《云笈七签》Vol. 7

Within the kidneys’ palace there should be the deity of the “Inner Palace Maidens.” Externally, the kidneys correspond to the ears, which are like their gateways. The Inner Scripture says: “Jing and Qi are governed by the kidneys. The kidneys are like the inner palace, where the goddesses of the Inner Palace Maidens dwell.” The kidneys’ function receives Qi and communicates with the ears. The left kidney belongs to Ren, and the right to Gui; Qi circulates between the two ears. There are five hundred spirits within the kidneys. Among them is the Original Spirit, who governs all the other spirits and also directs a person’s intentions and will. If someone is often angry, they will harm the kidneys. When the kidneys are damaged, the will grows weak and the Original Spirit is harmed as well. Therefore, those who cultivate the Dao should refrain from anger. Once cultivation has advanced, the inner spirits will often appear and protect the cultivator.

The bladder is the storehouse of fluids paired with the kidneys, and it is also an important passage through which Qi circulates. The bladder’s Qi corresponds to the root of the tongue: fluids flow back and forth, continually moistening the tongue’s surface in correspondence with the Qi of the bladder on either side. If the tongue lacks fluids and is not moist, this indicates that cultivating Qi through breath has not yet succeeded. One should speak less to nourish the fluids. Too much talking dries the mouth, and when the mouth is dry, it is difficult to circulate Qi. There are three hundred and sixty spirits in the bladder, corresponding to the three hundred and sixty days of the year. When cultivation of Qi has advanced, these spirits can be seen. The spirits constantly uphold a way of life free from greed, so cultivators too should be free from greed, bringing their intentions and will into accord with the principles of the spirits. The Great Cavern Scripture on Ascending to the Mystery says: “When conduct accords with the principles of the spirits, the spirits appear; when the practice of the Dao is complete, one can return to Heaven.” These divine beings appear of their own accord during fetal breathing practice, and they often protect those who draw near to the Great Dao.

You should be able to see the inner spirits described in the Inner Spirit Chapter, and never reveal its contents throughout your life. Then the spirits will come continually to aid and protect you.

Do Not Reveal the Chapter of the Celestial Spirits, Chapter Eighteen (this chapter has eight sentences and fifty-six characters).

Do not disclose the secret methods transmitted by the celestial gods, which are to be contemplated and carefully maintained. Scriptures from the celestial realm must never be shown to others carelessly. The Scripture of Fetal Radiance has thirty-three chapters, yet few people in the world know of it. Its transmission and disclosure are strictly forbidden; all the more so, then, for the numinous and wondrous passages of the Central Yellow Scripture, the most secret of secrets, which must be guarded with the utmost care.

Before reading these scriptures, first pay respect to the three Perfected Immortals, then read with undivided attention. According to the provisions of the Ritual Regulations of Instruction, anyone wishing to open and display such scriptures should choose a jiazi day, burn incense in a clean room, and inwardly contemplate the Perfected One of Southern Florescence, asking the Three Heavenly Lords to bear witness. Face east and perform four bows, then declare that, in seeking the Dao, you are opening the sacred text of the Great Sage of the Nine Heavens and will display it only once. In this way, you will receive the aid of the many spirits, return in body to the Great Nonbeing, and have your name entered in the gates of Heaven. The scriptures must not be shown to more than three people, and you must never disclose them lightly.

If you violate these instructions and display the scriptures without authorization, you may suffer a violent death, and calamity may also befall your descendants. The resulting misfortune and manifest punishment may extend through generations. You must exercise the utmost caution.

Scroll Fourteen: Section on the Scriptures of the Three Caverns, Part Five

Scripture on the Yellow Court, Escaping the Jia and Protecting the Body

The scripture says: “Long ago, in the Palace of the Jeweled Pearl, I heard the subtle teachings of the Scripture of the Yellow Court and the way of inner cultivation and bodily and mental transformation described in the Numinous Chapters of the Great Dao and the Zither Heart.

“At birth, people receive the Qi of the Dao and are endowed with spiritual nature; within them is a Qi that harmonizes Yin and Yang. Yet people often become attached to sights and sounds, are beguiled by the pleasures of food and drink, and are tempted by luxury and sensual excess. They therefore lose right mindfulness and waste the prime of their lives. People should understand when to move and when to rest, and how to advance, withdraw, and conduct themselves. They should practice in accordance with the teachings and carry out subtle methods of cultivation to nourish their spirit. In this way, body and mind can be settled, calamities will not intrude, and evil spirits will be unable to disturb them.

“Keep the good Dao in mind and stay far from the evil path. In the course of daily comings and goings, you may call on the name of the spirit on duty that day and say, ‘Spirit on duty, please escort me as I come and go.’ Here, ‘spirit on duty’ means the spirit assigned to that day to guard and protect you. After making this invocation, set out. The spirit on duty and its attendant guardians will travel with you, preventing all evils from disturbing you, driving away ghosts, and keeping you safe from harm.

“When presenting a memorial to the throne or paying a visit to an important person, you may prepare a talisman, keep it concealed in your clothing, and call out three times: ‘Spirit on duty, please accompany me!’ When entering the home of someone who is ill or a household in mourning, keep the talisman in your clothing as well. On a Yin day, place it on your right; on a Yang day, on your left.

“If you enter the mountains to escape danger, first click your teeth three times, then call directly on the name of the spirit that protects travelers, as well as the spirit Jia Shen. The mountain demons, wolves, and tigers will flee. To drive away evil spirits and ghosts, write talismans for the Six Jia and Six Yi and carry them with you, then call on the spirit Jia Yin. The ghosts and monsters will disperse.

“To enter a battlefield and avoid injury from weapons, write talismans for the Six Bing and Six Ding, call on the names of the corresponding spirits, and then call on the spirit Jia Wu. To avoid fire, write talismans for the Six Ren and Six Gui, call on the corresponding spirits and on the spirit Jia Zi, and say, ‘Please accompany me!’ This will protect you from being burned or scorched. To escape danger from water, write talismans for the Six Wu and Six Ji and call on the spirit Jia Xu, so that you will not drown.

“If you become involved in a dispute with the authorities or in a quarrel, write talismans for the Six Geng and Six Xin, call on the names of the corresponding spirits, and then call on the spirit Jia Chen, asking that conflicts and arguments arising from official documents be dispelled. All the talismans described above should be prepared and carried with you, kept carefully, and not passed on to others. For example, the spirit Jia Zi has the surname Wang and the courtesy name Wenqing.”

Wang is the surname, and Wenqing is the courtesy name. The entries for every day up to the Guihai day follow this same format.

There are 807 attendant spirits, one of whom presides over each day. Every morning, you may click your teeth together three times, recite the name of that day’s presiding spirit, and say: “So-and-so, you preside over today. Please accompany me. Wherever I may be, may all go smoothly and bring good fortune!” Each day, you may also click your teeth together three times and recite the name of your natal spirit, the guardian spirit corresponding to your birth year. As for food, it is suitable to choose foods that accord with your natal spirit; this is especially helpful in increasing blessings and longevity. If, on your natal day—the day corresponding to your birth year—you perform many good deeds for your natal spirit, good fortune and joy will become all the more evident.

“I pray to the Azure Dragon Mengzhang on my left, one of the Four Emblems, corresponding to Jia-yin; the White Tiger Jianbing on my right, one of the Four Emblems, corresponding to Jia-shen; the Vermilion Bird Lingguang above my head, one of the Four Emblems, corresponding to Jia-wu; and the Black Tortoise Zhiming beneath my feet, one of the Four Emblems, corresponding to Jia-zi. May the Moon, as my noble helper, enter the center.”

This incantation should be recited silently often, until it is memorized. Do not speak it aloud or let others know of it. When faced with official business, calamities, or baleful influences; when caught in the peril of battle; when entering a foreign land whose climate and waters are unfamiliar; or on days when an epidemic is spreading, repeatedly visualize and recite it silently. If you enter a household where a funeral is being held, encounter a corpse, or attend a funeral, recite it once with every step across the threshold, and click your teeth together three times. Recite the entire incantation three times. This is my method.

On waking the next day, recite the names of the gods of the Four Seas:

The god of the Eastern Sea is named A-Ming; the god of the Western Sea, Zhu-Liang; the god of the Southern Sea, Ju-Cheng; and the god of the Northern Sea, Yu-Qiang.

Great gods of the Four Seas, drive away all ghosts and sweep away calamities and misfortune! This command must be carried out at once, as if under the authority of the law.

The Secret Essentials of the Yellow Court’s Inner Landscape: The Scripture on the Six Jia Stems and Branches Corresponding to the Body says: If you suddenly fall ill, or develop sores and swellings, foul qi, a flying corpse, a hundred poisons, or bad dreams, hold your breath and silently recite the sequence from “Jiawu” to “Wuxu.” When you have finished, keep the qi in the upper bowl. “Upper bowl” here means the space between the breasts. While holding your breath, silently recite this sequence of stem-and-branch pairs ten times, then exhale. Next, silently recite from “Jiazi” to “Wuchen.” When you have finished, keep the qi in the lower bowl. “Lower bowl” here means the navel. Silently recite the sequence ten times, then exhale. This practice of regulating qi by holding the breath and silently reciting stem-and-branch pairs is intended to nourish and care for the body.

The human body is about eight feet tall and contains the qi of all things. On the outside are the four limbs and nine apertures; within are the five viscera and six bowels, each guarded by its own spirit. A person’s Jing and qi are endowed with Metal and Fire, while the breath is harmonized with Water and Wood. The five viscera are the dwelling places of the five spirits and the organs on which life depends. To keep the mind and spirit calm and the breath smooth is the key to guiding and nourishing the body.

Fire is impatient by nature, so it corresponds to ritual propriety; Metal is firm and bold, so it corresponds to righteousness. Impatience and boldness, righteousness and ritual propriety, are all principles governing the movement of Yin-Yang. As Yin qi grows, it brings killing; as Yang qi grows, it brings life. This is the pattern of life and death. Therefore, restraining impatience and practicing ritual propriety and righteousness help sustain life, while indulging firmness and boldness and abandoning ritual propriety and righteousness lead toward death. Practicing ritual propriety and righteousness outwardly, while settling the Spleen and Gallbladder within, is the secret of guiding and nourishing the body. Loyalty and filial devotion should come first; failing to understand this foundation harms life. Only by grasping the foundation can one understand the patterns of life and death. Restraining impatience and practicing ritual propriety and righteousness help sustain life; indulging firmness and boldness…

Abandoning ritual and righteousness leads people toward decline and death. Observing ritual and righteousness outwardly while nourishing the Spleen and Gallbladder inwardly is the secret to guiding and caring for life. Putting loyalty and filial piety first without understanding their roots can harm life.

If you understand the secret arts contained in life’s source, you can steady the spirit, train the body, regulate life, and cultivate primordial Qi. By returning to the proper path and abandoning falsehood, escaping confusion and disorientation, entering the subtle and mysterious realm, discerning the principles of tonification and purgation, and mastering the methods of prolonging life and preserving health, you can ascend to immortality. Take these principles as your mirror: the Dao is found within them.

The Yellow Emperor respectfully received the numinous instructions—the mysterious formulas for cultivation—and practiced them with single-minded devotion. In less than twelve years, he could foresee wondrous signs. As he circulated his Qi, his spirit followed; his movements became subtle and extraordinary, and his inner mind and numinous nature accorded with the principles of the Dao. He could enter water without sinking and pass through fire without being burned: Qi moved within him, while the response of the spirit manifested outwardly. Is this not the attainment of the truly perfect state? Below is respectfully appended the Jade Axis diagram of the Five Viscera, an illustration of the five organs.

Diagram of the Lungs

To regulate the lungs, one should use the “Xu” practice. “Xu” is a method of draining, while inhalation is a method of replenishing. The lungs correspond to the Qi of the Dui position; they are the essence of Metal, white in color, and shaped like a suspended stone chime. The lung spirit appears as a white beast. The lungs govern the Po, the aspect of the spirit associated with the body and sensations. The Po takes the form of a jade youth, seven inches tall, who carries a weapon and moves about within the lungs. A person’s anger often flares up, and this is probably caused by the lungs.

To settle the Po and preserve the body, one should rein in thoughts and desires, cherish benevolence, and cultivate righteousness. Do not let anger run unchecked or allow angry words to escape. Let the breath return to a calm, even state, and you can nourish the Qi of Great Harmony, the balanced and harmonious original Qi.

The lungs are paired with the large intestine and connect upward to the nose. Thus, when there is Wind in the lungs, the nose becomes congested; a dull, withered complexion indicates that the lung fluids are dry; an itchy nose indicates worms in the lungs; frequent fright means the Po has left the lungs; white spots on the body indicate that lung Qi is weak; a loud voice indicates that lung Qi is strong; intolerance of cold indicates damage from overexertion of the lungs; a fondness for spicy foods indicates insufficient lung Qi; a clear, bright complexion indicates no other obvious lung disorder; and rumbling in the large intestine indicates that lung Qi is congested.

The lungs correspond to Shang among the Five Tones. When the lungs are ill, one should use the “Xu” practice; Xu is the breath of the lungs. Regulating the breath in this way can help improve illness and settle the spirit. If resentment and anger have built up in the chest, exhale with the Xu method to release the stagnant Qi there. This is the natural way; if the stagnant Qi is not expelled, it may cause harm. When ill, one should use the Xu method; using it without cause when one is well is inauspicious.

The lungs occupy the Jingmen, or Gate of Fright, among the Seven Palaces. They govern trust and make a person upright and straightforward. For those who practice martial arts, putting loyalty first can settle the Po and preserve the body. The lungs govern autumn. During the three months of autumn, the Qi of Heaven and Earth is clear and austere; all things wither and fall, sparrows hide, and chickens rise early. At this time, one should nurture Jing and Qi, act justly, restrain anger, and bring body and mind into harmony so they may grow together. This is the way to preserve health in accordance with autumn; going against it will damage the lungs.

On the morning of the full moon in the seventh, eighth, and ninth months, sit facing west and beat the Heavenly Drum seven times, a health practice in which one covers the ears with the hands and taps the back of the head with the fingers. Drink three mouthfuls of Jade Nectar, the saliva in the mouth. Then close the eyes, inhale the white Qi of the Dui Palace, hold it in the mouth and swallow it, so as to...

The sound “Bu Xi” can replenish the loss of Lung Qi. The lungs work through pure white Qi, nourishing the Jade Child, the spirit of the lungs. This can settle the mind and spirit, strengthen thought, enrich Qi, and keep the body healthy. It can ward off all harmful influences and protect against injury from weapons. It can also prolong life and lead to the state of a flying immortal. These effects likely come from replenishing and venting spirit and Qi, thereby bringing the hun and po souls to rest.

Diagram of the Heart

To regulate the heart, use the “He” sound: “He” vents, while inhaling replenishes. The heart corresponds to the Li trigram and represents Fire Qi, the essence of Fire. Its color is red, its form resembles a lotus, and its corresponding spirit is the Vermilion Bird. The heart governs a person’s mental activity and manifests as the Jade Maiden.

To regulate the Qi of the heart, one should practice the “He” sound: “He” exhales Qi, while inhalation draws Qi in to replenish and nourish. The heart corresponds to the Li trigram of the Bagua (Eight Trigrams), belongs to Fire among the Five Phases, and is the essence of Fire. Its color is red and its image resembles a lotus flower; the heart’s spirit is like the Vermilion Bird. The heart governs a person’s spirit, which takes the form of a Jade Maiden, eight inches tall and holding a jade flower, who enters and leaves the heart’s palace.

The heart’s spirit is easily stirred and difficult to settle, so irritability and impatience are often thought to be connected with the heart. To calm the spirit and preserve the body, one should be loyal and filial, follow the Way, treat others with benevolence, and quiet restless, impatient energy. This allows the heart’s spirit to become still and prevents Fire from growing excessive. In this way, spirit and body remain whole and reach a state of balance.

