《黄庭内外景经》

Chapter One: Shangqing

Within the purple mists of Shangqing (the celestial realm in Daoist belief), the Jade Dawn Lord (a revered Daoist deity) serves the Supreme Great Dao. He dwells at leisure in the Ruizhu Palace, composes seven-character poems, and transmits their transforming power into the world, so that human bodies are changed and the gods make their presence visible.

This scripture is called the Huangting Neijing Jing (Scripture of the Inner Landscape of the Yellow Court). The practitioner concentrates the mind, calms the heart, and recites it repeatedly, and so is able to sense the Embryonic Immortal (a spirit that symbolizes the immortal presence within). The nine primordial qi are illuminated and rise to the heights, while the canopies and youthful attendants of the spirits appear, accompanied by purple vapors.

This text is also known as the Jade Book and is well worth careful study. Recited ten thousand times, it enables one to ascend to the Three Heavens (the higher celestial realms in Daoist cosmology). Myriad calamities can be dispelled and hundred illnesses healed. One need not fear tigers, wolves, or other dangers, and one can even delay aging and extend life.

Chapter Two: Above Is

Above lies the Hun-soul (the ethereal soul); below lies the Guanyuan (the Dantian region below the navel). To the left is Shaoyang, to the right is Taiyin. Behind is the Secret Gate (a hidden aperture at the back of the body), and in front is the Gate of Life (a gateway symbolizing vitality). As the sun and moon rise and set, the breath is nourished in step with them.

When the primordial qi unites, it seems to correspond with the constellations of heaven. Purple vapors rise and fall, and the Three White Clouds (three clear, subtle qi-clouds) appear. They irrigate the blossoms of the Five Viscera and nourish the spiritual roots within the body. As the Seven Fluids (the bodily liquids) circulate, they fill the space between chest and abdomen.

Next, the purple qi and yellow qi are gathered and stored in the Dantian. The deep inner chamber is thereby made bright, and it illuminates the Yang Gate (an aperture through which yang qi circulates in the body).

Chapter Three: The Mouth Is

The mouth is the Jade Pool (the Daoist internal-alchemy term for the oral cavity) and the seat of Taihe (Great Harmony). By rinsing the mouth and swallowing the saliva, one keeps calamities from entering. The body gives off a radiant glow, the breath becomes fragrant as orchids, and evil qi can be expelled, so that the countenance grows lustrous as jade.

If one truly cultivates in this way, one may ascend to the Guanghan (the moon palace of legend). Practicing day and night without sleep, one will eventually attain perfection. Even when thunder crashes and lightning flashes, the mind's intention remains steady and undisturbed.

Chapter Four: The Yellow Court

Within the Yellow Court (the central region of the body in internal cultivation) dwells a divine being clad in brocade robes, wrapped in a purple embroidered skirt, its garments woven like clouds. On green branches grow spirit-trees of cinnabar and azure hue. The Seven Ruiyu Flute-Keys (seven jade keys symbolizing the gates of the spirit within the body) lock the two doors.

Layer upon layer, the golden gates are sealed like folding doors, and their pivots are tightly secured. The Mysterious Spring (a source of bodily fluid) and the Secluded Gate rise high. Within the Upper, Middle, and Lower Dantians, the subtle essence (jing) and qi circulate in fine flows. Graceful, beautiful goddesses appear and shine across the sky.

Layer upon layer, the halls blaze with light, and the Eight Majesties (awe-inspiring spirits who guard and protect the divine presence) manifest. Between the Celestial Court and the Earth Pass stand vessels such as the cauldron and the axe. When the Spirit Terrace (the seat of the mind-spirit) is steady, one can endure long without decline.

Chapter Five: The Central Pool

Within the Central Pool (the central region of the body for cultivation) dwells a spirit wearing cinnabar-pearl ornaments and a robe of crimson brocade, bearing a tiger tally. The Horizontal Ford (a bodily aperture three inches wide) is the dwelling place of the numinous spirits, and hidden lingzhi mushrooms mutually reflect and support one another.

Chapter Six: Heavenly Center

Chapter Six: Tianzhong (The Heavenly Center)

The mountains within the heavenly court should be carefully guarded and diligently cultivated. Once the cloud-chamber of the body is clear and quiet, the Jade Emperor (the venerable spirit within the body) can roam at ease. The inner pathways are open, and circulation never ceases. The eyebrows are called "Huagai" (the Canopy), overshadowing the bright eyes.

Between the Nine Dark Recesses (the deep, hidden places of the body), the light of sun and moon passes through and clears everything. The dwelling within the body is inhabited by a true and constant spirit, dressed in crimson robes. If one contemplates this spirit carefully and sees it, illness can be averted. Its vestments shine as brightly as red pearls.

Beneath the tongue and within the chest lie the passes that lead to the boundary between life and death. The green qi and the dark qi move in and out and blend together, shining brilliantly. If you can meet and recognize them, you may ascend to the Celestial River (the realm of the immortals).

Chapter Seven: Zhidao (The Supreme Way)

Attaining the Supreme Way is not difficult; the key lies in visualizing the true spirits. The Niwan (Mud Pellet, the upper dantian in the head) and the joints throughout the body are all inhabited by spirits. The spirit of the hair is named Canghua, with the style name Taiyuan. The spirit of the brain is named Jinggen, with the style name Niwan. The eye spirit is named Mingshang, with the style name Yingxuan. The nose spirit is named Yulong, with the style name Lingjian. The ear spirit is named Kongxian, with the style name Youtian. The tongue spirit is named Tongming, with the style name Zhenglun. The tooth spirit is named Efeng, with the style name Luoqian.

The spirits of the face take Niwan as their lord. The nine true spirits within Niwan each have their own dwelling, each within an area one inch across. They wear purple robes and light, soft gauze skirts. If you concentrate wholeheartedly on visualizing this group of spirits, you can prolong your life. These spirits do not dwell separately in different places; they all reside in the brain, seated in order and facing outward. When you visualize them, your intention should correspond to the location of each spirit.

Chapter Eight: Xinshen (The Spirits of the Heart)

The heart spirit is named Danyuan, with the style name Shouling. The lung spirit is named Haohua, with the style name Xucheng. The liver spirit is named Longyan, with the style name Taiming. Yiyu (the qi circulating within the body) guides the smoky vapors and governs the turbid and clear qi. The kidney spirit is named Xuanming, with the style name Yuying. The spleen spirit is named Changzai, with the style name Hunting. The gallbladder spirit is named Longyao, with the style name Weiming.

The spirits within the five zang organs and six fu organs are all condensed from the essence of the body. They all dwell in the heart and move in accordance with the Way of Heaven. By continuing to visualize these spirits both day and night, one can attain longevity.

