can enter the Shangqing realm, the immortal realm described in Daoism.

Chapter Twenty-Two: Constant Contemplation

Regularly contemplate the three inner palaces as interconnected. The “three chambers” are the Hall of Light, the Chamber of Light, and the Dantian chamber. They connect with the Flowing Pearl, the Jade Emperor, the Heavenly Court, the Utmost Perfected, the Mysterious Elixir, the Mudball Palace, the Great Sovereign, and all the places above, below, to the left, and to the right. Through this contemplation, you can see clearly into their inner landscape, with no distinction between inside and outside. Contemplate the three Dantian centers, each divided into three, making nine in all. Then unite the nine into one, and you will be able to discern what is subtle and hidden and move freely without obstruction.

Contemplating and swallowing the “Five Teeth”—the Five Phases’ vital energies used in Daoist visualization and breath cultivation—can make you unaware of hunger and thirst. The Lingbao tradition records a method for taking in the Five Teeth, matching the generative Qi of the Five Phases with the five viscera. The Scripture of Original Essence says: On the day of the Beginning of Spring each year, enter a quiet room at cockcrow and face east to bow nine times. Then sit upright and click your teeth nine times. Visualize the Eastern Lord, the Azure Numinous Primordial Elder of the Treasure-Guarding Flower Grove, arriving in the room with ninety million attendants. Their dense forms resemble clouds and cover your body. Then visualize this Qi entering through your mouth and reaching your liver.

Next, pray: “Venerable Spirit, August Elder of the Original Beginning, Supreme Essence of the Nine Qi and Azure Heaven, clad in blue feathered robes and commanding the celestial officials: make the Year Star shine brightly and spread its radiance and fragrance to nourish and cleanse my body. I draw in bright clouds from above, take in and guide the essence of Wood, and firmly nurture the Azure Teeth, preserving what is worn and decayed. May my liver grow full, and may Jade Mushrooms grow of themselves.”

Cultivation can prolong life and restore one’s appearance to that of childhood. When the Qi of the five organs is harmonized and brought together, one can coexist with Heaven and Earth for a long time. After completing the practice, draw in and swallow the green Qi nine times, then take the twelve characters of red writing and jade script from the East.

Shenhua holds a handkerchief, and the Six Ding come to pay their respects. According to the Jade Calendar Scripture, Shenhua is the Jade Maiden of the Mysterious Light of Great Yin, the mother goddess of the Dao. She wears a red robe of five colors and dwells above the spleen, beneath a yellow cloud canopy. The Six Ding are six female Yin deities, each with a name and a particular role. Once one has mastered the methods of cultivating the Flying Root, visualization, and swallowing the Qi of the five directions, one can command the Six Ding deities.

Guard the Jing chamber diligently, and do not release Jing Qi carelessly. Here, “Jing chamber” refers to the upper, middle, and lower Dantian, where the body’s Jing and Qi gather according to Daoist teaching. These three centers circulate together and continuously support one another; the key is to guide them with the mind. The mind is located in the middle Dantian and is the basis for regulating what is urgent or gradual and distinguishing the true from the false. By sealing away and cherishing Jing and Qi, one can live for a long time; this is the result of storing them up. Cultivation begins with oneself and is not far away; the work of calming the mind and guiding Qi is subtle and formless.

The true deities of the Three Offices are within the body, corresponding to the three Dantian and governing Jing and Qi. The mind should be made their ruler. Keep body and mind empty, still, and pure, free from disturbance by external things, like white silk suspended in the air. This may also be understood as making the inner space of the body pure and empty, like cloth washed clean. The head contains nine palaces, and the body has nine apertures. When the upper palaces are filled and bright, and the nine apertures are clear and properly aligned, the many deities have a place to dwell.

Visualize the hundred deities within the body, following the prescribed order as they move up and down with the breath. The scripture describes their forms as “thousands upon thousands, like layered mountains,” meaning that the deities being visualized are numerous. The six viscera must also be regulated so that they do not decline. The six viscera here are specific to Daoist scriptures: the lungs are called the Secretariat of the Jade Hall Palace; the heart, the Office of Primordial Yang in the Crimson Palace; the liver, the Orchid Terrace Office in the Clear and Cool Palace; the gallbladder, the Office of Boundless Pole in the Purple Tenuity Palace; the kidneys, the Office of Great Harmony in the Hidden Brightness Palace; and the spleen, the Office of Great Simplicity in the Central Yellow Palace. These differ from the six organs usually meant by the term. Through such cultivation, one can ascend freely and enter the path to the heavenly realm.

Cultivating the way of life is not in fact difficult. One need only follow Wuwei (non-action), remain simple and unadorned, restrain oneself, and hold fast to one’s intention; practice the true texts of the Jade Chapters (Yupian) of the Lingbao tradition of the Cavern Mystery, a Daoist scripture also known as the Yellow Court (Huangting); and cultivate as well the Eight Radiant Spirits within the body, the deities who protect the human form.

The Jade Latitude Scripture (Yuwei Jing) says that eight great deities guard the five internal organs. Taiyi, the central presiding deity in Daoist belief, has eight envoys, each in charge of one of the eight festivals. The Eight Trigrams (Bagua) together with Taiyi form the Nine Palaces. Beyond the Eight Trigrams stand twelve towers, which symbolize the throat. At the navel resides Lord Taiyi, who governs human life. He is also called Central Ultimate, Great Abyss, Kunlun, and Special Pivot, and commands the twelve thousand deities within the body.