The heart is paired with the small intestine, governs the blood vessels, and is linked to the tongue. According to the scripture, blocked blood vessels are associated with a heart spirit that has been frightened; an inability to taste is a sign of deficient heart Qi. The scripture also uses the number of “apertures in the heart” as a metaphor for a person’s intelligence: those of the highest wisdom have seven apertures, those of middling wisdom have five, those of lesser wisdom have three, the perceptive have two, ordinary people have one, and the foolish have none. Forgetfulness is explained as the heart’s spirit dispersing; a preference for bitter foods as insufficient heart Qi; frequent sadness as injury to the heart; slow responses as disorder in the heart’s spirit; and a bluish-black complexion as coldness in the heart. A red complexion, by contrast, is taken to indicate that the heart has no other obvious pathogenic influence.

The heart governs Fire energy, and when it is unwell one should practice the “He” sound. “He” corresponds to the heart’s Qi; regulating the breath in this way can quiet the heart and bring the spirit and Qi into balance. When the mind is unsettled, making the “He” sound repeatedly is described in the scripture as a form of the body’s self-regulation. Without this kind of breath regulation, a person may become even more angry. Thus, practicing the “He” sound when the heart is unwell serves to expel pathogenic influences.

The heart occupies the Gate of Alarm among the Nine Palaces and governs wisdom. When a person delights in doing good, gives generously, and cultivates benevolence through respect and filial devotion, the heart’s Qi comes into balance and the body is preserved.

The heart corresponds to summer. In summer, Yin and Yang energies meet, and all things flower and bear fruit. One should go to bed late, rise early, and take care to nourish oneself. Blossoming and fruiting, and the growth of plants and trees, are hallmarks of summer; going against the season’s rhythm harms the heart.

The scripture also records a summer practice of visualization and breath regulation for nourishing the heart. From the fourth through the sixth lunar month, on the morning of the first and fifteenth days, sit upright facing south, click the teeth nine times, rinse the mouth three times, then quiet the mind and visualize. Inhale the red Qi that symbolizes the Li Palace and swallow it in three portions. Clicking the teeth, rinsing the mouth, and visualization are ritual practices in traditional daoyin cultivation. The scripture holds that this practice replenishes Qi depleted by the “He” sound and nourishes the numinous palace where the heart’s spirit resides, opening the heart’s apertures. By then taking nourishing substances and visualizing the Fire of Li and the Jade Maiden, one can bring spirit and Qi into balance, steady the body, and thereby avoid calamity and harmful influences.

To regulate the liver, one should make the sound “Xu”: “Xu” is used to disperse and release, while “Xi” is used to replenish. The liver belongs to the Qi of the Zhen trigram, is the essence of Water, and is associated with the color green. Its shape resembles a hanging gourd. The liver stores the Hun (ethereal soul). Its divine image is like a dragon, and it also appears as a pair of jade maidens and youths: one wears green, the other yellow; each is seven inches tall. One carries a dragon on their back, and the other holds jade nectar. They enter and leave the liver.

The liver spirit favors benevolence. When a person shows kindness and does good, this is said to arise from liver Qi. To settle the Hun and prolong life, one should extend kindness to plants and all living beings and give generously. In this way, life can be preserved, in accord with the Great Clarity (Taiqing), the pure realm described in Daoism.

The liver is paired with the gallbladder, connects upward to the eyes, and also governs the sinews. When liver Qi is abundant, the eyes become red; when it is deficient, the sinews grow tense. Dry, withered skin indicates liver heat; dark, dull flesh indicates liver wind. A craving for sour flavors indicates insufficient liver Qi, while a greenish complexion indicates that liver Qi is excessive. According to this account, sweating of the hands and feet is not accompanied by any other obvious signs of liver illness. Withered hair indicates damage to the liver. The liver governs the Jue tone, so when it is diseased one should make the sound “Xu.” “Xu” is the sound of liver Qi, which is associated with benevolence and harmony, and can therefore help relieve pain. When someone is injured and in pain, blowing “Xu” toward the painful area is said to ease it, with results that can be confirmed in practice. This is a profound and mysterious principle.

The liver governs spring. During the three months of spring, the Qi of Heaven and Earth rises and unfolds, and all things sprout, with flowers and leaves flourishing. People, like young plants, should follow the pattern of Yang Qi’s growth; going against it harms liver Qi. Once the liver is damaged, the hair and bones can no longer receive nourishment.

At the hour of Yin (approximately three to five in the morning) in the first, second, and third lunar months, sit upright facing east, click the teeth three times, hold the breath for seven breaths, then inhale the green Qi of the Zhen palace (the eastern direction, associated with Wood and green) and swallow it in three portions. The scripture says that this replenishes the liver Qi depleted by making the sound “Xu.” Through this practice, one may also partake of offerings to the Green Emperor and receive nourishment from the jade maiden and youth. When the essence of Wood is in season, the liver becomes joyful and worry diminishes; this is called a subtle and wondrous effect.

The spleen, one of the five viscera, can be regulated through the “hu” breathing method: exhaling has a draining effect, while inhaling has a nourishing effect. The spleen belongs to the Qi of Kun Earth, the essence of Earth. It is yellow in color and shaped like an overturned basin. The spleen governs a person’s thoughts. Its divine image resembles a phoenix and also takes the form of a six-inch-tall jade maiden who moves within the spleen. The scripture also links jealousy mainly to the spleen: since Earth has no fixed form, jealousy, too, has no fixed expression. A woman’s stronger jealousy is explained as the influence of Yin Qi.

To calm the spleen spirit, one should lessen desires and attachment to beauty, think less and cast aside distracting thoughts, and cultivate the virtue of Earth; in this way, life can be preserved. The spleen corresponds with Great Yin and is connected to the stomach. Together, the spleen and stomach govern the mouth and digest food, working like a millstone. Restraining desire, quieting thought, and cultivating the virtue of Earth are presented in the scripture as ways to nourish the spirit.

The spleen belongs to Yin and is connected to the stomach. It is chiefly associated with the mouth and is one of the organs that digests food. Like a millstone turning, it grinds and digests food, making it ready for the body to absorb. When food is difficult to digest, the spleen’s transforming and transporting functions are not working smoothly; hard foods are also difficult for the spleen and stomach to grind down. One should not lie down immediately after eating, because the scripture says this can cause the spleen to tilt to one side and function poorly. If one then eats hard or cold, raw foods that cannot be digested, they may remain in the body and become a source of “retained food.” Inappropriate eating therefore harms the spleen, and impaired spleen function in turn harms the body’s foundations. When both body and spirit are damaged, a person’s health deteriorates more quickly. Avoiding cold, raw, hard, and coarse foods is one way to preserve the body.

A lack of appetite may indicate undigested food in the spleen; scattered, unsettled thoughts may indicate that the spleen’s functions are disturbed; eating too much may indicate weak spleen Qi; difficulty swallowing may indicate congestion in the spleen and stomach; a poor complexion may indicate damage to the spleen; and a craving for sweet flavors may indicate insufficient spleen Qi. According to this account, a bright, smooth complexion suggests no obvious illness of the spleen. However, this complexion may also appear when undigested food remains in the body.

The spleen governs the body’s center and corresponds to Earth among the Five Phases (Wood, Fire, Earth, Metal, Water). When the spleen is ill, one should use the breathing practice called “calling out” (hu); the scripture holds that exhaling in this way can guide the spleen’s pathogenic Qi out of the body. When a person has internal heat, exhaling can dispel the discomfort it causes. If one does not exhale, the heat builds up inside and Yin Qi cannot spread freely, leaving the person agitated and the body unsettled.

The spleen resides in the Earth Palace and embodies the virtue of “righteousness”: it makes a person generous and open, able to restrain oneself and help others without competing with them. The spleen has no fixed form; it flourishes in turn during the final month of each season and moves with the Six Qi, assisting the growth of all things. It nourishes the intestines and stomach, which also reflects the principle of righteousness. The spleen does not claim credit for itself or compete with the myriad things for supremacy, in keeping with the order of the Kun Way, or Earth’s Virtue. To act against this order harms the spleen.

At dawn on the eighteenth day of the final month of each season, sit upright and center the body, hold the breath for five counts, and tap the teeth seven times. (This tapping, also called “sounding the Heavenly Drum,” is a traditional health practice.) Inhale the yellow Qi of the Earth Palace, then hold and swallow it in the mouth five times. The scripture says this can make up for the depletion caused by calling out. One should also drink “Jade Nectar,” a sweet fluid used for nourishment in Daoist health practices, to harmonize the spirit, nourish the spleen, and support Shen (spirit). According to the scripture, those who refine their practice to perfection need not fear tigers or wolves when entering the mountains, nor fear falling when climbing dangerous heights.

The kidneys are regulated through the “blowing” method: exhaling is used to drain, and inhaling to replenish. The kidneys are where Yin essence resides and where the Qi of the Kan trigram dwells. Their color is black, and their form resembles a round stone. The scripture says that the kidney spirit takes the form of a white deer. The deer’s two heads transform into jade youths, each one foot tall, who move in and out of the kidneys. When the kidney spirit is at peace, a person’s gentle and yielding disposition also comes from the kidneys.

To calm the kidney spirit, one should maintain a kind and even-tempered De, keep body and mind open and nourished, nurture Jing and Qi, and follow one’s own intentions. In this way, one can preserve the body and life and attain harmony with the “Great Purity,” the state of purity and stillness described in Daoism.

The kidneys correspond to the bones and connect upward to the teeth; toothache indicates damage to the kidneys. They also connect with the ears. Bone pain indicates kidney deficiency; inability to hear indicates depleted kidney Qi; persistent tooth sensitivity and pain are also signs of kidney deficiency. Blackened teeth are called “kidney wind,” while ear pain indicates stagnation of kidney Qi. The “blowing” and “inhaling” described in the scripture are methods of regulating the breath and nourishing life. The bodily symptoms listed here reflect the traditional medical view that the kidneys are connected with the bones, teeth, and ears.

The inability to straighten the lower back is a sign that the Kidney Qi is cold. A yellowish complexion indicates that Kidney Qi is weakened. A purplish sheen on the face shows that the Kidneys have no other serious disorder. Popping sounds in the joints indicate that Kidney Qi is deficient.

Among the Five Zang organs, the Kidneys correspond to the Yu tone. When a person is ill, the “blowing” method can be used to nourish Kidney Qi. Blowing is the sound associated with Kidney Qi and can treat Kidney disorders. Thus, when Qi accumulates in the chest and the breath surges upward, one should blow it out forcefully. When Kidney Qi stagnates and does not flow freely, a thorough breath of blowing can set it moving again.

The Kidneys correspond to winter. During the three winter months, the Qi of Heaven and Earth withdraws and lies dormant, and all things hibernate. One should go to bed at the hour of Xu and rise at the hour of Yin, bringing one’s routine into accord with the deep Yin Qi. Adapt outwardly to the cold and Yin, while nourishing Yang within, to protect the bones and teeth and regulate the spirit. To go against this pattern harms Kidney Qi.

In the tenth, eleventh, and twelfth months, sit facing north. Sound the metal chime seven times, drink the Jade Spring three times, then inhale the black Qi of the Mysterious Palace—the black Qi of the north, which corresponds to the Kidneys. Hold it in the mouth and swallow it nine times to replenish the Qi depleted by the “blowing” method. This practice accords with the words “Youlu” and brings nourishment offered by the Jade Youth. When Kidney Qi is abundant, the spirit is calm and the body secure; the myriad demons cannot cause harm, and one can advance toward the Way of long life.

○ Diagram of the Gallbladder.

What were formerly called the “five organs,” together with the gallbladder, are known as the “six bowels.” The gallbladder also receives water Qi and belongs to the same category as the Kan trigram, which symbolizes water. When the gallbladder is ill, it should be regulated with the “xi” sound: “xi” is used to drain, and “xi” (inhaling) to tonify. The related diagrams are included in the section on the liver.

The gallbladder takes shape from the refined Qi of Metal and the breath of water. It is green and resembles a hanging gourd. Its spirit appears as a tortoise entwined with a snake, transformed into a jade youth one foot tall, who holds a halberd and races about inside the gallbladder. Because the gallbladder spirit is fierce, courage and decisiveness are considered to arise from the gallbladder. To keep this spirit settled, one should quiet anger and avoid conflict, drawing support from benevolence and taking righteousness as one’s standard. In this way, life can be preserved.

The gallbladder is paired with the bladder and influences the hair. Withered hair indicates that gallbladder Qi is damaged; dry hair indicates wind in the gallbladder; fearlessness indicates an excess of gallbladder Qi; a bluish, lustrous complexion indicates that the gallbladder is free of other pathogenic influences; dry, withered nails indicate deficient gallbladder Qi; scorched, brittle hair indicates heat in the gallbladder; tears flowing without cause indicate gallbladder exhaustion; and a liking for sour flavors indicates insufficient gallbladder Qi.

The gallbladder resides in the Kan palace, the direction associated with water. It enables clear perception and wisdom, inspires admiration for good conduct, and allows one to distinguish right from wrong, reject treachery, and act with integrity. The gallbladder is generated by Metal Qi, and Metal governs martial strength, so gallbladder Qi is often linked with courage. Restraining excessive gallbladder Qi is auspicious.

The gallbladder receives Yin Qi and is endowed with the refined Qi of Metal, so it governs killing and punishment. This force is also associated with grief. According to the Five Phases, Metal generates Water, which is why tears fall when one grieves. The heart belongs to Fire and the gallbladder to Water; Fire corresponds to “xin” (bitterness), and Water to “ku” (hardship). Thus, when people face adversity, they say “xin ku,” meaning “bitter hardship.” The Qi of Water and Fire oppose one another, and when they contend, Water overcomes Fire, bringing tears. Tears taste salty and bitter, which is why they are called “lei.”

When people are sorrowful and weep or cry aloud, their cries often carry bitterness. This is because tears come from the gallbladder, so “bitter” expresses their quality. The gallbladder belongs to Water and governs Yin; the eyes are bright and govern Yang. Yin Qi depends on Yang Qi, so tears flow from the eyes.

At the start of each season, in its first month (the Meng month), sit upright facing north. Visualize and absorb the black Qi of the Dark Palace, the palace of the north. Hold it in your mouth and swallow it nine times to replenish the Qi depleted by the sound “xi.” Then imagine eating the flavor of the tortoise and serpent and drinking the nectar of the Jade Youth, an attendant in the immortal realm. This will settle the spirit and Qi and bring the body into harmony. Delusion and perversion will be unable to harm you, and no evil Qi will be able to invade. Such is the effect of the gallbladder’s Qi.

Qibo said: “People are born by receiving the original Qi of Heaven and Earth. When this original Qi arrives, it is called Jing. When Jing and Qi unite, they are called the numinous. When the numinous brings forth change, it is called Shen. The changes of Shen are called the Hun. The awareness that accompanies the Hun’s coming and going is called cognition. The life Qi that enters and leaves together with Jing is called the Po. The heart governs Jing and Po.

“When the heart has something on which to rely, it is called feeling. When feeling has somewhere to settle, it is called intention. When intention has something toward which it is directed, it is called purpose. When purpose retains something in memory, it is called thought. When thought reflects and seeks far ahead, it is called deliberation. When deliberation enables one to handle affairs, it is called wisdom. Wisdom means having knowledge and insight; it is applied to Shen, Hun and Po, intention, purpose, thought, feeling, and cognition.”

The Baopuzi says: The human body contains the images of Heaven and Earth, and all these images are present within it. The chest and flanks are like palaces; the limbs are like the borders of the countryside. The head is round, symbolizing Heaven; the feet are square, symbolizing Earth. The left eye represents the sun, and the right eye the moon. The hair represents the stars, and the teeth represent gold and jade. The large intestine is like the Yangtze; the small intestine is like rivers and canals. The two breasts, navel, and two knees together symbolize the Five Sacred Mountains. The liver, kidneys, spleen, lungs, and heart correspond to the Five Phases: Metal, Wood, Water, Fire, and Earth.

