《云笈七签》Vol. 6

Let your hair hang loose to express the meaning of Wuwei (non-action) and natural ease; you need only cast aside external desires. When the Five Flavors reach their proper balance, vital Qi will be restored. When the five unite as one, they accord with the natural Way. Keep the mind calm and still, without agitation or worry. Here, “muffled” means quiet. The Dao Jing says, “Govern with leniency, and the people will become simple and honest.” Once the prescribed number of practices is complete, body and mind become focused and pure; this is the result of concentrated cultivation.

At this point, the Yellow Blossom Jade Maiden—the Yin Shen within the Dantian—will reveal her intentions to you. The Perfected One, here meaning the practitioner, has arrived; in other words, Jing and Qi have reached a certain level, enabling the practitioner to command the Six Ding, six divine generals in Daoism. The practitioner is then taught the Scripture of Hidden Zhi and the Great Cavern: “Hidden Zhi” refers to recluses, who are compared to the blossoms of immortals. Recite it ten times, perform four bows, and pay homage to the Most High, a revered Daoist deity. The True Instructions of Jade Essence say that the Jade Chapters of Donghua…

This passage says that when transmitting the Inner Scripture of the Yellow Court, one must first recite it ten times and perform four prostrations. The student then pays respects to the Great Thearch (an imperial lord revered in Daoism) before bowing toward the north. The Great Thearch is in the east, while the Seven Primordials—the stellar deities corresponding to the seven stars of the Northern Dipper—are in the north.

The Inner Scripture of the Yellow Court is a precious classic for cultivating the Way of the Immortals. The transmitter is called the teacher, and the recipient solemnly pledges an oath, for this scripture is exceedingly precious. In the past, people marked their vows by cutting their hair, piercing their skin, or drawing blood. Here, tokens such as cloud brocade, phoenix gauze, and golden clasps serve in their place. Those who receive the cultivation lineage must also climb a mountain hand in hand with the teacher, drink the elixir liquid, and swear their oath. Only then may they expound the teachings contained in the Golden Book and Jade Scenery. The teacher may transmit the scripture only when both parties keep their pledge. After receiving it, the recipient must also transmit it with care and report the matter to the Three Officials—the Heavenly Official, the Earthly Official, and the Water Official—so that the Seven Ancestors may not suffer hardship in the underworld because of an improper transmission.

The subtle teachings of the Most High enable one to grasp the Way of the Immortals. The path to long life lies within this true scripture. One should honor it wholeheartedly, uphold it, and practice its teachings.

The Outer View Scripture of the Most High Yellow Court — Commentary by Wuchengzi

Preface

The Yellow Court Scripture was probably composed by the Venerable Lord (Laozi, whom Daoists revere). Its meaning is profound and its language subtle. What it discusses may seem straightforward on the surface, yet it holds deeper significance. It is indeed an important classic for cultivating the Dao. By striving to understand its principles, one can recognize the foundations of life.

“Yellow” is the proper color of the Yin and Yang of Heaven and Earth (the “Two Modes”); “Court” is the courtyard at the center of the four directions. Viewed in relation to the body, the Yellow Court is centered on the spleen. Viewed in relation to the myriad phenomena of Heaven and Earth, its principles naturally correspond as well. The scripture says, “The Valley Spirit never dies; this is called the Mysterious Female.” Therefore, people should cherish and nurture life.

During the Later Jin, a Daoist who was devoted to the practices described in the Yellow Court Scripture was determined to copy it and often asked others for copies. He heard that Wang Youjun (Wang Xizhi) excelled at cursive and clerical scripts and loved white geese, so he gave him several white geese in exchange for his exquisite calligraphy. Wang Xizhi was a gifted calligrapher. As he copied the scripture, he wrote with enthusiasm and freedom, but inevitably left some things out. Later generations praised only his calligraphy and treated his copy as authoritative, failing to see the true standard of the scripture itself.

I have often regretted that the sacred pronouncements of the Supreme One (a Daoist title for the highest deity) are so profound that they cannot be fathomed across the ages. I have therefore compiled and annotated them, bringing them together in one volume divided into three parts, and explained their principles so that the teachings concerning the myriad spirits may be made clear. I hope the sage’s instructions will continue to be passed down.

○ First Scripture of the Upper Section

The Old Lord composed this seven-character verse formula while living at leisure. Laozi is said to be the essence of Heaven and the master of nature, able to create immortals and endure forever. He wrote this formula to teach later generations about the body’s form and the spirits within it.

The formula proceeds from the head to the feet, explaining how to cultivate and nourish the whole body so that it becomes settled. There is only one fundamental path of Daoist cultivation. Only those who fully understand and practice it can be considered sages.

Above is the Yellow Court (here referring to the eyes); below is Guanyuan, the Dantian (energy center) three inches below the navel. The Yellow Court is regarded as the fundamental place that nourishes the Red Child within the body. The left side is called Lingyang, with the courtesy name Yingming; the right side is called Taiyin, with the courtesy name Xuanguang. When these three unite, they can accomplish De (Virtue/Power), support one another, and rise up.

Behind is the Dark Gate (here referring to the kidneys); in front is the Gate of Life (here referring to the navel). The kidneys are connected to the eyes; the Gate of Life lies three inches below the navel. The coming and going of the sun and moon symbolize the union of Yin-Yang. Breathing in the primal Qi of Heaven and Earth nourishes the root of life.

When exhaling, the breath flows outward; when inhaling, it flows inward, gathering the breath in the Dantian. The Dantian lies three inches below the navel and is where Yin-Yang unite. Ordinary people use it to conceive children, while those who cultivate the Dao use it to cultivate themselves.

The mouth is called the Jade Pool, a term in Daoist internal cultivation, and saliva is called Clear Water: sweet, fresh, and moist. Spit out the saliva and swallow it again, coordinating it with the breath so that the breath gathers in the Dantian. As the saliva is swallowed, it is as if thunder were rumbling. The tongue is the numinous root and should be kept nourished.

With diligent practice, one can endure for a long time. Persevering day and night drives out the hidden corpses, the internal impurities described in Daoism; destroys the Three Worms, a Daoist term for internal impurities that harm the body; and dispels the hundred evils. The skin becomes full, upright Qi is restored, and one is no longer troubled by evil spirits. The body remains healthy, and the face takes on a glow.

The spirit in the Yellow Court wears red robes. The children in the eyes are described as a married pair: the one on the left is the King Father, and the one on the right the King Mother. They wear red robes, roam and meet in the body, and dwell constantly in the Dantian. Practitioners should visualize these spirits day and night without slackening.

Guanyuan is like a sealed lock, closing its two gates. Close the eyes and turn the gaze inward, and insight may arise; close the mouth and curl the tongue to nourish Jing (essence). Hold the Jade Blossom—here referring to the saliva in the mouth—and swallow it, and one may be free of calamity throughout life. The “nonbeing” mentioned here refers to Qi; the teeth are called “Mao,” and they are located within the Dantian.

Do not let your visualization practice (cunsi, focused mental contemplation) slacken by day or by night. Guanyuan, an acupuncture point in the lower abdomen, is like a luxuriant key that closes two doors: close the eyes and look inward, as though seeing everything; close the mouth and curl the tongue, as if guarding the foundation that nourishes life. Hold the saliva in the mouth and swallow it, and you can remain free of calamity throughout your life. Here, “nothingness” refers to Qi; the teeth are likened to luxuriant growth, and the tongue to a key.

The hidden gates, deep within the body, stand high on either side. The Dao has three origins, which may be visualized at will: the lower hidden gate is where the Mysterious Spring, the source of the body’s fluids, is found; the middle hidden gate is represented by the two kidneys facing one another; the upper hidden gate is represented by the two ears facing one another. The Golden Gate and Jade Door, symbols of the body’s gateways, reach upward and connect with Heaven. A lovely maiden plays the zither, its music grand and stirring, attuned to the notes of the gong, shang, and other modes.

Within the Dantian, Jing and Qi are subtle and difficult to distinguish. The Dantian is like a room, facing the Hall of Light, the place between the eyes used for visualization. Jing and Qi are so hidden and refined that they cannot be explained one by one; hence they are called “subtle.”

Clear water gradually gathers in the Jade Pool, the mouth, like rich and abundant fluids. This refers to saliva: move the tongue and mouth to gather clear saliva, then rinse and swallow it to support life.

When the numinous root, the tongue, is firm, one can grow old without decline. The tongue is the numinous root; it can harmonize the four directions and distinguish the five flavors, dispel foulness and discern fragrance. Knock the teeth and swallow Qi, and Qi can transform into fluids.

In the Central Pool, the throat, there is a spirit dressed in vermilion. The throat is as though inhabited by a Primordial Adept, a spirit who guards the body’s gateways. The Qi of harmony moves below through the gateways, regulating them, accompanied by the spirit in the robe of vermilion light.

Measure downward three inches: this is where the spirits reside. The Palace of the Hall of Light is three inches across and round; it is where the spirits are found, directly between the eyes. The eyebrows are like a canopy, their color a vivid, verdant green.

The inside and outside of the body are separated, and must be guarded by closing each layer. The inner Qi should move outward, while the outer Qi…

Many barriers separate the Qi within the body from the Qi outside it. The Qi within should move outward, and the Qi outside should enter inward. In this process, three passes must be closed. The two kinds of Qi meet and join: this is the natural movement of the Dao of Heaven.

One should cultivate the body’s “Spirit Chamber,” the dwelling where spirit and Qi come and go. According to the scripture, the hairs inside the nose should be cleared so that spirit and Qi may move freely. Guard this place continuously, day and night, without pause.

The center of the throat is called “Mysterious Cleft,” the passage through which primordial Qi descends and is set in motion. It is therefore where primordial Qi is received. Quickly guard your own Jing and Qi so they do not dissipate, and in this way nourish yourself.

The face is called the “Foot-Length Abode,” a Daoist name for the human face. Within it dwells a divine being dressed in crimson, seated at the center and shining brightly. If you can behold this divine being, you may be spared illness. The spleen is one foot long and lies across the top of the Great Granary—the stomach. The “Illuminated Hall” in the middle of the body, where inner deities reside, is where the Lord Lao roams and rests by day. If you guard the place where the spleen deity dwells and understand its workings, you will remain unharmed.

Regulate your breathing where the inner deities dwell, thereby replenishing yourself. In practice, close the three passes, bend your fingers and clench your fists. Then regulate your breathing and visualize primordial Qi gathering at the head and descending into the mouth. Hold it there and swallow it: this can ease hunger and thirst, dispel the Three Corpses—spirits said in Daoism to inhabit the body and obstruct cultivation—and quiet distracting thoughts in the heart. By maintaining this practice, you can preserve your body and gain blessings.

Take care to guard the small space within the heart. The scripture compares the eyes to something “neither square nor round” and cautions practitioners to close the eyes and block the ears, so that external things do not disturb the inner original spirit. To maintain this practice is already to draw near to attaining the Dao.

If the spirit is about to scatter, it will drift away like a flying cloud. Therefore, keep the upper Jing and Qi from leaking out and the lower Jing and Qi from escaping, so that the hun and po souls remain settled within the body, as they were in youth and strength. Bind your thoughts to the “Hidden Gate,” a deep inner aperture, and let them descend with the breath until…

Once the nose smells fragrance, Jing and Qi do not dissipate. The hun and po souls remain within the body, and a person can be as strong and vigorous as in youth.

The ears are where the heart’s spirit listens to the world outside, and they are connected to a deep and hidden palace. When the nose smells fragrance, the body is nourished and strengthened; when the heart’s spirit is clear and the will unobstructed, Jing and Qi can flow all the way through.

Nourish the body until it is strong as a jade tree, and you will have something to rely on. The genital organ is called the jade stem, and all parts of the body coordinate and respond to one another. By gathering in Jing and Qi and nourishing the brain and marrow, one can reduce illness and enjoy a long life free of worry.

The Great Dao is natural; there is no need for anxious concern. When the heart’s spirit is clear and fully discerning, a person can draw near to the fundamental Dao. It may seem hard to attain, but putting it into practice need not be difficult.

The Numinous Terrace—meaning the head or the place where the heart’s spirit resides—rises high like a platform, while the body within is like a vast open plain. Original Qi reaches upward to Heaven, and the Mysterious Mother, a Daoist deity who nourishes life, descends to protect and sustain the self.

Within the square inch—meaning the heart or a particular place inside the body—there is a passage that opens downward. At the center of the eyes lies the Jade Florescence, as large as an egg yolk. It descends into the mouth and gives rise to the five flavors, moving without pause day and night.

The Jade Chamber, an inner palace in Daoist internal cultivation, is the gateway through which the spirits enter and leave. It is also called the Cavern Chamber, the Purple Chamber, and the place of Crimson Florescence. As large as an egg yolk, it descends into the mouth and gives rise to the five flavors, moving ceaselessly day and night.

The Jade Chamber is also called the Cavern Chamber, the Purple Chamber, the Crimson Palace, and the Bright Hall. Below the Jade Florescence lies the region of the Golden Coffer. There is the gateway through which the spirits enter and leave, and the place from which “the One” originates.

These teachings were given to me by the young masters: on the left is the Divine Young Master, and on the right is the Lord White Origin. They nurture me, always hoping I will attain the state of an immortal. These parent-like spirits nourish the cinnabar Qi within the body; the Sun and Moon are three inches apart.

The Bright Hall, an inner palace in Daoist internal cultivation, opens in all four directions and is the source of the Sea of the Dharma…

One must also distinguish the order of what comes before and after, bring the images of the sun and moon back to the center, then let them rise upward, reach in all four directions, and spread like the sea. The True Person Zidan (the image of a spirit within the body) appears before me, about an inch in size and located between the eyebrows. I can see it whether I lower or raise my head; my mind must remain undisturbed. In the three passes, Jing and Qi are stored deep within: the mouth is the pass of the heart, the feet are the pass of the earth, and the hands are the pass of humanity. Let the spirit pearls (pearls symbolizing the body’s Jing and Qi) remain securely hidden and firmly held, joining and linking with one another. Their principle is subtle and difficult to fathom, and is therefore called “deep.”

To seek long life and immortality, one must cultivate Kunlun (here, the head, through which the Dao is thought to move). Zi and Wu mark the vertical line; Mao and You, the horizontal. The sun and moon shine within, while the Neidan moves freely, as if guarded by the officials. The Vermilion Palace and its tiered passageway (symbolic palaces and channels within the body) are encircled by twelve levels; their structure is subtle and difficult to fathom. The Golden Tower and five cities are layered around one another. Yellow-red Qi forms their walls, and clouds of five colors gather there. The Vermilion Palace and Jade Hall are where the True One (the original, true Qi described in Daoism) enters and leaves.

Within the Jade Chamber, the five colors gather. The Jade Pivot and Jade Balance (an instrument symbolizing the movement of the heavens, also referring to the movement of Qi within the body) occupy the center. Five-colored langgan (a precious stone resembling jade) assembles there; when Yin Qi reaches its limit, it turns into Yang Qi. In the Chamber of Encampment, the entire palace is complete.

The Red Spirit’s child (a red-colored spirit within the body) stands in the Central Pool (a place in the throat where Jing and Qi are said to gather). The spirit in the throat governs the Jing and Qi in the pool. Having received its talismanic command, it moves once more and conveys them to the Great Granary (the stomach).

Below are the Great Wall and the town of the Dark Valley: the intestines are like a great wall, and also like a town; the kidneys are like a dark valley and correspond to the north and south.

To attain long life, one must be cautious in matters of the bedchamber. Here, “bedchamber” means the Jade Chamber (a palace within the body). Keep it properly guarded so that Jing and Qi unite throughout the six directions (above and below, and the four quarters, referring broadly to the whole body and mind). Its mysteries are truly difficult to put into words. To attain the Dao, one must uphold its rules and measures.