Chapter Nine: Feibu Jian (The Lung Chamber)

Chapter Ten: The Heart

The spirit that governs the lungs takes the form of a canopy (huagai). Beneath the lungs dwells a youth (tongzi) who resides in the Jade Palace (yuque), an inner mansion likened to a palace of jade. The Child of the Seven Origins (qiyuan zhi zi) regulates the breath and corresponds to the nose and the navel, the two points at the upper and central parts of the body. He wears plain brocade robes and a yellow sash patterned with clouds.

If breathing is rapid and the body is unwell, one should promptly visualize the White Origin (baiyuan), the inner spirit that the lungs govern, and harmonize the Six Qi (liu qi), the six kinds of breath within and beyond the body. Practicing in this way can keep the spirit clear over the long term and reduce illness. Sustained practice also keeps the body comfortable and free of stagnation.

Chapter Eleven: The Heart

The spirit that governs the heart takes the form of a lotus bud (han bao). Beneath the heart dwells a youth who resides in the Cinnabar Origin (danyuan), the dwelling of the heart's inner spirit. He regulates the balance of cold and heat as well as the nutritive and defensive Qi (rong wei zhi qi), the vital energies that nourish the body and guard the surface. He wears cinnabar-red brocade and flowing garments, drapes a jade gauze over them, and sits at ease, adorned with golden bells and a vermilion sash.

Visualizing the heart spirit and harmonizing Qi and blood keeps the body's vital functions in order and prevents decline. The heart corresponds to the tongue and mouth, and it also governs speech and expression. When a person is near death, calling upon the heart spirit is said to restore vitality. Sustained practice can lead one to ascend to Taixia (taixia), the Realm of the Great Dawn Glow, a celestial abode of immortals.

Chapter Twelve: The Liver

Within the liver, layer upon layer is verdant green. There dwells the Lord Youth of the Green Qing Spirit (qingtong shengong zi), who governs the body's orifices and is also linked to hearing and discernment. He wears green brocade and a jade bell.

The liver spirit harmonizes the hun and po (the ethereal and corporeal souls) and the body's fluids, keeping the body's operations steady. The liver corresponds to the eyes, and when liver Qi is in harmony, vision is clear. In practice, one should visualize the inner spirit Wuying (wuying). Practicing the related methods for seven days is said to fill the body with abundant Jing and Qi. When a person faces mortal danger, focused visualization of the liver spirit is said to return the hun and po to their proper places, restore vitality, and bring stability and lasting life.

Chapter Thirteen: The Kidney

The chamber of the kidney is called the Xuanyin Garden (xuanyin pu), where dwells the youth Mingshang Xuan (mingshang xuan), who governs the source of the six viscera and the nine fluids (jiu ye), the body's fluids. The kidney corresponds to the two ears and to the body's fluids.

The kidney spirit wears dark-green brocade and cloud-patterned robes, and it rides a dragon as it dances. Its light rises to meet colored clouds, sun, moon, and mist. When hundreds of illnesses and thousands of calamities arise, one should promptly visualize the kidney spirit. The two water palaces (shuifu) of the kidney correspond to the Gate of Life (mingmen). Practicing this method is said to grant longevity and ascent to the Nine Heavens.

Chapter Fourteen: The Spleen

The spleen section lists the divine officials who govern the spleen, which correspond to the Earth phase of the Five Phases (Wu-xing) and to the Heavenly Stem Ji and the Earthly Branch Wu. Within the spleen dwells a deity named Mingtong (Bright Youth), who wears yellow robes. He is responsible for digesting food, transforming it into Qi and blood, and protecting the teeth. He is paired with another Mingtong, and together they are called the "Two Bright Youths of Taicang (the Great Granary)."

The two Bright Youths reside within the nine layers of the spleen, which is symbolized as the "Jinhe City (Golden Confluence City)." Their dwelling is about one inch square and is called the Mingmen (Gate of Life). They govern the harmonizing of the essential Qi produced from the five grains, so that the body is full and strong and is kept free from weakness, emaciation, and illness.

The external signs of the spleen can be seen in the Chizhai (Ruler Dwelling), a region of the face, and in the complexion. When the spleen Qi is abundant, the face has a healthy luster. Mingtong wears yellow brocade and is adorned with tiger patterns. By concentrating on the Three Elders (Sanlao), the Venerable Ones of Daoist tradition, one can make the shen (spirit) light and able to soar, thereby moving toward longevity, becoming a high immortal, and remaining far from death and calamity.

Chapter Fourteen: The Gallbladder Section

The gallbladder is the place where the essential Qi of the six Fu organs gathers. Within it dwells a youthful deity of awe-inspiring brilliance. Thunder and lightning shake the eight directions; he raises a jade banner, a dragon flag sweeps across the sky, and he hurls fire bells.

The gallbladder shen governs the Qi and strength of the whole body and commands guardian soldiers as fierce as tigers. The external sign of the gallbladder appears between the eyes and the bridge of the nose. The brain and the hair also support one another and remain bright and lustrous. The gallbladder shen wears a nine-colored brocade robe and a green skirt, adorned with gold and jade ornaments and patterned with dragons and tigers.

If one can visualize the gallbladder shen, one can see clearly, ride on auspicious clouds, command the myriad shen, and cause the shen to gather in audience at the Sanyuan (Three Primes), the three heavenly deities revered in Daoism.

Chapter Fifteen: On the Spleen's Length

The spleen is one chi (about one foot) long and covers the Taicang, the region of the body governed by the spleen and stomach. At the center of the spleen, Lord Lao governs the Mingtang (Bright Hall), the dwelling of the shen within the body. His style name is Lingyuan (Numinous Origin), and he is called Hunkang (Chaotic Harmony). He regulates the hundred illnesses of a person and the digestion of grains.

The spleen shen wears yellow robes, a purple sash, and is adorned with dragon and tiger patterns. When the body is withered and weak, one may rely on the spleen shen to nourish life. If one calls the spleen shen's name three times, the shen will connect with the person. The Three Elders sit together, each with attendants, and the shen of Jing (essence), the fetal shen, and others each perform their own duties. Taokang (Peach Child), Heyan, and Shenghuamang, along with Taokang, the divine male and female of the peach, are all among them. The Dao Father and Dao Mother gaze upon each other, and the Master Father and Master Mother dwell in the Danxuan (Cinnabar Mystery) Homeland.

Visualizing these shen allows the spirit to rise into emptiness. Although the methods of cultivation differ, they all return to the essential path: close the Three Passes (the gates and barriers of the body in internal practice), clasp the hands in the Woguo gesture and settle the mind, hold the sweet fluid "Jinli (Golden Sweet Dew)" in the mouth, and swallow the "Yuying (Jade Essence)." Practicing in this way, one reaches a state in which hunger is not felt and the Three Worms, the harmful parasites of the body in Daoist belief, are destroyed. The mind becomes peaceful, and body and mind find ease.