The twenty-four Perfected Ones appear spontaneously. Heaven has twenty-four kinds of true Qi, and so does the human body. Each of the three Dantian (energy centers where spirits are preserved and Qi refined) contains eight Perfected Ones, making twenty-four in all; they are each manifestations of the Qi of the natural Dao. Sit upright in a quiet place, follow Wuwei, and let the hun and po souls settle. The expressions “forgetting while walking” and “forgetting while sitting” mean letting go of the outward form and the discriminating intellect.

When the mind is quiet and clear, the inner deities appear and speak with you. “Speaking with me” here means that the mind and spirit perceive both within and without and communicate with oneself; this is the Perfected One of the Yellow Court. The Perfected One of the Yellow Court dwells in the curtained chambers of the Purple Chamber. The Purple Chamber and its curtains are also called the Crimson Palace, where the Youth of Red City resides. This image may be used when visualizing the inner deities.

The Eight Radiant Spirits and the twenty-four Perfected Ones guard the body, harmonizing and softening the true Qi in the three Dantian and five internal organs, thereby warding off calamity and illness. Burn incense and bring your hands together in a gesture of reverence; before the Jade Radiance—that is, before the Canopy, at the Heavenly Court between the eyebrows—visualize the deities. The Heavenly Court between the eyebrows is regarded as the gathering place of the hundred deities and the dwelling of the Perfected Ones; it can be visualized through the face.

Then enter together through the Jade Pivot Gate of the Great Chamber. According to the Scripture of the Cavern Chamber (Dongfang Jing), Heaven contains such places as the Great Chamber, the Jade Chamber, and the Cloud Court. At the center dwells Lord Yellow Elder. The Jade Chamber is also called the Purple Chamber or Crimson Palace; together these are known as the Luminous Hall. Above it is the Canopy, and the eastern and western chambers are connected. Within the Yellow Court to the left and right are corresponding chambers as well. Jade Pivot is the name of the central hub. Deeply study the way of stillness and simplicity…

By quieting the mind and studying deeply, and by remaining tranquil and free of desire, the true Qi (vital energy) will circulate within the body. By gathering the spirit inward and turning contemplation within, one can see the various spirits inside the body. The Perfected One is within oneself; there is no need to seek answers outside. The Jing of the Jade Register says that Laozi is the soul of Heaven and Earth and the ruler of nature, and that he constantly serves at the side of the Dao Lord. This presence is also found within every person’s body. The Great Dao is everywhere and can be found close at hand, so there is no need to travel far in search of a destined encounter. The Dao Jing says that the Great Dao is vast and boundless, yet also present everywhere. This is precisely what it means.

○Chapter Twenty-Four: Concealing Form and Shadow (a chapter on hiding one’s form and shadow)

Those who cultivate immortality conceal their presence. Their bearing differs from that of ordinary people: they gather in their radiance, reveal nothing in word or expression, and leave no trace or clue behind. They nurture their original Qi and preserve their vital essence, their lips red as vermilion. Their skin is clear and smooth, their bodies light and graceful, like maidens who have not yet married. They uphold the Way of nature and life, dwelling in emptiness and quietude. Their hearts are empty, still, and serene; they live in solitude and Wuwei (non-action). In this way, their names may be entered among the Upper Clarity—the high celestial realm in Daoist teaching—and removed from the register of the dead. They may take their place among the perfected beings, their names inscribed in the wondrous register of immortals.

The spirits of the Three Dantian (energy centers)—the upper, middle, and lower Dantian of the human body—rejoice in the seclusion and cultivation of the practitioner. The cultivator roams freely and swiftly, no longer beset by cares. “Shuxu” suggests swiftness, though some commentaries say it is the name of a dragon; “free of all cares” means released from suffering and worry. The immortals arrange their feathered robes, and the winds from the eight directions clear a path before them. They ride the Three Plain Clouds and travel upon the morning clouds; golden carriages stand in ordered ranks, following jade chariots. The Three Plain Clouds, the Nine Rosy Clouds, and the golden carriages and jade chariots are all celestial conveyances and ceremonial retinues described in the scripture.

Why not climb a mountain and recite my scripture? “Scripture” here refers to the Scripture of the Yellow Court. Mountains are deep and still, the dwelling places of perfected beings. What is difficult about climbing a mountain to cultivate? Why hesitate? The human world is noisy and chaotic, like worn and soiled cloth; it is not worth longing for.

The Five Phases are Water, Fire, Metal, Wood, and Earth. Their cycle of generation proceeds as follows: Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water. This cycle continues without end. The cycle of overcoming proceeds as follows: Water overcomes Fire, Fire overcomes Metal, Metal overcomes Wood, Wood overcomes Earth, and Earth overcomes Water. This cycle also continues without end.