Cast off the worldly habit of indulgence, and devote yourself to nurturing Jing and Qi. The wise accumulate Jing and Qi; the foolish accumulate wealth. If you cast off every burden, what else is there to seek? Returning Jing to nourish the brain can sustain the hair and beard.

The inch-field and foot-house (the inch-field refers to the Dantian; the foot-house to the face) can both be used to cultivate life. The warp and weft of the Dao must not be discarded or neglected. Practice diligently, and you may seek long life.

Let the egg (symbolizing a state in which all things remain undivided) endure, and the heart will be at peace. The Great Dao is whole and naturally formed, just so: vast and undifferentiated, shaped like an egg. The Dantian is the inch-field, and the face is the foot-house.

The warp and weft of the Dao (the Way)—its fundamental principles—must not be discarded or neglected. One should strive to seek them, and in this way one will surely attain longevity. The chick remains in the egg, its mind at peace: the Great Dao is whole and undivided, formed naturally, vast and indistinct, shaped like an egg. Hold fast to the Great Dao with single-minded focus and without slackening, and you will remain at peace for a long time.

Let the will unfold and Shen (spirit) roam among the three wondrous spirits: allow the mind’s intent to expand and the spirit to wander freely. Hold your will with focused attention, and you will behold the Dao’s true nature. Three numinous spirits stand at your side, as if playing the qin and zheng zithers. In your conduct, be free of affairs and let the heart be at peace: keep your mind calm and desireless, taking joy in the Dao. Though you give little benefit to others, the inner spirits are abundant; this is peace and order.

Keep the spirits of the Jade Chamber ever present, and they will become clear: constantly visualize the “Jade Chamber”—an inner room, also the inner space imagined during cultivation—and the spirits will become perceptive. Though lying in the west of a mountain, you can know what lies to its east; though dwelling in darkness, you can see without limit. The inner and outer respond to one another; this is called clarity.

Think often of the Great Granary and you will know neither hunger nor thirst: keep the “Great Granary”—here, the inner place that stores original Qi (vital energy)—in mind. Chew the Qi of great harmony so that Shen gathers and is stored within the Great Granary. The spirit in the stomach is named Huang Changzi. Invoke him, saying: “Huang Changzi, I possess the Dao of long life and can be full without eating. Do not depart heedlessly; remain here and serve me.” Through this practice of fasting, you can be free of hunger.

Summon the Jade Maidens who serve the Six Dings: in a clean, secluded place suited to cultivating the divine methods of the Six Dings, call the names of the Six Ding spirits, and the Jade Maidens will come to pay their respects. Close the gate of Jing (essence) to live long: during sexual intercourse, Jing and Qi are easily depleted; if desire is indulged, not even five horses could hold it back. Gather and contain the vital essence: press the string pouch with the hand and draw the jade tube inward, closing the Golden Gate. These are bodily metaphors in the scripture for gathering and containing Jing and guarding the essence gate.

In the central hall of the main chamber, the spirits make their dwelling: within the main chamber, the five colors intermingle. The celestial armillary sphere and jade sighting tube—ancient astronomical instruments that here symbolize the ordered movement of the Dao—are where the Dao takes its stand, and the spirits dwell within them.

Within the body’s symbolic inner landscape, the “Bright Hall” (Mingtang, the inner palace of the upper Dantian) connects with the “Crimson Palace” (Jiangong, the inner palace in the heart region), and eventually becomes the Dantian of the perfected person.

Cleanse your thoughts and discipline your words and actions, so that your body and mind do not become sullied or corrupted. Honor Heaven and Earth, and avoid conduct that might give rise to suspicion. Close your eyes and turn your awareness inward, imagining spirit and Qi moving through the body, undisturbed by external things. Examine the Five Viscera closely and follow the proper measure in nourishing them. The Five Viscera and six bowels each have their own functions. Cultivate yourself in purity: do not indulge in food, but nourish yourself with a calm and moderate diet, so that the body’s circulation remains regular and measured.

The six bowels, too, should be kept pure as white silk: let the heart form no deluded thoughts, the mouth speak no reckless words, the eyes look nowhere indiscriminately, the ears listen to nothing indiscriminately, the hands take nothing improperly, and the feet wander nowhere improperly. These six restraints express the cultivation of the six bowels. By reducing excessive desires and behavior, you can cultivate the Dao and develop De, becoming clear and pure yourself.

Emptiness and naturalness are the firm foundation of the Dao. The Dao is deep and elusive, difficult to describe. Practitioners should abide in stillness and simplicity, constantly preserve their original nature, understand how to know the masculine yet hold to the feminine, and keep the hun and po souls from leaving the body. All things have their own natural way; there is no need to strain after them. The wondrous workings of Heaven and Earth unfold of themselves. When the mind clings to nothing and entertains no delusions, the breath circulates on its own.

Maintain an upright and steadfast bearing, and follow Wuwei (non-action); the body will then be at peace. Deeply apprehend the primordial Great Dao and do not transgress the taboos of Heaven, and the body will suffer fewer calamities and enjoy lasting stability. The realm of emptiness and stillness lies within the curtained chamber: the nature of quiet emptiness delights in purity. Cultivate alone, harmonize body and mind, and commune with the spirits. The curtains screen out the sounds of the outside world. The practitioner visualizes subtle De and images of the five colors, and observes the directions in accordance with the movements of the sun and moon, allowing the flow of Qi to circulate back and forth.

In stillness and spaciousness, there is no need to speak. Gather the spirit and direct your resolve toward emptiness and stillness. Observe calmly, as though seeing a luminous pearl; rest alone in quietude and do not crave fame. By harmonizing body and mind and cultivating alone, you can enter the palace of the perfected person. This “palace of the perfected person” is an inner state of cultivation, located within the Bright Hall and beneath the Flowery Canopy (an inner image symbolizing the covering above the head). The scripture depicts a childlike perfected person, dressed in splendid robes and dwelling in the Bright Hall. To discover where this figure resides, seek among the “Supreme Subtlety” (Taiwei), a celestial office that symbolizes palaces in the heavens.

With a tranquil mind free of desire, you can roam freely in the garden of De. Though you may appear unassuming, your heart is as pure as jade. Be quiet and peaceful, take joy in yourself, and do not cling to worldly things.

Maintain purity, cleanliness, and fragrance, and the Jade Maiden will come before you. The scripture evokes the “Six Ding Jade Maidens,” protective spirits in Daoist belief, and mentions the practices associated with them, including burning incense to purify oneself and keeping away from filth.

Cultivate De and clarify the mind, and you can enter the gate of the spirits. De fills and strengthens the self, just as wealth enriches a house. Once the mind is clear and open, it is as though you can see divine light, lofty towers and ornate gates, and golden portals and jade halls within the body.

In practicing the Way, one lives in quiet ease and seclusion, concealing one’s presence and withdrawing from the world, without dealings with ordinary society. Regulate the breath and nourish Jing (essence), so that the complexion becomes rosy like a red cinnabar pearl. Nurture one’s nature and life, and hold fast to the Way of emptiness; sever worldly ties and withdraw into seclusion. The scripture says that the deity who governs life will review the registers of destiny and erase the practitioner’s name from the records of the dead. The practitioner changes their name and remains steadfast in emptiness. The heart is calm and detached, content in its own delight, free from worry and concern.

Suddenly, if one can take joy in cultivating the Dao and remain content with a simple, poor life, no longer indulging in wild thoughts, the heart will be free of disturbance. When a practitioner cultivates the Dao and practices benevolence, and their effort reaches a certain level, the body may feel light and nimble, as though the bones were rising into the air. When the Dao is realized and De (Virtue/Power) is complete, legend says a cloud chariot comes to welcome the adept, with jade maidens supporting its shafts, and carries them straight up to the Great Clarity—the Daoist realm of pure, empty immortality. This does not mean that feathers literally grow on the body.

Through long life and enduring vision, one can ascend and depart: it is said that one endures for ten thousand ages and becomes one with the Dao. Jade maidens gather numinous mushrooms for the adept to eat, and in an instant wings appear; when summoned by the Lord on High, the adept flies into the vast sea.

The movements of the Five Phases (Wood, Fire, Earth, Metal, Water) intertwine and change, yet all emerge from one source, like threads tied to the same cord. Three and five join, and Qi (vital energy) returns to unity. “Three and five” make fifteen, occupying the center; within them are concealed two interdependent forces, moving back and forth amid the Qi of the Three Yangs. The Dao’s mysterious De is difficult to see, and its form is like a dragon. Those who see it understand it on their own; they should not tell others casually.

Who can accompany it? It lies between the Northern Pole and the Southern Palace, like the sun and moon facing one another. The perfected person is not far away, but within the Dipper constellation. The three lights—the sun, moon, and stars—shine brightly, and Heaven and Earth gaze toward one another. If you wish to understand the One within them, you may ask the two young attendants.

Embrace jade and pearls to bring harmony to the inner chambers: they are pure and bright as jade, linked together like pearls, and used to harmonize the chambers and palaces within the body. The perfected person is not far away, but within the Dipper constellation. The three lights—the sun, moon, and stars—shine brightly, and Heaven and Earth gaze toward one another. If you wish to understand the One within them, you may ask the two young attendants. Practitioners should harmonize the body and mind within, and also accord with the changes of the world.

If you can hold fast to the One—the fundamental principle of single-minded keeping in Daoist cultivation—then all things will have a foundation. The One is a great spirit, the source of Heaven and Earth, and the root of human life. If you can understand it and hold fast to it, all things can be brought to rest.

Everyone possesses the One from the beginning and should keep hold of it without losing it. If one has the One but does not know how to guard it, the root of life will gradually be depleted, and one will instead grow attached to wealth and precious things.

The sage treats it as a friend, drawing close to it and relying on it. In this way, one can escape death and enter the “Golden Chamber,” the inner realm where Qi and Shen gather in Neidan cultivation. Go three inches farther inward, and there is the Golden Chamber. Within the hidden chamber is the secluded gate; there one transforms one’s body and becomes a perfected person dwelling in the Dantian, the lower-abdominal center used in internal alchemy.

The sun rises and the moon sets: this is my Dao. As the sun rises, the Great Yin—the moon—recedes, and the breath circulates back and forth. Set it in motion again according to the method of the talismans. Heaven is seven and Earth is three; they revolve and remain joined. Apply the method of Heaven’s seven and Earth’s three, using the bellows to contract the breath through the nose and guide Earth’s Qi upward. This is called “looking upward,” allowing the Qi of Yin and Yang to circulate and remain joined.

The movement of Qi as it rises and descends, advances and retreats, must be harmonized for it to endure. Earth’s Qi rises, Heaven’s Qi descends, and Yin and Yang spread out and unite in the Crimson Palace, the region of cultivation in the heart. As the movement of Qi advances and retreats in turn, the upright Qi flows calmly, and so can endure.

Jade and stone, linked together and gleaming, are my treasures. Linked pearls, jade discs, and stones shine distinctly; they come from the sun, their breath like smoke and flame. One may reach out and grasp for them, yet cannot catch them. These are the treasures I hold dear.

You already possess them within yourself. Why do you not keep them safe? Everyone has this precious Jing and Qi, yet does not know how to guard them. Guard them, and life can continue day by day; lose them, and one’s years will diminish.

Only by understanding the root within the heart can one cultivate radiance. Fully comprehend the truth of the Great Dao and deeply understand Wuji, the boundless, undifferentiated source, and you can prolong life and overcome old age, keeping to the source and returning to the root. Regulate the opening and closing of Yin and Yang, so that Qi and complexion shine within the body and remain as fresh as in youth.

Receive the Qi of Heaven, follow the Qi of Earth, and gather and store Jing and Qi together. The head represents Heaven, and the feet represent Earth. Receive Heaven’s Qi, keep to the source, and return to the root. Regulate the opening and closing of Yin and Yang, so that Qi and complexion shine and remain as fresh as in youth. Receive the Qi of Heaven, follow the Qi of Earth, and gather and store Jing and Qi together. Heaven’s Qi nourishes the body, bringing it into harmony with the Dantian, while Jing and Qi are stored in the Gate of the Brain, a place of cultivation in the head. When Heaven sends down dew and rain from the clouds, what plants and trees would fail to flourish?

On the seventh day, at midday, the movement of Qi circulates and joins. This is the key to cultivating the Dao: once every seven days, bring them together.

Above Kunlun, one will not lose one’s way. Kunlun refers to the head, which connects upward to Heaven and receives primordial Qi; therefore, one will not be led astray.

How lofty is the mountain of the Nine Plains! The heart is like the mountain of the Nine Plains, with the perfected person, the Great One, dwelling within it. Even without leaving the gate, one can know the four directions.

There is a Perfected One within the body who can be commanded, but he is hidden deep within the Golden Tower, lying concealed and not emerging. He dwells in the Nine Sources and cannot be readily summoned. Protect him behind the tower of the Purple Palace and its vermilion walls: the Golden Tower and Jade Citadel, with cinnabar-yellow outer ramparts, are guarded by the officials who lodge within. He is their honored guest; the Vermilion Palace and Jade Hall are his dwelling.

The sun and moon guard him on either side like luminous pearls: the sun is on the left and the moon on the right. Essence and Qi gather at the center, forming a radiance of five-colored chaos. By day it shines bright as the stars; by night it glows like a pearl, its light sparkling without end. If the luminous pearl descends, hold fast to it. This is a sign of long life: its brightness will endure for ten thousand years, with no end in sight. The Lord of Destiny has entered your name in the register, and your name has been removed from the register of the dead.

The Three Yang outside the body—the three kinds of vital energy—will come of their own accord, shaped like a crown’s tassels. Their gates are hidden and mysterious; they need no human direction and take harmony as their root. There is no need to call them: they will quietly turn and arrive. Within the body, restrain the Three Spirits, and in this way you can fulfill the Way of long life.

The Hun wants to ascend to Heaven, while the Po wants to sink into the abyss. At night, when lying down, visualize the Hun rising to Heaven and bid farewell to the three-legged Crow in the sun. At cockcrow, when the mind is hazy, the Hun returns to its former place. The Po is bound to the body and easily wanes and disperses in old age; the elderly worry as though the body were about to depart. To bring the Hun and Po back to their proper places, follow what is natural. Gather them in so they do not wander, and abide by the natural Way without forcing the effort.

The aim is to condense essence and Qi into a pearl and strengthen the numinous root—the foundation on which the body’s essence and Qi depend. “Jade tassel” refers to the teeth, and “golden tube” to the tongue. Open the mouth, curl the tongue, and draw in the Qi that is the source of life.

By refraining from spreading malicious words, one can preserve oneself. The earth bears humanity, and the dome of heaven covers humanity; Heaven and Earth extend throughout the cosmos in all directions. People live upon the earth, and the Dao also comes to dwell within them, so it is said that people “wear the earth as a cap.” The Mysterious Mother, the Daoist divinity who generates and nourishes the myriad beings, sustains all things between Heaven and Earth without relying on worldly contrivances. Her spirit is subtle and mysterious, beyond the hearing of ordinary people. She often hopes that I will cultivate myself into an immortal, keeping me within Heaven and Earth’s protection so that I will not cross the bounds and fall.

The four seasons succeed one another, and the myriad things move, vivid as cinnabar. The seasons and the Five Phases (Wood, Fire, Earth, Metal, Water) cycle without end, beginning again after each completion; the perfected person, Zidan, transforms and becomes oneself. The practitioner wears and clothes themself in Qi as red and lustrous as a cinnabar pearl. The body’s front is high and its back low, arranged like a gateway. A commentary explains the orientation as having the back toward the north and the face toward the south; it also uses “Yin on the right gives birth to Yang” to describe the movement of Yin-Yang Qi.

Choose the Returning Elixir and the Mysterious Spring, the inner fluids or vital essence spoken of in cultivation. Gather and draw in the Qi of the Returning Elixir and the Mysterious Spring, raising it to the Mudball Palace, the Neidan cultivation site in the head, to nourish the roots of the hair. A slight pause in the breath for just a moment is enough for the effect to arise naturally.