The clouds of the Five Sacred Peaks gather and nourish the Yulu (Jade Hut), a Daoist term for the body or, in internal cultivation, the brain, so that it is replenished. When the forms of the five viscera are solid and complete, one can be spared from calamity.

Looking upward, one can see the Three Primes (sanyuan; the primordial spirits located in the upper, middle, and lower regions of the body), like beads strung together, clear and bright, shining throughout the body. The Five Spirits (wuling; the spirits of the five viscera) are like lamps and candles in the night, their radiance reaching the entire body. If you visualize the Inner Sovereign (neihuang; the divine presence within the body), you can keep company with him and wander together.

Clad in a windcloak and holding a tiger tally in the mouth (a talisman for protection), once cultivation reaches a certain stage, one will soon rise into the realm of emptiness (xuwu). Within the inch-square space of the heart, conceal your intention deeply, regardless of form, neither square nor round, as if closing the doors and windows, so that the mind settles. When the Three Spirits (the divine presences within the body) return their essence (jing), a person grows old yet remains strong, and the hun and po souls stay within the body without disturbing one another. Spirits are born in the belly, holding precious jade in their mouths. When numinous qi flows into the deep palace, it will not be lost. Jade-like branches ten thousand fathoms tall can serve as shelter and support, and the three hun souls are thereby at peace and receive the command of the Heavenly Emperor.

Clouds gather densely in the Lingtai (lingtai; the seat of the mind-spirit), and one gazes afar at the Yellow Wilderness (huangye; the spirit realm within the body). Within three inches are different palaces, arranged in upper and lower tiers, and between the palace gates are guardians that receive the lofty and mysterious qi. The Dongfang chamber and the Purple Pole are the gateways through which numinous spirits enter and exit. These are things the Most High (Taishang; the supreme deity) told me long ago. On the left, the Divine Lord's son sends forth speech from the spirits, and on the right, the White Primordial (a spirit within the body) stands outside. Between the Hall of Brightness, the Golden Casket, and the Jade Chamber, the people of Shangqing (the spirits dwelling in the Highest Clarity realm) stand right before me. The breath of the Yellow Skirt Master, Zidan (a spirit within the body), appears again and again. Asked where he is, the answer is between the two eyebrows, where the sun, moon, and stars are arrayed within. The Seven Luminaries (the sun, moon, and five major planets) and the Nine Primes (the qi of the nine heavens) encircle the gate of life.

Within the Three Passes, essence (jing) lies deeply hidden, and within the Nine Subtleties, all is dim and profound. The mouth is the Heavenly Pass, the pivot of spiritual activity. The feet are the Earthly Pass, bearing on the safety of life. The hands are the Human Pass, governing the rise and decline of one's fortune.

If one visualizes the Three Palaces (sanguan; the three spirit mansions within the body), guards the Mysterious Elixir (xuandan; the essence refined through inner practice), and lets Taiyi (taiyi; the supreme primordial spirit) circulate like a pearl and settle in Kunlun (kunlun; the spirit mansion in the head), one will see tiered towers, twelve levels in all, surrounding one another. Whether high or low, all are dwelling places of perfected beings. The writing that appears in the Jade Hall consists of the mysterious scripts of the spirit officials. The Xuanji and Wangheng (the stellar officials that represent the motion of the stars) take on a blue-green hue. Gazing afar, one sees a child sitting motionless, and asks: "Whose child is this, dwelling within my body?" This person may enter Niwan (niwan; the spirit mansion in the brain). Hundreds and thousands of figures link one another, layered like stacked mountains, and the Yunyi and Wuhua (spirits and radiances within the body) are arrayed on either side of the ear gates.

The Red Emperor (Chidi), the Yellow Old Lord (Huanglao), and one's own hun soul join together, and three True Spirits assist the Hypochondriac Spirit (Xieshen), dwelling together in the Storehouse of Jinye fluids (jinye zhi fu) within the chest. The stars of the Five Directions shine brilliantly; these are the Seven Primal Stellar Spirits. The sun and moon move between the four directions of Heaven and Earth.

They are layered upon one another like folded mountain ridges, and the celestial configurations of the clouds display five-colored radiance that encircles the Ear Gates (ermen).

The Red Emperor, the Yellow Old Lord, and one's own hun soul join together, and three True Spirits assist the Hypochondriac Spirit, dwelling together in the Storehouse of Jinye fluids within the chest. The stars of the Five Directions shine brilliantly; these are the Seven Primal Stellar Spirits. The sun and moon move between the four directions of Heaven and Earth.

The Realm of Emperors (Di Xiang) lies at the center of Heaven, and the Earth Gate (Di Hu) lies at the lower extremity. The spirits of the face remain linked with the hun and po souls in continuous connection, each depending on the others.

Chapter 20: Breathing

Inhaling the primordial qi (yuanqi) of Heaven and Earth, one seeks thereby to attain immortality. The Lord of Immortals and his son seem to appear before the eyes. The Vermilion Bird, an image of a divine bird within the body, inhales and exhales, opening and closing, and the White Stone Source, a wellspring of essential qi within the body, is thereby set in motion. Condensing jing essence and nurturing the embryo, one generates oneself.

By holding to fetal breathing (taixi) and stopping the leakage of essence, one may attain longevity. The three qi turn to the right, and nine streams of light appear. The heart nourishes and preserves the Qi of Zhengyi (Orthodox Unity), and the essence becomes full and replete. Gazing into the distance, the mind-spirit is concentrated, like arrayed stars.

When the Golden Chamber, the place within the body where essence is treasured, stands firm and unshaken, it can extend one's years, and even white hair may return to youthfulness.

Chapter 21: The Jade Chamber

Within the Jade Chamber, a divine chamber within the body, Taisu qi gathers, and Lady Nijiu, a goddess dwelling in the brain, stands upright at the center. Changgu and Xuanxiang, images of bodily passages and realms of the divine, encircle it, while six dragons scatter and fly about, difficult to discern.

To seek long life, one must above all be cautious in guarding the affairs of the bedchamber. Why would one let oneself march toward death and cause the spirit and soul to grieve? If these matters are neglected, calamity follows, and even the Three Numinous Ones are affected. One should take in breath and gather one's own essence.

The Cun Field and Chi Residence, referring to the bodily sites for storing spirit and nourishing qi, may be used to cultivate life. If one lets essence drain away as though breaching a sea dike, the hundred rivers will all pour out. Once essence is gone, it is like leaves falling and trees withering: qi disperses, fluids leak, and the body loses the foundation of its form and spirit.

Concentrate on closed guarding and on controlling essence, so that the luminous spirit settles and tranquility endures. Guard the Mud Dragon and the Three Marvel Spirits within the body, keep the mind placid, withdraw the gaze, and illuminate inwardly, and clarity will arise from within. When the myriad things do not come to disturb, body and mind attain peace and harmony.