Therefore, those who cultivate the Dao must regularly care for and regulate their bodies. Without cultivation and maintenance, the body will gradually decline. When the nutritive Qi and defensive Qi (the two kinds of Qi that sustain the body’s functioning and protect it from external harmful influences) do not flow smoothly, Qi and blood cannot circulate, the teeth and hair lose their strength, and the five organs fall out of harmony; decline then follows. Thus, those who attain the Dao cultivate themselves before the body is damaged and begin treatment before illness arises.

Volume Fifteen: Section on Scriptures of the Three Caverns

Preface to the Scripture of the Yellow Emperor on the Hidden Talisman.

The Yinfu Jing is said to have existed since the time of the Yellow Emperor. It is a key text on how sages follow the Dao of Heaven and put the Dao into practice. The scripture says that those who grasp its key principle will continue to prosper as circumstances change, eventually achieving the work of kingship. Those who lose the key principle will decline as circumstances change, ultimately meeting ruin. Later, Yi Yin and Lü Shang understood only part of it, yet that was enough to save the people. How much more could a sage accomplish?

The Yinfu Jing is concise in wording and profound in meaning. Over the ages, many scholars have written commentaries, some making its meaning clear and others obscuring it, so later students have struggled to understand it accurately. Even when there is a basis for understanding, it can feel like trying to climb to Heaven without a ladder. In recent times, Li Quan falsely attributed his commentary to a spirit medium; his explanations concern only human affairs and stray from the Dao’s foundation. I know my own understanding is shallow, yet I venture to offer a few thoughts. I once considered his commentary mistaken. If one hears the Great Dao in the morning, one may die that evening without regret. Later, I happened upon the Yinfu Zhuan in a collection of Daoist scriptures. I do not know which generation produced it. Its language and reasoning are profound and far-reaching, seeming to accord with the Way of Nature. I therefore copied it and appended it to the commentary, hoping that discerning people in later generations will not lose sight of the Dao’s essential purpose.

Huangdi Yinfu Jing — Commentary by Zhang Guo

The scripture says: “Observe the Dao of Heaven and grasp the patterns by which it operates; then everything will be understood.” The commentary says: “Observing the Way of Nature does not mean looking with the eyes, but discerning it within the heart. When the mind is subtle and far-reaching, it can illuminate things.”

Human nature is profound and subtle, yet able to discern the principles of things. This is called “Yin.” Acting in accordance with the Dao of nature, one does not cling inwardly to anything. Thus, one does not grasp it with one’s hands, but instead masters its workings and changes. When these workings flow freely and without constraint, they can accord with the principles of nature. Being able to adapt as circumstances require and to accord with nature is called “conformity.” To discern with the mind and to accord through responsive change: this fully explains the meaning of “Hidden Talisman” (Yinfu).

Li Quan interpreted “Yin” as “hidden” and “Fu” as “conformity,” and placed this passage at the beginning of the Scripture of the Hidden Talisman (Yinfu Jing). He plainly did not understand its meaning. Only what can adapt and accord with nature deserves to be called “conformity”; discerning with the mind and matching circumstances through responsive change fully conveys the meaning of “Hidden Talisman.”

Thus it is said that Heaven has five “thieves,” and those who can perceive and master them will prosper. The so-called “Five Thieves” are destiny, things, timing, achievement, and spirit. A traditional commentary says: When sages govern the realm, they plan for great matters without getting caught up in details; when they see what is good, they do not conceal its flaws. In times of peace and stability, they follow the proper path and put Virtue into practice. In times of danger and hardship, they use expedient measures and respond to changing circumstances to aid the people. Their aim is to set the order of Heaven and Earth right, and their plans are directed toward relieving and sustaining human society.

Therefore, sages use great righteousness to remove calamities from the realm, great benevolence to advance its benefits, utmost rectitude to correct its distortions, and utmost impartiality to dissolve its selfishness. There are five names for strategies that depart from the ordinary in order to accord with the Great Dao. Sages conceal these strategies and do not reveal them, so they are called “thieves”; the people of the realm benefit through them, so they are also called “Virtue.”

By diminishing or augmenting Heaven’s mandate, people know only its assigned course, not the changes within it; thus the Yellow Emperor replaced the Flame Emperor. By diminishing or augmenting Heaven’s things, people know only their natural state, not the changes within them; thus Emperor Yao replaced Emperor Zhi. By diminishing or augmenting Heaven’s timing, people know only the ordering of the seasons, not the changes within it; thus Emperor Shun replaced Emperor Yao. The original text then repeats the examples concerning “Heaven’s things” and “Heaven’s timing.”

People see only that the Mandate of Heaven has settled on someone, but do not know of the subtle stratagems by which Heaven’s mandate is “stolen.” Thus Yu the Great was able to replace Emperor Shun. People likewise see only that the Mandate of Heaven has settled on someone, but do not know of the stratagems involved; thus Tang of Shang changed the mandate of the Xia dynasty, and King Wu of Zhou changed the mandate of the Yin-Shang. Therefore, those who can perceive and master these stratagems will prosper. Such prosperity is the result of following nature. Taigong compared “stealing the Mandate of Heaven” to using flavors, speaking by way of analogy. Li Quan failed to grasp this point and mistakenly thought it meant that the Yellow Emperor stole the life span of young women and ascended to heaven in broad daylight.

The “Five Thieves” reside in the heart, and their application depends on the timing of Heaven. The cosmos can be held in one’s hand, and the transformations of the myriad things can arise from within oneself. The commentary says: The virtue established by the sage is upright and clear; the subtlety of its application is nothing more than what arises within the heart and manifests outwardly. How could this mean wielding weapons and stirring up disorder and revolt? Once one understands and masters these stratagems, even the vast cosmos is as if held in one’s palm—how much more so things on a smaller scale? When one understands the wondrous principle and puts it into practice, even the multitude of things cannot exceed one’s grasp within the heart—how much less things that are fewer in number? To hold the power of nature’s transformations in one’s own hands—is this not magnificent and grand? Li Quan and others interpreted the “Five Thieves” as the five flavors, claiming that following the five flavors could make one an immortal who never dies. This is a grave distortion of the Dao.

The nature bestowed by Heaven is human nature; the thoughts of the heart are the pivot of subtle change. Only by establishing the principles of the Way of Heaven can human nature be settled. The commentary says: “Heaven” refers to human nature, while the “pivot” refers to the thoughts of the heart. Human nature is originally in accord with the deep and mysterious Dao, which is why the sage can perceive and make use of the “Five Thieves.”

When the Way of Heaven sets its killing force in motion, dragons and snakes emerge from their hiding places; when people set their killing force in motion, Heaven and Earth are overturned in response. The commentary says: When Heaven’s pivot contracts, the myriad things cannot grow; when it expands, the myriad things cannot die. The Way of Heaven contracts and expands, and its activity waxes and wanes. When it contracts, the force of killing is put into effect; when it expands…

When the awe-inspiring force of Heaven disappears, its power to punish and destroy also vanishes. The same is true of people: Heaven displays its might through its Qi, while people hold the key to order and disorder through their De.

In autumn and winter, Yin Qi grows cold and heavy. This is when Heaven sets the forces of punishment in motion, so dragons and snakes grow fearful and lie dormant. When winter gives way to spring, Yin Qi recedes and Yang Qi grows. This is when Heaven withdraws those forces, so dragons and snakes gladly awaken and move about. Heaven has cold and warmth; a ruler’s governance through De has severity and leniency. When a ruler sets De and punishments in order, it is a time of asserting authority, and the people accordingly submit in fear and allegiance. When governance through De goes awry and punishments become unjust, the ruler has lost authority, and ambitious wrongdoers seize the chance to run rampant.

The hierarchy between the honored and the lowly is like the order of Heaven and Earth. Thus it is said: “When Heaven sets the forces of punishment in motion, dragons and snakes appear on the land, and banditry and rebellion arise. When people set the forces of punishment in motion, the order of Heaven and Earth is overturned, and the positions of the honored and the lowly are changed.” When figures such as Taigong and Zhuge Liang killed tens of thousands, fierce winds rose and daylight grew dim. To explain these phenomena as the order of Heaven and Earth being overturned is a serious error.

When Heaven and human De are in accord, the foundations of every change can be firmly established. The Commentary says: Heaven above sets in motion the conditions for fortune and misfortune; the ruler below puts measures of benefit and harm into effect. Those with De grow more prosperous through every change in circumstances and eventually become kings. Those without De decline through every change in the world and eventually perish. Thus it is said that when Heaven and human De are in accord, the foundations of every change can be established. This is simply the natural outcome.

People differ in their innate abilities, some being clever and others slow, so they must learn to restrain and conceal both their strengths and their weaknesses. The Commentary says: The sage’s nature lies in making good use of strategy without relying on force. When circumstances are difficult and action is hindered, strategy is used to resolve the problem. When faced with someone powerful and perceptive, one yields and withdraws in accordance with what is right. This is how a state should be governed, and how troops should be used.

Of the nine openings in the human body—the two eyes, two ears, two nostrils, mouth, and the front and rear openings—the crucial ones are three vital points. By grasping these three keys, one can make the body’s activity tend toward motion or stillness. The Commentary says: Among the functions of the nine openings, three vital points serve as the hub.

The “Three Essentials” refer to opportunity, emotion, and nature. By adapting to changing circumstances—that is, grasping the right moment and the changes in things—one can handle affairs securely. Letting emotions rule makes it easy to stray into deviance. Following one’s nature allows one to remain upright. Thus, when acting, the sage restrains emotion; in stillness, holds fast to nature; and in moments of ease, settles the workings of opportunity. The petty person does the opposite. So when Taigong interprets the “Three Essentials” as the ears, eyes, and mouth, and Li Quan interprets them as the heart, spirit, and will, they both lose sight of the subtle workings of opportunity and thereby miss the original meaning of the Yinfu Jing.

Fire arises within wood; if left unchecked, it will eventually consume the wood. Treachery takes root within a state; when the moment comes for it to act, the state will collapse. Those who understand this principle and cultivate themselves accordingly are called sages. The commentary says: Wood is still by nature, but when it moves, fire arises. If one fails to notice the fire growing stronger, the wood will be consumed. Human nature is still by nature, but reckless action gives rise to treachery. If one fails to notice that treachery has taken shape, the state will fall into disorder. The clear-sighted see an opponent’s openings and use them to seize the moment; the wise discern an opponent’s weaknesses and seek the fullest advantage. In this way, the people of the world appear foolish, while one appears sage. The living believe they have gained life, and the dead believe they have gained death. To follow what comes naturally, with nothing left unaccomplished: this is what it means to attain the Dao. Heaven brings all things to life and also brings them to their end; this is the Dao’s pattern.

Heaven and Earth are the “thieves” of all things: they bring them forth, transform them, and consume their Qi. All things are the “thieves” of human beings: they provide what people use, while also consuming human life. Human beings, in turn, are the “thieves” of all things, taking them up and directing them. When these three forms of “theft” each function as they should, the Three Powers of Heaven, Earth, and humanity are at peace. The commentary says: Heaven and Earth use the Qi of Yin-Yang to bring forth all things, yet those things do not know that they are being nurtured and transformed. All things nourish human beings with foods of varied flavors, yet people do not know what they have taken from them. Human beings use strategies concerning benefit and harm to direct all things, yet those things do not know that they are being directed. The workings of these three “thieves” subtly accord with the human heart, and the Three Powers of Heaven, Earth, and humanity…

By following the Dao (the Way) of Heaven and the patterns of nature, one’s body can gradually recover when one eats at the proper times; when one acts at the right moment, all kinds of things can settle into order. Eating at the wrong times and acting too late or too early may lead toward danger and ruin. Thus, when food is taken at the proper times, all parts of the body can be brought into harmony; when actions accord with the moment, the changes in the myriad things can settle into order.

People know that there is a wondrous effect, but not what brings it about. The Commentary says, “People at the time did not know that the subtle working was a kind of ‘stealing’; they simply found it miraculous.” The Guiguzi says, “When neither side is aware of it, it is called spirit.” This refers to the striking results produced by applying subtle forces. Li Quan failed to see that this passage runs throughout the “Three Stealings”—the taking up of natural opportunities and patterns—and instead interpreted it as an analogy between sages and fools. This was a serious error.

The movements of the sun and moon follow fixed patterns, and things great and small each have their own proper measure. Through this, the sage’s accomplishments are achieved and wondrous wisdom is revealed. The Commentary says, “The sun and moon have standards: this means their movements follow fixed measures. Great and small have their proper places: this means that ruler and minister each have their appointed position.” By observing the seasons of Heaven, examining human affairs, and grasping the right moments for change in human affairs, one can achieve the sage’s accomplishments and reveal wondrous wisdom. When the mind accords with principle, stillness is goodness. The Commentary also says that to interpret “sun and moon” as degrees of measure, “great and small” as fractional remainder, and then claim that vital spirit gives rise to sage-like achievement and spiritual insight are all deeply mistaken interpretations.

This subtle ability to grasp the moment is unseen and beyond the understanding of people throughout the world. When a noble person obtains it, they can preserve themselves; when a petty person obtains it, they may treat life lightly. The Commentary explains that this ability is subtle yet sets things in motion, producing effects that are broad and evident, and that its use is profoundly mysterious. When a noble person applies it, they can benefit all under Heaven when they attain their aspirations, as Jiang Taigong did; when they do not attain them, they cultivate goodness in themselves alone, as Confucius did. This shows their care in choosing what is beneficial. When a petty person applies it, they may become obsessed with fame and profit and harm themselves, as Grandee Zhong did; or pursue profit alone and lose their sense of right, as Li Si did. This is because their faith in the Dao is not firm enough.

Blind people often have keen hearing, and deaf people often have sharp sight. This is because they do not rely on one sense and instead focus on another capacity. “Cut off the pull of one source and your effectiveness will be ten times greater” means that by severing the hold of one sense or ability and concentrating on a single one, its effect can increase tenfold. “Return three times, day and night, and your effectiveness will be ten thousand times greater” means that through repeated effort, without pause day or night, the effect can reach ten thousandfold. This explains how gathering the spirit and practicing with undivided concentration can strengthen the power of perception and cultivation.

A person who is deaf focuses intently on what they see, setting aside hearing and concentrating their sight. Their vision therefore becomes sharper, enabling them to achieve more than ordinary people. Repeating this method throughout a single day produces results ten times greater than ordinary effort; maintaining it for three cycles through the day and night can surpass the abilities of ten thousand ordinary people. (The Commentary explains: a blind person focuses intently on sounds, setting aside sight and listening carefully, so their hearing becomes more acute. A deaf person observes intently, so their vision becomes sharper. Practicing this three times in a day makes it possible to reach one’s goal; reflecting on it three times in a night makes the mind more discerning. In this way, one can surpass the abilities of ten thousand people. Li Quan mistakenly understood “the multitude” here as an army; it actually refers to people in general.)

The human mind arises through external things and can also perish through them. What matters is how the eyes observe. (The Commentary explains: people’s minds have likes and dislikes, and external things have qualities that may be good or bad, beneficial or harmful. The eyes observe things from outside, and the mind judges them within. If something is judged good, one follows it and puts it into practice; if it is judged bad, one rejects it and stops. In this way, good conduct is encouraged and wrongdoing restrained. Li Quan explained this passage by saying that Xiang Yu was defeated because he could not see the situation clearly, while Fu Jian retreated because he recognized the circumstances. But he failed to grasp that external things themselves also have qualities that may be good or bad, beneficial or harmful.)