Draw in Qi like a turtle, nourishing the numinous root, the basis of life or inner primordial Qi. A turtle inhales through its nose; when its breath becomes almost imperceptible, it closes its mouth and swallows the Qi, thereby protecting and nourishing its numinous root.

Within is a perfected person wearing a golden headcloth. The perfected person of golden treasure wears a golden headcloth, carries a talisman of the cyclical signs on their back, and holds a tally in their hand, opening the seven gates, the seven portals of the body or of cultivation. The cyclical sign jia refers to the position of Zi. With the back toward the north and the face toward the south, the person takes the positions of Mao and You, governs primordial Qi, and receives a talismanic command to continue cultivation. This perfected person is the Sovereign Lord of the Great Dao of August Heaven, a revered Daoist deity.

These are not branches and leaves, but roots. The Lord of the Great Dao of the August Sovereign, Laozi, and Great Harmony—the harmonious state of primordial Qi spoken of in Daoism—are always by one’s side, transforming and generating the myriad things. Thus they are not branches and leaves, but roots. Meditating on these principles day and night makes it possible to endure for a long time; sustained, focused visualization allows one to behold the Three Luminaries—the sun, moon, and stars. The wonder of the Great Dao lies close at hand, as though within the Dipper, where the Northern Dipper resides, and always accompanying one.

Immortals and Daoist practitioners do not seek some other kind of spirit. By keeping to the One, steadfast and unwavering, one can…

When Jing (essence) and Qi (vital energy) do not leak outward, and the lower body’s Jing and Qi are not depleted, Shen (spirit) can remain within the body and sustain life over the long term. This is the result of storing Jing and Qi and devoting oneself to cultivation: nurturing Jing and Qi, keeping the mind focused, harmonizing the Qi of body and mind, acting in accordance with benevolence and righteousness, and aligning one’s virtue with the Great Dao.

People in the world eat grains and foods with many flavors, treating them as the essence of the earth. If they know only how to eat their fill and pursue the pleasures of the palate, but do not understand the way of nourishing life, they will ultimately decline and perish. Practitioners, by contrast, specifically consume the Qi of Great Harmony, the Yin-Yang of the cosmos: Yin Qi rises and Yang Qi descends, joining with one another to produce the flavors of all things between the four directions of Heaven and Earth. People should continually absorb the Qi of Heaven and Earth to nourish themselves.

Thus, consuming the Qi of Great Harmony is regarded as an elixir of immortality. If one can continue to consume it, as though naturally nourished by the Qi of Heaven and Earth, one may attain long life. The scripture also says that each of the Five Viscera has its own direction and function, corresponding in turn to the Five Phases (Wood, Fire, Earth, Metal, Water). The heart governs the body and is king of the Five Viscera. The human body has three hundred and sixty spirits, with the heart in the sovereign position; when the heart spirit is settled, it can perceive the world clearly.

Every movement and stillness of thought affects the circulation of Qi. As long as one’s aspirations remain true and the mind is calm, clear, harmonious, and wholesome Qi will naturally circulate. The Great Dao guides the self and brightens the spirit: when sitting at rest, the spirit is with me; when rising and moving, it accompanies me as well. The scripture also invokes the “three lights of the sun and moon”—the radiance of the sun, moon, and stars—to express how the light of Heaven and Earth continually protects and sustains body and mind.

By day, the mind and spirit are clear; by night, one can also keep watch over the heart spirit. The scripture uses seeing the “Auspicious Star” by day and the return of spiritual Qi at night as metaphors, explaining that one should understand the workings of Yang Qi. If one does not understand Yang Qi but acts rashly, this may bring misfortune.

When hungry, one can absorb the Qi of nature; when thirsty, one can drink the “fluid of the Flower Pool,” a Daoist internal cultivation term for saliva in the mouth. The scripture holds that by nourishing oneself in this way, one can lessen hunger and thirst and extend one’s life.

Jing and Qi must also circulate through the Six Bowels and be stored according to the directional pattern of Mao and You. The spirits of the two kidneys are especially subtle: the left is called “King Father,” and the right, “King Mother.” Their two kinds of Qi circulate in alternation, pass through the Six Bowels, and then converge in the eyes: the left corresponds to Mao, and the right to You.

The two Qi (vital energies of Yin and Yang) intermingle and circulate through the six visceral organs—the gallbladder, stomach, large intestine, small intestine, bladder, and Triple Burner—then rise and gather in the eyes. The left corresponds to the Mao position, and the right to the You position. They course through the essence of the human body and harmonize Yin and Yang. Yin and Yang move and spread like shooting stars; the seven luminaries—the sun, moon, and five planets—can nourish the essence.

Transform the Yin within Yang and store it within the “nine.” “Yang governs within Yang” means cultivating what is of the same kind within Yang Qi. Yin Qi produces grains such as millet and foxtail millet; Yang Qi produces fireflies. The two Qi, Yin and Yang, unite and enfold one another. The “nine” referred to here is in the mouth.

Practice this method often, and you can avoid decline with age. Understand how to show strength while keeping to softness, and your De (Virtue/Power) will not be lost. Understand how to show brightness while keeping to obscurity, and your constant De will not go astray.

The Qi of the liver unfolds and extends. The liver is like a green dragon, and the lungs like a white tiger; they connect upward to Heaven, hence the word “extend.” The five organs each have their place and together govern the three lights of the sun, moon, and stars. When the mind is focused, the five organs will not be thrown into disorder. Lie down and sleep peacefully, gazing upward at the three lights.

Above, unite with the Triple Burner; below, reach the jade fluid—that is, the body’s fluids. “Unite above with the Triple Burner” means joining with the sixfold unity within the body. Qi flows through the limbs, and fluids well forth like jade nectar. My Shen (spirit), Hun (ethereal soul), and Po (corporeal soul) dwell peacefully at the body’s center. Gather in the Hun and Po so they do not move recklessly. Keep restraint in sitting, lying down, rising, moving, and resting. The Bright Hall, the place within the body where spirit and Qi gather, lies at the center.

Essence flows forth like spring water, washing away foulness and leaving fragrance. Essence and bodily fluids circulate without ceasing, like a spring at its source. When you lie down at night and wake in the morning, cleanse your mouth and teeth, remove unpleasant odors, and keep them clean.

Stand at the Mysterious Breast, a place near the throat, and dwell within the Bright Hall. The Bright Hall is three inches across, both in length and width; it is the root of the life-giving Dao. It is as large as an egg and yellow as an orange. As it passes through the Mysterious Breast, the fluid is sweet as honey.

Thunder and lightning resound, each heard by the other. The right is the You position, and the left is the Mao position; this is my dwelling. Between midday and midnight, the center faces the Canopy of the Great One. Yang Qi moves downward and settles in the Crimson Palace, the inner landscape corresponding to the heart.

Abide within the “Gate of Zhi” (the Mysterious Gate, the portal leading to the wondrous Dao), quietly awaiting the Way of Heaven. This means holding fast to one’s mysterious nature. The Great Dao is within you, so return to yourself and preserve it; there is no need to seek it outside. The Dao acts only for the wise, not for the foolish. When the mind is focused and the will settled, the spirits will be pleased to remain.

The essence and spirit move up and down within the body, changing in ways that are elusive and hard to grasp. Seek what is more deeply mysterious within the mysterious. Observe the signs of Heaven above and the patterns of Earth below; preserve your years and your life, and turn white hair black again. This is what is called the “herb of long life.” Hear the five tones, see colors such as blue-green and yellow, take in clear Qi through the nose, and taste the five flavors with the mouth: then you will not know aging.

Next, sit and abide at the “Gate of Heaven” (the gate of the sun), quietly awaiting Yin-Yang. The changes between Yin and Yang, female and male, are subtle and hard to discern, so sit calmly and wait. Harmonious Qi enters the throat and is drawn into the body; then the spirits descend. Pass beneath the “Flowery Canopy” (a name for the lungs), a verdant, pure, secluded, and cool place. Enter the “Abyss of Clear Spirit,” a subtle, mysterious passage within the body. Close your eyes and look inward, as though seeing rivers and seas. Keep watch over your own body; for a moment, it seems that you and your body are looking at one another, like reflections meeting across a bright mirror and a deep well. The joy this brings is boundless.

If, by the age of forty or fifty, you have still not restored your youth, it will be difficult to preserve your years. Those who understand this principle will find their lives gradually lengthening; those who do not will toil in vain. Pass again beneath the Flowery Canopy. There, in its cool shade, the spirits gather and greet one another, drawing the Qi of the kidneys upward to spread through the “Purple Palace,” where the body’s spirit and Qi reside.

Stand in the “Bright Hall,” the dwelling place of the spirits, and look toward the Dantian (the part of the body where essence and Qi are cultivated). The two are not far apart and can see one another. Let the spirits open the “Gate of Life,” also called the Great Spirit, which existed before all things and protects the gathered spirits and all living beings, entering and leaving through the Gate of Life. When the Way of Heaven flows freely, the numinous root can be preserved. The eighty-one places are divided into two sections, from head to toe; primordial Qi passes through them and circulates throughout the body, strengthening the numinous root. Continue to abide in this practice.

Yin and Yang are distributed like shooting stars in motion. The three Qi rise and descend, closing the three passes, the body’s gateways through which Qi flows in and out. The Qi of the hundred vessels and nine apertures glimmers brightly, spread between the layers of skin like shooting stars speeding by. The Qi of the liver circulates back and forth without end: the liver belongs to the Azure Dragon and emerges on the left; the lungs belong to the White Tiger and lie on the right. The way of the spirits is elusive and hard to fathom, with no fixed point of origin.

The Qi of the lungs sets the Triple Burner—the channels through which Qi moves in the body—rising. Because the lungs have three lobes, this is called the rising of the Triple Burner Qi. The lungs are also called the “Flowery Canopy” and are purple-red in color. Sit above at the Gate of Heaven (the gate of the male principle), awaiting the ancient Dao—that is, holding fast to the root…

By keeping firm hold of the body’s root, one can attain longevity. Fluids flow through the six bowels like sweet spring water. The lungs govern Qi, and the movement of Qi begins there, setting the Triple Burner in motion—the passageways that connect the organs and circulate Qi and fluids. The lungs have three lobes, like a canopy covering the chest, and are purplish red in color. Sit upright above, keep watch at the Gate of Heaven—the body’s inner gateway that corresponds to Heaven—and seek the root of Qi.

Fluids flow through the six bowels like sweet spring water, moving up and down with the breath through the nose and clearing both ears. In practice, hold the breath and draw in the nasal breath, making it fine and prolonged. Original Qi rises and falls with the breath; the nasal breath is gathered in and does not disperse outward. Look upward toward Heaven and Earth, and visualize a young child, a divine figure contemplated in practice: gazing up at the Gate of Heaven, envision the sun, moon, and stars; looking down at the earth, see the little child.

Harmonizing the essence nourishes the hair and teeth. Seminal fluid is like the water of the Flower Pool. At cockcrow, tap the teeth thirty-six times, then rinse the mouth with saliva and swallow it. Also open and close the nine apertures according to the methods of practice, to nourish the hair and teeth. When the apertures are clear, Shen can spread throughout the body, the complexion becomes radiant, and the beard and hair grow thick and no longer turn white.

Why does the fluid, as it flows down into the throat, feel as though it is falling? In visualization, keep watch over the Way of Heaven without becoming agitated. As the fluid is swallowed, it feels steady and weighty as a stone, while inwardly one rejoices. All the spirits gather together, come and go among one another, and wander and delight themselves in the Great Purity—the Daoist realm of primordial clarity.

As the fluid descends into the Crimson Palace, the chamber of the heart, it reveals a purple radiance. Within the Crimson Palace’s towered Elixir Citadel, there seem to be golden-purple curtains, with spirits moving to and fro all around. At night, withdraw into the Flower Canopy, another name for the lungs; by day, roam in the Bright Hall, the chamber of the body’s spirits, and gaze upon the palaces where they dwell.

Focus intently on guarding the heart spirit, so that the spirits respond to one another. The heart is the body’s ruler and is called the Palace of Great Unity. Direct your attention toward the sun and keep it clear and steadfast; then the spirits will come gladly. Contemplating the spirits within can ward off malign influences: Great Unity dwells at the center, with the spirits guarding the surroundings. At this time, look up toward the divine radiance, and the Primordial Yang Elixir Child—a divine figure or inner vital essence envisioned in practice—can drive away evil influences.

The spleen spirit returns to the body of its master. In the morning, the spleen spirit enters the Bright Hall; in the evening, it returns to its own chamber, the Great Granary, another name for the stomach. From there it enters the stomach passage, the stomach’s channel and entrance, and reaches the realm of emptiness.

The Palace of Emptiness, where the mind and spirit reside, lies in the Great Beginning, the original state before Heaven and Earth were differentiated. Store and nourish the spiritual root, the foundation of the body’s vital essence and Qi, so it does not wither. Let the saliva in the mouth gradually grow abundant; hold it evenly, then swallow it, keeping the body moist.

Seal the Palace of the Gate of Life, the vital opening that sustains the body’s functions, and likewise store and nourish the spiritual root so it does not wither. Guard the Gate of Life as firmly as the Jade Capital, a dwelling place of divine spirits. “Close the gates and shut the windows” means to protect body and mind and reduce outward distraction, thereby observing the Dao of Heaven. The Yang Hall of Jade is where divine spirits gather; there, too, one can discern the worth and number of all things.

Life can be extended for ten thousand years and more. Ordinary people pursue surplus wealth; sages pursue surplus years of life. Lifespan has no limit.

The spirit within the Spleen governs the Central Palace, the place occupied by the Spleen in the body. The Central Palace belongs to the Earth of Wu and Ji and is the seat of the Earth Bureau. The growth and movement of all things are bound to the earth. The Spleen is like a Bright Hall, where divine spirits govern the Central Palace.

The five viscera and six bowels are the inner organs governed by divine spirits. The celestial bodies, such as the sun and moon, converge according to their proper order; looking up, one sees the sun, moon, and Dipper constellation—the Three Luminaries. The human body corresponds above to the Gate of Heaven and is also aligned with the Bright Hall. The Gate of Heaven opens and closes, and breath enters and leaves in distinct Yin and Yang phases. The vital energies produced by the Three Luminaries flank and support the Bright Hall. The body is rounded above and square below, and within it nothing is left uncontained.

Keep the six bowels open and unobstructed, and harmonize the Five Phases—Wood, Fire, Earth, Metal, and Water. This calms the spirit and nourishes the body, driving away pernicious Qi and allowing upright Qi to remain. The essences of the Five Phases nourish the body, with Earth in the central position. All things belong to their own categories, yet ultimately return to Earth.

By regulating the breath and preserving Jing, one can fill the blood vessels, moisten the bones, strengthen the sinews, and nourish the skin, while making sweat abundant like a rich liquid.

Cultivating and protecting the seven apertures—the two eyes, two ears, two nostrils, and mouth—can dispel misfortune. Though the body’s apertures all belong to one body, each has its own distinct function.

In cultivation, one should carefully guard body and mind, for the spirits depend on them. Once inauspicious influences are driven away, the myriad things will naturally transform and come into being.

When the spirits of the sun and moon unite, they produce an essence like jade. The sun and moon symbolize the transformations of Yin and Yang: when one rests quietly in the Hall of Light at night, they produce a yellow essence that flows into the throat. It is bland and without taste, yet can be taken without end.

Receiving the clear Qi of Heaven can prolong life. Often lift the head and inhale through the nose, drawing in the Qi of Highest Clarity. Sit upright, accord with Yang Qi, and let the limbs settle into calm. Respect the prohibitions of the Way of Heaven, and life will be prolonged.