Be cautious in guarding stillness and do not act rashly, and even in old age one may recover youth. Recite the Jade Book (Yushu) and the Way of Supreme Clarity and Stillness (Taishang Qingjing zhi Dao).

Chapter 22: Constant Contemplation

Constantly visualize the Three Chambers, the three divine chambers within the body, as mutually connected, so that one can perceive within them and see inner and outer without obstruction. Contemplating and swallowing the Five Teeth (wuya), the five-directional essences used in Daoist visualization and the swallowing of qi, one ceases to feel hunger or thirst. The Divine Flower holds a cloth, and the Six Dings, the six protective deities in Daoist belief, come forward to pay homage.

Chamber of Essence (Jingshi) refers to the region of the body where Jing (essence) is stored. One must guard the Qi with care and not let it be spent carelessly. By keeping it sealed and treasuring it, one can prolong life. Cultivation begins within the body, and its scope is not distant: the Three Officials (Sanguan), the deities in the body that govern Jing, Qi, and Shen (spirit), are right there within, and they are easily visualized and grasped.

The mind should be empty, still, and clear, so that the body remains pure and undisturbed. When the Nine Chambers (Jiushi), the palaces within the body, are empty and quiet, that is where the divine spirits dwell. In visualization, one should gather in all stray thoughts and proceed in the proper order and measure. By regulating the Six Palaces (Liufu), the internal organs, and keeping them from decay, one can move freely and step onto the path that leads to heaven.

Chapter 23: The Cultivation of Life (Zhisheng)

The way of nourishing life is not difficult. One need only practice the scriptural methods of the Dongxuan (Cavern of Mystery) and the Yupian (Jade Writings), and at the same time cultivate the Eight Luminous Spirits (Bajingshen) within the body. Then the twenty-four Perfected Spirits will naturally appear.

Stand upright with a dignified bearing, be still and clear, and practice non-action (Wuwei), so that the Hun and Po souls are settled. The spirits will then manifest, as if conversing with oneself. The spirits dwell among the curtains of the Purple Chamber (Zifang). Whether standing or sitting, one visualizes the Three-Five Mysteries (Sanwu Xuan), the inner spirits and profound realms, within the inner chamber.

Burn incense before the Jade Radiance (Yuhua), the divine palace within the body, clasp the hands in salute, and together enter the Gate of the Jewel Armillary of the Great Chamber (Taishi Xuanji Men), the gateway to the inner palace. Devote yourself to the way of tranquil stillness and focus on inner observation, and you will see the Perfected Spirits within. The true person (Zhenren) is within oneself, and there is no need to seek outside or ask elsewhere. Why, then, travel to distant places and search for so-called karmic connections?

Chapter 24: Concealing the Shadow (Yinying)

Hide one's traces and conceal one's shadow, so that one is distinct from ordinary people. Nourish and store the Jing, so that the lips remain rosy. By upholding nature and life (xingming) and returning to emptiness, one may enter the Shangqing (Highest Clarity), the lofty and pure immortal realm of Daoism, and be removed from the register of death.

The Three Spirits (sanshen), delighted by reclusion and quiet nourishment, suddenly become free to roam and have no further worries. Dressed in feathered robes, the winds of the eight directions move in accordance. Driving the Three Essences (sansu), the three pure and numinous Qi, one rides upon the morning clouds. The golden carriage stands upright, and the jade chariot follows in attendance.

Why not climb the mountain and recite my scriptures? The dwelling of the true person is deep and secluded, and entering the mountains presents no real difficulty. Why do you hesitate? The world is full of turmoil and defilement.

Chapter 25: The Five Phases (Wuxing)

The Five Phases (Wood, Fire, Earth, Metal, and Water) transform into one another and ultimately return to unity. When the Qi of the Three and Five combine, they move in accordance with the rhythm of nine times nine. One may employ the Eight Methods of Returning from Hidden Earth (Yindi Huiba), practices of concealment and return, and the Hidden Ox Dark Gate (Funiu Youque) and other such places are likewise home to many kinds of immortal perfected beings.

Visualizing the Three Luminaries (cunxiang sanming, the three locations within the body that hold spirit-illuminating functions) emerge from the radiant light, revealing a scene at the boundary between life and death. Within the Dongfang (Cavern Chamber, the spirit-chamber of the head), numinous forms shine like the sun and moon vying in brilliance. The father-spirit is named Niwan (Mud Pellet), and the mother-spirit is named Ciyi (Female Unity). Three kinds of light illuminate the child's chamber.

So long as one can visualize the profound true spirits, all affairs can be accomplished. One must guard one's own shen and not allow it to scatter.

Chapter Twenty-Six: Soaring Through the Sun and Moon

Soaring through the sun and moon is the supreme Dao of my cultivation. Yuyi (the Sun Spirit) and Jielin (the Moon Spirit) should protect one another. In this way one can behold the Empty Old Man of Yuqing (Jade Clarity, the immortal realm where the revered Daoist deities dwell), restoring a youthful countenance and replenishing blood, qi, and marrow.

Holding numinous light in the mouth and carrying the Five Emperors (the Five Directional Lords), fastening the Tiger Register (a protective talisman) at the waist and wearing a golden seal, one drives a swiftly moving immortal carriage. It welcomes those who have attained longevity and holds a banquet at Dongmeng.

Chapter Twenty-Seven: Xuanyuan

Xuanyuan (Mysterious Origin) is a hun-soul of the upper region. It can restore a youthful countenance and replenish blood, qi, and marrow.

Holding numinous light in the mouth and carrying the Five Emperors, fastening the Tiger Register at the waist and wearing a golden seal, one drives a swiftly moving immortal carriage. It welcomes those who have attained longevity and holds a banquet at Dongmeng.

Chapter Twenty-Seven: Xuanyuan

When the hun-soul of the upper region is refined and nourished, it manifests the supreme existence of "One." One must attain the Utmost True Dao before the shen will take notice and watch over one. Above all, one must avoid deathly qi and all forms of filth and base things.

The six shen (six spirits within the body) gather and feast in the void. Condense jing and qi into a pearl, guard the essence, and nourish the root of spirit. The Jade Key and Golden Latch must always be kept whole and firm. Close the mouth, curl the tongue, and swallow the Embryonic Saliva (the fluid that arises spontaneously in the mouth).

Through this refinement, I shall attain the Way of flying immortality.

Chapter Twenty-Eight: Immortals

Immortals and cultivators are not born with spiritual powers. They attain perfection by accumulating jing and qi and cultivating unceasingly. The subtle voice of the Huangtong (Yellow Youth, the divine beings within the body) is not easily heard, but the Jade Books, scripture tablets, and the red boat-shaped writings record its matters.