Heaven may seem to show no kindness, yet from this great kindness can arise. When thunder roars and fierce winds rage, nothing among the myriad things remains unmoved. (The Commentary explains: Heaven sends down ominous signs to warn people. If they take heed, become watchful and cautious, and cultivate their virtue, they may turn danger into safety. Thunder and fierce winds shake people; if this inspires reverence in them, they may receive blessings. This is what it means that Heaven seems to show no kindness, yet great kindness can result. Li Quan interpreted this as meaning that Heaven and Earth are unkind yet bestow great kindness, and that all things belong to Heaven and are shaken by it. This does not accord with the original intent of the Yinfu Jing.)

The highest joy lies in a nature that is generous and at ease; the highest stillness lies in a nature that is pure and content with itself. “Pure” here does not mean deliberate frugality, but being content with one’s proper place and inwardly satisfied. The commentary holds that to mistake luxury for joy, or to regard purity merely as a way to calm the mind, is to stray from the “Supreme Dao” (the highest principle).

Heaven’s way may appear utterly partial, yet in its workings it is supremely fair. The patterns of nature are subtle and hard to fathom, seeming almost hidden; yet nature’s workings are clear and evident, and cannot be defied. The sage follows Heaven’s way and can act in the same manner. The commentary cites Sunzi’s Art of War: “Regard your soldiers as beloved children, and they will follow you even unto death.” This means that when a commander cares for the troops, they are willing to live and die with him. But the commentator asks in turn what this has to do with the way of Heaven described here.

To subdue an opponent, what matters is force of presence and adaptability. To bring things under control depends on Qi and ingenuity. How could it depend on size or brute strength? The commentary points out that “seizing” here does not mean capturing birds or beasts. Using examples such as the black tortoise swallowing a snake, or the yellow-backed animal—a kind of creature—eating a tiger, to explain how the weak overcome the strong is to misunderstand the point.

Life is the source of death, and death is also the source of life; blessings arise from calamities, and calamities can arise from blessings. When people indulge excessively in the life they cherish, they may lose the Dao and invite death. When the death they dread leads them to understand reason and hold to the Dao, their lives may instead be made secure. To harm oneself for another’s benefit is a blessing arising from calamity. The commentary criticizes forcing this reasoning onto examples involving warfare, life and death, and the stories of Ding Gong and Guan Zhong, arguing that such interpretations are quite inappropriate.

Others consider it sagacity to understand the patterns and principles of Heaven and Earth. I consider it wisdom to perceive the times and the changes in all things. Others display cleverness by planning in advance. I consider it true wisdom to hold no fixed preconceptions and respond to unexpected changes. Others expect events to unfold according to plan. I consider it wisdom to avoid clinging to expectations and to respond to what was not foreseen.

People try to attain the realm of the sage through their own arrangements, but I do not deliberately seek that realm. The Commentary says: Observe the passage of the seasons and the workings of Heaven; examine how the Earth transforms and nurtures the myriad things. Though this may seem like all-knowing insight, gather that clear perception within “unknowing.” Bestow kindness on others without taking pride in it, and preserve yourself in obscurity: this is the way of the sage. Know how the seasons turn and the myriad things grow, while also understanding that all of this happens naturally. Thus the sage rests at ease in the central and balanced Dao, recognizing that life and death ultimately depend on oneself.

People die just as they drown by plunging into water or perish by throwing themselves into fire: they bring about their own destruction. In governing a state, follow the Dao; the key is to reduce disturbance. In commanding an army, use flexibility wisely; the key is to prevent conflict from escalating to the point of deploying troops. As long as you do not sow the causes of death, you will not meet your end. What, then, can ghosts and spirits do to you? The sage cultivates himself to bring peace to his family, and governs the state to bring peace to all under Heaven. The key is to establish the conditions for life. Removing what draws death upon oneself creates the conditions for life; casting aside those conditions and pursuing desires that lead toward death creates the conditions for death.

One cannot judge people by standards that do not accord with the Way of Heaven, nor verify the Way of Heaven through the ignorant or those bound by what they have seen and heard. To do so is to stray far from the proper path. Hence the saying: plunging into water or throwing oneself into fire is to bring about one’s own destruction (see the note above).

The Dao of nature is inherently still, and so Heaven, Earth, and the myriad things come into being. The Commentary says: the Dao of nature acts through Wuwei (non-action), yet nothing is left undone; movement and stillness alike accord with one’s nature. This is stillness at its utmost. Through stillness, Heaven and Earth are established and the myriad things are transformed and born; all happens naturally. Yi Yin said: when stillness reaches its utmost, one no longer knows how the myriad things come into being.

The Dao by which Heaven and Earth move gradually…

Yin and Yang—the two forces that oppose and complement each other—wax and wane in relation to one another. From this, change takes shape throughout Heaven and Earth and follows a definite order. The Commentary says that the Way of Heaven and Earth is clear in its outward forms, yet subtle in its inner workings. The changes of the myriad things ultimately return to the proper Way. As these subtle changes gradually unfold, Yin and Yang emerge and the four seasons take shape. This describes firmness and strength, and yielding and gentleness, brought to their utmost expression.

When Yin and Yang propel one another, change can flow smoothly. The Commentary says that the sage acts in accord with the timing of Yin-Yang change. Heaven and Earth each rest in their proper place; this is simply how nature is. One must therefore follow and observe nature, and act according to its principles, to accord with the Way of nature.

The sage understands that the Way of nature cannot be defied, and so follows it to order and govern all things. The Dao in its utmost stillness cannot be fully measured even by the standards of pitch and calendar—the rules used to calculate celestial timing, seasonal divisions, and the calendar. The Commentary says that the Dao is profoundly still. Though the standards of pitch and calendar are established in accordance with the Dao, they cannot fully accord with it.

Thus wondrous instruments and uses came into being, giving rise to the myriad phenomena. The Eight Trigrams and the sexagenary cycle of the Heavenly Stems and Earthly Branches contain subtle, wondrous principles and can also conceal the first signs of change. The Commentary says that the art of transforming the Eight Trigrams arose from this: it can derive the myriad phenomena above and govern all affairs below. Use the Eight Trigrams to observe the Way of Heaven, take the Nine Categories—the ancient scheme of nine classes summarizing the principles of Heaven, Earth, and human affairs—as a model for the Way of Earth, then combine them with climate and seasonal timing and connect them throughout with the sexagenary cycle. In this way, one can understand subtle, wondrous principles and conceal the traces of change, allowing extraordinary and unpredictable transformations to appear naturally.

The method by which Yin and Yang restrain one another and wax and wane in turn seems perfectly clear, already revealed in observable phenomena. The Commentary says that this method is always subtle, yet never departs from its foundations. Once explained clearly, it can indeed be understood, enabling one to penetrate what is subtle and discern its evident signs.

The Scripture of Heavenly Mechanisms (a commentary on the Yellow Emperor’s Classic of the Hidden Talisman)

When the time is right but no suitable person is there to seize it, things will fail. When a suitable person is present but lacks the proper method, things will also fail. Thus the Book of Changes says: “Chasing a deer without a guide leads only into the forest. The noble person sees that the situation is unfavorable and knows it is better to give up; persisting will bring difficulty.” The sage therefore observes the times and applies the appropriate methods, seizes the moment, and arranges suitable actions. In this way, one can master the changes by which things grow and perish, and accomplish great works under Heaven. The Book of Changes says: “The noble person keeps their abilities concealed and waits for the right time to act.”

The sage keeps these methods in the numinous terrace—the place where the mind and spirit dwell—in order to observe changes in the times. Gathering them inward, one can overcome oneself; putting them into practice, one can surpass others. When examined, they leave no trace to be seen; when put to use, they are inexhaustible. The Book of Changes says: “The changes of Yin and Yang are unfathomable; this is called the mysterious.” The Yinfu Jing (Scripture of the Hidden Talisman) uses this principle as its model. The sage employs methods beyond measure to harmonize the world, guiding all things to respond to change, yet no one blames them for it.

Heaven is the ruler of Earth; the Dao is the root of De. The sage honors Earth and models themself on the Dao of Heaven, establishing De and practicing the Great Dao. The opening passage speaks first of the Dao of Heaven to show that Earth should follow Heaven’s Dao. The Book of Changes says: “Respond to Heaven’s intent, waiting for the right time to act.”

Therefore, when the sage is about to undertake something, they first observe the changes in Heaven’s Dao as it waxes and wanes, then seize the moment and act. When one’s actions accord with the times, one’s plans leave nothing out. The Book of Changes says: “Act before Heaven’s time, yet accord with Heaven’s time.”

The Sage models himself on the Earth and honors the Dao of Heaven, establishing De and putting the Great Dao into practice. Those who establish themselves between Heaven and Earth, and between De and the Dao, and accomplish great deeds do so without exception by employing the “Five Thieves.” This term refers to five means: diminishing life, acquiring wealth, seizing the right moment, accomplishing great deeds, and using Shen. It also encompasses the ways rulers, kings, and hegemonic lords govern by adapting to the times and responding flexibly to changing circumstances.

Thus the Sage observes the crucial changes in things and responds in time; he assesses the moment and then acts. Jiang Taigong established the institutions of hegemonic rule and brought down the Yin dynasty; he then put the kingly Way into practice and governed the Zhou realm. Is this not an example of following the times, seizing opportunities, and mastering the “Five Thieves”? The Sage therefore takes the way of the emperor and king as his foundation, while responding to the moment amid changing circumstances and hegemonic rule. Governing the state and cultivating oneself both require understanding the “Five Thieves.” When one possesses these methods, people throughout the world will look up to him and willingly submit, devoting all their strength without feeling that they are repaying a kindness or venting a grievance. This is called “taking by the Dao,” and it is also “the art of war without form.” Alas, no method of conquest is greater than this! The Five Thieves reside in the heart; their release and restraint are in one’s hands. For cultivating oneself and governing the world, no teaching is wiser than the principles set forth in this Jing. The Jing says, “Those who see and understand it will prosper.” This is indeed true.

The Body

The commentary on the method says: The human heart governs the body and is where the hun and po souls dwell. The key to putting the “Five Thieves” into practice lies in the heart. Every plan must accord with the Dao of Heaven. Then, vast as the cosmos may be, it seems to lie in the palm of one’s hand; numerous as all things may be, their growth and decline do not depart from these methods. From this we know that there is no need to regard Heaven and Earth as distant, profound, and beyond our grasp—much less the things within reach of our eyes and ears.

The so-called “killing force” is the first sign to emerge when one dynasty gives way to another, and a portent of the people’s fortunes and whether they will live or die. It appears when clouds and thunder intermingle and the situation remains unsettled—in other words, amid a darkened heaven and earth, warfare, and bloodshed.

When celestial patterns change, “the dragon emerges in the fields and the snake moves along the road.” This foretells that the time for battle is near, hence the phrase “dragons and snakes rise onto the land.” When human affairs change, if autumn’s decrees are carried out in spring, rewards defy reason, and the loyal and worthy are punished, this signals collapse and ruin; hence the phrase “heaven and earth are turned upside down.” When changes in heaven and human affairs arise together, the situation may shift in countless ways, yet the decisive factors determining success or failure are already set.

○ Concealment

The benevolent and generous must have courage, but the courageous are not necessarily benevolent and generous. The wise can appear foolish, but the foolish are not necessarily wise. Thus, when circumstances favor them, sages reveal their abilities and establish achievements; when fortune turns against them, they appear inept and hide their tracks.

Kongming says in the “Preface”: “When Jiang Taigong was eighty, it was not that he had failed to encounter an opportunity; he was carefully choosing a ruler worthy of his assistance.” People differ in nature and destiny, in how deftly or clumsily they act, and in whether they reveal themselves or remain concealed. Whether one can read the times and respond adeptly depends on understanding when to advance or withdraw, and when to enter public service or retire from it. Only by understanding these things can one observe change, recognize the right moment, and apply the “Five Thieves”—a traditional divinatory term for the changing interactions of the Five Phases.

Sages can plan far ahead and act at the right moment because they observe celestial patterns, assess human affairs, and act in accordance with the times. The Book of Changes says: “To understand the principles of advancing and withdrawing, of survival and extinction, and never depart from the proper path—perhaps only sages can do this?”

○ Stillness

The nine openings of the human body—the eyes, ears, and nostrils, the mouth, and the front and rear openings—correspond to the nine stars in the heavens and the nine provinces on earth. When the Qi of these nine openings falls out of balance, this is called being afflicted by harmful influences. Once afflicted, a person’s understanding and judgment become distorted.

The human body’s nine apertures—the two ears, two eyes, two nostrils, mouth, and the front and rear openings—correspond to the nine stars in the heavens and the nine provinces on earth. When the Qi of the nine apertures loses balance, it becomes vulnerable to harmful influences. Once these enter, a person’s understanding and judgment grow distorted, making it impossible to discern the moment for action or observe change. The key to caring for the nine apertures lies in the three vital points of the ears, eyes, and mouth. Jiang Taigong said that the ears, eyes, and mouth assist the heart. They are also gateways through which the spirit enters and leaves, and the crucial means by which wisdom operates; they determine a person’s fortune and misfortune.

If the ears cannot hear clearly, one cannot distinguish sounds; if the eyes cannot see clearly, one cannot perceive the moment for action; if speech is unrestrained, one cannot issue commands appropriately. If the ears, eyes, and mouth cannot examine things precisely and act with care, one cannot govern a state above or manage a household below—how much less, then, can one wage war? Warfare concerns human lives and the survival of the state. Whether securing peace or facing upheaval, one must never take it lightly. How could one act rashly?

Fire arises from wood, and once the flames catch, the wood is consumed. A state falls into disorder because of treacherous schemes; when such schemes take deep root, the state is thrown into turmoil. It is like the silkworm, which spins silk to make a cocoon, only to find itself trapped inside. People, too, can bring trouble upon themselves; when troubles multiply, they endanger life. Only those of the highest De can cultivate body and mind and refine their character, guarding against calamity before it appears and bringing order before turmoil begins.

A tree too large to wrap one’s arms around began as a tiny sapling; a tower soaring into the clouds began with its foundations at ground level. If small evils are not feared and checked in time, they will eventually bring about great calamity. Alas, fire arises when pieces of wood rub together; if a state had no disorder in its government, treachery would have no way to take root. Every matter has a beginning and an end. If right and wrong are not thrown into confusion, and judgment is not clouded, who can truly understand this? Perhaps only a sage.

All things grow by drawing on the essence of Heaven and Earth. Human beings make use of the forms of all things, and all things in turn are cultivated with human strength. Each makes use of the others and gains what suits it, yet none knows that this is how all things transform and operate. Therefore, those skilled at adapting to circumstances should model themselves on these three cases: following the principles of the Dao, they should make use of all things so that each can serve its proper purpose. All things, too, embody this way of making use of one another. The key is to grasp the right moment and respond to the openings that change presents. Thus, eating in accordance with the seasons brings harmony to the body’s parts; acting at the right time brings stability to all things. Defying the seasons and missing the moment bring calamity and disorder.

○ Spirit

Lao Jun said, “When your work is done, do not claim it as your own; when you have acted, do not rely on what you have done.” This is the foundation for preserving life and establishing De (Virtue/Power). A petty person who covets wealth will risk their life for profit; one who cherishes fame will strive to claim the credit. If someone flaunts supernatural powers and seeks the title of an immortal, everyone will resent them, and in the end they will lose their life. Seeking gain but bringing loss upon oneself cannot be called spiritual insight.

A noble person accomplishes great deeds without relying on them, and guards against small calamities before they arise. By yielding, putting others forward, modestly setting aside their own abilities, and refusing to compete with all things for profit, they earn everyone’s support; no one will take their benefits away. Their spiritual wisdom shows itself naturally, yet they do not compete with others. As a result, people are willing to yield benefits to them. By refusing to push ahead, they gain through humility and so attain spiritual insight. That is why Lao Jun said, “Those who act recklessly will fail; those who cling to what they hold will lose it.” These words are well founded indeed!