The sun and moon are arrayed across the heavens, and Yin and Yang likewise spread and transform. The sun and moon shine upon all things, which look up to them; Yin and Yang move in their courses, bringing harmony to the four seasons. The four phenomena described in the scripture are also present within the human body.

Among the five viscera, the kidneys govern the storing of Jing and are the most subtle. Kidney Qi is clear and fragrant. The right corresponds to the Queen Mother, the left to the King Father; the Azure Dragon is on the left and the White Tiger on the right, and the kidneys connect with Heaven.

The kidney spirit lies hidden within Great Yin and forms my body. Within Great Yin is a young boy in the Dark Warrior; the son of the Red Spirit lies still and unmoving. Yang is contained within Yin and brings my form into being. One should keep the Old Young Ding of Great Simplicity constantly in mind, dwelling peacefully within the body.

Qi enters and leaves through two passages, converging in the Yellow Court, where the spirits and Qi within the body gather. The spirit in the Yellow Court governs the cultivation of immortality. To find where it resides, one must enter Que Mountain. Breathe in the Qi of emptiness, and you will see my form.

The spirit within emptiness is elusive and difficult to describe. Breathe in primordial Qi, circulating it again and again without end. If you wish to see my form, it is like standing at the edge of an abyss.

When Jing and Qi are not released, the bones and marrow become full, and the body remains strong. The blood vessels are balanced and flourishing; one moves like a galloping horse and feels no fatigue throughout life.

Amid the elusive and indistinct, things are present; within azure radiance, forms can be seen.

In a state of trance, the very substance of the Great Dao seems to appear: whole and undivided, yet without any visible form. As I sit beneath my thatched hut, I see a young boy. He is an embodiment of a spirit, appearing as if from beneath a canopy. I close my eyes and look within, gathering my attention and holding the image in mind, allowing the radiance of the spirits to emerge. When I look up and down in contemplation, I seem to see shades of blue-green, red, white, and yellow.

Passing out through the Gate of Heaven—the portal through which the body or consciousness reaches the celestial realm—and entering the Boundless Depths, a place without divisions and unfathomably deep, one can see the Great Mystery, the profound and subtle realm. Within the Great Mystery is a gate leading to the myriad wonders. Only in quietness and contentment, free of desire, can one nurture the Flowering Stem, the root of life formed from Jing and Qi. Dwelling in stillness, one firmly guards the numinous pearl, a metaphor for the inner Jing and Shen. Casting aside worldly distractions, one gently and calmly nurtures the jade stem until it is fresh and lustrous like a peach blossom.

The outer mysterious Qi is vast as the Great Mystery; the inner mysterious Qi is deep as the Great Abyss. If one does not follow worldly ways, harmonizes the Qi within body and mind, and carefully consumes the mysterious Qi, life can be prolonged. Turn back through the Seven Gates, the apertures leading into the depths of the body or the spiritual realm, and drink the jade nectar of the Great Abyss. This nectar is sweet as malt syrup. Though it is close at hand within oneself, ordinary people do not know how to obtain it.

I say: The breath gathers suspended between the chest and breastbone, passes through the Green Numinous Terrace—a spiritual realm formed in visualization—and descends. The Qi in the abyss of Great Clarity is always cool. Climb to the Green Numinous Terrace and gaze into the distance in all directions. The breath gathers suspended in the chest, then descends to the Great Granary, the sea of Qi between the navel and abdomen. Sitting in contemplation of the chest, one seems to see a young boy. This Jade Spirit of the Golden Coffer, the spirit who guards the body’s Jing and Qi, sits upright in the spirit’s chamber. When practitioners of the Way of the Immortals see the young boy, they know that their visualization has followed the essential method.

The Way of the Immortals is emptiness and naturalness: without deliberate action, one arrives; with a single step, it is as though one has traveled ten thousand miles; even sitting still, one can accomplish something. The wondrous formula refers to medicines that make people deathless. Consume lingzhi and Purple Flower Essence, an immortal elixir of the lingzhi kind; give up the Five Grains and stop eating ordinary food. Let the Six Ding Jade Maidens, protective spirits of Daoist mythology, come to serve and gather lingzhi and golden-purple flowers, then consume them when they are obtained.

Wear white silk on the head and tread upon the Cinnabar Field—meaning that the crown of the head manifests an image of whiteness, while the feet remain grounded in the Dantian. When a perfected person achieves success in cultivation, they can guide others toward the Way of the Immortals. By day, their hair turns from black to white, until it is as white as plain silk.

I always hope that people will succeed in cultivating themselves into immortals. During daytime practice, the head first appears black; later, the hair turns white, like white silk. Both feet tread within the Dantian (energy center). Bathe in the Flowery Pool (the body’s Jade Pool, also referring to the inner Qi that nourishes the body during cultivation) and the spiritual root will be moistened. When the Three Mansions (the three divine dwellings within the body) work in harmony, they can open the Gate of Life, the key to sustaining the body’s vital functions. The Five Flavors—sour, bitter, sweet, pungent, and salty—can all be transformed into wholesome Qi, and vital energy will return.

Practice with your hair loose, and you can live for a long time. The Great Dao is vast and boundless; do not let your heart be troubled. The Great Dao is bright and open, and its true essentials are not complicated. Complicated doctrines do not count as essentials: seek them in what has no form. My words are finished. Be cautious, and do not pass them lightly to those who are unfit to receive them.

“I” refers to the Central Lord Lao. This passage explains the Way of Heaven: from head to toe, every part of the human body can be used for cultivation and health preservation. Do not pass these teachings to those who are unfit to receive them, lest the Daoist methods fail to be made clear. Be sure to exercise caution.

The Method for Reciting and Chanting the Yellow Court Inner-Landscape Scripture

When entering the purification hall, the place for observing purification and reciting scriptures, first click your teeth together three times outside the door. Close your eyes and visualize thick purple clouds rising inside the room and gathering above your head. A Jade Youth stands attendant on your left, and a Jade Maiden on your right. The Three-Light Treasured Zhi, a sacred fungus symbolizing the sun, moon, and stars, shines within and without. Then recite the incantation:

When the weather is clear, calm, and pure, the three lights—the sun, moon, and stars, as they are called in Daoism—shine brightly. In a chamber of gold and a hall of jade, the Five Zhi, the five kinds of immortal medicinal fungi, grow. Dark clouds of Qi and a purple canopy arrive, casting their light upon my form. Jade youths and attendant women serve at my side and summon spiritual Qi for me. The Nine Emperors descend together, their carriages traveling alongside the three lights. I am able to ride a flying canopy and ascend to the Purple Court, the palace of Heaven.

Guide the Qi thirty-nine times. After swallowing each breath, finish the practice and enter the room. Face north, bow four times, kneel upright, and click your teeth twenty-four times. Then submit this petition to the Most High Heavenly Perfected Jade Morn, the Supreme Dao Lord: “I, so-and-so, am about to enter the chamber today to chant the Jade Scripture, refine and nourish my Shen and Qi, and preserve my essence. I pray that the Radiance of the Stomach Palace, the abode of the inner deities, may flourish, enabling me to ride the void and ascend in flight, and pay homage in the Imperial Court.”

When the petition is complete, turn east and pay respect to the Great Emperor. Click your teeth twelve times, then submit this petition to the Great Emperor of Fusang, the Divine King of Yanggu: “I, so-and-so, am reciting the Jade Scripture today. I pray that divine fungi may grow naturally in the quiet chamber, that the precious radiance of Jade Florescence may shine forth, that the three lights may be bright, and that the palace may glow with splendor, enabling me to ride the void and ascend in flight, and pay homage in the Imperial Court.”

When the petition is complete, turn east once more and pay respect to the Great Emperor. Click your teeth twelve times, then submit this petition to the Great Emperor of Fusang, the Divine King of Yanggu: “I, so-and-so, am reciting the Jade Scripture today. I pray that divine fungi may grow naturally in the quiet chamber, that the precious radiance of Jade Florescence may shine forth, and that the three lights may be bright. After ten thousand recitations, may I become a fetal immortal, a being who has attained cultivation and taken on an immortal form, and dwell alongside the divine spirits of the Imperial Lords.”

When the petition is complete, face east and recite the scripture, counting each set of ten recitations as one round. After finishing, face north and bow four times, then face east and pay respect; there is no need to submit another petition. Perform the ritual bows as prescribed. The number of recitations may be greater or fewer, but each round must consist of ten. To receive the scripture without observing the proper rules violates ritual standards, wastes one’s spiritual energy, and does nothing to help one seek immortality.

A single breach of the rules damages the efficacy of cultivation and interrupts one’s work. Ten breaches bring death through the “trial of wind-blades,” the punishment that Daoism says awaits after death. The dead person becomes a low-ranking ghost, condemned to labor carrying stones. After enduring countless kalpas, they still cannot be reborn as a human being. On the Eight Festival Days, including the four seasonal commencements, the two equinoxes, and the two solstices, present a gold ring and nine feet of blue cloth to the master who transmitted the scripture. Once the master receives this token, they should promptly record the student’s prefecture, county, township, name, age, and birth year, month, day, and hour on the blue cloth. Then place it beside a steep mountain cliff, face north, and submit the register to the Palace of the Azure Emperor. Click your teeth twenty-four times, then quietly recite the incantation:

The Qi of the Heavenly Dao circles and moves; the Dao of the eight directions turns and circulates essence and Qi. Three and five correspond to the sequence of time, while nine successive dynasties decline and fall. The true mandate is profound and still, assisting the divine spirits of the imperial lord. The jade document has been carried out; now I submit my name on the blue register. I respectfully report this to the Nine Courts, the divine offices that oversee the affairs of Heaven, and recite the incantation:

The Qi of the Heavenly Dao circles and moves; the Dao of the eight directions turns and circulates essence and Qi. Three and five correspond to the sequence of time, while nine successive dynasties decline and fall. The true mandate is profound and still, assisting the divine spirits of the imperial lord. The jade document has been carried out; now I submit my name on the blue register. I respectfully report this to the Nine Courts. May the spirits who govern the Five Sacred Peaks record what I have presented and report it to Jade Clarity, the heavenly realm where the honored Daoist deities reside. After three years, may they come to receive the small body of [the practitioner’s name], grant me a ride on the Eight Radiances, the clouds or conveyance used by immortals, and raise me into the court of the Supreme Emperor. When the ritual is complete, bury the blue silk beneath a rugged cliff. If one practices in this way for three years, a Perfected One will descend. If even one part of the ritual is not delivered, all previous efforts will be lost, practice will be cut short, and entry into the realm of immortals will be impossible. If the covenant is broken three times, the matter will be reported to the Three Officials, the divine authorities governing Heaven, Earth, and Water, and the offender will face endless examinations and punishments.

The Perfected One Qingxu said: All who practice the Scripture of the Yellow Court’s Inner Radiance should cultivate according to the method of “filling the spirits and blending into transformation,” as taught by the Imperial Lord. After reciting the scripture, performing the bows, and making the invocation, sit upright facing east with the eyes slightly closed. Inwardly visualize the forms, colors, and dimensions of the deities within the body, and call them by name so that each returns to its own palace. Without this practice, even reciting the scripture ten thousand times will not keep the true spirits in their proper places, and in the end there will be no response or efficacy. It will only waste one’s strength and exhaust the spirit, doing nothing to prolong life. The essential passages from the scripture are therefore excerpted here:

The spirit of the hair is named Canghua, with the courtesy name Taiyuan, and is two inches and one fen tall. The spirit of the brain is named Jinggen, with the courtesy name Niwan, and is one inch and one fen tall. The spirit of the eyes is named Mingshang, with the courtesy name Yingxuan, and is three inches tall. The spirit of the nose is named Yulong, with the courtesy name Lingjian, and is two inches and five fen tall. The spirit of the ears is named Kongxian, with the courtesy name Youtian, and is three inches and one fen tall. The spirit of the tongue is named Tongming, with the courtesy name Zhenglun, and is seven inches tall. The spirit of the teeth is named Efeng, with the courtesy name Luoqian, and is one inch and five fen tall. These seven spirits of the face all wear purple robes and flying gauze skirts, and look like infants. Visualize them clearly and precisely, arranged in order across the face, each returning to the palace assigned to it. When this is complete, click the teeth twenty-four times, swallow the Qi twelve times, and make this invocation:

Original Qi, the vital energy at the source of life, spreads out and gathers into Qi, which then transforms into spirit beings. These spirits are arranged in order, with the Mud Pill (the spirit court in the head) presiding over them all. The upper and lower parts support one another, and seven spirits appear in succession. They can transform their forms, conceal their traces, and nourish the Huayuan (the Original Qi within the body). They guide the numinous energies of the eight directions upward into the Cavern Gate (the portal through which spirits enter and leave), guarding, directing, and gathering images, so that one may ascend to the Imperial Dawn, where the revered celestial beings dwell.

Next, visualize each spirit of the heart in turn, remembering its name and appearance: the heart spirit, Cinnabar Origin, courtesy name Guardian of the Numinous, is nine cun tall and wears cinnabar-colored brocade and flowing skirts; the lung spirit, Bright Luster, courtesy name Emptiness Fulfilled, is eight cun tall and wears plain-colored brocade with a yellow sash; the liver spirit, Dragon Mist, courtesy name Embracing Radiance, is six cun tall and draped in blue-green brocade; the kidney spirit, Cinnabar Origin, courtesy name Guardian of the Numinous, is nine cun tall and wears cinnabar-colored brocade and flowing skirts; the lung spirit, Bright Luster, courtesy name Emptiness Fulfilled, is eight cun tall and wears plain-colored brocade with a yellow sash; the liver spirit, Dragon Mist, courtesy name Embracing Radiance, is six cun tall and draped in blue-green brocade; the kidney spirit, Mysterious Darkness, courtesy name Nurturing the Infant, is three cun and six fen tall and wears deep blue brocade; the spleen spirit, Ever-Present, courtesy name Soul at Rest, is seven cun and three fen tall and wears yellow brocade; and the gallbladder spirit, Dragon Radiance, courtesy name Majestic Brilliance, is three cun and six fen tall and wears nine-colored brocade with a green floral skirt. Six spirits are listed above.

The Perfected Beings of the six bowels—the spirits dwelling in the body’s six bowels—reside within the five viscera, in the palaces of the six bowels. They look like infants, with skin like that of radiant young children. Visualize them carefully and calmly until their forms appear one after another. Then click the teeth together twenty-four times, swallow Qi twelve times, and recite the incantation:

The true spirits within the five viscera and six bowels gather in one place, jointly governing the Crimson Palace, where the spirit of the heart resides, and responding to one another above and below. The Red Child in the Golden Chamber, a symbol of the spirits within the body, dwells in each of the four gates, the portals of the four directions. The deep inner chamber and the mysterious gates are central to the workings of the spirit chamber. Through the harmonizing of transformations, spirits and deities come forth, and the true Qi becomes refined. By gathering and preserving true Qi in the Dantian, the place within the body where essence is stored and Qi cultivated, one can reflect the radiance of the sun and moon. In the end, one joins with the Eight Luminaries, the Daoist realms of immortals or spirits in the eight directions, and the physical body rises along with them.

The Perfected One of Purple Tenuity said: “In ancient times, Master Meng recited the Huangting Jing and practiced this method for eight years. Then the Perfected One of the Yellow Court descended before him. This is an exceedingly mysterious stage of cultivation. The secret of the Huangting Jing lies entirely here. The spirits within the body can also be contemplated continuously from morning until night, without being forgotten; it is not necessary to recite the Huangting Jing.”

In the title of the Scripture of the True Central Yellow, “Central Yellow” refers to the sovereign who dwells in the center of Heaven; “True” refers to realizing a body of Wuwei (non-action); and “scripture” is the path leading to the Great Dao. This scripture was written by the Nine Immortal Lords. The Nine Immortals are perfected beings in Heaven, held in the highest esteem: they govern the Eight Heavens below and reach the ranks of the perfected above, making clear how the two Qi energies of Yin and Yang give rise to the myriad things.