The text says that the True Person wears a golden kerchief, bears armor on the back, holds talismans, and opens the Seven Gates (seven portals within the body). Fire Soldier talisman diagrams guard the Numinous Pass. The front rises high while the rear lies low, arranged in staggered heights.

They hold long swords and wave brocade banners. The Ten Transcendents (spirit ranks or ceremonial processions) circle in the sky, and feather fans flutter in profusion. Fire bells hang high in the heavens, and smoke descends to settle between the two brows of the Huangque (Yellow Gate, the inner-landscape spirit chamber between the eyebrows).

These are not trivial side matters but the root of cultivation.

Chapter Twenty-Nine: Zi Qing

The Supreme Emperor and Great Lord of Purple Clarity (Ziqing Shanghuang Dajundao, a revered Daoist deity) dwells in the upper realm, with the two spirits Taixuan and Taihe attending at his side. He transforms and gives birth to all things, enabling me to become an immortal. I ride a jade wheel and soar through the ten heavens.

Day and night for seven days, focus single-mindedly on visualizing the space between the two brows.

These are not trivial side matters but the root of cultivation.

The Supreme Emperor and Great Lord of Purple Clarity dwells in the upper realm, with the two spirits Taixuan and Taihe attending at his side. He transforms and gives birth to all things, enabling me to become an immortal. I ride a jade wheel and soar through the ten heavens.

Seven consecutive days of focused contemplation and practice, without sleep, can lead to long life if one is able to sustain it. Results come from accumulated effort, not from spontaneous attainment, and depend on sincerity and single-mindedness. When the heart holds firm, one can come to embody the true zhen (authenticity); when the mind is empty and tranquil, the spirit naturally manifests.

Chapter 30: The Hundred Grains

The five grains are the essence of the earth, yet the many flavors that satisfy the mouth can also disturb body and mind. Like foul, rank vapors that unsettle the spirits and weaken the embryonic qi, they can make it impossible to return to old age's reversal and recover the state of an infant. The three hun souls drift unstably, and the po soul decays and scatters. Why not cultivate shiqi (qi-ingestion) and draw in the essence of Great Harmony (taihe)? In this way one can live without death and abide in the realm of the Great Yellow (dahuang).

Chapter 31: The Heart as Ruler

The heart is the master of the Five Viscera. Whether in motion or at rest, one should never forget the cultivation of Dao and De. Keeping oneself pure and upright causes beneficial qi to naturally shine forth in brightness. Whether sitting or rising, one should let body and mind accord with the Dao, like beams and pillars supporting one another.

By day, let the light show; by night, let it gather and nourish. Keep the jing and qi flowing freely, and harmonize Yin and Yang.

Chapter 32: The Passages

Let the shen move through the Six Directions (liuhe, the realm above, below, and the four quarters), and quietly guard the hours of mao and you, which relate to the timing and the shifts of Yin and Yang. The shen of the two kidneys governs longevity. Let its circulation descend in accord with the Northern Dipper, and hold fast to the chujiu (the First Yang line, symbolizing the initial stirring of yang qi). One who understands how to know the male yet keep the female will avoid decline. One who understands how to know the white yet keep the black should quickly sit in stillness and guard the shen.

Chapter 33: The Liver Qi

When liver qi is full, clear, and long-flowing, it spreads through the Six Fu Organs, allowing the Three Lights (sanguang, usually the sun, moon, and stars) to become bright and visible. When the shen is single-minded and the intent does not scatter, it corresponds above to the Triple Burner (sanjiao) and connects below to the Jade Liquor (yujiang, the fluid produced by internal alchemy).

The Dark Fluid (xuanye, the refined fluid of cultivation) circulates like clouds, cleansing the body and nourishing the teeth; this is the correct method of refinement and nourishment. Gather the fluid so that it collects in the Dark Palace (xuanfu, the orifices through which bodily qi moves) and in the Hall of Light (mingtang, the site used in internal practice at the head), then let it flow down to irrigate the throat and free the movement of shen qi.

Sit quietly and await the Flower Canopy (huagai, an image of the head's pattern) to drift through the Noble Capital (guijing, the realm of spirits in internal practice). It is as if the Three Sovereigns (sandi, deities in the inner landscape) are seated at their mats, cool and at ease, with five-colored clouds thick and green. With eyes closed, look inward; it is as though one sees the lower Jiao (jiaoxia, the inner region of the body) connected to the Jade Liquor. The Dark Fluid circulates, cleansing and nourishing the teeth. Gather the fluid so that it collects in the Dark Palace and the Hall of Light, then let it flow down to irrigate the throat, so that the shen moves freely. Sit quietly and await the Flower Canopy drifting through the Noble Capital, as if the Three Sovereigns sit on cool mats, with five-colored clouds thick and green. With eyes closed, look inward, as if one could gaze upon oneself.

When the gods within the heart respect one another, the essences of the Seven Mysteries (qixuan) open the Life Gate (mingmen, the gate of life). When the Heavenly Way flows freely, the Mysterious Root (xuangen, the fundamental root of life) can be preserved, and even at one hundred and twenty years of age, there remains the possibility of restoring vitality.

Beyond that age, it is indeed difficult to devote oneself wholeheartedly to guarding the Dao. One can only wait until the Nine Transformations (jiuzhuan) refine the Jade Elixir (qiong dan, the immortal elixir of Daoist teaching), and then repeatedly contemplate and visualize the Seven Origins (qiyuan, the star-spirits or primordial spirits associated with the human body). The essence of the sun and moon can help restore vigor to the aging, and the liver qi will also circulate without cease.

Chapter 34: The Lung

The lung governs the movement of qi, and qi is set in motion by the Triple Burner (sanjiao, the internal passageway that conveys qi and fluids through the body). Observe the subtle and attend to the Youth (tongzi, here referring to the inner spirit). Harmonize the essences of the five viscera so that the hair and teeth are nourished. Swallow the saliva of the Jade Pool (the mouth) in thirty-six separate swallows.

This opens the hundred vessels and sets qi and blood moving. The complexion gleams, lustrous as gold and jade, the teeth grow firm, and the hair turns black and no longer whitens. Visualize this True Spirit without slackening, and remember the place where the lung spirit dwells, so that the gods gather and respond to one another.

……The complexion gleams, lustrous as gold and jade, the teeth grow firm, and the hair turns black and no longer whitens. Visualize this True Spirit without slackening, and remember the place where the lung spirit dwells, so that the gods gather and respond to one another.

Chapter 35: Hidden Self

Conceal the feathered canopy and gaze upon the Heavenly Dwelling (the abode in heaven). Pay homage to the sun and call out to it with joy. Let the Bright Spirits and the Eight Majesties (the spirits who protect the right Way) correctly drive out evil qi. The spirit of the spleen returns to rest in the stomach, nourishing the root of life so that it no longer dries up. Guard the Life Gate and preserve the Jade Capital (an important palace within the body). When the myriad spirits together bestow their blessings, longevity follows. This is what is meant by the spleen dwelling at the center and governing the whole body.