○ Sage

Suppose a sage appears once every thousand years and a worthy person once every five hundred. Then the emergence of great and lesser figures in the human world follows the cycles of the sun and moon, each in its appointed time. When a great figure appears, they embody the bright De and establish the achievements of a sage. When lesser figures hold power, they undermine the principles and order of the right path, bringing calamity and disorder. Thus, Taigong explained the art of recognizing people to Xibo (King Wen of Zhou), showing him where the people’s hearts lay and that they had already rallied to the Zhou house. Liu Kun memorialized the Prince of Langya, Sima Rui, demonstrating that he understood Heaven’s will…

For a time, he had not yet left Jinling. His mother, through her clear discernment, foresaw that the ruler would surely rise to power, so she did not kill him. She also foresaw that the Zhao army was certain to be defeated. Thus, the changes of Heaven’s Way and the course of human affairs can be known in advance by the wise. If an assistant is not the right person for the role, calamity will befall the nine branches of the family: relatives on the father’s side, the mother’s side, and the wife’s side, among others. The Book of Changes says: “When the eldest son leads the army, he can establish the state and build the family estate. Do not appoint petty men, or the state will surely fall into disorder.”

○ Fate

Before the success or failure of an undertaking has become clear, and before the decisive moment between life and death has arrived, petty men can detect the first signs, while exemplary people can understand what they mean. It is easier to notice signs right before one’s eyes than to infer what will happen in the distant future. The eyes see what is near, but wisdom can discern what lies far ahead. Those who see only the signs often seize the moment to pursue immediate gain, yet may fail in the end to preserve their natural lifespan. Those who truly understand timing trace events back to their origins and reason forward to their outcomes; in this way, they can preserve their lives.

○ Doubling

A blind person’s hearing is acute because the mind and spirit are focused on the ears; a deaf person’s sight is keen because the mind and spirit are focused on the eyes. When listening, the mind and spirit concentrate on the ears; when looking, they concentrate on the eyes. The ears and eyes take turns in their work. To focus on one sense, one must temporarily set aside the distractions of the other. When the mind and spirit are concentrated in one place, one can act with precision and care, and the effectiveness may increase tenfold. Repeating this method makes the results even more pronounced. After thinking something through repeatedly and devising a plan with wholehearted focus, one should adapt to the times and decide whether to reveal oneself or withdraw, to act or remain still. Commanding troops in this way will naturally produce results far beyond the ordinary.

○ Things

The human mind does not stir without cause. Changes between life and death arise when they are prompted by external things. When external things change, thoughts arise in response; when they return to stillness, thoughts subside as well. The states of life and death may both be connected to the influence of external things.

○ The Eyes

The eyes are the gateways through which the spirits enter and leave, while the spirits govern the heart. All the spirits’ comings and goings take place through the eyes. Thus, those skilled at observing signs pay close attention to the eyes, and those able to recognize the earliest signs of change in things pay close attention to the heart.

○ Stupidity

The Great Dao does not bring forth spring for the sake of the myriad things. When the myriad things feel the qi of spring, they grow naturally. Autumn, too, does not come to kill the myriad things. When they feel the qi of autumn, they naturally decline. The Great Dao causes the myriad things to grow without claiming credit for its kindness or seeking repayment, and so its benevolence is vast. It causes the myriad things to wither without asserting its might or demanding that they fear it, and so its power is vast.

In any matter, what one obtains by deliberately seeking it is limited; what comes naturally without deliberate pursuit is abundant. Therefore, the sage does not seek to obtain things deliberately. Whether a ruler follows the Dao or departs from it is a sign of whether the people will be at peace or in turmoil. Whether folk songs are joyful or sorrowful foretells whether the harvest will be plentiful or poor. If people cannot observe these signs, Heaven and Earth will send portents: sometimes clouds of five colors arise, or the movements of the sun, moon, and five planets become irregular. All such phenomena are connected with the prevailing disposition of the state.

In ancient times, the ruler of Song lost his De, and the planet Yinghuo (Mars) remained in the Heart constellation. Later, when the ruler admitted his fault and corrected himself, Mars retreated by three she—a traditional distance of thirty li per she, or ninety li in all. The lessons of the past are plainly before us. Why labor to infer present principles when past events already make them clear? The wise understand when human affairs first begin to show signs; the foolish wait until portents appear in the stars and still fail to understand.

○ Life

Laojun held that Wuwei (non-action) is the root of the myriad things, and stillness is the master of agitation. Stillness is the state in which the original Qi (vital energy) has not yet divided. Contained within the original Qi, it can therefore bring forth Heaven, Earth, and the myriad things. If people can keep their hearts open and still, undisturbed, they too can bring forth the myriad things.

○ Victory

“Victory” means gradual increase. Heaven and Earth move according to their own courses, each continually growing: Heaven increases Yang Qi, and Earth increases Yin Qi. Yin and Yang respond to each other; day and night alternate, each taking the lead in turn, while also restraining and overcoming one another. This is why it is called “the mutual overcoming of Yin and Yang.” Founding a state and sending troops into battle must also accord with the movement of the Dao of Heaven. Just as Metal and Fire, when they meet, must mingle and restrain each other for one to yield to the other, so too the Dao of Heaven cannot be defied. How much less can human beings defy it?

○ Accord

The Book of Changes says, “When the firm and the yielding interact, change arises.” Change unfolds without disorder; this is why it is called “accord.” Even when caring for the body and regulating the mind, one must not act against the seasons. How much more must outstanding people who govern the state and assist the world heed this principle?

○ Conformity

The Way of the Most Perfect Sage is subtle and formless, taking Wuwei (non-action) as its foundation. With Wuwei, there is no opening to exploit; without such an opening, one can reach a state of utter stillness. The refinement of pitch standards and calendar calculations lies in their ability to infer changes through operation. But if their underlying nature is empty and void, there is no means to apply the art of calculation by peering through a tube. This is like a commander who reveals neither the timing of an action nor any weakness. Even a person of great intelligence would have no way to subdue him.

○ Images

The wondrous vessel—referring to a marvelous, subtle instrument or the power of creation—embodies the principles governing Yin-Yang and can generate the myriad things. In the same way, the human mind can form images of all things. When things come into view, they take on form. The Bagua (Eight Trigrams), the Six Jia (a system of symbols used in ancient divination to infer change), the hidden and unfathomable workings of spirits and ghosts, and the methods by which the firm and yielding restrain one another are all clearly displayed before us.

Volume Sixteen: “Section on the Scriptures of the Three Caverns, Part Seven: Scripture of the Numinous Treasure, the Profound Cavern, and the Natural Nine Heavens’ Generation of the Spirit” (also known as “The Golden Book of the Three Treasures’ Great Abundance”)

The Heavenly Treasure Lord is the revered deity of the Great Cavern. The Heavenly Treasure Elder is the ancestral Qi (vital energy) of the Heavenly Treasure Lord. The Elder is the primordial high Jade… of the chaotic cavern, the Great Nonbeing.

Tianbao Jun is the revered deity of the “Great Cavern” teaching. The Elder of Tianbao is the ancestral Qi of Tianbao Jun. Formed by the congealing of the “Qi of the Primordial High Jade Emperor, supreme above all, in the undivided void,” the Elder passed through 999,999,000,000 cycles of Qi and, in the first year of the Longhan era, brought Tianbao Jun into being. The place where Tianbao Jun revealed the scriptures was called the “Palace of Jade Clarity, Great and Vast, Supreme Above All.”

Lingbao Jun is the revered deity of the “Cavern Mystery” teaching. The Elder of Lingbao is the ancestral Qi of Lingbao Jun. Formed by the congealing of the “Qi of the Jade Void, supreme above all, in the red undivided void,” the Elder passed through 999,999,990,000 cycles of Qi and, when the Longhan era opened its cosmic chart, brought Lingbao Jun into being. After another kalpa, in the first year of the Chiming era, Lingbao Jun revealed the scriptures and delivered living beings. The place where this took place was called the “Seven-Treasure Purple Tenuity Palace of the Jade Capital, Mysterious Metropolis of Supreme Clarity.”

Shenbao Jun is the revered deity of the “Cavern Spirit” teaching. The Elder of Shenbao is the ancestral Qi of Shenbao Jun. Formed by the congealing of the “Qi of the Jade Void, supreme above all, in profound stillness and mysterious communion,” the Elder passed through 999,999,000,000 cycles of Qi and, in the first year of the Chiming era, brought Shenbao Jun into being. After two more kalpas, in the first year of the Shanghuang era, Shenbao Jun revealed the scriptures. The place where this took place was called the “Palace of Great Clarity and Supreme Ultimate of the Three Sovereigns’ Cavern Spirit.”

Although these three revered deities bear different names and appeared in different eras, their source is one and the same. It divided into the three Qi of Mystery, Primordial Origin, and Beginning, which respectively govern the Three Treasures. All three are exalted spirits and are called the “generators of the three Qi.” When their three titles are combined, they give rise to nine Qi.

The nine Qi came into being before the Great Void and lay hidden within the empty cavern. They had no light or appearance, and no form, name, color, order, or sound. They set Heaven and Earth in motion, governed the world, and opened the way for mysterious transformations. The three kinds of Qi mingled in chaos, appearing at times and disappearing at others. As the cycles of Qi advanced and numerical patterns reached their utmost, the three Qi began to shine: the clear, light Qi rose and became pure; Yang Qi gathered and formed Heaven. The condensed, heavy Qi settled below and formed Earth. The nine Qi each moved in their own way; from them came the sun, moon, and stars, Yin-Yang and the Five Phases, as well as the generation of human beings and all things. None of the myriad transformations between Heaven and Earth could occur without the nurturing force of the Three Primordials and the impetus of the nine Qi. The three Qi are the root of all things; united, they accomplish their work and form the fundamental principle by which Heaven and Earth operate.

The life received by human beings …

While a person is still in the womb, they are nourished by the Three Primordial Qi, the three original vital energies that form life. The Nine Qi condense to create the body. By the ninth month, Shen and Qi fill the body, and the fetus can make a sound. With its first cry, its consciousness is also complete, and the Nine Heavens celebrate.

Taiyi holds authority over the talismanic mandate; the Imperial Lord assesses the child’s endowment; the Registrar of Registers records the child’s name; the Director of Destiny determines the length of its life; and the Five Emperors oversee its birth. The Holy Mother watches over the birth chamber, while celestial and terrestrial spirits and the divine beings of the Three Realms stand guard all around. The Marshal of the Nine Heavens stands on the eastern side of the courtyard, facing east, and recites the Precious Scripture of the Nine Heavens on the Generation of the Spirit nine times. When a boy is born, all the gods cry out in unison, “Congratulations!” When a girl is born, they cry out together, “We receive her!” The Director of Destiny replies in turn with words of respectful assent and respectful compliance. Only then can the infant be born. If the Marshal of the Nine Heavens does not issue the Mandate Scripture, and the gods do not respond in unison, the infant cannot enter the world.

For a person to be reborn as a human being and come into the world is like stirring Heaven and Earth. Even the highest status can scarcely surpass this extraordinary blessing. Perfected beings in Heaven, spirits on Earth, and the divine host of the Three Realms all descend together to protect and support the newborn, so this is no ordinary event. A person’s birth is not insignificant. For this reason, people could cherish the body, preserve the spirit, value their original Qi, and hold fast to the root of life. In the end, they need not succumb to death and decay; they could become immortals, ascending with body and consciousness together to the Three Pure Ones (Sanqing), the highest heavens in Daoism. This is a state in which one accords with the Three Qi and is in harmony with the Nine Qi.

Yet after birth, people often fail to respect their original Qi, cherish their bodies, value their lives, or care for their spirits. As a result, they bring death and decay upon themselves and stray far from their original true nature.

The Scripture of the Nine Heavens on the Generation of the Spirit is formed from the Flying and Mysterious Qi of the Three Caverns, the Daoist name for profound and subtle energies. The three Qi unite and give rise to its sound, condensing into sacred writing. It brings together the myriad gods and contains hidden rhythms and inner names. This scripture is the manifestation of the natural life-giving Qi as it condenses into form.

Reciting the Heavenly Treasure opens the light of Heaven and Earth. Reciting the Numinous Treasure frees the souls trapped in the long night of the Nine Netherworlds, the dark and distant realm of the dead. Reciting the Divine Treasure subdues the myriad spirits. Reciting Taiyi brings all the gods within the body into full array. Reciting the Emperor Lords gathers the body into solidity. Reciting the Nine Heavens enables a person to be born. When cultivators of the Dao recite these words, they can ascend to Heaven; when ghostly spirits hear them, they can rise to a higher state; when ordinary people hear them, they can live long; when wandering souls hear them, they can be delivered; when withered things hear them, they can give off smoke; when infants hear them, they can begin to speak; and when the bones of the dead hear them, they can return to human life.

The Three Treasures—the Heavenly, Numinous, and Divine Treasures—are wondrous and profound, the root from which all things grow. Even ghosts and spirits may not know them, yet ordinary people may hear them. Those who study the Supreme Dao and yearn for the immortals will ultimately return to the immortal way, even if they undergo corpse liberation, extinction, and rebirth. Body and spirit unite without separating, entering together the true realm of the Great Dao. Without this scripture, the womb would stagnate and deathly Qi would take root. The True Vision, the genuine realm revealed through inner cultivation, could not be held fast, and the life-giving Qi would lose its source of nourishment. The Nine Gates within the body would close; the body would be unable to give birth to its divine beings, and would possess only an empty form. Even someone who merely relies on primordial Qi to go about life can learn this method, sit in stillness, and allow the Dao of nature to appear.

The Three Treasures are held in the highest esteem, and the true methods of the Nine Heavens are kept secret in the Ninefold Realm of Great Being, guarded layer upon layer in places such as the Golden Register and the Purple Sun Jade Terrace. The scripture will not be revealed until Heaven and Earth are opened anew. It is a forbidden book of the Celestial Worthy of Primordial Beginning; even ghosts and spirits have no way to hear of it. Anyone who steals it in secret will suffer the punishment of the wind knives for ten thousand kalpas: the soul will perish and never be reborn. Those who follow the prescribed observances of this method can ascend together to the immortal way, body and spirit united. Only those whose names, written in gold and purple, are already recorded in the Three Origins Palace, and who are destined in a future life to become immortals among the Three Pure Ones (Sanqing), should receive this scripture. If you are fortunate enough to encounter this method, bring a valuable gift to offer your master, approach with sincerity, and receive the teaching through a formal oath according to the prescribed rites. Gather your thoughts, practice with reverence, and never reveal the teaching lightly, or you will suffer the punishment of the wind knives.

To cultivate this method, observe a strict fast for one thousand consecutive days and take no part in worldly affairs. Let every worldly thought and fault fall away; calm the mind, quiet the thoughts, purify the spirit, and keep the precepts faithfully.

After entering the quiet chamber, face east and click your teeth nine times. Even out your voice and breath, then recite the precious scripture. Recite it once, and your voice reaches the Nine Heavens. Recite it twice, and Heaven and Earth are filled with reverence, cleansing the heart and leading people to observe the precepts.

Recite it three times, and the Three Realms—the different worlds of Heaven, Earth, and humanity—come to pay homage. Recite it four times, and the Heavenly King descends. Recite it five times, and the Five Emperors, the celestial rulers of the five directions, pay court to the True Dao. Recite it six times, and the Demon King restrains himself. Recite it seven times, and the stars cease their confinement. Recite it eight times, and even dark places grow bright. Recite it nine times, and the heavens descend; all the spirits protect the practitioner.

Recite it once, and communication with Heaven is established, allowing the source of the womb, a part associated with life’s origin, to open and flow. Recite it twice, and the sound reaches Earth, loosening the root of the fetal knot. Recite it three times, and the spirits come to pay homage while the Gate of the Hun, where the souls enter and leave, is refined and nurtured. Recite it four times, and the Heavenly King descends, closing the Door of the Po, associated with the corporeal soul. Recite it five times, and the Five Emperors pay court to the True Dao, cooling the organs and bowels. Recite it six times, and the Demon King submits and obeys the command; fluids arise in the stomach. Recite it seven times, and the stars shine clearly while the body’s apertures open and become perceptive. Recite it eight times, and darkness gives way to light; the Three Regions and Eight Radiances, the system of inner spirits and deities within the body, set the body and spirit in order. Recite it nine times, and the heavens descend. Spirits arise together from their primordial source in the Three Passes; the five organs and six bowels; the Nine Palaces; the twelve gates of the Golden Tower and Jade Chamber; the Purple Door and Jade Shell; and all thirty-six thousand joints.