Those who cultivate the Dao should embrace all things and nurture Heaven and Earth, making compassion the root of every virtue and all good deeds the foundation of their lives. Their minds should be open and understanding, while they hold fast to their original nature and never abandon their roots in goodness. They survey all forms of cultivation without embracing a wisdom that rejects anyone. Thus they enter and leave the Hall of the Five Luminaries and the Palace of Central Harmony, sending forth boundless light that illuminates limitless vistas. They also discuss the meaning of the Limitless with the Yellow Men and explain the teachings of the sages. Understand that “nonbeing” is not utter emptiness. To grasp the mysterious, primordial Great Dao, one must first understand its principles. Those who attain the Dao live in union with it; those who lose the Dao perish apart from it. The scripture laments that people cannot see the mystery within themselves, and suffer because they fail to understand it. Original Qi dissipates, and a person’s life turns according to their actions; the parts of the body fall apart, and at last return to the dark realm of death. By following my teachings on the Great Dao, one will ultimately return to the immortal path.

The Perfected Central Yellow wrote a commentary on this scripture. He says: “The Central Yellow is the most exalted presence among the Nine Heavens. I too began in the human world, then ascended to the path of the sages. I nurtured harmonious Qi and kept my Jing (essence) deeply concealed. Fearing that my inner cultivation was not yet complete, I strove to maintain unwavering focus. Later, I put compassion into practice, cutting away ignorance and anger and letting go of all manner of attachments. Then the hundred spirits protected me unseen. I forever severed love and desire, and the Yin spirits aided me unseen. Only then could I ingest and refine numinous Qi and hold fast to the True One, thereby understanding that the path of the immortals can be cultivated to completion.” “True One” refers to the state in cultivation of gathering the spirit with undivided attention and preserving one’s original nature.

This scripture is also called the Treatise on the Womb-Treasury. The name means that people are brought forth by the path of the sages and rely on the source of Qi to nurture and harmonize their Qi. Yin and Yang unite, and different forms of life arise according to their respective actions. Bones and flesh take Jing and blood as their root, while awareness takes Original Qi as its foundation. Thus people differ in the depth of their innate endowment…

People differ in foolishness and wisdom, and their fortunes and misfortunes differ as well. This scripture explains the human body and its ethical relationships, and also sets out methods for cultivating oneself within the abdomen. By investigating the root, one can see the details clearly; by tracing the branches and leaves, one can identify their source. Only after understanding the principles of the Five Viscera can one cultivate oneself. To apply these principles in practice, one must receive guidance according to the rules and uphold them through sustained cultivation. Those who do not follow these methods and rely only on their own abilities are not suited to study this path.

The Treatise on the Womb Treasury is said to have been compiled jointly by the Nine Immortal Lords and the Perfected Ones. The Perfected Ones often observed primordial Qi (the fundamental energy that forms heaven, earth, and all things) and saw how its vastness gathered and took shape. The body is nourished by the Five Viscera, which correspond to one another according to the principles of the Five Phases (Wood, Fire, Earth, Metal, Water). Their functions are made clear through the Seven Apertures (the two eyes, two ears, two nostrils, and mouth), which shine with clarity in imitation of the Seven Luminaries (the sun, moon, and five planets). Within the human abdomen is the upright Qi of the Five Phases: following it prevents illness, while going against it brings harm. The head corresponds to Heaven and the feet to Earth. Heaven should be high, so that the sun and moon shine brightly. The Seven Apertures, too, should be open and clear; when they are, the Dao is easier to cultivate to completion. When the Qi of the heart, bones, harmony, and joints is full, it becomes a place where the spirits can dwell in peace. In this way, cultivating the Dao is more likely to succeed and also benefits longevity.

Human consciousness gradually begins to emerge at the start of life, and the spirit moves along with it. When a person takes shape in the womb, the foundations of emotion and consciousness begin to form, with awareness of the heart as the most important. Once this awareness is active, a person can act. Cultivating the Dao calls for preserving the dwelling place of the spirit, and this too depends on awareness of the heart. The further key is to keep the heart from stirring recklessly and to lessen its losses, until one reaches the state of “no-mind” and ascends beyond the Nine Heavens.

When the Hun and Po are settled and joined, and the spirit is full, life takes form. The Hun belongs to Heaven and the Po to Earth. Once they enter the mother’s womb, they unite and take shape, and the various spirits each settle in their proper place. While in the womb, the fetus can sense the outside world but makes no sound of breathing; this accords with the fundamental principle. After birth, the six senses (sight, hearing, smell, taste, touch, and mind) gradually emerge, and the body begins to depend on grains and food. Desire and anger arise along with them.

When the mind and spirit are stirred by external things, people become dull and confused, even as if blind. For this reason, the Book of Numinous Writings of the Great Tenuity records the “Method for Restoring the Hun and Restraining the Po” (calling back the souls and disciplining the spirit), which requires unwavering concentration and visualization. If one forgets or gives it up even briefly, all the work of prior cultivation is lost. This book does not record the method, perhaps because abandoning it would harm the mind and spirit.

The body and spirit depend on one another, and each brings the other to completion. When the palate is influenced by external things, the mind and spirit lose their way; when the body is exhausted by internal concerns, the emotions and intentions are harmed. When the spirit leaves the body, the body decays; when the body loses its spirit, life comes to an end. Yet people often fail to understand that flesh and skin work together to form the sinews and bones.

The liver corresponds to the sinews and is reflected outward in the nails; the heart corresponds to the vessels and is reflected in the complexion; the spleen corresponds to the flesh and is reflected in the lips; the lungs correspond to the skin and are reflected in the body hair; the kidneys correspond to the bones and are reflected in the hair. A salty flavor harms the sinews, a bitter flavor harms the bones, a sweet flavor harms the flesh, a pungent flavor harms Qi, and a sour flavor harms the blood.

The Book of Numinous Writings of Jade Radiance says: Yang manifests as Qi, and Yin manifests as flavor. Flavor nourishes the body, the body depends on Qi, and Qi in turn returns to Jing. Jing is nourished by Qi, while the body is nourished by the flavors in food. Excessive flavor harms the body, and damage to Qi depletes Jing. At first, these factors depend on one another; later, they may turn against one another. At first, they generate one another; later, they may also restrain and harm one another. When the Qi of food and drink becomes excessive, original Qi weakens, and people pass from strength into old age.

As part of ordinary practice, the Five Flavors can be adjusted according to the seasons: during the seventy-two days of spring, eat less sour and more sweet to regulate spleen Qi; during the seventy-two days of summer, eat less bitter and more pungent to regulate lung Qi; during the seventy-two days of autumn, eat less pungent and more sour to regulate liver Qi; during the seventy-two days of winter, eat less salty and more bitter to regulate heart Qi. In the final eighteen days of each season, eat less sweet and more salty to regulate kidney Qi. The scripture holds that by cultivating life in this way, one can live for as long as three hundred years. By nurturing and preserving the spirit, one may also ascend to the heavens, but can become only an immortal official, not attain a position of honor.

Therefore, the sages say: first rid yourself of desires to nourish Jing and Qi; then moderate your diet to preserve life. Those who understand this principle can live for as long as three hundred years.

Thus the sages say: first rid yourself of desire to nourish your Jing and Qi, then moderate your eating to preserve your life. From this we can understand that drawing in the Qi of fetal breathing and drinking the numinous source—the primordial Qi regarded as possessing spiritual power and vitality—are ways to attain longevity and restore youth. These are precisely the things the sages valued.

As long as a person devotes their mind and sets their resolve, they can gradually reach profound understanding even if they begin with the basics. If they are truly earnest, they will find that the Dao of Heaven is not beyond reach. To study without resolve is called foolishness. The Zhuxuan Lu says, “A person without resolve can accomplish nothing.” Not studying or seeking knowledge is called ignorance. The Xuanyuan Zhang says, “In several former lives, I practiced the Dao but had yet to make my resolve firm. Only in this life have I encountered the secret methods of the Zhonghuang. If one can conceal oneself and practice the Yangxing Zhang, the Yin spirit will not rob one of one’s resolve. In studying the Dao and cultivating its practice, the greatest taboo is to speak carelessly of, or disclose, the methods of cultivation. Even if one obtains jade registers and golden texts—precious Daoist talismans or scriptures—one may still fail to attain the Dao. When ordinary people encounter extraordinary books and arts, it is because the heavenly spirits have aided them and brought them to fruition. If they are foolish and treat their wondrous principles with contempt, it will be difficult for them to attain the Dao. Those without the proper affinity will never encounter these things.”

Yet while the Three Worms—the three worm spirits said to dwell in the body and hinder cultivation—remain uncleared, it is like entering a field choked with brambles. Once the Three Worms have perished, one can reach the Land of Huaxu, the ideal immortal realm described in Daoist writings, with ease. The Xuanjing Zhang says, “The Land of Huaxu is neither near nor far. It lies beyond the knowing of ordinary people, and no carriage or horse can reach it. This land extends for tens of thousands of li in every direction. There is no cold or heat, no insects or snakes, and no fierce beasts. Its people all dwell in lofty halls and palaces, and can travel among the heavens. They know no distinction of age; food and clothing come to them naturally. They need not labor to kindle fires and make a living, nor endure the hardships of farming and sericulture. Whatever they wish to eat appears of its own accord, and halls are filled with delicacies of every kind. Sweet springs gush forth, and ponds of wine fill themselves. A single cup makes the body gleam with radiance. Strange bamboos and exotic flowers never wither, while auspicious birds and beasts call out in harmonious tones. Throughout the land, the people treat one another with respect. Yet thirty li beyond its borders, brambles and weeds crowd in from every side: above, flying thorns form layer upon layer of cover; below, tribulus thorns carpet the ground.”

To reach this state, one must first pass through this difficult trial. Only by ceasing to cling to the mortal body and worldly life can one enter it. The slightest regret will make it impossible to arrive in the end. The phrase “thirty li of thorns” means that practitioners must contend with the “Three Corpses”—spirits or desires that, according to Daoist belief, dwell in the human body and obstruct cultivation. The body grows weak and weary, the heart becomes lonely, and even the thought of food brings no pleasure. When these sensations gradually fade and the Three Corpses perish, body and mind become calm and balanced, emotions and thoughts settle and open out. By gathering the spirit inward and observing one’s inner realm with full attention, one can naturally attain the “fetal immortal,” a spirit within the body or a state of cultivation achievement in Daoist terms. Only after entering Huaxu, the immortal realm reached in spiritual wanderings, can these claims be verified. The hidden and mysterious realm of the Dongxuan Cavern is beyond the knowledge of ordinary people.

The “Manifesting the Arcane” records the cloud road leading to the immortal realm and describes the fetal immortal in detail. It helps people understand the foundations of the sages’ cultivation and distinguish the exalted ranks of the immortal officials. References to rosy-cloud robes and feather garments, jade halls and heavenly kitchens, are meant to reveal states of attainment to those devoted to cultivation, while disclosing a little of Heaven’s secrets. They must not be spoken of indiscriminately, or disaster may follow and retribution appear.

According to the “Code of Teachings of the Primordial Mystery,” secret Heavenly Registers—talismans or offices bestowed by the celestial realm—must not be made public at will, lest they bring grave misfortune. Carelessly revealing secret matters is regarded as disrespect for the precepts of the Mysterious Gate; one may be punished by Yin spirits and may even damage one’s resolve to cultivate the Dao. Even those who wish to study the Dao may then encounter repeated obstacles. These matters must therefore be kept strictly secret.

Guard the secrets of the sacred gate with care, and you will surely ascend the cloud road. The “Teachings of the Three Heavens” says that those who keep silent and reveal nothing become united with the Dao and the spirits. Heaven will aid the fulfillment of their De and grant them “jade bones,” the bones of an immortal. Such people are certain to succeed in cultivating the Dao.

Be especially cautious. Never pass this material on to people of shallow learning, and swear never to show this scripture lightly to others. “Shallow learning” refers to those who have not yet made progress in cultivating the Dao. Recklessly teaching such material may bring punishment and calamity. Daoist precepts particularly forbid breaking one’s vows; doing so also incurs grave guilt. This must serve as a warning.

Treating a scripture with disrespect damages one’s Shen and Qi; revealing it carelessly can also shorten one’s life. The Xuange says that merely arguing with someone over right and wrong can diminish one’s lifespan. How much more so, then, to reveal the secrets of Heaven and carelessly pass a scripture on to others? The recipient may suffer misfortune, and the person who teaches it may also meet with calamity. The family may face sudden disaster, and the teacher may encounter the misfortune of violence and weapons.

Unless someone has steadfast resolve, do not publicly speak of this material. A person of resolve who studies the Dao is wholly focused in both heart and conduct. Such a person may be taught orally, but the scripture should not be written out for them to read.

The complete scripture has eighteen chapters, compiled in a single volume. The number eighteen is explained by the five zang organs and six fu organs within the body, and the seven apertures visible on the outside that correspond to them; hence it is called “eighteen chapters.” The text does not mention nine apertures because they correspond to the nine stars of the Northern Dipper, two of which are invisible. The single volume symbolizes the return of the myriad methods of cultivation to “One.” These arrangements accord with both body and spirit, and with the principles governing movement and change.

This scripture is titled The Central Yellow Scripture of the Embryonic Storehouse. The chapter titles connect with one another, and the passages follow on from what precedes them. Its principles are subtle and point toward attaining the Dao; its wording is precise and aims at nourishing life. The essentials of cultivation are stated plainly and clearly, and related matters are set out in concrete, earnest detail. It gives a complete account of the principles of nourishing life through ingesting Qi (by means of regulated breathing, absorbing Qi, and related practices), and from these principles a method of cultivation that returns to the Way of Heaven takes shape. I now take up the brush to copy each chapter, presenting them in order below.

○ Chapter One: Nurturing the Form and Spirit Within (the first chapter, comprising five sentences and thirty-five characters)

Nourish the body and spirit through inner cultivation, removing habitual cravings and desires. The Dongyuan Jing says that the method of cultivation begins by casting off cravings and desires, so that the inner self accords with the Five Spirits (the spirits or mental activities within the body). Then abstain from grains, keeping the mind and spirit undisturbed, until the six viscera (the body’s digestive organs) shine like candlelight. With regular practice, the body and spirit will naturally become full and strong.

Practice stillness and concentration wholeheartedly, and the body will become as peaceful as jade. People’s thoughts are many and confused, and easily rise and fall with external things. One should often remain quiet and alone, apart from the crowd; let the mind dwell on nothing and seek nothing from outside. By maintaining this practice, primordial Qi (the fundamental vital energy of life) will naturally become abundant.

Take only the Qi of Primordial Harmony, using it to abstain from the Five Grains. People commonly believe that the Five Grains nourish the skin, but do not know that eating too many can also harm the body. Choose the three months of spring and prepare a clean room. Set out a desk and make a thick, warm bed. Keep fine incense burning on the desk. At midnight, when the first breath of Qi arises, quiet the mind and spirit, tap the teeth thirty-six times, clasp the hands firmly, then lie on your back with your eyes closed. When you exhale, close your mouth and fill it with breath; then swallow the breath, drawing it down into the abdomen, and swallow slowly. Once the breath has entered the abdomen, if you hear it rumble within, continue swallowing until you are full; when hunger returns, swallow again. Simply take in the breath calmly, without fear. If your mouth feels dry afterward, you may drink one or two cups of sesame soup to moisten the intestines and nourish Qi.

To prepare sesame soup, take three large sheng of high-quality juzheng (a kind of sesame), remove the husks, and steam and sun-dry it nine times. Then take three liang of fine-quality Poria and pound it into a fine powder. First put the juzheng powder in a pot and bring it to a boil several times. Add the Poria powder and boil it several more times. Finally, add a little butter and honey. Drink one or two cups when thirsty.