The spirits of the five viscera and six bowels occupy the primary position, uniting with the Celestial Gate and the Great Bright Hall (the palace of the spirits within the body). Holding to yin and cultivating yang, the head corresponds to the sun, moon, and stars. The outer form is square while the interior is round and integrated, and the spirits dwell within it. Qi and blood flow freely, the five viscera are full, the bones are firm, the sinews strong, and the marrow white as frost. The spleen spirit can nourish the seven orifices and dispel inauspiciousness.

The sun and moon are distributed within, and yin and yang unite. Two spirits meet and transform into jade liquid. It is tasteless and bland, yet it is the sustenance of heavenly beings and spirits. The Zi Elixir (zi dan, the elixir spirit within the body) offers yellow nourishment, called langgao (jade marrow) and yushuang (jade frost).

The Most High hides within the encircling, and the Pure Essence of Taisu (taisu qiong, a pure immortal realm or numinous substance) nourishes the eight fluids of the body, so the kidneys receive their essential qi. Lying hidden in the Great Yin, one sees one's own form. Stirring the Three Mysteries (sanxuan, the mysterious movements of qi), the Primordial Azure (shiqing, the newborn essence of blue qi) appears. In a state of vagueness, the clear elixir qi emerges.

Chapter Thirty-Six: Bathing

Hmm, I need to correct my plan. The text above is what I'll translate, so here is the full translation.

In a dreamlike, hazy state, a realm of pure stillness and clear numinosity appears. The practitioner sits upright on the Biaotai (high platform) and sees the red vital qi arising. Resting in ease and quiet, one nourishes the true qi (zhenqi) so that the radiance of body and mind becomes full. Turning the light inward, one remains still and silent, refining the five viscera (wuzang) and the physical form.

When the three qi (sanqi) circulate and revolve within the body, Shen (spirit) can manifest. Yinlong, Dunzhi, and Yunlangying are names of immortal medicinals or numinous substances in the scripture. Obtaining them, one can stave off hunger and also command the myriad spirits. Above, a mysterious qi covers, and below, tiger-patterned markings offer protection.

Chapter Thirty-Six: Bathing

When bathing, one must keep clean and abstain from greasy foods and pungent, aromatic substances. Enter a quiet chamber facing east and recite the Yupian (Jade Chapters), a Daoist scripture, ten thousand times, until one gradually grasps its meaning. Loosen the hair, dispel desires, and seek long-term preservation.

When the five qi (the five kinds of qi circulating within the body) all return to their proper positions, the upright qi (zhengqi) returns. One should calm the mind, quiet and settle the spirit, and avoid impatience and vexation. After long cultivation, the body will shine with radiance and the spirit will be full. The Jade Maiden of the Yellow Flower (Huanghua Yunü), a spirit named in the scripture, will convey her intent to the practitioner.

When the perfected person (zhenren, a realized immortal) arrives, he commands the Six Dings (Liuding, six yin spirits in Daoist belief) and transmits the Scripture of the Great Cavern of the Hidden Fungus (Yinzhi Dadong Jing). Recite it ten times with four bows, paying homage to Taishang (the Most High, a supreme Daoist deity). First pay respects to Taidi (the Great Emperor), then face north.

The Huangting Neijing (Inner Scripture of the Yellow Court) is transmitted in the form of a jade book. The transmitter is called teacher, and the receiver swears an oath. Cloud brocade, wind gauze, and a golden button serve as tokens, replacing the ancient oaths of cutting hair and piercing the skin.

Teacher and disciple climb a mountain together to practice the elixir method. Only with transmission from the golden book may the scripture be expounded. After the transmission, one may inform the Three Officials (Sanguan: Heaven, Earth, and Water). Do not let the Seven Ancestors suffer the torments of the netherworld because of it.

The subtle teachings of Taishang can enable a person to attain the Dao (the Way) and become an immortal. What this true text describes is precisely the Way of non-death.

Outer Radiance Scripture (Waijing Jing)

Upper Section, First

Laojun (the venerated Lord Lao, Laozi), while at leisure, wrote seven-character verses explaining the form of the human body and the spirits within it. The upper body holds the Huangting (Yellow Court), the central chamber of the body. The lower body holds the Guanyuan (the acupoint below the navel). The rear holds the Youque (the deep, hidden gate on the back), and the front holds the Mingmen (the vital gate that sustains life).

Breath moves through the middle of the body and enters the Dantian (the region where Jing, or essence, and qi are refined). The Yuchi (Jade Pool, where saliva gathers in the mouth) moistens the root spirit (linggen) with clear water. If one cultivates carefully, one can preserve it for a long time. The divine person of the Huangting wears red robes. At Guanyuan, qi is abundant and the gates are closed. The Youque rises high on either side, and within the Dantian, jing and qi are subtle. The clear fluid of the Yuchi rises to nourish the root spirit and make it firm, so that even in old age it does not decay.

Within the Zhongchi (a palace of spirit-qi in the body) there is a divine person dressed in red, situated three cun (a unit of body measure) below the diaphragm, where the spirits dwell. Inside and outside the body are separated, and the layers of gates should all be closed.

We should cultivate and clear the "divine hut" (shenlu) within the body, the inner dwelling that houses the spirit. The mysterious gate (xuanfu), the portal through which breath enters and leaves, and the windpipe are where essence and qi gather and circulate. One should tightly guard one's own jing (essence) and keep body and mind at rest. Within the dwelling lives a "gentleman" (shi), a spirit within the body, who often wears garments with colored patterns.

If one can see this spirit, one can be free from illness. Set the intention horizontally, then restrain it upward. If one can hold this concentration, one may not be troubled by disturbances. Let the breath move within the body so that the jing is nourished. Preserve the jing and keep the body solid, and one can receive blessings.

One must carefully guard the "square inch" (fangcun, where the mind-spirit resides), so that the spirit returns to the body, and even in old age one can regain vigor. The deep, hidden passages within the heart connect with one another, and the jing flows downward. Nourish the "jade tree" (yushu, a symbol of the essence and the root of life) within the body so that it becomes strong.

The practice of the Dao is not complicated and does not require side branches or minor details. The "spirit terrace" (lingtai, where the mind-spirit resides) seems to lead to the heavens and faces the open wilderness. Within the square inch there is a pass leading downward. The "jade chamber" (yufang, the palace in which the inner spirit dwells) has a gate for spirits. These are the teachings my "master" (gongzi) passed on to me.