Nine recitations make one cycle. When a cycle is complete, the Three Realms report the practitioner’s name, making him a companion of the Five Emperors and granting him the title “Perfected Person.” After ten cycles, his Qi flows freely and he can command the myriad spirits; recommended by the Demon King, he takes his place among the heavens. After a hundred cycles, he can communicate with the spirits and naturally becomes a companion of the Five Emperors, known as a Perfected Person. Ten cycles bring free-flowing Qi and command over the myriad spirits; a hundred cycles bring communion with the spirits and natural attainment. The practitioner receives a salvation talisman from Taiyi, a revered Daoist deity, and is granted life by the Primordial Lady. After a thousand cycles, he can communicate with spiritual beings and manifest death while sitting or standing, with immortal youths and jade maidens at his command. After ten thousand cycles, his Daoist cultivation is complete: he rides a dragon chariot and ascends to Heaven in broad daylight.

The Celestial Worthy of Primordial Beginning, the supreme deity revered in Daoism, was dwelling quietly at rest in the Yellow Chamber of the Cloud Palace, within curtains adorned with seven treasures. Tranquil and detached, he cultivated his nature, refining and nurturing his true nature amid emptiness, clarity, and stillness. He devoted himself to contemplating profound wisdom, bent over the Jing of Generating the Spirits, and explored the mysteries of the primordial chaos. His long cry resounded through the Nine Heavens.

At that time, the Great Flying Saint, the King of the Gods of Limitless Nonbeing, together with the Jade Assistant, the High Minister, the Four Attendants, and other deities, observed the fast and upheld ritual propriety as they attended the Celestial Worthy. Moved by the Worthy’s presence, the King looked up at his divine countenance in reverence. Hearing the heavenly sound and receiving the divine writings, he rejoiced in his heart as though granted new life. Seizing the moment to understand their meaning, he ventured to confide his thoughts to the Celestial Worthy. The Great Flying Saint, the King of the Gods of Limitless Nonbeing, then stepped forward, bowed, and addressed him:

“Your servant has had the good fortune to behold the Celestial Worthy and attend beside your sacred carriage. You have not despised me for my limited understanding; instead, you have allowed me to receive your profound grace. I have again comprehended the wondrous principles and attained the rank of a King of the Gods, overseeing life and death, commanding the celestial immortals, examining the awakening of all beings, and surveying the four quarters. Together with the High Minister, I assist the heavenly realm and coordinate the duties of the Morning Attendants. Now the time and occasion are at hand. I shall tour the solar domain of the Nine Heavens, discern the principles of the hidden tally, and govern the people of the world.

“The Great Calamity is about to arrive, and its cycle will end in the year of Jia-shen. Floodwaters will wash away defilement, and disasters will spread across the world. The Three Officials, who govern Heaven, Earth, and Water, will take up their brushes to record and assess all beings. They will examine merits and faults and determine good and evil. From the Bright Red era through the first year of the August Sovereign, according to the records in the Jade Coffer of Original Yang, 240,000 people are to be delivered. From the Kaihuang era onward, through the year of Jia-shen, the celestial realms will also begin selecting immortal officials. Offices in the immortal bureaucracy stand vacant and lack sufficient officials, so all immortals who wander without assignments should be included in the selection.”

According to the Chronicle of Primordial Yang and Jade (Yuanyang Yuli), whenever three generations have passed, the celestial realm reexamines those who wholeheartedly accumulate good deeds and merit, have been recommended by the Three Realms, are protected by the Five Emperors, and have their names recorded in Heaven. From among them, it selects one hundred thousand people for appropriate posts and another one hundred and twenty thousand as reserve officials.

Those who qualify include people whose names have long been entered in the dark register; whose bones and features show the signs of becoming an immortal; who have already crossed over and, through the turning of karmic affinities, entered a new cycle of life; who wholeheartedly revere the Three Treasures—the Dao, the scriptures, and the masters—and whose good deeds have reached Heaven; who support their masters and are praised by the Three Officials, the deities who govern Heaven, Earth, and Water; who practice purification and observe precepts, accumulating merit through spiritual response; who give away money and precious things to build Daoist halls; who aid the poor, support those in danger, and guide humans and celestial beings toward deliverance; or who have rendered ample service to the Three Masters and had their names entered in the registers of celestial officials. The Three Officials of Heaven, Earth, and Water examine the records of merit and fault, compare them with one another, and enter the names of those who qualify in advance. Every rank, high and low, is clearly distinguished, without the slightest omission.

In addition, the Office of the Nine Depths, the divine bureau that governs the netherworld, receives the Nine Dragon Talisman Mandate issued by the Eastern Florescent Green Palace and rescues the souls of men and women who have died and are held in the Jade Coffer of the Nine Depths. Of those who performed good deeds in life, completed their merit, and are due to receive deliverance, three hundred and twenty thousand will be selected. After the expulsion in the jia-shen year, the era of the “People of Great Abundance” will begin. At that time, the fates of the living and the dead will converge, and good and evil will each be made clear. Those able to pass through in safety will indeed have cause to rejoice.

Yet the Three Officials press us urgently, and the paperwork is overwhelming. The Dragon Gate holds examinations, the Bird Mother inspects the immortals, and the myriad sages appear in their ceremonial retinues; there is no rest, day or night. Merit and fault must be assessed fairly, so that judgments over life and death are impartial. This turmoil and ceaseless activity also weigh on your servant. The great deadline is near, and our work often falls short. I am constantly afraid that one day the celestial judicial authorities will hold us to account for it.

I have heard that the Celestial Worthy teaches with great compassion, takes pity on all beings, and opens the profound teachings of the Nine Heavens to save the people. The relevant written precepts impose strict prohibitions, and one of low status such as your servant is not entitled to hear them. But the great term of the kalpa is already set, and the jia-shen period is drawing to a close. Time is pressing, and the Great Teaching should be put into practice, so that those intent on cultivating goodness may hear the sacred words and receive guidance as the registers are examined, and thereby encourage those who have not yet awakened. For this reason, your servant has ventured to submit this petition. Fearing that I may offend the Celestial Worthy, I humbly beg for compassion and ask that you reveal what has not yet been heard.

The Celestial Worthy rested his hands on the armrest, his voice raised as he gathered his thoughts in deep meditation. He lifted his head and recited the Cavern Chapter (the scripture of the Cavern of Mystery), chanting an immortal melody clear and pure as the sound of jade. After a long while, he suddenly sighed and said, “The highest principles are vast and profound, their truths subtle and remote. The Great Dao opens onto layer upon layer of mystery, while primordial Qi rises above the divine heavens. Its ultimate truths are difficult to put into words, and its mysteries are beyond surpassing.

“Since you have charge of the imperial throne and have been appointed by mandate as the Divine King, you should assist the flying celestial gods in governing the jade palaces and help the four ministers set the luminous wheel in motion. You must look far and survey widely, oversee affairs without end, harmonize the transformations of the myriad things, and care for and examine all living beings.

“Now the great cycle is opening, the period of Three and Five has arrived, the calamity of One Hundred and Six has come in its appointed time, and the disaster of Yang Nine is surging. Floodwaters are rising, and every kind of calamity fills Heaven and Earth. The Four Palaces are selecting candidates to serve as Seed People—worthy ones who will continue humankind after the calamities. Since the Three Dynasties, the world has fallen into disorder; good and evil must now be clearly distinguished. You must devote yourself to the people and labor tirelessly as the Three Officials of Heaven, Earth, and Water rise and decline. This task must be entrusted to capable people. I now place it in your hands; you must do your utmost!”

“This precious book is exceedingly rare. It is the numinous sound passed down from the Nine Heavens and is taught only to the Highest Sages; even ghosts and spirits cannot hear it. Only those who have awakened to the True Dao meet the requirements for its transmission, and it is enacted only once in forty thousand kalpas. I now risk violating the prohibition by giving it to you. Guard it most carefully, and never transmit it lightly!”

Then the Celestial Worthy ordered Yulang, the immortal attendant of the Marshal of the Nine Heavens, to open the Purple Yang Jade Casket and the brocade cloud pouch and take out the Jade Chapter of the Nine Heavens that Gives Birth to the Spirit. The four assisting spirits took their places, the Five Elders oversaw the rite, Taiyi selected an auspicious hour, and the Jade Emperor proclaimed the oath. Every ceremonial procedure was carried out according to the prescribed rules. The one awakened to the True Dao prepared the ritual, knelt facing south, and handed the scripture to the Flying-Heaven, Boundless Divine King. When the ceremony was complete, the gods of the various heavens each returned to their appointed place.

The Celestial Worthy again told the Flying Celestial Spirit King: “This Chapter of the Nine Heavens is the flying, mysterious Qi contained in the Three Caverns, the three classes of Daoist scriptures. After converging three times, it gives voice and congeals into a true text. It gathers the hundred spirits and contains subtle, hidden tones and inner names. For this reason, the spirit Taiyi once tried to view this text, govern living beings in the ten directions, grasp the principle of the Cavern of Emptiness, and record an oath in cinnabar and blue pigment.

“Since the countless kalpas of the distant past, only those with a past-life affinity for this text and whose names appear in the imperial registers have been allowed to take part. Anyone who glimpses its contents may enable nine generations of ancestors to become immortals together. Those with promise of attaining immortality should be selected. They must observe pure abstinence for one thousand days over a period of seven hundred years, bring gold and silk, swear their sincere commitment, and transmit the text according to the covenant. Keep the covenant carefully, and blessings will be yours; reveal the scripture, and calamity will follow. Blessings may extend to nine generations of ancestors, with virtue as weighty as mountains and seas. Calamity brings trials and punishment; through countless kalpas, one will suffer as if boiled in a cauldron of poison and wounded by blades of wind. How could one fail to be cautious?”

○ Chapter One: The Spirit-Birth Chapter of the Heaven of Abundant, Boundless Joy

The Original Source of the True Emperor’s Womb-Life: the Qi of the Primordial One, Yellow and Radiant.

The empty, primordial Qi between Heaven and Earth converges, while the refined brilliance of the spirits rises and drifts through the distant, tranquil void. Throughout the endless kalpas of Yan­kang, it is subtle and remote, cut off from the enduring Dao at its source. The souls of those in distress sink into the ninefold darkness below, riding the Yang Qi of dawn in the hope of ascending. The Great Being Heaven opens onto the wondrous gate of the mysterious; the Heaven of Abundant, Boundless Joy sends down the clouds of dawn. Yellow auspicious clouds gather in the numinous chamber, where Yin and Yang Qi mingle and transform. The womb-source congeals and gives life long endurance, while even harsh dispositions are transformed and dispelled. Taokang joins with Jing and Qi to lengthen life; the essence of the Two Emperors scatters like jade. It pours into the gate of womb-life, and through cultivation, Jing and Qi make the spirit bright and undiminished. The Chapter of the Nine Heavens’ Mandate and Numinous Spirit brings the spirits into being and enables consciousness to ascend. The Primordial Lord blocks the road to death, while Sima chants the immortal songs of the grotto. At the first note, the myriad perfected beings respond; after nine recitations, the spirits of the heavens come to pay homage. All bow their heads in reverence, celebrating blessings that endure through kalpas and the glory bestowed upon descendants of generations past.

○ Chapter Two: The Spirit-Birth Chapter of the Heaven of Supreme, Supreme Meditative Goodness and Boundless Longevity

The Original Source of the True Emperor’s Womb-Life: the Qi of the Purple Gate of Cavern Mystery.

Boundless Qi congeals in the Purple Gate, the deep and wondrous portal. Its Qi is exalted; it is the king of the heavens. It opens and transforms the wondrous, mysterious spirit Qi of ascension, gathering it and setting it into transformation.

The boundless heavens form a purple portal, with the most exalted Qi of the celestial realm dwelling at the center. It opens the wondrous path that delivers the spirit and soul, gathers and transforms, and moves through the hollow, limitless void. Thus, practitioners must sever the old attachments at their root, trace back to the origin of their causes, and turn their thoughts toward the primordial source. Through dark and endless nights and long ages of tribulation, they undergo refinement until the great fortune opens the way.

The True Divinity of Heaven (Tiandi zhenren) first manifests clear, pure vital essence, known as “Primordial Yang.” The infant Shi Bohua forms a fetal body and guards the Yellow Chamber, the place within the body where vital essence is nurtured. Sever desire at its root, close the gate of death, regulate body and mind, and nourish the infant-like Original Spirit. Guide numinous Qi through meditation and good deeds, and nourish the flying celestial bloom with wondrous vital essence. The jade-like form is graceful and, through refinement, naturally takes shape. Devote yourself to the mysterious Dao and cultivate the way of long life; the assembled gods fill the Hall of Light, where they are enshrined and rites are performed.

The Great Void responds, and numinous forces converge; thus it bestows upon me the “Chapter on Generating the Spirits.” Chant it once, and the Nine Mysterious Heavens tremble; recite it twice, and Heaven and Earth are joined. Yin-Yang vital essence blends and harmonizes; after nine recitations, the work of cultivation is complete. The Great Sage celebrates the auspiciousness, scattering flowers and bowing to the Great Void. The heavens rejoice together, and all the spirits bow their heads in reverence.

The Third Chapter on Generating the Spirits: Heaven of Fanjian Xuyan

The origin of the True Divinity’s soul and life is the Qi of the Long-Spirited, Bright Immortal, which makes the soul and spirit numinous and leads toward immortality.

The Heaven of Xuyan, one of the Daoist celestial realms, governs three kinds of cloud Qi, from which the Primordial, Origin, and Beginning Qi divides and unfolds. Its grand ordinances spread throughout the realm, and its splendid capital holds precious palaces of emerald jade. Luminous Brahma Qi transforms into moving, mysterious visions, opening the way to deliver the souls trapped in the long night. The wandering spirits return at their appointed time, and the Original Qi returns, each to its source.

The Great Thearch is titled Lord of the Yang Hall and styled Lord of the Eight Spirits. The ninefold barriers open the Path of Huilu, along which fetal-origin Qi arises in the Upper Origin, the seat of upper Qi. Transcending the Brahma Heavens, one enters the register of those destined for deliverance. The Great One assists the vital essence, thereby prolonging life. The Numinous Mound, the seat of divine Qi within the head, is laid out as the throne of the Thearch; from it, the Three Regions and Eight Luminaries, the system of spirits and breaths within the body, unfold. The soul and spirit arise and gather in the scattered Original Qi; after nine revolutions, the path to immortality is naturally perfected.

Amid the clear, ringing music of the Nine Heavens, the “Jade Chapter,” a sacred Daoist text, gives rise to the myriad spirits. Recite it three times, and the spirits each take their proper place; the Original Qi connects with the Eight Astral Gates, the directional portals through which the heavenly bodies move. The Mysterious Pass seals the gate of death, and numinous Qi guards the source of bodily fluids. Following the wondrous principle by which things respond and converge, one awakens to the Great Dao and secretly turns back through the cycles of transformation. Celebrate this infant’s rebirth from the womb, bowing the head in praise of the writings of the Cavern Mystery.

The Fourth Chapter on Generating the Spirits: Heaven of Jiran Doushu

The origin of the True Divinity’s soul and life is the Qi of Dangshi Mingyanyou, the netherworld Qi associated with the soul and life.