When beginning to practice swallowing Qi, one should stop eating. Some people also drink goji berry soup during the four seasons, one or two cups each time. This can help with swallowing Qi—that is, regulating the breath and drawing in Qi by swallowing—and allow the breath to flow more freely over time. Once the abdomen feels settled and comfortable, swallowing Qi will gradually become smooth. After that, one should stop drinking all kinds of soups and liquids; only then may one come to understand its subtle principles.

During the practice, the movement of Qi drives the intestines to expel their waste. Once the intestines are empty, the swallowed Qi can travel all the way to below the navel, like liquid. At first, the urine may be yellowish red; there is no need to be surprised. The chest and heart may also feel agitated and oppressed; there is no need to be afraid. As long as the mind remains steady, one will gradually understand the principles.

If one does not stop drinking liquids, then even after the remaining waste in the intestines has been expelled, one will never fully understand what is right and wrong in this practice. Whether one can give up food and drink depends on one’s own ability to persevere; there is no need to set a fixed duration. Some persist for a month, some for fifty days, and others for a hundred. The Three Dantian (energy centers)—the lower, middle, and upper—fill in turn: the lower Dantian is full after about thirty days, the middle after sixty, and the upper after ninety.

When Qi in the lower Dantian is sufficient, the five viscera and six bowels no longer feel hunger. When the middle Dantian is full, the body does not grow weak or thin. When the upper Dantian gathers Qi, the face appears radiant and full. When the Three Burners—the upper, middle, and lower regions that traditionally divide the functions of the body’s organs—are balanced and full, a person is free of stray thoughts, with spirit settled and body clear, and can then discern what is right and wrong. When the lower Dantian is full, Shen and Qi do not leak out; when the middle is full, walking becomes light and swift; when the upper is full, the face appears exceptionally striking.

When all three centers are full, the body naturally becomes settled and the mind peaceful. One can then rest the spirit in a sacred state and breathe quietly like a fetal immortal, the Daoist term for fetal breathing or an immortal’s still and quiet breath. This is a subtle method for focusing the circulation of Qi and a shortcut to seeking immortality. Eating while also trying to abstain scatters the mind; craving various flavors makes it difficult to dispel grain Qi, the Qi transformed from food. Both are obstacles to cultivation and major taboos for those seeking immortality.

Salty, bitter, pungent, and sour flavors are associated with illnesses of the five organs. When various fluids and flavors enter the mouth, they cloud the mind and spirit, muddy the spirit energies of the six bowels, and dull the body and its nine orifices.

If one holds firmly to the practice and gives up craving flavors and desires, after ninety days the three Dantians (the upper, middle, and lower energy centers) will gather and become full. Within a hundred days, one will be able to observe the five organs inwardly. After three hundred days, ghosts and monsters will have nowhere to hide, and Yin spirits will not dare to deceive. After a thousand days, one’s name will be entered in the register of the Heavenly Emperor, and one’s form will enter Taiwei, the celestial realm. In the end, one is certain to receive the Register of Attaining the Truth, bestowed by Liaotian. Those who ascend to heaven through flying refinement are ranked among the celestial officials of the Lower Heaven. Those who visualize the spirit of Wuwei (non-action) and cultivate the Way of the Three Ones are ranked among the celestial officials of the Upper Heaven. If a practitioner achieves results through ingesting Qi and embryonic breathing, they receive the Register of Ascending to Truth from Liaotian. Then a thousand carriages and ten thousand riders come to welcome them, and they become a True Venerable of the Middle Heaven.

After a hundred days of focused practice, one can be nourished fully by Qi; this refers to the Qi of the three Dantians becoming full. “Ingesting Qi” and “swallowing rosy clouds” mean abstaining from the five grains, a practice that cannot be accomplished in a short time. First, one should sustain oneself through virtue, then remove dark and harmful thoughts and anger. This is the aspiration of the Dao practitioner. If thoughts of harming people or things and anger have not subsided, if the Three Corpses—the Daoist entities said to dwell in the human body and damage mind and body—have not been eliminated, or if one acts contrary to the teachings, cultivation cannot succeed. Thus the Taiwei Xuanzhang says: “Remove cravings and desires, put an end to greed and anger, and the five organs will be at peace; then the spirit energy will become abundant.”

The second chapter, “The Arcane Subtleties of Ingesting Qi” (twenty-six lines, totaling 182 characters).

The principles of nourishing Qi (vital energy) through breathing and bodily fluids are deeply subtle. They include five key points. After learning to abstain from grains, the hun and po souls undergo changes, and the Three Corpses—inner spirits described in Daoist teaching and also regarded as obstacles to cultivation—begin to stir. The essential points of cultivation are not easily understood.

If a person’s inner foundation in cultivation is not yet firm, various obstacles may arise, leading them to think that the Daoist method has no effect. In truth, they have not grasped its underlying principles. Someone whose foundation is already in place can gradually lose the feeling of hunger by taking only bodily fluids; how much more so by taking in Qi?

When one first begins taking in Qi, the effect of primordial Qi is still weak. Afterward, accumulated impurities and stagnation in the body are gradually expelled. After a week or two, one may feel weak and find the joints lacking strength; there is no need to fear this. It happens because primordial Qi has not yet reached the stomach and abdomen. Continue swallowing the Qi, allowing it to circulate more freely, and the body will improve day by day. At this point, hold firm to your resolve and guard the One (focusing on a single thought or place). Once the lower Dantian (the cultivation site below the navel) is full, you will no longer feel hunger or thirst. Even if this state does not come at once, do not be afraid if your skin and complexion look sallow and your body appears thin; in time, you will gradually recover. If your resolve is unfocused, or you eat while cultivating, taking in Qi will have little effect and you are more likely to fail repeatedly. This is especially true for those whose inner foundation is insufficient. Disturbances of the mind from desires and other attachments can also cause cultivation to fail.

The Scripture of Great Origin (Taiyuan Jing) says there are many methods of abstaining from grains. Even if one seeks a shortcut in the Dao, long-term perseverance is still necessary. If progress remains elusive, and taking in Qi is the only method available, cultivate it with firm resolve for a hundred days and refrain from drinking all kinds of soups and liquids. If the mind does not waver, the Three Corpses will naturally be removed, and cultivation will be less likely to fail. Those who study the Dao often have unsettled resolve and hesitate, causing their minds and spirits to waver and the Three Corpses to rise together. Scattered thoughts then crowd in, making it difficult to gather the mind. Even while taking in Qi, they may easily give up halfway, and ultimately fail to achieve results.

While the grain qi has not yet been fully expelled, how can you distinguish the Original Qi? Qi is difficult to retain but easily dispersed.

In practicing the ingestion of qi, the qi must be made to reach the five viscera quickly. Apart from medicinal decoctions, all other foods must be avoided. After forty-nine days, the grain qi will naturally be cut off; if you continue eating various foods, it will be difficult to eliminate it. To put qi to use and clarify the inner organs, you should ingest this Original Qi.

For fifty days, eat nothing. With your eyes closed, visualize the qi of the spleen rising from the heart and spreading through the limbs. While lying on your back, recite this invocation: “Wu and Ji of the Center [representing the central direction and the virtue of Earth] contain the Original Qi within. Yellow, its strength is firm; set it in motion, and it can bring healing. Cinnabar Yang, do not refuse; Vermilion Yin, join in deliberation. Let it reach the four limbs, and let yellow clouds rise in abundance.” Each day, practice at the appointed time during the fifth watch, when the cock first begins to crow, around three to five in the morning. Do not miss a session. After keeping this up for twenty-seven days, you will see in inner vision the spleen’s qi grow dense like yellow clouds and pass through the limbs. Then train this qi to snuff out candlelight and extinguish flames. It is said that this can be done from a hundred paces away: the qi surges like a great wind, lifting yellow clouds that conceal the body from view. If you do not practice at the appointed time, at the start of the fifth watch, or cannot persevere, even missing a single day will prevent the method from taking effect. This is the “Central Yellow Breath-Closure Method,” a practice that uses the qi of the spleen.

If a practitioner is physically weak, has insufficient qi of the heart, or has weak viscera and bowels and little bodily strength, weakness may arise before the qi has reached the limbs. Simply keep this in mind; there is no need to fear. The Great Cavern Scripture says: “Persist in guarding it as you did at the beginning, and you will still have strength to spare for attaining the Dao.”

The first of the upper worms resides in the Palace of the Brain, the chamber in the head. The Mysterious Instructions of the Cavern Spirit say that the upper worm dwells in the upper Dantian, that is, in the brain and heart, and is white in color…

The green insect is called Peng Ju. It makes people cling to desire and leaves the mind and spirit dull and sluggish, so those who cultivate the Dao should restrain these desires. Even if they do not give up grains entirely, as long as they practice in this way regularly, after a year the Upper Corpse—one of the Three Corpses in the Upper Dantian—will naturally perish. If they do not understand how to cultivate, and merely give up grains for nothing, how could the Three Corpse Worms be completely destroyed while their cravings remain?

All kinds of thoughts surge up at once, disturbing the mind and spirit. One constantly longs for the flavors of food and drink, and desires have no end. As soon as the mind stirs, illness shows on the body. If those who cultivate the Dao do not nourish and protect themselves through inner cultivation, they will be confused and disturbed by the Three Corpse Worms.

The Middle Corpse dwells in the Hall of Brightness, here referring to the Middle Dantian. The Mysterious Formula of the Cavern of Spirit says: “The Middle Corpse is called Peng Zhi. It is white with a yellow tinge and lives in the Middle Dantian. It makes people covet wealth and swing unpredictably between joy and anger. It disrupts pure, clear Qi, preventing the Three Hun from dwelling in peace and obstructing the Seven Po.” The Scripture of the Cavern of Mystery says: “When there is no joy or anger, the Middle Corpse is greatly afraid. When there is no coveting or indulgence, harmonious Qi can become abundant. In quiet sitting, one can see Primordial Yang, and the assembled spirits will gather.”

The Middle Corpse also makes a person’s Hun and Po wander in dreams. One moment, they seem to smell a fragrance; the next, they imagine something beautiful, while their thoughts remain unsettled. They advance and retreat unpredictably, find it hard to hold firm, and become dazed and confused, as if out of their minds. It can even leave them restless whether sitting or lying down and spoil their appetite. Recognizing this allows the path of cultivation to flourish; holding steady in peace, undisturbed, allows the Dao to be cultivated to completion.

The Lower Corpse dwells in the stomach and intestines. It is white with a black tinge, lives in the Lower Dantian, and is called Peng Jiao. It makes people covet fine clothes, indulge in wine, and lust after beauty. But if those who cultivate the Dao can settle their inner mind and gather in their thoughts, the Three Corpses will naturally perish and cease to cause harm.

The Lower Corpse makes everything seem bland and tasteless. If one can remain constant in simplicity, once the Three Corpses have perished, all manner of delusions will also fade away. In stillness, one may feel lonely and full of sorrowful thoughts; when disturbed, one may easily grow irritable and angry. This is because the practice of absorbing Qi, centered on regulating the breath and refining Qi, is not yet mature. The Three Corpse Worms are still struggling against the practitioner. Thus one may sometimes become angry or sorrowful, and at other times crave flavors. They can make the mind perverse and confused, causing one to lose one’s sense of what is normal. If one persists in cultivation, the Three Corpses will withdraw.

The Scripture of the Most High’s Ascent into Mystery says: “Concentrate on consuming Qi and hold firm to your resolve. Within a month, one worm will die, and the other two will lose their support.” If one practices absorbing Qi and maintains focused resolve, the Upper Corpse will die after thirty days, the Middle Corpse after sixty days, and the Lower Corpse after ninety days. If one remains unwavering for a hundred days, the body will become healthy and the spirit clear, without decline for a long time. If one practices at times and stops at others, letting one’s resolve falter, there will be no effect.

In this way, one can experience the “Qi of the Five Teeth and Nine Zhen.” The Five Teeth are the Qi of the Five Phases, arising from the body’s five viscera. The Nine Zhen refer to the Way of the Nine Heavens. Once the five viscera are formed, their Qi corresponds to the Nine Heavens; for this reason, the Qi of the five viscera is also called the Qi of the Nine Heavens. Once the original Qi has congealed, it can also manifest the Qi of each of the Five Phases, and its application can reach everywhere.

The five flavors—excessively salty, bitter, pungent, or sour—if continually present in one’s diet, make it difficult for the numinous Qi of the five viscera to arise, and make it difficult for a person to put an end to thoughts of desire. If you simply moderate your diet and reduce your intake of grains, why worry that the five Qi will fail to arise? Once the five Qi have developed, the five emotions will naturally come into harmony. When the five viscera are full, the original Qi will gather; when the original Qi gathers, the five spirits will become manifest. Once the five spirits are manifest, a person will think lightly of worldly things, and the entanglements of the world will no longer be able to bind them.

The Three Corpses (spirits believed in Daoism to dwell within the body, record a person’s wrongdoings, and report them to the deity in charge of lifespan) and corpse-ghosts are always close by, waiting for you to die. How can you remain unconcerned and fail to be on your guard? The Three Corpse-ghosts want people to die early. Hidden within the body, they search out a person’s faults and report them to the deity in charge of lifespan on every Gengshen day. If you are not vigilant and do not begin cultivating body and mind early, while moderating your grain intake to restore declining years and weakened Qi, in the end both body and spirit will wither. Even a will as steadfast as pine and cypress will achieve little. Once your lifespan has ended, regret will come too late.

I urge you to draw your mind back from distracting affairs. For those who cultivate by ingesting Qi (nourishing and refining body and mind through regulated breathing and the circulation of Qi), the key is to quiet the mind, guard the spirit, and set aside burdensome concerns. Then, even if the Three Corpses stir, they will not prevail, and the circulation of spirit and Qi will show its effects. The five spirits will thereby become settled, and the profound principles will gradually become clear.

When the mind and will are quiet and pure, lofty, clear aspirations arise naturally, along with insight that transcends the ordinary. The serene, open realm of mist and rosy clouds lies right before you.

“Chapter Four, Purifying the Will Amid Mist and Rosy Clouds”: When the mind and will are clear and pure, one can understand the wondrous and profound principles.

By clearing away worldly distractions and keeping the mind pure, one can grasp principles that are wondrous and profound. If one can lessen the effects of food and drink, the channels within the body will gradually open of their own accord, and the Five Organs will give rise to numinous light—that is, Shen and Qi. Even without insisting on further inquiry, profound mysteries will reveal themselves, and so they are difficult to fathom.

Have a person sit quietly, and they can understand the Way of life and death. If they abstain from all flavors, results may be seen after a hundred days, and the spirits will naturally lie dormant. The paths of life and death, and the workings within them, will become clear; one may even often learn of conditions beyond the heavens, in the netherworld spoken of in Daoism.

Nourishing the sinews and bones through steaming, and training the body, can carry Qi to every joint. Holding the fists closed—a practice posture in which the hands are clenched and the mind gathered—and cultivating in stillness can open all the body’s hundred apertures. According to the Jing on the Principles of Embryonic Breathing, after fifty days of taking in Qi, even if one has not yet given up food, one may choose a clear, sunny day at noon, lay a clean, soft bed mat indoors, let down the hair and lie back, place the hands in closed fists beside the ribs, tap the teeth seven times, then set the mind upright, close the eyes, and sit quietly.

If one feels even slightly stifled, the fists should be clenched firmly. As practice continues, the sinews and channels will gradually relax, numinous Qi will move unseen between bone and flesh, and fluids and sweat will moisten the skin. With regular practice, the complexion will naturally become radiant, strength will multiply, the hair will look freshly washed, and the beard will grow dark. If one does not know how to hold the breath and refine the body, causing primordial Qi to circulate among the hairs, the hair at the temples will not move of its own accord. The scripture says that without such methods, even one who abstains from grain in pursuit of long life will lack the vital essence and radiance of a tile, a stone, a plant, or a tree.