Nourish the jade tree so that it grows strong. The ultimate Dao is not complicated and has no superfluous branches. The spirit terrace seems to reach the heavens and faces the wilderness; within the square inch is a pass leading downward. The jade chamber is the gate through which spirits come and go. These are all the instructions of the master. The "bright hall" (mingtang, where the inner spirits dwell and gather) is open on all four sides and is the source of the "sea of Dharma" (fahai). The "true person" Zidan (the name of a spirit who has attained perfection) stands before me.

Within the three passes (sanguan, the gates through which jing moves in the body), the jing lies deeply hidden. To seek long life, one must cultivate Kunlun (a symbol of the head or another vital region of the body). The "palace of Yi" (yigong) and the "many-storied towers" (chonglou), the inner palaces and their layered gates, are encircled by twelve tiers, and within the "jade chamber" the light of five colors gathers.

The Red Spirit's Son stands in the Central Pool (an inner spirit dwelling in the body). Below lie inner landscapes such as the Great Wall and the town of Xuangu. To seek long life, one must be cautious regarding the arts of the bedchamber, abandon excess, and focus on nourishing one's own jing.

The "inch field" and "foot dwelling" (referring to the heart and the body) can be used for nourishing life. Keep the mind fixed on guarding oneself so that the mind-spirit remains tranquil for a long time. Extend the will and roam the thoughts, perceiving the subtle efficacy of the Three Qi (sanqi); when there is no daily disturbance, the heart becomes calm.

Often visualize the jade chamber so that the spirit becomes clear and unobstructed, and always think of the Great Granary (taicang, a symbol of the digestive functions of the spleen and stomach), so that hunger and thirst do not arise. Command the Six Dingjia Jade Maidens (deities visualized in Daoist meditation) to close the gates of jing, and one may extend one's lifespan.

Before the front hall of the central chamber is the dwelling of the spirits. Cleanse the thoughts and tend oneself, so that body and mind are not harmed or defiled. Examine each of the five viscera one by one and observe the rhythm of their operation; regulate the six fu organs (the six bowels) so that they are as clean as at first.

Emptiness and naturalness are the firm root of the great Dao. When all things follow their nature, the operation of the Dao is not tangled. Let robes hang loose and hands fold in quiet, achieving governance through non-action (wuwei), and the body becomes peaceful. The dwelling of emptiness and stillness lies within the curtains.

Be still and empty, and do not speak carelessly; cultivate harmony, hold to solitude, and one may dwell in the station of the true person. Let the heart be calm and free of desire, and let the spirit roam in the garden of De (Virtue); be pure and fragrant, as if a jade maiden stood before you. Cultivate virtue and attain clear understanding, and this becomes the gate to the spirit-light.

Doing this, the body becomes peaceful. The dwelling of emptiness and stillness lies within the curtains.

Part Two of the Middle Section

Be still and detached, composed and at ease, and speak little. Cultivate the body and bring it into harmony, so that you become an independent, pure, and quiet zhenren (true person, one who has attained the Dao). With a mind calm and free of desire, you can roam freely within the realm of De (Virtue/Power). Before the pure and fragrant Jade Maiden (an image from Daoist internal cultivation), cultivate your virtue and attain clear understanding, and you may then enter the gate of the spirit-light.

Cultivate the Dao in leisure, dwell alone in stillness, nourish your xingming (nature and life), and hold to emptiness, stillness, and wuwei (non-action). With a tranquil mind, find joy in yourself and no longer dwell on many concerns. When the wings have fully grown and are spreading vigorously, you can then live long and endure, and at last ascend and depart.

Although the Five Phases (Wood, Fire, Earth, Metal, Water) differ from one another, they share a single origin. When three and five come together, the root of qi remains one. Who can awaken to this principle together with me? It moves like the cycle of the sun and moon.

Embrace the jade pearl and dwell in the Zi Chamber (in neidan, or internal alchemy, a symbol of the inner site of practice). If you can hold to the One (the primal qi, or undivided unity, in Daoist internal cultivation), all things will be accomplished. You already possess it; hold to it and do not lose it. If you wish to live without dying, enter the Golden Chamber (a symbol of the inner palace where jing and qi are refined).

The rising and setting of the sun and moon are all my Dao. Heaven's number is seven and earth's number is three, circulating and holding to one another. When ascent and descent, advance and retreat are in mutual harmony, they can endure. The treasure that is like jade and stone is my treasure. You already possess it, so why not guard it?

When the mind understands the root, the jing (essence) can be cultivated. Following the seasons of heaven and the patterns of earth, store jing and qi in fitting measure. When seven and five circulate and join, one will not lose direction atop Kunlun (in Daoist internal cultivation, a term often used for an important region of the body). Mount Jiuyuan (a symbolic mountain within the body) rises high and firm, and within it dwells a zhenren who can be summoned to obey. Shielded by purple palaces and towers, with the sun and moon like bright pearls encircling both sides, this light endures as if for ten thousand years without end.

Outwardly, follow the Three Yang (the movement of yang qi), and all things will naturally come. Inwardly, restrain the Three Shen (spirit-images within the body), and you may live long. The hun souls long to rise to heaven, and the po souls long to sink into the abyss. To return the hun and po to the body is the natural Dao. In this way one may perhaps condense jing and qi into pearls, steady the numinous roots, and make the body as firm as jade and as secure as a golden key.

Bearing up the earth and suspending the heavens, it circulates between heaven and earth. Turning with the changes of the four seasons, its shape is like a boat. High in front and low behind, yang qi comes naturally. Inwardly, restrain the Three Shen, and you may live long. The hun souls long to rise to heaven, and the po souls long to sink into the abyss. To return the hun and po to the body is the natural Dao. In this way one may perhaps condense jing and qi into pearls, steady the numinous roots, and make the body as firm as jade and as secure as a golden key.

Bearing up the earth and suspending the heavens, it circulates between heaven and earth. Turning with the changes of the four seasons, its shape is like a boat. Its gates and doorways are arranged in order, and they are harmonized with the Returning Elixir (huandan, the essence refined through practice) and the Mysterious Spring (a symbol of the body's fluids).

Guide the breath like a tortoise (daoyin, guided breathing), and the numinous roots will be nourished. Within the body dwells a zhenren, wearing a golden headcloth, bearing armor on the back, and holding talismans in the hands, who opens the seven gates. This is not the practice of branches and leaves but a true grasp of the root. Guard it carefully day and night, and it may endure for a long time.

Immortals and those who possess the Dao do not arise out of nothing. They are the result of accumulating jing and qi and single-mindedly cultivating benevolence. People all eat the five grains and also taste the many flavors…

Drawing in the Supreme Harmony (Taihe) qi alone, which harmonizes the pure and unified Yin-Yang qi, one can live long without dying, and the body can correspond to the Dao of Heaven. Let us describe the positions of the five viscera. The heart is the lord of the body, the sovereign among the five viscera.