The phrase “the Five Phases turn upon one another and ultimately return to the One” means that their movements and cycles ultimately return to the “One.” Here, the “One” refers to Water, which stands first among the Five Phases and is regarded as the root of all things. The Dao Jing (scripture on the Dao) says, “The Dao gives birth to the One, and the One gives birth to the Two,” then continues by explaining the cycle of overcoming among the Five Phases: Water overcomes Fire, Fire overcomes Metal, Metal overcomes Wood, Wood overcomes Earth, and Earth overcomes Water.

Water overcomes fire. The Five Phases—Metal, Wood, Water, Fire, and Earth—restrain one another in an endless cycle. This is the principle by which things displace and transform one another. In the end, all things return to “the One,” the number associated with water. Water stands first among the Five Phases and is the root of all things.

The Dao Jing says, “The Dao gives birth to One, One gives birth to Two, Two gives birth to Three, and Three gives birth to the myriad things.” The Yi Jing also says that Taiji (the Supreme Ultimate), the primal state before Heaven and Earth were divided, gives rise to the Two Modes—that is, Heaven and Earth. Heaven and Earth bring forth the myriad things, which ultimately return to the One. “The One” is a name for “nonbeing”; it is also the root to which all things return at their end. Thus it is said that all things return to the One.

“Three and Five combine their Qi; nine times nine marks a section” refers to the Qi of the Five Phases present in Heaven, Earth, and humanity, collectively called “Three and Five.” The Xuanmiao Jing explains that the sun, moon, and stars in Heaven are the Three Luminaries; pearls, jade, and gold on Earth are the Three Treasures; and the ears, nose, and mouth in the human body are the Three Generative Powers. Heaven, Earth, and humanity each possess the Qi of the Five Phases. This vital energy harmonizes the myriad things and regulates Yin-Yang, enabling Heaven and Earth to function and the four directions to shine with light. Wind, rain, thunder, and lightning; the changing seasons; cold, heat, warmth, and coolness; pure and turbid Qi; and all kinds of living things all depend on the harmonizing of the Qi of Three and Five. The three combine as the Nine Palaces. When their Qi has moved through nine times nine, or eighty-one, this is called one section. The scripture therefore says that the Way of Heaven is not far away: the Qi of Three and Five will eventually cycle back. Three and Five are the pivot of Heaven and Earth’s workings and the key meeting point of the Six Directions—the four quarters above and below.

“By means of hidden terrestrial returns, the eight methods may be used” means that one can employ the arts of concealment and transformation within the Nine Palaces. The Taishang Baisu Benchen Yinshu calls such methods the “Eight Arts.” The Taiwei Balu Shu says that in Taiwei—the celestial palaces of Daoist belief—reside three divine lords: the Lord of the Great Sovereign, the Lord of the Heavenly Sovereign, and the Lord of the Yellow Elder. Coalesced from the Qi of the Three Origins, they enter and leave the Palace of Great Purity and Simplicity. A practitioner who can practice visualization—concentrating the mind to envision deities or Qi—may attain long life.

In “the hidden palace of the prostrate ox, ranks are arrayed,” the “prostrate ox” symbolizes the kidneys, and the “hidden palace” refers to the kidneys. The following text seems to describe the Qi stored in the kidneys, or the arrangement of the deities associated with them.

The first is the Lord of Great Sovereignty, the second is the Lord of Heavenly Sovereignty, and the third is the Lord of the Yellow Elder. The essence formed by the mingling of the Three Origins’ Qi—the three primordial energies that make up Heaven, Earth, and all things—moves in and out of the Palace of Great Simplicity in the Highest Clarity realm. Practitioners who can maintain visualization are sure to attain long life.

The Hidden Gates of Funiu are arranged in rows: Funiu symbolizes the kidneys, which are called the Hidden Gates. According to the Central Yellow Scripture, the left kidney is the Mysterious Lord, and the right kidney is the Lord of the Dark Origin. “Arranged in rows” means that through visualization, one sees these spirits lined up in order.

The Three Bright Ones shine forth, illuminating the boundary between life and death. Heaven has three bright ones: the sun, moon, and stars; humans have three: the ears, eyes, and mouth; Earth has three: patterns, forms, and blossoms. Here, they appear at the moment when life and death meet. The character for “boundary” is read as “juncture.”

Within the Grotto Chamber, a realm of spiritual marvels faces the sun and moon. During cultivation, one should visualize the Three Lights within the Grotto Chamber. The Grotto Chamber and the Hall of Light are both palaces within the body where spirits dwell.

The father is named Mud Ball, the name of a spirit of the brain, and the mother is named Female One. According to the commentary, the Hall of Light contains ruler and ministers, the Grotto Chamber contains husband and wife, and the Dantian contains father and mother. The Dao De Jing says, “Know the masculine, keep to the feminine.” Here, “feminine” refers to the Dao of Wuwei, while “One” means returning to unity.

The Three Lights shine brightly into the Child’s Chamber, a palace within the body, making the inner and outer worlds clear and illuminating the four directions. Those who can contemplate the Mysterious True—the wondrous reality of the Dao—can bring all affairs to completion. The Zhuangzi says, “Be in accord with the One, and all things are finished.” One must not let the spirit scatter, but should keep it in mind constantly, never abandoning it for even a moment.