“The Chapter on the Connections of the Hundred Apertures,” fifth: This chapter consists of four lines and twenty-eight characters.

All the body’s openings and joints connect with one another, and each is guarded by its own spirit. According to the scripture, the points around the eyes connect with the liver meridian, which in turn connects with the heart. Thus, when grief fills the heart, tears flow. The point on the upper palate connects with the nasal meridian, which connects with the heart meridian; when grief fills the heart, the nose therefore feels tender and sore. The nasal meridian also connects with the brain meridian, so when heat rises in the brain, the nose becomes dry.

The Dongshen Mingzang Jing says that the body’s hundred meridians circulate freely, its openings respond to one another, its gateways interlock, and its joints link together. If one point is blocked, many kinds of illness may follow; if one channel is obstructed, the whole meridian system may fall into disorder. The scripture teaches that breath cultivation—using regulated breathing to nurture health—can keep a person free of illness and maintain the free flow of the meridians. If those who cultivate the Dao can expel harmful Qi and clear stagnation from the stomach and abdomen, the spirits within the body will gather. Cold and heat will be unable to disturb them, and their original Qi will become balanced and settled. Poisons will be unable to harm them, as the spirits of the Five Organs will guard them firmly; fierce beasts will be unable to injure them, and the earth itself will protect them. To become hidden or manifest, or to transform, will pose no difficulty. When body and mind accord with profound transformations, why worry that one cannot attain the wisdom of the sages?

All the body’s gateways and its nine joints—the body’s major joint regions—are places where spirits dwell. When the organs are free of harmful Qi, the spirits gather. Here, “harmful Qi” refers to grain Qi: Qi produced by food that remains stagnant in the body. When upright Qi circulates, old scars, spots, and moles, as well as Qi from external illness, will naturally fade.

When the spirit of the heart is calm and clear, one can understand truth, perceive things clearly, and distinguish what is harmful from what is upright. In this way, one can hold fast to the true Dao for a long time, bringing body and spirit into an undying state and ascending to the highest heavens.

Chapter Six: The Way of Enduring Existence: This chapter consists of four lines and twenty-eight characters.

To sustain cultivation over a long period, the key is to focus the mind and hold firmly to one’s resolve. Without concentration and steadfastness, it is difficult to grasp the subtle principles of the Dao (the Way). Once the breath is harmonized, the Three Hun Souls—the human souls as understood in Daoism—can protect the body and spirit, enabling one to understand the path to immortality. What is the hardest part of cultivation? The forty-nine days after abstaining from food. If one perseveres, the channels gradually open, and an inner radiance shines like a candle flame. Worldly thoughts then fade, and the Five Viscera grow calm and balanced. If one cannot persevere, all previous effort will have been in vain. One must also be careful to observe the precepts and eat less of the salty, sweet, pungent, and sour flavors, since it is difficult to dispel the grain Qi—the turbid Qi produced by food and retained in the body.

○ Chapter Seven: Salty, Sweet, Pungent, and Sour Flavors (ten lines, seventy characters in total)

Salty, sweet, pungent, and sour flavors harm the Five Viscera. When the fluids from food pass over the teeth, they disturb the mind and cloud one’s awareness. If the five flavors enter the mouth, they stimulate the points around the eyes and spread through the channels, causing grain Qi to congeal and remain in the abdomen. If you wish to reach the state of cultivation quickly, you should firmly abstain from food.

Food weakens the spirit Qi of the Six Bowels, and the whole body and the Nine Orifices—the openings of the eyes, ears, nose, mouth, and so on—lose their sensitivity. This is because spirit Qi cannot gather in the Dantian (energy center), and inner radiance cannot shine through the viscera. If you carefully maintain this discipline until the ten decades, or one hundred days, have passed, the channels will become clear and open, like a bright mirror. The spirits of the Six Bowels will also appear, no longer concealed, and reveal your state of mind to you; the spirits of the Five Viscera will appear naturally as well. If grain Qi remains stagnant, the workings of spiritual power will be hard to advance, and the path of cultivation will be obstructed. In general, an excess of grain Qi produced by food is a major obstacle to cultivation.

○ Chapter Eight: The Essence of Grain and Food (six lines, forty-two characters in total)

The essence and numinous energy of grain are distinct. Residual grain Qi clings like a net around the six bowels, making the meridians sluggish and difficult to perceive. Commentators explain that the essence of grain transforms into a saliva-like film, adhering between the five viscera and six bowels, the joints, and the sinews and vessels. After fifty or sixty days of Qi cultivation, practitioners may see that the waste in their stomach and intestines has been expelled and assume that nothing else remains inside them. They do not realize that the essence of grain has not yet been expelled. This can give rise to cravings for food, along with anxiety and distress that are difficult to bear; they may also be troubled by corpse-spirits.

If what is expelled next resembles pus, blood, rancid fat, or the droppings of chickens or ducks, this is a sign that the grain Qi is about to leave the body. After another twenty or thirty days, if something foreign resembling saliva or a thin film is expelled, this is what the expulsion of the grain’s essence looks like. A similar process may occur in those who once practiced Qi cultivation while eating intermittently for more than a year and then suddenly stopped eating altogether. If none of these substances is expelled, there is no need to be surprised. Once the grain Qi has been exhausted, the various channels can flow freely, and inner radiance will appear, shining like lamplight.

The Great Cavern Scripture (Dadong Jing) says that beginners in Qi cultivation may also feel that the waste in their intestines is gone. They may see, too, that the broth they drink quickly passes through the intestines, and conclude that nothing else remains in the abdomen. In fact, the grain Qi has not yet been expelled. Once it is entirely gone, what would there still be to dwell on? At this point, body and spirit seem to settle into calm; the practitioner feels suddenly clear and at ease, without anxiety or brooding. There is no need to fear ailments such as loneliness, emaciation, or weakness. One should be especially careful to consider the risk of backsliding and failing to progress in cultivation, and not give up halfway. If one has completely stopped drinking broth and water and persevered for more than thirty days, only to lose heart and give up, it is like digging a well until reaching water and then failing to draw any. What a pity!

If the original spirit cannot return, where can it take refuge? How can those whose understanding has not yet opened discern the principle at work here? The commentator says that while grain Qi remains between the viscera and bowels, spirit and Qi cannot be kept within the Dantian (energy center). Dao cultivators therefore remain dim and unaware, unable to perceive even the wondrous effects close at hand. It is a pity that this Mysterious Palace—the Daoist inner palace within the body—has eleven or twelve tiers, yet one does not know that it will eventually become a nest for the Three Worms, the beings said in Daoism to dwell in the human body and hinder cultivation.

The Three Worms dwell in the body’s upper, middle, and lower Dantian (energy centers). If you sincerely cultivate in accordance with the teachings of the sages, what is there to worry about? Primordial Qi and internal Qi circulate continuously within the body and eventually return to the Dantian. When the grain Qi transformed from food has been exhausted, you will naturally be able to discern the Nine Immortals’ true Qi of primordial harmony within the body.

The True Qi of the Nine Immortals often manifests its efficacy spontaneously. The Three Corpse Worms—worm spirits that Daoism says damage body and mind and bring decline—have perished, and body and mind return to peace. The Scripture of the Great Cavern Origin says, “When the Three Worms perish, spirit and Qi flourish.” Turn inner awareness toward the Qi within the five viscera and let it become numinous like the spirits. For methods of wandering unseen while still living in the world, see the “Chapter on Embryonic Breathing” for details.

When spirit and Qi are abundant, breathing and the body’s workings begin to take effect, like clouds and mist rising. Their transformations come about naturally, and when one vanishes or transforms, nothing obstructs the process. Qi dwells in the Dantian, an important place in the body for refining Qi, and shines brightly. The Scripture on Achieving Success through Taking in Qi says that for one who has mastered taking in Qi, Qi gathers in the Dantian in an egg-like form, shining like a candle and illuminating several miles, leaving no place inside the body unseen. This is the natural appearance of the Qi of the Three Dantian.

The sinews and bones grow strong, and the body becomes calm and balanced. The Scripture of the Three Luminaries says, “Refine the marrow until it is like frost; transform the bones until they are hard as steel. Take it for a thousand days, and your strength will double. After that, you can travel a thousand miles in a day, and even a galloping horse cannot catch you.” The heart-mind and awareness become at ease and joyful, and the emotions flow freely. Thoughts roam unhindered, the spirit rises high, and the inner self grows clear. Those who master the practice of taking in Qi often feel their heart-mind buoyant and joyful; their emotions rise high and their thoughts roam freely, and they gradually come to regard worldly, base pursuits as insignificant.

At this point, one may recoil from the five flavors, finding them rank and gamey. By observing them, one can discern their filth and decay; smelling the five fragrances, one can also detect their rancid odor. It is like following the leaves and shoots to see the root, which gives rise to this perception. This is a natural sign of Qi flowing freely, and practitioners may all experience it.

The skin grows firm and fair, and the sinews and bones become healthy and strong. The “Chapter on Embryonic Breathing” records a method for refining the bones. When embryonic breathing—a practice of making the breath fine and deep, as if breathing in the womb—reaches five hundred breaths, one should enter a different realm: one’s name is removed from the registers of the underworld and entered in the registers of the Three Heavens’ immortals, and one can sit and observe the underworld authorities and command spirits. When the inner self accords with the way of the Embryonic Immortal, cultivation succeeds naturally. At one thousand breaths, the soul and spirit can travel to still higher realms.

It is said that cultivating fetal breathing—a method of internal practice that regulates the breath until it becomes gradually finer, deeper, and longer—can bring a person to the realm of a perfected immortal. First, one should practice ingesting Qi for two hundred days. Only after the Qi of the five organs has become quiet, empty, and unimpeded may one begin to learn fetal breathing.

According to the Scripture of the Nine Heavens and Five Spirits, practice should begin in a sealed, windless meditation room. Lay out a thick, soft felt mat and raise the pillow about four finger-widths so the body can lie comfortably on its back. One should also find a Daoist companion who shares one’s aspirations. Then set aside distracting thoughts, lie supine with the hands clasped firmly, and let the mind cling to nothing. When the breath gradually becomes even and the mind and spirit grow calm and content, begin to hold the breath.

Lengthen the breath-holding period gradually, from ten breaths to fifty, then to one hundred. Practitioners are said to feel as though the body has gathered into a single place, like being inside a room; the key is to keep the mind and spirit from moving. The scripture also says that the twelve double-hours of a day and night contain 13,500 breaths. The Scripture of the Great Tenuity and Ascendant Mystery says: “When breath ceases, there is death; when breath is hidden and held, one becomes an immortal. The Po stays within the body to guard it, while the Hun travels upward through the celestial realm.”

After holding the breath for one hundred breaths, the Hun spirits are said to appear. The scripture calls the Po an Yin spirit, which is often unwilling for a person to be born. There are seven such spirits, dressed in black, wearing black caps, and carrying black seals. The Scripture of the Cavern Spirit calls them the “Mysterious Mothers”; they are rulers of the Yin corpse. If these spirits appear, focus your thoughts on them and pray: “Mysterious Mothers, Mysterious Mothers, you are the rulers of my corpse. Please cause my bones to grow and my sinews and vessels to be nourished. Do not leave the gate of the corpse. I will travel through the celestial realm together with the Father of the Hun.”

Next, one should see the Father of the Hun. There are three of them, each one foot and five inches tall, dressed in vermilion robes, wearing vermilion caps, and carrying vermilion seals. They will lead out more than a hundred brain spirits from the Upper Origin Palace. Practitioners will see the primordial Qi in the three Dantian energy centers appear like white clouds, luminous and clear. They should also call out the names of the three Hun: the first is Shuangling, the second Taiguang, and the third Youjing.

Once you have obtained these Three Hun souls, the Yang Spirit will command the deities within the palace of the brain and guide the Child Origin Spirit on its journey through the heavens. At first, as you set out, you will feel as though you have emerged from a dark room. Then you will see the forms of various ghosts and spirits: some stand several zhang tall, while others are as small as swallows and sparrows; some have unbound hair like a tangle of grass, while others stare with eyes wide open, their gaze flashing like lightning. These are the ghosts and spirits you pass along the road to the upper realm. Simply remain calm and do not be afraid. You also need a reliable companion to assist you.

As the Original Qi rises, it responds to the Hun and spirits. If fear arises in your heart, the Original Qi will disperse through your mouth and nose, and your body will be unable to travel to the upper realm. Have someone beside you keep count of your breaths through the night. Once your breathing stops, you will be able to journey through the upper realm together with the Three Original Spirits. Once this method of cultivation has been mastered, not the slightest amount may leak away thereafter. Be cautious—be very cautious! As long as you are not stirred by external things, the ghosts and spirits will be subdued by your De.

Where do feathered robes and rosy clouds come from? They are formed as the Five Viscera generate clouds and wings. Continue cultivating the body, and as it rises, five-colored feathered robes will naturally take shape. The Central Heaven Feathered Robe Scripture says, “Light as a cicada’s wing, its radiance brilliant and without end.” Cicadas grow wings by breathing in vital energy and receiving dew. When people refine and ingest Original Qi, the celestial robe does not hinder the body; this helps explain the matter.

○ “Chapter Twelve: The True Qi of the Five Viscera” (fourteen sentences, ninety-eight characters in total)

The Seven Slips from a Cloudy Satchel says that the true Qi of the five organs grows and sprouts like the tender shoots of a sacred fungus. The Scripture Received on Mount Taihua records: Original Qi, the fundamental energy from which all things arise, contains the power to transform and nurture, and forms the six roots—the six faculties of perception and awareness: sight, hearing, smell, taste, bodily sensation, and thought. A person’s good or ill fortune corresponds to the influences they receive, and their actions should follow the course of events. Inner Qi gives rise to consciousness; the Qi within the womb gives rise to spirit. If a person can cultivate fetal breathing—breaths that are long and subtle, as though returning to the state of an unborn child—they can return to an infantlike state. The Qi of the five organs first begins to circulate through the transformation of Water Qi. Within the body, it corresponds to the six viscera; outside the body, to the six roots.

The liver corresponds to the East and the color green. The Scripture of the Great Brightness and Five Coordinates says: The liver governs the Hun, or ethereal soul. In the sequence by which the Qi of the five organs is generated, it first circulates through the transformation of Water Qi. The liver belongs to Wood, is generated by Water, and is controlled by Earth. Its Qi comes from the East, is green and blue, and receives Yang Qi. Focus the mind on nurturing this Qi. After cultivating a thousand breaths—continuous breath regulation and inner nourishment repeated a thousand times—it will shine. If you practice ordinary Qi intake but have not yet reached the state of fetal breathing, visualize green Qi emerging from the left ribs, and keep this thought for six shichen, or two-hour periods. Starting at midnight, visualize it once every shichen. After fifty days, it is said, you will see green Qi like a green cloud. The text says that this Qi can be used to treat various heat disorders, swellings caused by epidemics, scabies, ringworm, and rapid wasting. Assess the severity of the patient’s condition, then visualize the green Qi attacking the affected area; the patient will recover. But if the patient’s liver color appears withered and haggard, the condition is considered incurable.

As long as you hold your breath and guard the Qi, cultivating a thousand breaths, the green Qi will circulate throughout the body and its color will naturally appear. The Scripture on Fetal Breathing says that a thousand breaths constitute inner cultivation; the green Qi will gather of its own accord.

The heart corresponds to the South and the color red. Focus the mind and cultivate a thousand breaths, and red Qi will appear. The Scripture of the Great Brightness and Five Coordinates says: The heart governs Fire. Fire is generated by Wood and controlled by Metal. Its Qi comes from the South, shines red, receives Vermilion Yang Qi, and corresponds to summer. Focus the mind on nurturing a thousand breaths, and red Qi should appear in the heart hall, the place where the heart resides. If you practice ordinary Qi intake but have not yet reached the state of fetal breathing, each day at noon visualize red Qi in the heart, about the size of an egg. Then let it gradually rise from the crown of the head and disperse.