In the still, formless realm of the source, Doushu Tian (one of the Daoist heavens) meets Daluo Tian (the highest heaven). The spirit Qi transforms, dividing into scenes in the four directions, as countless green and vermilion clouds spread across the sky. Wandering souls do not return; once they depart, they enter the deep and hidden realm, where the life force of the demons also becomes manifest. The Divine Lord gathers scattered primordial Qi, making it light and buoyant, then refining it into a pure, clear radiance. The wondrous beings of refined spirit pass through long ages of tribulation and, following the course of Heaven, reveal miraculous signs. Sacred writings emerge from the void, their jade-clear voices reaching the clouds of the nine heavens. At a single chant, ten thousand perfected immortals gather, arriving lightly and freely in throngs. The wondrous scenes of the Nine Transformations are complete, brilliant and abundant, like jade flowers in bloom. Doushu Tian opens a vast and beautiful realm, where all rejoice together and enjoy blessings that endure. The Supreme Sage arrives, and an infant suddenly begins to sing. The immortals welcome this auspicious gathering, bowing together and joining in the response.

○ Divine Chapter of the Birth of Spirit in the Heaven of Boluoni Mi Bu Jiao Le, Chapter Five

The Imperial Perfected One, the true deity of the heavens, governs the inner palace and the life force; this is where the wondrous primordial Qi of the Five Immortals resides.

The chariots of the Five Emperors surge onward, floating toward the mysterious gate of Heaven. The gods stroll across the fields of Yellow Splendor, circling down to Jiao Le Heaven. They gather the numinous scenes that soar through the sky, though much of their former splendor has faded. Taiwei turns the yellow banner; Wuying gives the order to raise the spirit standard and summon the souls of the dead from the Palace of Long Night, so they may be delivered and born anew. The Young Lord assists Huangning, overseeing the registers of body and spirit. Jade writings connect with the hidden spirit realm; through five transformations, Heaven and Earth are divided. Primordial Qi nourishes and refines the inner palace, and the purple gates open of their own accord, transforming a person into an immortal perfected being. When the appointed cycle is complete, the perfected immortals gather; Yang Qi unfolds, and every kind of response appears. The Jade Maidens bathe the celebrants with the five fragrances, while the Holy Mother rejoices in life lasting ten thousand years. The Three Realms rejoice as one, and all beings bow in homage to the Celestial Worthy.

○ Divine Chapter of the Birth of Spirit in the Heaven of Dongyuan Huaying Sheng, Chapter Six

The Imperial Perfected One governs the spirit palace and the life force; this is where the harmonious, integrated primordial Qi of the high perfected beings resides.

Responsive sounds reach the Formless Realm, the heaven beyond shape and color, while radiance shines across the ten directions. The Dharma Wheel of revolving transformation leaves no trace; a profound and mysterious rendezvous points toward the Daoist sanctuary. The spirits’ chariot needs no reins. In radiant clarity, marvelous passages appear of themselves. The vastness of empty space has no bounds, and the realm of mystery and freshness is beyond full description. Through cultivating embryonic breathing, life returns to its original state, and one rides for a long time upon the Bridge of Flying Mystery. Greed for accumulation leads one to lose one’s natural innocence; disperse confused thoughts and await a return to the constant Dao. Cut away the impediments that bind one to the tree of the womb, letting mind and spirit roam freely and ascend to the Upper Capital. The realm where I long to meet is profoundly mysterious, bringing me to realize that both principle and self can be forgotten together. Blessings extend to the summit of the Nine Heavens, where ritual accords with the auspicious hour. Blending and transforming, one returns to the Primordial Unity, then at last ascends high to join with the jade of Primordial Beginning. I pay homage to the spirits who share the Dao and ascend for ages to the Upper Capital.

The realm where I long to meet is profoundly mysterious, bringing me to realize that both principle and self can be forgotten together. Blessings extend to the summit of the Nine Heavens, where ritual accords with the auspicious hour. Blending and transforming, one returns to the Primordial Unity, then at last ascends high to join with the jade of Primordial Beginning. I pay homage to the spirits who share the Dao and depart forever from the clamor of the mortal world.

○ Divine Chapter of Spiritual Transformation and Brahmā’s Support for Great Life, Seventh

The life-origin of the Emperor’s True One, the Primordial Mansion, is the Qi of the scriptures treasured by high immortals.

The marvelous assembly encompasses boundless realms, and blended Qi returns to Brahmā’s Support Heaven, one of the Daoist heavens. The design that governs the workings of Heaven and Earth drives wondrous transformations, turning in hidden depths untouched by cold or heat. Following the cycles of Qi, it forms the true and marvelous order; with a sweep of the sleeve, it brushes away clinging dust light as down. In palaces of jade, wondrous rhythms resound, and people wander afloat as they ascend to lofty immortal abodes. The round disk of light shines without pause, while true immortals stand in ordered ranks. The road through the higher cloud realms stretches far, and the realm of the Cavernous Origin is deep and endless. Graceful branches and leaves screen emerald clouds, their shade resting beside cool waters. Roaming and delighting in the scenery brings peace to the five spirits, the gods within the body’s five organs. When thoughts grow tangled, one gives a long call to enlightened immortal companions. The five obstacles dissolve in accordance with the Dao; mind and spirit become empty, peaceful, and at ease. The clear and fresh soul follows its root, dwelling without end in empty space. Reciting the text seven times opens layer upon layer of barriers; impediments are dispelled not through displays of spiritual force. Transformation and free passage arise within the heart, and so one chants aloud, raises one’s head, and bows in reverence.

○ Divine Chapter of Life in the High, Empty, Clear, and Bright Heaven, Eighth

The life-origin of the Emperor’s True One, the Luminous Mansion, is Qi formed and condensed through the transformation of true spirits.

The clear, pure Qi rises to the highest heavens, where an appointment has been made to meet the assembled gods amid auspicious clouds. The Jade Chapter, a sacred Daoist scripture or revealed text, gives off an air of penetrating mystery; the solitary, lofty figure longs to meet the spirits. Rosy clouds spread across the sky, and the divine beings appear in solemn splendor, all coming together. From the jade tablets comes a pure, untroubled voice, calmly expounding the mysterious Dao of emptiness and stillness. The wondrous music of the immortals resounds through the vast, secluded realms, carrying the Nine Profundities, the deep celestial realms of Daoist belief, far from the borders of darkness. The response becomes clear and free flowing, no longer stagnant; coming and going are effortless, like untying a sash. Understand and recite the “Chapter on the Generation of the Spirits,” a Daoist scripture on the arising and cultivation of spirits, and you may soar high without decline. Mysterious radiance shines upon the heavenly road, and your steps pass beyond the world of immortals. Responsive transformations have no fixed bounds; for now, let them serve to transform the body’s Four Great Elements—earth, water, fire, and wind. Study with full attention, bow your head, and recite; all the sages rejoice.

“Chapter Nine: The Heaven of No Thought, No Bonds, and No Love, and the Generation of the Spirits”

The life-origin of the True Spirit of the Imperial Divine Court is primordial Qi, born of itself and shining with mystery.

Without bonds or entanglements, there is no clinging attachment. Mysterious beyond mystery, it is clear within emptiness and stillness. Its cycles of transformation follow no fixed order, and when the allotted span of Qi arrives, its course is hard to predict. Who says the realm beyond form is level and unobstructed? There too are steep hills. Still the mind and spirit, letting them press onward as one, with pure and lucid awareness as their aim. True opportunity is not determined by age; how, then, can the cycles of calamity be reckoned? The floating, numinous Qi follows its ancient roots, and repeated rebirth has its own constant pattern. Wondrous response reaches through the Great Void, and flying steps cross the cold heights of the sky. The pathways through the key passages set all things in motion, while the True Spirit rises within deep stillness. Without desire and love, there is no sorrow. Look up toward the lofty realm, bow your head, and ascend.

“Two Hymns to the Perfected One of the Supreme Ultimate”

Though the Great Dao has no intention, it may still be sought with sincere devotion. Pause for a time amid the vast, secluded realm and look back at the boundless waters veiled from view. Keep a pure, luminous presence beyond the Three Realms and wander freely through the Jade Capital, the celestial city of the immortals in Daoist belief. Without a mysterious endowment and the power to transform, who could grasp the hidden realm? The Milky Way is clear and broad; in looking up and down, one can experience emptiness, stillness, and gentleness. The Seven Profundities, the mysterious depths of Daoist belief, disperse the darkness and return to the beginning, following the changes of ebb and flow. If you can still your mind and gather your spirit in the shadowed depths, then even when the Yang Nine, a period of calamity in Daoist belief, arrives, you need not fear. Draw near to this realm of meetings that come and go; at times, you may linger there awhile. Forget yourself, and you can preserve yourself; then the true immortals can meet their good companions.

The Dao’s subtle and profound delight is clear and serene, like rippling water. All things change and cycle around, as if turning in a circle; though the zhang tree, a sacred tree symbolizing longevity, and flowing water undergo change, their trunks and branches retain their original forms. Quiet your mind and focus your thoughts on the most genuine Dao. Follow the turns of time and avoid the snares of disorder. The principle of resonance flows freely by nature; the spirit is at ease and naturally follows its course.

Wandering in calm detachment, at first it seems there are no bounds; yet intricate thoughts can reach the Nine Rosy Clouds, the lofty realm of immortals. The roots of ascension spread wondrous branches and leaves, returning to the principles of the Great Dao; there is no other path. If you recite the Jade Chapters, the mysterious sound can carry through the heavens. When the flood of the jiashen year arrives, you can then spread your wings and fly to the abode of the Queen Mother of the West, the goddess of the immortal realm. There you will enjoy endless years forever. How could you know how many kalpas the world has passed through?

Scroll Seventeen: Section on the Scriptures of the Three Caverns, Scripture Eight

The Scripture of the Inner Observation of the Most High Lord Lao

The Lord Lao said: The Qi of Heaven and Earth joins and mingles; Yin and Yang move and transform, and all things are born from this. A person inherits karmic ties accumulated over previous lives and receives the Way of spiritual nature. Human life comes into being only when the Yin and Yang of the parents unite.

The formation of a fetus takes ten months. In the first month, it becomes a fetal essence, as the blood gathers. In the second month, the fetal form takes shape and the embryo first appears. In the third month, the Yang spirit transforms into the Three Hun, and life begins to stir. In the fourth month, the Yin spirit transforms into the Seven Po, which quietly protect the body. In the fifth month, the Qi of the Five Phases settles respectively in the five viscera, bringing the spirits to rest. In the sixth month, the Six Pitch-Pipes settle in the six bowels and nourish the spiritual Qi. In the seventh month, the seven apertures open and the senses begin to function. In the eighth month, the spirits of the Eight Radiances descend, and the true spirit takes form. In the ninth month, the tissues throughout the body develop, settling the Jing and Qi. In the tenth month, the breath is abundant and the body is fully formed in every respect. The Qi of Primordial Harmony nourishes the fetus, and the process of gestation continues without pause.

The Sovereign Lord Taiyi dwells in the head and is called the Lord of the Muddy Pellet. He commands all the spirits of the body. Zhaosheng, the conscious spirit, gives people awareness—that is, the human Hun. Siming dwells in the heart and receives the original Qi within it. Wuying dwells on the left and governs the Three Hun; Baiyuan dwells on the right and restrains the Seven Po. Tao’er dwells at the navel and guards the root of Jing and Qi. The spirits watch over all the body’s joints, with a spirit presiding in every part; thus, no part of the body is without its spirit. Original Qi enters through the nose and fills the Muddy Pellet, awakening the spirit and stabilizing the body. All movement, stillness, and action of the body are connected to the heart spirit, so human life has an inner source. Turn your attention inward, and you will clearly discern these places and their spirits.

“Heart” implies command and restraint. It is the master of the whole body, able to govern form and spirit and keep them from being disturbed by harmful influences. The heart is also the Shen: it transforms unpredictably and has no fixed shape. Thus, each of the five viscera stores its corresponding spirit: the Hun in the liver, the Po in the lungs, the Jing in the kidneys, the Zhi in the spleen, and the Shen in the heart. They have different names because each resides in a different organ.

The heart belongs to Fire. It symbolizes the vital essence of the southern sun and governs Fire. Above, it corresponds to the planet Yinghuo (Mars); below, it corresponds to the heart in the human body. Its color is red, and its shape resembles a three-petaled lotus blossom. The spirit rests within the heart, which is why it is called by this name. The spirit itself, however, is neither blue-green, white, red, nor yellow. It has no fixed form, such as size, length, curvature, straightness, softness, hardness, or thickness.

It has no fixed shape: neither round nor square, and its transformations are hard to fathom. It brings Yin-Yang together; in its vastness it contains Heaven and Earth, and in its subtlety it can enter spaces as fine as a hair. Constrain it, and it becomes upright; leave it unchecked, and it grows wild. In stillness and purity, it is neither red nor yellow, neither large nor small, neither short nor long, neither bent nor straight, neither soft nor hard, neither thick nor thin.

When clear and quiet, it can grow; when turbid and agitated, it perishes. Brightness can shine in all directions, while darkness confines people to one corner. As long as the mind is empty and still, the Dao naturally remains ever-present. By sustaining Wuwei (following nature without forcing things), one can bring peace and flourishing to body and mind. Because it has no form, people cannot give it a name. Calamity and good fortune, auspiciousness and misfortune, all arise from it.

Thus the sages established distinctions between ruler and subject, made rewards and punishments clear, assigned official duties, and set down laws to instruct the people. The hardest part of a person to govern is the mind; when the mind is still, troubles do not arise. The reason people cycle through life and death and sink into harmful states of existence lies in the heart. Deluded thoughts give rise to aversion and desire, making people constantly choose and reject, come and go. Attachments of every kind gather and gradually bind them, drawing them ever deeper until they cannot escape and finally meet their end.

It is like oxen or horses pulling a heavy load into mud: the more they struggle, the deeper they sink, until they cannot get free and eventually die. People are the same. At birth, the inner source of Shen is pure and clear, without confusion. Later, when they acquire a body, they become stained by the six emotions and senses: the eyes covet colors, the ears become absorbed in sounds, the mouth craves flavors, the nose pursues fragrances, the heart fills with desire and envy, and the body seeks ease and comfort. From then on, people fall into delusion and find it hard to awaken. Out of compassion, the sages established methods to guide and teach people, helping them look inward and purify the mind.

The Old Lord said: Observe your own body carefully. It came from emptiness, formed through the gathering of various conditions. Jing and Qi accumulated; bearing the karma of past lives, it descended into birth, and life arose after Yin and Yang came into harmony. The human body takes Heaven and Earth as its model: it holds Yin Qi within and breathes in and out Yang Qi, while the Five Phases (Wood, Fire, Earth, Metal, Water) move in an interweaving cycle to correspond with the changing seasons. The eyes are like the sun and moon, the hair like the stars, the eyebrows like a canopy—the umbrella above an ancient emperor’s carriage, also a metaphor for the constellations in the sky—and the head like Kunlun, the sacred mountain of myth. Within the body, the organs are arranged like palaces, where spirit resides. Among all things, humans are called the most numinous. Life and nature accord with the Dao and should be cherished and protected.

Quiet your mind and examine your own body: what, exactly, is worthy of respect? If people do not cherish themselves but instead freely take on the dust and grime of the world, failing to purify body and mind, their physical form and spirit become turbid and disordered. Look closely at yourself and external things: which is distant, and which is near? Hold to the Dao, preserve life, and do good to safeguard your original nature. Fools in the world bustle about all day, only wearing themselves out in vain.

The Old Lord said: What one receives from the Dao at birth is called “life”; the nature formed by receiving primordial Qi is called “nature”; what responds to external things is called “mind”; what the mind holds in thought is called “intention”; what intention is directed toward is called “will”; the ability to act with harmony and propriety is called “wisdom”; and wisdom that extends throughout the myriad things is called “insight.” What moves to sustain the body is called “hun”; what rests in stillness to guard the physical form is called “po”; what circulates among the bones and flesh is called “blood”; and what nourishes the spirit and sustains the breath is called “essence.”