○ Chapter Twenty-Six: High Ascension

In cultivating the superior Daoist method known as “Soaring High Between Sun and Moon” (here, “I” refers to the Lord of the Dao. The Scripture on Swallowing the Sun’s Qi in the Shangqing Tradition is also known as the Scripture of the Red Elixir, Golden Essence, Stone Radiance, and Jade Womb of the Water Mother), one usually faces east when the sun has just risen and clicks the teeth nine times. Then, silently recite the sun’s divine name and the names of the Five Emperors within it: “Sun Soul, Pearl Radiance, Shining Splendor, Green Reflection, Returning Rosy Clouds, Crimson Child, Dark Flame, Whirling Image.” After reciting, close the eyes and clasp the hands firmly, using the thumbs to press the corresponding points in a hand seal for visualizing the spirits. Envision the sun’s five-colored flowing clouds coming to encircle the whole body, then inhale the sunlight and clouds together into the mouth.

The Book of the Purple Writings of the Shangqing tradition also records a method for swallowing the moon’s essence. When the moon has just risen, face west, click the teeth ten times, and silently recite the moon’s divine name and the names of the five ladies within it: “Moon Soul, Warmth and Grace, Fragrant Beauty, Veiled Tranquility, Gentle Emptiness, Spirit Orchid, Lush Splendor, Joined and Lofty, Pure Gold, Clear Brilliance, Radiant Countenance, Plain Banner.” After reciting, close the eyes and clasp the hands firmly, envisioning the moon’s five-colored refined light entering the mouth together. The moonlight also contains a yellow Qi, as large as a pupil, called “Flying Yellow.” It is the vital essence of the moon’s luminous Jade Womb. Practicing this method enables one to ascend and soar between the sun and moon, becoming an immortal.

Yuyi is the immortal who soars to the sun; Jielin is the immortal who soars to the moon. Their voices resonate together and their Qi seeks out kindred Qi, so they support and protect one another. When cultivation is perfected, one can behold the Lord Lao of Emptiness and Nonbeing in the Jade Clarity realm, rise above the Three Pure Ones (Sanqing), and unite with the Great Dao. The hun and po souls recover the innocence of an infant, and one’s appearance becomes youthful again, attaining the state of a perfected being.

Immortals exhale five-colored clouds from their mouths, their radiance illuminating the four directions. They can travel with the Five August Lords and Lord Lao through the six realms—the four directions, heaven, and earth. They wear a tiger tally at the waist and a golden pendant, an immortal’s adornment, on their person. The Scripture of the Nine Perfections says that the Yellow Lord Lao of the Center wears a Dark Dragon and Divine Tiger tally at his waist, carries a flowing-gold bell, and holds a purple-haired staff. “Register” here means a Fulu talisman and register.

Afterward, one rides the wind and Qi, traveling in an instant, receives the Qi of longevity, and peacefully wanders and feasts at Dongmeng, an immortal mountain in the Eastern Sea. “Swiftly” describes rapid movement; some accounts also say it is the name of a dragon. “Receiving life” means coming into contact with the Qi of longevity.

Chapter Twenty-Seven: “The Chapter on the Mysterious Origin”

The Mysterious Origin, the source of the Dao, enables the hun and po souls to be refined and nourished. Through the One, the spirit is refined; once cultivated, the spirit unites with the One. This One is difficult to perceive at first: it is a name for the formless Dao. Only when the heart is calm and free of desire can one experience it. Even when one knows and experiences it, one still cannot see it. It returns to its own being only when one reaches the realm of utmost truth.

During cultivation, avoid encountering the breath of death and unclean things. For those who have not yet reached the true state, purity and impurity remain distinct. This distinction gives rise to judgments of right and wrong in the heart, and makes one sense life and death in outward things. For this reason, those cultivating and nourishing life should avoid corpses and other sources of impurity. The utmost Dao is originally empty, still, and formless, and makes no distinction between purity and impurity. Yet cultivators who have not reached this state must still observe these prohibitions.

When the Six Spirits—the deities said to dwell within the body, such as the Six Jia, Six Ding, and Six Palaces—gather in the body’s empty stillness, they can rest at ease. If they cannot, they become troubled and unsettled. Condense the saliva until it joins like beads strung together, and guard Jing and Qi so they are not squandered. In this way, protect the root of the spirit—that is, the physical body—and nourish it. The spirit is to the body as a ruler is to a state: each depends on the other to sustain life, so both must be cultivated.

The Jade Shutter and Golden Key, symbols of implements for closing and guarding, should always be kept secure. The Daoist classic says, “One skilled at closing needs no bolt, yet no one can open what is closed.” During cultivation, close the mouth and curl the tongue, guiding and swallowing the saliva. This refines the Qi within the body and is called “feeding on the fetal saliva.” Only through constant, diligent practice can one gradually attain the state of a flying immortal.

Chapter Twenty-Eight: “The Chapter on Immortals”

Immortals and those who cultivate the Dao do not possess supernatural powers from birth; they acquire them through study and practice. By accumulating Jing and Qi, one can attain the true Dao. (Some versions omit the sentence “Accumulate Jing and Qi to become true,” so it is not annotated here.)