The incantation says: “Bing and Ding of the South, the Heavenly Stems associated with the South and Fire, where the Red Dragon dwells. Yin spirits withdraw; Yang officials come to welcome me. Focus your mind in visualization, and what you seek will surely arrive. Apply this Qi, and it will surely prove effective.” From this point on, recite these three passages of incantation every day, and persist in circulating Qi and visualizing without interruption for fifty days. Then you will see a red Qi appear like a flame. This Qi can be used to treat various ailments caused by cold. When using Qi to treat another person, if their face is bluish, they cannot be cured, because this is caused by Yin Qi. In all methods of visualizing spirits and Qi, one should not let others know.

The lungs govern the West, and their color is white. After breathing in Qi for one thousand breaths, the white Qi will become abundant. The Scripture of the Great Clarity and Five Luminaries says: “The lungs belong to Metal; Water generates Metal, and Metal overcomes Wood. Lung Qi comes from the West; its color is pure, bright white, and it glimmers faintly. When Qi circulation reaches one thousand breaths, its radiance becomes bright and full.” Usually, one breathes in Qi during the Chou hour, between one and three in the morning, visualizing a mass of Qi in the lungs shaped like a white pearl. Its radiance gradually rises and pours into the space between the eyebrows. Then recite the incantation:

“Geng and Xin of the West, the Heavenly Stems associated with the West and Metal; the Mysterious True One of Taiwei, a Daoist stellar deity. Within, respond to the six viscera and transform into the spirit of the lungs. Manifest in the realm above all others; move through the Dantian. Protect my nature and life, and aid me in cultivating the immortal Dao. Swiftly, swiftly, in accordance with the statutes and commands!”

Silently recite and visualize this once. Persist for forty-nine days, and Qi like white clouds will appear in the lungs. This Qi can reveal treasures beneath the earth and inspect people’s good and evil, making outward signs manifest and inner circumstances knowable. If one does not practice the method of visualizing the Five Qi, but relies on breathing in Qi alone, it will take three years to see the inner workings of the five viscera. This is because a practitioner who has not truly mastered the methods of circulating Qi and visualization cannot discern the relationships of generation and overcoming among the Five Phases. For example, when encountering a cold ailment, one should apply heart Qi.

Because Fire belongs to Qi and is hot, when Fire Qi becomes excessive, it must be balanced with Kidney Qi. The Kidneys belong to Water, so when Water Qi becomes excessive, it must be regulated by the corresponding method. Without knowing how to discern and use Qi, one will achieve no results. The Jing of the Nine Qi also does not clearly explain how to use Qi; if even the vast and profound principles remain concealed and unspoken, how much more so must worldly matters?

The Spleen governs the center and corresponds to the color yellow. Regulate and take in Spleen Qi for one thousand breaths, and the complexion will appear lustrous. The Jing of the Great Brightness and Five Latitudes says: “The Spleen belongs to Earth. Fire generates Earth, and Earth overcomes Water. Spleen Qi comes from the center and is yellow in color. When holding the breath for one thousand breaths, do not conceal your attention. Visualize yellow Qi once each day, at any hour, without reciting an incantation. After visualizing the Spleen in this way for forty-nine days, you will see this Qi. It is said that you can then put it to use—even pass through walls and make yourself invisible to others.”

The Kidneys govern the north and correspond to the color black. Regulate and take in Kidney Qi for one thousand breaths, and black Qi will appear. The Jing of the Great Brightness and Five Latitudes says: “The Kidneys belong to Water. Metal generates Water, and Water overcomes Fire. Kidney Qi comes from the north and is slightly black, with a radiance. Set your attention on the Lower Origin, the cultivation area in the lower abdomen; it governs the root of human life. Within the Kidneys is true white Qi. Keep it in mind and do not forget it. When visualizing the spirit Qi of the five organs, simply visualize, at the beginning of the fifth watch, just before dawn, all the colored Qi rising from the crown of the head, then stop. You may also refrain from visualizing each one separately and omit the incantation, but results will come more slowly: a full one hundred days are needed for a response.”

There are rules for commanding the myriad spirits. When taking in Qi, keep the mind upright and also cultivate inner practice, so that the inner and outer support one another. After one year, it is said, the ghosts, goblins, and local earth spirits of the world will no longer dare to hide. Wherever the practitioner goes, the local spirits will emerge, bow down, and remain by the practitioner’s side to guard and protect them.

The “Six Registers of the Underworld” record the good and evil deeds of the human world, all of which are clearly known to the underworld authorities. But this does not mean that one can immediately command ghosts and spirits, for one has not yet obtained the “Three-Heaven True Register,” an advanced talismanic credential bestowed by Daoism; attempting to do so may bring harm. If one cultivates fetal breathing—a practice that imitates the way a fetus breathes in the womb—and obtains the formula for bodily ascent, then to travel freely in the human world one should follow the method of corpse liberation described in this scripture: a cultivation method in which one conceals one’s original body through transformation by means of an external object. Only then can one move through the world without hindrance. Otherwise, one must not yet abandon the cultivation of the Dao. Even without specializing in such arts, one may devote oneself solely to teaching and transforming others, thereby benefiting both oneself and other people.

Ride the rosy clouds back to Taiji, the highest celestial realm in Daoism.

The Scripture of Fetal Breathing and Subduing Yin says: “Inner breathing originally has no name; this practice takes shape only through visualization. Without observing the precepts and cultivating fetal breathing, one cannot unite with the spirits.”

The Book of Hidden Mysteries of the Great Tenuity says: “When ordinary people cultivate fetal breathing and wish to travel in the human world and perform the art of corpse liberation, they must transform themselves in accordance with the object on which they rely. Some therefore use clothing and bedding as the medium of transformation. Usually, on a geng or xin day, at the geng hour, burn a stick of fine incense in a clean room. Place a small table beside the bed, with an incense burner on it, then put the objects to serve as supports for the transformation—such as a dragon staff and shoes—beside the head. Keep your clothes on, cover yourself with a quilt, and lie down with your head facing west. Visualize yourself as already dead, while silently reciting the incantation seven times:

‘Taiyi, Dark and Mysterious, let me be born anew among the white clouds. Seven thoughts, seven invocations; let the three souls follow. Use this in place of my body and conceal my form. Let my form transform with the object, taking shape in accordance with transformation. Hasten, in accordance with the statutes and ordinances!’

Continue visualizing for about the time it takes to eat a meal, then sleep as usual. After the visualization, get up and do not speak to anyone for the time it takes to eat a meal; if you speak, the art will not succeed. Practice this continuously for forty-nine days, and the art will gradually come to fruition. After that, whenever you wish to perform it, whether walking, standing, sitting, or lying down, you may silently recite…”

Recite this incantation seven times, then casually pick up an object, and your body will shift elsewhere. Bystanders will see only the object in your hand and think your body has died. Later, when they look again, the object will have returned to its original state. This art may be used to help oneself in the lower realm—the human world—but not to commit unlawful acts. It must be guarded with care and kept strictly secret.

If you are lying in bed, simply cover your body with a quilt and silently recite the incantation once. You will then be able to come and go unseen. Others will take the bedding on the bed to be your body and will not see your true form. If your heart becomes attached to wealth or sexual desire, you will be harmed by the laws of the spirits.

○ Chapter Thirteen of the Taiji Zhen Gong Zhang (seven lines, sixty-three characters in all).

The True Palace of Taiji (the celestial palace in the upper realm as described in Daoism) stands amid the azure sky. Its crimson halls and lofty terraces rise in tier upon tier, reaching through ten thousand levels, while jade towers line the steep mountain peaks. A commentary explains that the palaces of the upper realm arise from a profound and wondrous domain, congealed from the qi of five colors. The land of the lower realm, by contrast, is formed and supported by water qi, and so is less free, firm, and level than the upper realm. In the upper realm, the Eight Treasures serve as the ground and the Seven Jewels as vessels; the palaces form naturally from the Seven Treasures, without human construction or effort. The sun and moon there take shape from the essences of the Seven Jewels, while in the lower realm they form from pure Yin-Yang qi. The three hundred and sixty days that make up a year in the lower realm correspond to twelve double-hours in a single day in the upper realm. The Great Yellow Scripture says, “Do not eat the essence of earthly soil, and you will live in the city of Taiyi.” This means that by abstaining from what grows from the soil of the human world, one may live in the city of Taiyi and transcend in both body and spirit.

The Jade Hall, built of jade, shines with a rich emerald luster. Since its buildings are made of the Seven Jewels, they are brilliantly radiant and open to the light, with nothing obscuring the view within or without. A thousand pavilions and ten thousand towers reflect one another, and the Great Immortals and Perfected Ones of Taiji dwell beyond these palaces as well. Red clouds and purple qi unfurl and coil around them, while the jade walls and golden beams are delicate and translucent. The Scripture of the Mysterious Palace and Jade Hall says, “White jade for walls, gold for beams, green coral for the frame, red jade for the bed; delicacies from the Nine Heavens are offered, and the drink is the nectar of the Eight Jades.”

The dance of phoenixes and the songs of luan birds echo and drift through the palaces. “Phoenix Dance in Heaven” and “Song in the Luan Heavens” are also names of musical pieces. Immortals enjoy jade delicacies and golden nectar as they please. The Scripture of the Nine Feasts in the Mysterious Kitchen says that delicacies from the Nine Heavens are presented ten times a day and the nectar of the Eight Jades eight times—in other words, one eats ten times and drinks wine eight times a day. Those who practice fetal breathing, a Daoist breathing method, may attain the honored rank of the Supreme Immortals of the Nine Perfections.

The True Immortal of the Nine Qi wears splendid brocade robes, with a soft, cloud patterned garment draped over them and ribbons like cicada wings hanging from the waist. A heavenly crown rests on his head; its ornaments ring against one another in irregular patterns, like the five musical tones flowing forth from nature. His brocade shoes are embroidered with nine kinds of designs, so intricate that they seem like clusters of stars set into a wall.

He sets aside his former ornaments, changes into immortal robes like a rainbow, and goes to pay court at Taiyi, where the True Lord Taiyi, ruler of the Nine Heavens, resides. The celestial maidens of the ten directions carry banners and pennants; the spirits guide the carriage, and jade attendants follow. Dragon banners lead the procession, with tiger flags behind. A commentary explains that these ceremonial emblems represent divine beings such as the Vermilion Bird, Black Tortoise, Azure Dragon, and White Tiger, guardians of the four directions.

The immortal’s feathered robes billow in the wind. The Eight Qi, the upright energies of the eight directions, stream over the procession and clear the road ahead. The immortal then ascends into the distant heights of heaven and enters Taiwei, a heavenly palace that also oversees the registers of life and death in the lower world. Taiwei Palace lies in the Fifth Heaven and is also called the Vermilion Flower Palace of the Golden Star Wheel. At the four seasonal transitions and the eight seasonal divisions, regions throughout the land submit their registers to heaven. Taiwei is said to have a staff of four hundred thousand officials.

Chapter Fifteen: The Mysterious Palace of Taiwei — the chapter title, meaning “The Mysterious Palace of Taiwei.”

Above Taiwei, a vast celestial realm stretches without limit. Whether the wind rises or falls still, its sound is like music played on instruments such as the sheng and yu, as if in a realm of supreme bliss. This happens naturally. Its halls and pavilions rise in towering grandeur, deep and spacious, layered upon one another and spreading wide, forming a magnificent scene.

The celestial beings live for an immensely long time. Their garments are light, and their bodies tall. Across the nine heavens, feathered robes, ceremonial processions, and other features are arranged in ranks, each level doubling the one below. Their colors are vivid and splendid, while the sun and moon seem lofty and far-reaching. Through the movement of the mind, practitioners can direct their bodies and attain freedom, transcending the Three Realms: the Realm of Desire, the Realm of Form, and the Formless Realm.

Those who quiet the mind, understand principle, cultivate the true, and awaken to the Dao can become sages. The Nine Practices are the principles by which Dao practitioners establish themselves and order their lives. They must guide daily conduct, rest, and discipline alike: wear compassion and pity as clothing; take the cessation of desire and letting go as food; make a rectified heart their vehicle; make focused resolve their ability; use humility as their bed; take compliance with right principle as their implements; make diligent acts of generosity their house; dwell in the cultivation of emptiness and stillness; and make secret acts of goodness, without seeking reward, their work. If Dao practitioners fail to follow these nine principles, they will grow ever more distant from the Great Dao.

Chapter Sixteen: The Nine Practices and the Gate of Emptiness

The Nine Practices and the Gate of Emptiness are a path to the realm of utmost truth. The Great Dao neither contends with others nor grows angry. Whether in motion or stillness, one must keep to it without interruption. When the Yin spirit turns its light inward, the divine spirits will continually come to one’s aid. Hold steadfastly to the mind without slackening, and the cultivation of the Dao will be easy to accomplish.

When Shen (spirit) turns its attention back upon itself, it can receive support at all times. By keeping the mind steady and practicing without interruption, the Dao (the Way) is more easily realized. In every kind of cultivation, one must not cling to the mind; this is what it means to use the mind truly. Yet one must still rely on the workings of thought to return to the heavenly realm. “No mind” does not mean having no thoughts at all, but rather that the mind does not cling. Though one is said to have no mind, one must still make use of the mind. Only by clearing away stray thoughts and attaining no-mind can one be said to be genuine. “Various affairs” means all manner of distractions, and “clear away” means to remove them: rid yourself of stray thoughts and still the mind, so that all forms of cultivation return to quietude. Naturally, one enters the Gate of Heaven—the portal to the heavenly realm—through fetal breathing, a subtle, continuous breathing method used in Daoist cultivation.

The wondrous fundamental principle is hidden within the mind and brings the body to stillness. When there is no deviation, the body can remain concealed and accord with the true Dao. The Scripture of the Cavern Mystery (Dongxuan Jing) says, “When the inner mind has no deviation, the spirits are made abundant.” When the Three Centers within the body—the upper, middle, and lower fields—are pure, still, and harmonious, primordial Qi (vital energy) becomes stable. When the six organs are in harmony, they can give rise to a million spirits. With the Three Centers quiet and the six organs regulated, true Qi returns to the proper path of cultivation; these two principles work together. The spirits within the five viscera and six organs number a million in all, and naturally coordinate and respond to one another.

Chapter Seventeen: The Myriad Spirits of the Six Organs. This chapter contains ten sentences and seventy characters.

The spirits within the six bowels are always present. Many spirits dwell in the five viscera and six bowels, throughout the body’s orifices and passages, and among its bones and joints. If one remains pure and continues to cultivate, they can be seen. By circulating and nourishing the Original Qi (the body’s fundamental vital energy), the Qi of Grain (the vital energy generated from food) within the body will naturally be dispelled.

The large intestine is the bowel associated with the lungs. The lungs occupy the upper position and govern the Triple Burner (the organ system that oversees the body’s Qi transformation). The large intestine harbors the Original Spirit (the indwelling spirit); once the viscera and bowels are purified, the spirits will naturally settle within them. The Great Clarity Scripture says that the large intestine governs the lungs, and that its external signs appear in the complexion at the center of the bridge of the nose. The large intestine weighs twelve liang, measures one zhang and two chi in length and eight cun in width, and lies to the left of the navel. It twists and coils in twelve folds, can hold one dou and two sheng of food and water, and corresponds to the twelve double-hours. Spirits dwell within it, twelve in all, each wearing clothes and a hat of the color corresponding to that spirit. If the Qi of food and water within the body can be expelled and the Original Qi replenished, these spirits will appear; each spirit corresponds to one double-hour…