Clear Qi that circulates swiftly is called “nutritive Qi”; turbid Qi that circulates slowly is called “defensive Qi.” What encompasses all the body’s bones and limbs is called the “person”; what displays all the forms is called “form”; what is solid and bounded by physical substance is called “matter”; and what can be distinguished by its outward appearance is called “body.” What has distinct measures of size is called the “frame”; what cannot be exhausted by thought is called “spirit”; and what responds to things and changes without form is called “numen.” When Qi enters the body, this is called “life”; when spirit leaves the body, this is called “death”; and what links through to the root of life is called the “Dao.”

As for the Dao, when it appears, it seems to have form, yet has no fixed shape. Though no form can be seen, it contains its inner principle. Its transformations cannot be fathomed; it connects the divine and all living beings. The Dao within the human body,...

The “divine light” within a person refers to the heart-mind. To teach people to cultivate the Dao is, in practice, to cultivate the heart-mind; to teach them to cultivate the heart-mind is likewise to cultivate the Dao. The Dao itself cannot be seen, and must be made manifest through life. Life cannot remain constant forever, so it must rely on the Dao for protection. If life perishes, the Dao can no longer be manifested; if the Dao is lost, life will also decline. When life and the Dao unite as one, a person can live forever and become an immortal, ascending on feathered wings. People fail to preserve their lives because they do not turn inward to contemplate their own heart-minds. By continually looking inward and keeping the spirit from scattering, the Dao of life can endure.

Laojun said: People drift through the evil paths and sink into impurity because the six emotions—the six human feelings and sensory desires—stir recklessly, giving rise to the six consciousnesses, the six modes of perception associated with the eyes, ears, nose, tongue, body, and mind. As these consciousnesses continually make distinctions, people become entangled in hatred and attachment and caught up in gain and loss, acceptance and rejection. This happens because they do not turn inward to contemplate their own heart-minds. By continually looking inward and keeping the spirit from scattering, the Dao of life can endure.

Laojun said: People drift through the evil paths and sink into impurity because the six emotions stir recklessly, giving rise to the six consciousnesses. As these consciousnesses distinguish among things, people become entangled in hatred and attachment, wavering between coming and going, acceptance and rejection. They also become tainted by afflictions and gradually move farther from the Dao. Therefore, they should turn inward and observe how the six consciousnesses arise: Where do they come from? They come from mental consciousness; the mind arises from the “self,” and the “self” arises from desire. Deluded and inverted thoughts then give rise to discriminating perception.

The scripture also says that this is originally called “naturalness,” and is also called Wuwei (non-action): human nature is originally empty, still, and pure, and has no discriminating consciousness. Once discriminating consciousness arises, it gives birth to all kinds of wrong views. When wrong views take hold, afflictions follow. Layer upon layer, afflictions entangle people, setting them adrift through birth and death and causing them to lose the Dao for a long time.

Laojun said: The Dao has neither birth nor death, but the body does. What is called birth and death is the birth and death of the body, not of the Dao. The body is born because it receives the Dao; it dies because it loses the Dao. If a person can preserve life and hold fast to the Dao, they can endure and never perish.

Laojun says: If people regularly keep their minds tranquil and still, the Dao will naturally draw near. When the Dao draws near, the spirit and inner clarity reside in the body; when they reside in the body, life does not perish. People always wish to go on living, yet cannot make the mind empty and still. They continually dread death, yet cannot nourish the spirit. This is like wanting high status without being willing to follow the Dao, wanting wealth without seeking treasures, wanting to arrive quickly without taking a step, or wanting to grow fat without eating enough.

Laojun says: Through the mind, one can experience the Dao, and the Dao in turn makes the mind clear. When the mind is clear, the Dao descends; when the Dao descends, the mind becomes open and understanding. The spirit residing in the body is like fire in a lamp: light comes from the fire; the fire burns by means of the wick; the wick is nourished by oil; and the oil is held by the lamp. If any one of these four is missing, where could the light come from? Likewise, discernment depends on the spirit; the spirit rests in the mind; the mind depends on the body for its existence; and the body is preserved through the Dao. If any link is missing, what could discernment rely on?

“Spirit and inner clarity” refers to the eyes’ ability to see, the ears’ ability to hear, the mind’s ability to think, and the body’s ability to sense, as well as the capacity to distinguish the principles of things and perceive even what is subtle. Because this discernment comes from the spirit, it is called “spirit and inner clarity.”

Laojun says: “Emptying the mind” means removing what makes it solid and attached. “Having no mind” means dispelling what the mind clings to as present. “Settling the mind” means keeping it from wavering. “Making the mind upright” means keeping it from partiality and error. “Clearing the mind” means keeping it from becoming muddled. “Purifying the mind” means keeping it free of defilement. These conditions are already present in the mind; what is needed now is to remove what obstructs them. A straight mind does not vacillate; a level mind has no high or low, no bias; a bright mind is not darkened; an open mind encounters no obstruction.

All these principles have their roots in nature. Here, only a few have been sketched in outline; the rest can be considered by following their example.

Laojun says: Understanding the Dao is easy; believing in it is difficult.

Laojun said: It is relatively easy to understand the Dao, but difficult to believe in it. It is relatively easy to believe in the Dao, but difficult to put it truly into practice. It is relatively easy to practice the Dao, but difficult truly to attain it. It is relatively easy to attain the Dao, but difficult to preserve it over time. If one can hold fast to the Dao without losing it, life can endure.

Laojun said: The Dao cannot be acquired through words or passed from mouth to ear. One should empty the mind and quiet the spirit; then the Dao will reveal itself naturally. The ignorant do not understand this. Instead, they exhaust the body, wear down the mind, force the will, and disturb the spirit. As a result, they move ever farther from the Dao, and their spirits grow increasingly distressed. They violate the principles of the Dao in seeking it, then complain that the Dao is not compassionate.

Laojun said: The Dao is precious because it is held fast over time. Nourish the spirit and secure the root, so that Jing and Qi do not dissipate; preserve what is simple and pure. Bring body and spirit into accord with the Dao, and one can ascend to Kunlun, the Daoist realm of the immortals. One can be born before Heaven and Earth, yet endure long afterward, coming and going freely, without obstruction and without relying on any gate. Harmonize Yin Qi and nurture Yang Qi; restrain the Po and hold fast to the Hun—the parts of spiritual life that Daoism understands as constituting the human person. Even after millions of years, one’s family and kin remain; descendants carry on the line for a thousand generations. When yellow dust rises on every side, a perfected person who rides an ox appears in the world. Reside in halls of gold and chambers of jade, sending out the old and welcoming the new.

Laojun said: The way of inward observation lies in quieting the spirit and stilling the mind, allowing no scattered thoughts to arise and no delusions or false imaginings to intrude. Extend awareness to the whole body and to external things. Close the eyes and examine things closely, until both inner and outer settle into emptiness and stillness. The spirit’s Dao is subtle and profound. Observe the myriad things outwardly and examine the single mind inwardly, and clarity and stillness will come. Reside in halls of gold and chambers of jade, sending out the old and welcoming the new.

Laojun said: The way of inward observation lies in quieting the spirit and stilling the mind, allowing no scattered thoughts to arise and no delusions or false imaginings to intrude. Extend awareness to the whole body and to external things. Close the eyes and examine things closely, until both inner and outer settle into emptiness and stillness. The spirit’s Dao is subtle and profound. Observe the myriad things outwardly and examine the single mind inwardly, and clarity and calm will come. In stillness and in movement alike, let the mind come to rest. Let thought follow thought without interruption, focused and undispersed, rooted deeply and settled in utmost peace, clear, silent, and abiding. This state is profound and difficult to fathom. From it, afflictions are dispelled for a long time, and attachment to distinctions between right and wrong also falls away.

Laojun said: I was not a sage from birth; I achieved what I could through learning. Thus, in seeking the Dao, I never failed to follow and uphold its methods. Across a thousand scriptures and ten thousand techniques, the key lies in the mind and will.

The Scripture of Settling Observation from the Cavern Mystery Lingbao (a Daoist scripture describing methods for calming the spirit and practicing inward observation).

“Numinous” means wondrous and unfathomable: in Heaven, this is called “Numinous.” “Treasure” means precious: on Earth, this is called “Treasure.” Heaven undergoes wondrous transformations whose workings are difficult to fathom, and so it extends without limit to shelter all things. Earth holds many kinds of treasure that nourish living beings, and so it bears all things with its deep and steady weight. This scripture is like Heaven and Earth: it shelters and bears all things, possessing both numinous wonder and precious treasure, with boundless merit and virtue. Realizing this state of mind is why it is called the Numinous Treasure.

“Stillness” means that the mind and spirit are settled and unmoving, like the Earth. “Contemplation” means illuminating through wisdom, with constant clarity like the sky. When the mind is still, distracting thoughts do not arise; when wisdom illuminates, its reach has no bounds. Because stillness and wisdom are cultivated together, this is called “Stillness and Contemplation.”

The Celestial Worthy said to the Perfected Left Xuan, a revered Daoist deity: “‘Left’ represents stillness; ‘Xuan’ represents depth and subtle mystery; ‘Perfected’ represents…”

“Pure” means single-minded and free of distracting thoughts. “Person” refers to someone who understands how things work and knows their own nature. “Means” is simply an explanation.

A person who cultivates the Dao must first learn to let go of worldly affairs. To cultivate the Dao is to set one’s heart on the path of practice; to let go of affairs is to remain unattached to all things. One must cut off disturbances from the outside world and keep them from unsettling the mind. The “external affairs” mentioned here are the Six Dusts: form, sound, smell, taste, touch, and mental objects. When one no longer clings to these objects of perception, the mind is not stirred into distress by them. With no attachment within, the external world no longer causes disturbance. When neither mind nor its surroundings are grasped at, distress has no way to arise.

Next, one should sit in stillness. To quiet distress is called “settling”; to keep one’s original mind from stirring recklessly is called “sitting.” Turn inward and observe the movements of the mind. When a thought arises, notice it promptly and let it fade away, making sure the mind remains settled and clear. To look inward with the mind’s wisdom is called “inner observation.” Thoughts that have not yet been cleared away are movements of the mind: one thought has barely arisen before awareness notices it. Once the thought fades, do not cling even to the act of noticing it; this is called “elimination.” When thoughts no longer arise recklessly, this is called “settling”; when the nature of awareness remains undisturbed, this is called “stillness.”

Even without obvious desire, fleeting and confused thoughts must also be cleared away. When no deluded thoughts arise and the mind no longer grasps at anything, confused ideas naturally fade.

Practice diligently day and night, without interruption even for a moment. Here, “day” and “night” also stand for purity and defilement: whether pure or defiled, one should remain unattached and practice without interruption. What must be eliminated is the “stirring mind” of deluded thoughts and distinctions, not the “illuminating mind” of clear awareness. Let deluded thoughts come to rest while keeping the light of wisdom ever-bright.

Keep the mind empty and clear, without clinging to the state of “emptiness.” “Emptying the mind” means not allowing thoughts of any kind to arise; “not fixing the mind” means not clinging to anything. Do not attach yourself to any method or idea, yet let the mind remain settled at all times. To grasp at a particular teaching is to become attached to appearances; when the mind grasps at no teaching, this is called “non-reliance.” The mind can illuminate all things while remaining still; this is why it is called “abiding constantly.”

The minds of ordinary people are easily stirred into restless striving. Even those who have just begun to practice find it difficult to quiet the mind. At times they wish to still it but cannot; they may settle down for a while, only to become scattered again afterward. This shows how difficult it is to eliminate habits and afflictions completely. Before the power of concentration has taken root, even a moment of calm can easily give way to distraction once more. The mind pursues external things, and external things in turn draw the mind; they stain one another, like combatants locked in battle. Deluded thoughts never cease, and all kinds of faults arise in their wake. This is called “the hundred limbs flowing and spreading.”

Only through long and focused contemplation and practice can one gradually tame the mind and attain proficiency. Do not abandon the great work of cultivation just because you cannot gather the mind in at a given moment. When the mind is settled and no thoughts arise, one accords with the true and constant. If a single thought cannot be gathered in, years of cultivation may be wasted as a result.

Once you have gained a little purity, maintain awareness and settle the spirit while walking, standing, sitting, or lying down—these four everyday postures are called the “Four Demeanors.” Whether engaged in affairs or surrounded by noise, consciously keep the mind settled. Seeing the various forms of the world means being among affairs; thoughts arising means being amid noise. Quieting turmoil and returning to stillness is called “intentional attention”; a calm, steady, and balanced state of mind is called “ease.”

Whether there are affairs to attend to or none at all, keep the mind free of clinging. Whether in quiet or amid noise, keep your intention single and unwavering.

All methods ultimately share one root and therefore do not contradict one another. If you rein in your thoughts too urgently, this too can become a disorder. Disordered breathing and a frenzied mind and spirit are signs of this deviation. Fixating only on stillness is called “restraining the mind”; grasping at all kinds of objects outside the mind leads to mental confusion.

Once your thoughts have settled, let them unfold naturally. When relaxation and restraint are held in just the right balance, the mind becomes harmonious on its own. The wisdom that arises from meditation is called “letting go.” Here, this means following things as they naturally unfold, not indulging yourself. Only when stillness and wisdom blend and balance each other is this called “being in accord.” Too much stillness tends toward dullness; too much wisdom tends toward agitation. Using stillness and wisdom in balance is what brings harmony.

Restrain the mind without clinging to restraint; release body and mind without being shaken by changing circumstances. In the midst of noise, feel no aversion; while handling affairs, remain inwardly undisturbed. This is true stillness. Let the mind be quiet yet able to illuminate things; when illuminating things, keep it always quiet. Its nature is empty and still, yet it can function; in functioning, it never departs from emptiness and stillness. Because this returns to the original root of stillness, it is called true stillness.

Do not deliberately seek out more tasks just because you can work without inner distress. Nor should you force yourself into noisy places just because you can be there without aversion. Everyday habits and the turmoil of worldly life still need to be kept in check at all times; do not indulge them as you please.

Take the original mind, free of affairs and tranquil, as the place where you truly abide. Responding when things arise is wisdom appearing in response to circumstances. Just as the surface of water and a mirror can reflect all things, the pure original mind can reveal appearances in response to things, illuminating all without obstruction.

The key to skillfully using the various methods of practice is the ability to enter stillness. The nature of all things is empty and still, with no fixed place from which they arise. To realize this is to enter stillness.

When wisdom arises, and how quickly it arises, cannot be forced. In stillness, do not hurry to pursue wisdom. Urgent seeking harms your nature, and when your nature is harmed, true wisdom cannot emerge. If you do not deliberately seek wisdom in stillness, yet wisdom arises of itself, this is called true wisdom: the mind’s essence is still, yet it can give rise to inexhaustible, wondrous activity.

When one has wisdom but does not display it, true wisdom may appear to be dullness. “Not using” here means having no distinctions or attachments in the mind; “as if foolish” means restraining one’s sharpness and keeping one’s actions from view. When stillness—the settling of mind and spirit—and wisdom—the clarity of awareness—nourish one another and are brought together, one can reach a state of fullness.

If thoughts and imaginings persist during meditation, they can easily attract all manner of malign spirits. Demons and ghosts may appear in response to what the mind imagines. Even if one sees a Celestial Worthy, an immortal, or a perfected being, these are merely images arising from the mind and should not be clung to.

The mind in stillness should be open and clear above, unobstructed; below, it should be spacious and without support, with no foundation. In other words, the preceding thought has already faded away, and no succeeding thought arises. As accumulated habits from the past gradually disappear, this is called “old karma diminishing day by day”; as no new deluded thoughts arise, this is called “making no new karma.”

In this way, one is entangled by nothing and breaks free of worldly constraints. Through sustained cultivation, when the clarity of awareness remains undiminished and one ultimately accords with principle and unites with the true Dao, one has attained the Dao.