The wondrous sound of the Yellow Youth—another name for the Perfected One of the Yellow Court, also known as the Youth of Red City—is not easily heard. “Wondrous sound” here refers to the mysterious voice of the Perfected One of the Yellow Court. The jade book and crimson slips—red writing tablets—bear vermilion characters of the Elixir. The Yellow Court Scripture is also known as the Book of Gold of the Great Emperor and the Jade Chapters of the Eastern Florescence.

The scripture calls the Yellow Youth a “Perfected One” and says that he wears a golden headcloth. A commentator explains: “Metal” corresponds to the color white and, among the directional associations of the Five Phases (Wood, Fire, Earth, Metal, Water), to the west; it governs the lungs. The lungs are white and lie above the heart, hence the saying that the Perfected One wears a golden headcloth. The Scripture of the Nine Perfected Ones also says that the Azure Emperor wears a robe of blue jade brocade and a flowing skirt of Canghua, and wears a lotus-blossom vermilion crown and a golden headcloth. Yuanyangzi explains that the Perfected One faces the Horse direction (south), resides in the Rat direction (north), steps upon the Hare direction (east), and wears on his head the Rooster direction (west). The Rooster corresponds to Metal, hence the saying that he wears a golden headcloth.

The Perfected One bears armor talismans and possesses talismanic registers, enabling him to open the seven gates. These armor talismans and registers are credentials used in Daoist ritual to summon and command divine generals. The Lord Lao’s Three Sets of Six Jia Talismans lists the names of the Six Jia spirits: the Jiazi spirit Wang Wenqing, the Jiaxu spirit Zhan Zijiang, the Jiashen spirit Hu Wenchang, the Jiawu spirit Wei Shangqing, the Jiachen spirit Meng Feiqing, and the Jiayin spirit Ming Wenzhang. Visualizing the names of these Six Jia spirits can open the seven orifices and ward off all kinds of illness.

Fire-soldier talisman diagrams can guard the numinous pass. “Fire soldiers” refers to divine troops commanded through Daoist talismans and registers. The Red Writ and the Talismans for Slaying Evil both describe the command of the Three-Five Fire Soldiers. The Spirit-Guarding Divine Incantation also says: “In the southern cinnabar heaven, the three currents of Qi stream with light…”

The Luminous Star (Mars) turns and shines, illuminating the realm of the Sun. Above it dwells the Red Essence, the Open and Radiant Spirit Child, who commands all the fire troops and guards the body’s three palaces. “Fire troops” refers to the divine troops of the Three-Five Houses, corresponding to the three palaces.

The talismans mentioned here include the Eightfold Purity and Six Spirits Talisman, the Yang Essence and Jade Womb Talisman, the Talisman for Refining the Yin Essence of Immortals, the Flying Radiance and Yellow Blossoms Talisman, the Inner Transformation of the Central Radiance Talisman, and the Cavern Spirit Mirror of Heaven Talisman, among others. The diagrams include the Diagram of the Great Unity’s Union of the Three and Five, the Diagram of Yin and Yang Above and Below in the Six Jia, the Diagram of the Jade Maidens of the Six Jia Communicating with the Spirits, the Diagram of the Perfected One of Great Unity, the Diagram of Bathing in the Eastern Well, the Diagram of the Old Lord’s Inner Vision, the Diagram of the Eight Histories of the Westward Ascent, the Diagram of the Nine Transformations and Abandoning the Radiance, and the Diagram of the Red Realm, among others. Practitioners use these talismans and diagrams to guard the numinous passes within the body, including the three passes, the four passes, and other inner apertures.

The fire troops form ranks, with the front raised high and the rear crouched low, arranging themselves in tiers. The divine troops wield long swords and wave brocade banners; Qi swirls in the air, and lights and colors flicker in dazzling confusion. Golden Essence Fire Bells tower into the clouds, while the ranks gather like drifting smoke and clustering clouds. When visualizing the Qi of the fire troops, one should see them all situated in the Yellow Gate between the eyebrows—the Celestial Court, between the eyebrows. These matters are no minor details; they are fundamental to the cultivation of immortality.

Chapter Twenty-Nine: The Purple Clarity

The Supreme Lord of the Great Dao, the August One of Purple Clarity (also known as the Lord of Jade Dawn), manifests under names such as Great Mystery and Great Harmony. He brings all things into being, enabling me to attain immortality, then rides a jade wheel upward through the Ten Heavens. Practitioners should focus their thoughts on him day and night for seven days without sleeping. When their sincerity reaches its utmost, they can receive a response. If you can follow this method, you can extend your years and endure for a long time. The path to immortality requires accumulated merit and sustained practice; it is not something one is born with. The key is to be wholly sincere and steadfast, keeping to the practice as you did at the beginning, and then you can succeed. Only by holding firm within can you endure; keeping to the proper measure without straying is what makes something truly true. When the mind is empty, still, and calm, the spirits will naturally appear.

○Chapter Thirty: The Hundred Grains

The hundred grains arise from the vital essence of the earth. Though the Five Flavors have appealing tastes, they attract malign, turbid Qi; they are not the true Qi of clarity and emptiness. The many flavors disturb the spirits and cause the embryo Qi to weaken and be lost. Here, “embryo Qi” refers to the flavorless, natural, vital Qi of the correct kind, and is also related to the Embryonic Breathing method in Qi cultivation. “Ling” means to lose. How could this make one young again? White hair turning black and lost teeth growing back cannot be achieved by eating grains. The Three Hun souls grow confused and unsettled, while the Po soul weakens and decays. Why not instead consume the refined Qi of Great Harmony? In this way, one can escape death and attain Yellow Tranquility, the state reached through cultivating the Way of the Yellow Court.

○Chapter Thirty-One: The Heart Canon

Mind and body are one, and the mind governs the five viscera. The divine spirits dwell in emptiness and stillness, and the heart is where they reside; that is why it is called the “king.” Whether moving about or sitting quietly, one should keep Dao and De in mind—that is, continually contemplate the Youthful Child of Cinnabar Origin, a name for the spirit of the heart. When a thought arises, one becomes attached to something; when thoughts are forgotten, one returns to emptiness and stillness. To keep Dao and De in mind, first settle the mind, then speak. When thoughts are forgotten, stray thoughts do not disturb the mind, and the spirit and Qi are preserved. This is why it is called a method of cultivating the Dao.

When the spirit of the heart remains present, body and mind are pure, and benevolent Qi naturally shines forth. Whether sitting down or rising, I am together with the spirit, like the pillars that jointly support a house. Here, “I” refers to the Youthful Child of Cinnabar Origin. By day, the spirit and Qi are expressed; at night, they draw inward and are stored away. The Zhuangzi says that when people are awake, their bodies stretch out, and when they sleep, their souls and spirits come together. Here, “come together” means to close inward and be stored away. The opening and closing of the heart’s spirit affect the eyes’ brightness and darkness: “essence of radiance” refers to the vital essence of the eyes. When the heart opens, the eyes open; when the heart closes, the eyes close. Day belongs to Yang and night to Yin, so one must harmonize Yin-Yang.

○ Chapter Thirty-Two: Passing Through

The spirit and Qi circulate through the four directions of Heaven and Earth. At dawn and dusk, represented by Mao and You, they should be drawn inward and kept in reserve. By day, the spirit and Qi are active; at night, they are stored within. The spirits of the two kidneys are called Dark Mystery, with the courtesy name Nurturing the Infant. They belong to the north and govern the inward storing of the night. If one can gather the spirit and nourish the vital essence at night, this helps prolong life. The Riverbank Duke says that the kidneys govern the storage of essence.

“Turn downward to meet the Dipper; store the initial nine” means that Yang Qi descends, joins with the Yin-associated north, and lies hidden. “Nine” is a Yang number; “the Dipper” refers to the Northern Dipper and the Pole Star. “Store the initial nine” may be linked to the phrase “the Qian origin is without a head” in the Qian hexagram of the Book of Changes: “without a head” suggests being stored away and unseen. Know what is strong yet hold to what is yielding, and one will understand how to store Yang and nourish Yin, thereby avoiding decline. Know what is bright yet be able to preserve what is dark and hidden; one should also immediately sit in stillness and maintain this practice. This draws on the Daoist Scripture’s saying, “Know the male, hold to the female; know the white, hold to the black,” emphasizing the practice of drawing inward and keeping to what is within.

The Qi of the liver flourishes and rises, clear and bright, enduring without end. The liver is located in the East, which belongs to Wood, and governs spring, the season of beginnings and growth. The phrase “clear and enduring” describes the movement of liver Qi. When visualizing the liver’s Qi, let it spread through the six bowels and illuminate the five organs, shining as brightly as the sun, moon, and stars. With the mind focused and thoughts settled, undisturbed by external things, one can experience this state of single-mindedness.

The liver’s Qi rises to unite with the Qi of the Triple Burner, then descends and transforms into saliva in the mouth. In Chinese medicine, the Triple Burner is the passage through which the body’s Qi circulates. Here, the liver Qi’s ascent and descent are compared to Yin rising as clouds and falling as rain. Saliva moistens the whole body, just as rain nourishes all things. True Qi circulates through the body like clouds, dispelling turbid impurities and keeping the body clear and less susceptible to illness. It moves through the five organs in what is called “refining the five directions.”

When swallowing saliva, guide it from Xuanying, a place near the throat, into the throat. The throat is also called the “Layered Tower.” Below it is the Bright Hall, then the Grotto Chamber, and beneath the Grotto Chamber is the Dantian (energy center). These names refer to different parts within the body. As saliva descends, it nourishes the throat and allows Shen and Qi to flow freely, since bodily life is rooted in saliva and Qi.

The liver lies beneath the lungs. In visualization, one may imagine the liver’s Qi standing in attendance at the Flowery Canopy, meaning the lungs, and traveling to the Noble Capital, meaning the Dantian. The liver’s Qi flows lightly through the three Dantians, where Daoist Lords or perfected beings known as the “Three Emperors” dwell. The liver’s Qi also corresponds to the vital essence of the eyes; hence it is said that they rest in a cool and serene realm.

The liver’s Qi mingles with the Qi of the five organs and appears above as clouds in five colors: blue-green, red, yellow, white, and black. Close the eyes and look inward in visualization, as if seeing the five organs. Bring the spirits within the mind into accord with the perfected beings of the five organs, so that they respect and respond to one another. In this way, the essences of the seven orifices and seven mysteries can flow freely, the Gate of Life opens, and the body’s root connects with the Dao of Heaven.

If one cultivates in time, even at the age of 120 it may still be possible to return and restore oneself. Beyond that age, it becomes difficult to keep to the Dao and cultivate, and one is closer to death. The scripture also says that one must await the Nine-Transformation Eight-Jade Elixir. The Nine-Transformation Divine Elixir is said to enable a person to ascend to Heaven in broad daylight. The Eight-Jade Elixir is made by refining cinnabar, realgar, orpiment, azurite, sulfur, mica, Rong salt, and saltpeter. Even after taking divine elixirs, one should continue to visualize with care and cultivate the Way of the Yellow Court. “The Seven Primordials” refers to the Big Dipper’s seven stars and the true spirits within the seven orifices. Other interpretations identify them as the Primordial Lords of the Five Emperors, Lord Baiyuan, and Lord Wuying, among others.

On the Seven Primordial Lords—the deities corresponding to seven vital places within the human body—the Jue of the Cavern Chamber says that when visualizing the Seven Primordial Lords, one recites the incantation: “Return to the source and vanish from sight; shine forth among the Seven Stars.” The “Seven Primordial Lords” refers to the Seven Stars and the true spirits of the seven openings—eyes, ears, nose, mouth, and so forth. They also include the Primordial Lords of the Five Emperors, as well as the two lords Baiyuan and Wuying.

The essences of the sun and moon can aid those weakened by age. The left eye belongs to the sun, and the right eye to the moon. The eyes correspond to the liver; the liver is associated with the east and belongs to Wood. Wood corresponds to spring, and spring symbolizes the vitality of life. Hence the radiance of the sun and moon is said to aid the aged and frail. The Qi of the liver circulates without end. The Zhuangzi says that when one finger’s worth of fuel is burned away, the firewood still passes on. This image is used here to explain that life can endure when it is nourished.

Chapter on the Lungs, Thirty-Four.

Qi (vital energy) in the lungs circulates through the Three Burners (the upper, middle, and lower burners of traditional medicine), which is why the scripture says, “The Three Burners arise.” The commentator explains that the “Three Burners” are the passages connected above the five viscera. “Burner” also means heat, referring to the warm Qi in areas such as the liver, heart, and lungs.

In “Gaze and listen into the unseen, awaiting the young child,” the “young child” refers to the spirit of the heart and also to the pupil of the eye. The commentator says that to determine whether someone is alive or dead, one may press a finger against the corner of the eye and observe the gaze: if it shines, the person lives; if it does not, the person is dead. This is a claim found in ancient commentaries.

Nourishing the Qi of the five viscera—that is, the “five blossoms”—means regularly combing the hair and tapping the teeth. The Scripture of the Immortals says, “Comb the hair often; tap the teeth often.” Then swallow the saliva in the mouth thirty-six times. The mouth is called the “Jade Pool” or “Flowery Pool”; the swallowed saliva enters the Dantian (energy center), as though watering the root of life. The commentator also calls the gallbladder the “Central Pool” and the womb the “Jade Spring.”

The scripture continues: the body’s Qi and blood circulate in this way, all the joints flow freely, the complexion becomes radiant, the teeth strong, and the hair black. In cultivation, focus the mind on the true spirits, keep the spirit from scattering, and remember that the Lung Palace is where the divine spirits dwell. The various spirits gather there and seek one another out. The commentator says this can also keep evil Qi from intruding.

Chapter Thirty-Five: Hidden Text

“Hidden feather canopy, behold the Heavenly Abode” refers to the Spleen Palace. The spleen is called the Dantian or the Yellow Court and belongs to the central Earth of Wu and Ji. Gaze upward in contemplation at the liver and lungs, as though they were a covering canopy and a dwelling.

“Pay homage to the sun, delighting in answering one another” refers to paying homage to the sun and joyfully calling back and forth.

The Hun and Po souls meet with the gathered immortals. The Classic of Pure Spirit says that among the supreme immortals are the Lord of the Sun, the Lord of Lesser Yang, the Lord of Great Emptiness, and the Lord of Vast Purity. The immortals all take the Great Dao as their foundation, roaming and celebrating together. They pay homage to the Sun and joyfully answer one another. Turn the gaze inward to contemplate the liver and lungs, as though they were a canopy and a dwelling.

Make the spirits manifest, and let the Eight Powers—the eight guardian spirit deities—uphold the proper order of the ritual and drive away evil influences. The Declarations of the Perfected records that the Incantation for Slaying Ghosts of the Northern Emperor names the Seven Luminaries, the Eight Spirits, and other deities such as the Most High. They hold ritual implements and fearsome swords to protect the divine rites and dispel evil.

The spleen spirit—the deity associated with the spleen—returns to the stomach. The spleen spirit is named Constant Presence, with the courtesy name Soul at Rest. The spleen grinds food and aids digestion; this is the function of the stomach palace. The Central Yellow Classic says that the stomach is the “Great Granary,” the abdominal palace where food is stored. The spleen belongs to the Yellow Court, an Neidan term for an important location at the center of the body, and is the foundation of life. Carefully nourishing it brings long life.

Close and guard the Gate of Destiny—the lower Dantian, where Jing and Qi enter and leave—and protect the body so that its original Qi does not disperse. The body is like a “Jade Capital,” where spirit and Qi gather, as in a city inhabited by deities. The myriad spirits, nourished within, repay this care by granting a long life. “The spleen is established in the central palace” means that the spleen dwells at the body’s center, belongs to the virtue of Earth, and governs the five viscera and six bowels. When the spleen spirit is nourished, it brings long life.

Let the Qi of the five viscera and six bowels rise and join with the Gate of Heaven. The Gate of Heaven lies between the eyebrows; one inch inward from that point is called the Bright Hall. Hold to gentleness and the yielding Yin side, while also preserving strength and the firm Yang side. The Dao De Jing says, “Know the masculine, keep to the feminine.” Here, “feminine” means yielding, modest, and receptive.

The three luminaries refer to the sun, the moon, and the stars. The body is square on the outside and round within, symbolizing the Hall of Illumination, where the spirit is housed inside the body. When the spirit and Qi are calm and the mind is at peace, the blood vessels flow freely and the five organs are nourished. A healthy, lustrous green hue in the bones, full and strong sinews and vessels, and bone marrow as white as frost indicate that the body’s meridians and nine orifices are all functioning normally. The Spleen transforms food, sharpens hearing and sight, and dispels inauspicious Qi. The sun and moon, set in their respective places, symbolize Yin-Yang: the sun belongs to Yang and represents the male, while the moon belongs to Yin and represents the female.

When the two Qi of Yin and Yang unite, they produce an essence as lustrous as jade. This fluid is bland and tasteless, yet it nourishes both Heaven and humanity. The Cinnabar Child—here, an adept who offers the true Qi of the Dantian—presents yellow food essence. Yellow symbolizes the Spleen’s place in the central Earth phase and its role in transforming food. “Lang ointment” and “jade frost” are metaphors for the color and form of bodily fluids and vital essence.

The Supreme Hidden Ring, a symbol of the throat, holds the Eightfold Plainness’s jade liquid—that is, the body’s fluids. When swallowed, this fluid flows into the Kidney Palace and transforms into jade essence. By resting in stillness within Great Yin—here, the Grotto Chamber, the body’s chamber of the spirit—one can behold the fluid’s form.

The two Qi of Yin and Yang unite with harmonizing Qi; together they are called the “Three Mysterious.” The three Qi give rise to all things through a process so subtle and hidden that they are said to emerge from “Original Green.” Here, “Original Green” refers to the green color of things at their first arising. The Taiping Jing says, “Accumulate clarity, and it becomes green.” The Qi that arises through the transformation of Yin and Yang is exceedingly subtle, and all things come into being from it. In the indistinct state where nothing can be clearly discerned, one reaches a realm of clarity and numinous insight.

The vital energy generated by the two Qi of Yin and Yang is so subtle that it is difficult to put into words. The cultivator sits on the Soaring Terrace (a terrace where immortals gather and roam, also called Langfeng Terrace) and sees the Red Child (formed from harmonized, free-flowing Qi; also a term for a realized person). Transcending the mundane world, they naturally nourish body and mind in pure, still true Qi, allowing life to flourish. They also turn their gaze inward, quietly refining and nourishing the five forms (the human body) without thought, so that Shen and Qi endure.

The three Qi circulate back and forth within the body, and through this the cultivator attains divine illumination. The Hidden Dragon (the Qi of the liver and gallbladder) lies concealed; the Hidden Mushroom (the Jing and Qi stored in the five viscera, nine apertures, and eight channels) remains in hiding; and Cloud-Luminous Essence (the fluids formed by the Qi of the spleen) gathers and congeals. By ingesting and refining these essences, one can go without hunger; once cultivation is complete, one can also command the myriad spirits. Above, the subtle, mysterious Immortal Canopy covers the body; below, a tiger-shaped jade seal is worn. Both are garments and tokens used by immortals.

“Bathing,” Chapter Thirty-Six.

After bathing, keep yourself clean. Avoid fatty fish and meat, as well as the Five Pungent Foods—scallions, garlic, Chinese chives, wild onions, and asafoetida, among other strongly pungent foods. Enter a quiet chamber and recite the Yupian facing east. Here, the name refers to a relevant Daoist scripture; legend says the Great Emperor dwells in the east. Recite it about ten thousand times, and its principles will gradually become clear on their own. These principles are never separate from oneself.

Let your hair hang loose and rid yourself of desires, seeking to preserve life for a long time. The Xianjing says that before taking Jiuxia—a Daoist elixir or a method of absorbing Qi—you must first let your hair hang loose. The Embryonic Breathing method, a practice of calming the breath until it resembles the breathing of a fetus, also describes the following procedure: Lie on your back with your hair loose and your head raised on a pillow by two and a half inches. Bend the thumbs of both hands and hold them in the firm-grip position, close your eyes, and extend your arms five inches from your body. Then fill your mouth with saliva and swallow it, repeating three times, before slowly inhaling through your nose. After inhaling, hold your breath for five or six counts, then exhale. One exhalation and one inhalation together count as a single breath. After ten breaths, you may stretch your body slightly. Once you have stretched, resume the practice as before. Complete four sets of nine repetitions to finish.

Judging from the context, “letting the hair hang loose” here does not refer specifically to the procedure described for Embryonic Breathing.