When the mind is settled and the body moves and rests in due measure, the Qi (vital energy) can circulate. The Dao naturally guides the self, and the spirit grows bright. By day the shen (spirit) qi shines clearly, and by night it keeps itself held in watch. When thirsty, one seems to receive fluid; when hungry, one seems to be naturally sated.

The qi circulates through the six fu organs (liufu) and corresponds to mao and you, which denote the east and west and also symbolize the directions in which qi moves. It passes through the essence and harmonizes Yin and Yang, transforming yang qi into yin qi and storing it in the depths symbolized by "nine." If one cultivates in this way constantly, the ears will not easily age.

The liver qi is cultivated deep and long. It governs the five viscera and presides over the essence of the sun, moon, and stars. Above, it joins the Triple Burner (sanjiao), the channels through which the body's qi and fluids move; below, it reaches the Jade Fluid (yujiang). My shen and po (aspects of the spirit and corporeal soul) dwell at the center of the body.

Semen flows like a spring, and fragrance rises from the nose. The shen qi stands at the xuanying (the qi site near the throat), harmonizing Yin and Yang. It turns yang into yin and stores it in the "nine." If one cultivates constantly, the ears will not easily age.

The liver qi is cultivated deep and long. It governs the five viscera and presides over the essence of the sun, moon, and stars. Above, it joins the Triple Burner; below, it reaches the Jade Fluid. My shen and po dwell at the center of the body.

Semen flows like a spring, and fragrance rises from the nose. The shen qi stands at the xuanying and holds the Mingtang (the inner-visualized site in the head). Thunder and lightning roar, as though answering one another. The right corresponds to you and the left to mao; these are the places where the qi of my body moves.

The Third Lower Scripture

Rest and guard at the Zhi Gate (the site within the body where spirit is stored and intention is held), and wait to perceive the Dao of Heaven. Yet the Dao of Heaven is in fact near at hand within oneself, and one should return to the heart and hold to it. Stillness and non-action (wuwei) let the shen rest unmoving, and the spirit circulates through the upper and lower body, so that each part is open and ordered.

By perceiving the Dao of Heaven through jing qi, one attains the way of long life. When the seven orifices (the two eyes, two ears, two nostrils, and mouth) are already open, one no longer knows old age. Returning again to the Tianmen (the inner-visualized site in the head), one observes Yin and Yang; the shen qi descends to the throat, and the numinous qi is then able to pass through.

Passing through the Huagai (the inner-visualized site above the chest), the breath becomes cool. Entering the Great Clear Abyss (an image of the clear, still depths within the body), one seems to see one's own form. When cultivation is accomplished, one may extend one's years and live long. Passing again through the Huachi (where the saliva of the mouth gathers), one stirs the kidney essence into motion.

The shen qi stands at the Mingtang and looks inward to the Dantian (the place within the body where essence is stored and qi nourished), so that the many spirits open the Mingmen (the gate through which the vital source qi enters and leaves). It clears the Dao of Heaven and keeps the lingen (the root of vital essence) intact. Yin and Yang qi are distributed and moved like shooting stars.

The liver qi circulates in a cycle without end. The lung qi begins at the Triple Burner, rises to settle at the Tianmen, and observes the old qi pathways. The fluids are like sweet spring water, reaching the six fu organs.

The breath rises and falls through the nose, and opens both ears. Looking inward at heaven and earth, one preserves the tongzi (the pure essence within the body that has not yet dispersed). Harmonizing the essence nourishes the hair and teeth, makes the complexion glossy, and keeps it from turning white.

The breath descends to the throat and feels unobstructed. The many spirits gather here and respond to one another. The qi descends to the Jianggong (the site where the heart resides), showing a purple radiance; then it withdraws into the Huagai and illumines the Tonglu (the site within the body through which breath passes).

Concentrate on holding the heart-mind, so that the many spirits sense one another. Nourish the teeth and complexion in this way, so that the face is glossy and does not turn white.

Qi descends through the throat, passing smoothly and unobstructed. The gods all gather, responding to and seeking one another. The qi then descends to the Crimson Palace (the seat of the heart), where it displays a purple radiance. The Canopy Chamber (the region between the heart and lungs) lies hidden within it, and by looking inward one may reach the Hut Chamber (the dwelling of the inner gods).

Concentrate and hold the shen (spirit) steady, so that the gods in each part of the body respond to one another. Visualize one's own shen shining brightly, and it can drive away evil qi. The spleen-shen returns to the body and settles within the stomach's passage, merging with the state of emptiness. In this way, the Numinous Root is stored and nourished so that it does not dry up. By sealing the Gate of Life (the orifice through which the vital qi enters and leaves), one keeps it as firm as a jade pivot. Through this, one prolongs life, reaching over ten thousand years.

The spleen-shen governs the Central Palace (the inner center of the body), presides over an audience with the five zang organs, and corresponds to the Three Lights (sun, moon, and stars). Above, it joins with the Heavenly Gate and the Hall of Light (Mingtang). It keeps the six fu organs flowing and the Five Phases (Wood, Fire, Earth, Metal, Water) in harmony, each in its proper place. The channels are unblocked, and the fluids flow like thin broth. By nourishing and guarding the seven orifices (the two eyes, two ears, two nostrils, and the mouth), one dispels inauspicious influences. The two shen work together to generate the jade blossom (refined essence). By receiving the qi of Heaven, one can lengthen one's life. Sun and moon each keep their places, and Yin and Yang thus unfold and move.

Among the five zang organs, the essence qi stored in the kidneys is the most important. It lies hidden in the Taiyin (the deep store of Yin qi) and forms my bodily frame. Its breath moves in and out through the two openings and unites with the Yellow Court (the dwelling of the shen within the body). When the breath returns to emptiness, one can perceive one's own shen, and the sinews grow strong and the blood vessels full. The shen is elusive and hard to see, and it passes through the Qingling (the place within the body where the shen resides) and sits beneath the Hut Chamber, where several young attendants are present.

Visualize the light of the shen within the inner breath, letting it enter and exit through the Heavenly Gate (the orifice at the head), passing freely without obstruction. Maintain tranquility and detachment, free from desire, and nourish the Huajing (the root from which the body's essence sprouts). Take in the Mysterious Qi (the subtle and pure qi), and life may be continued. The breath returns and connects the seven gates, drawing in the Taiyuan (the deep breath), which passes through the Xuanying (the region in front of the chest) and leads toward the Qingling. Visualize young attendants seated within the chest, and ask the immortals about the profound methods.

Partake of the Zhi Herb and the Purple Flower of Ying (immortal herbs of the lingzhi kind and purple essence), wear white silk upon the head, and stand with the feet on the Dantian (the sea of qi below the abdomen). Bathe in the Huachi (the place of saliva in the mouth) to nourish the Numinous Root. When the Three Fu (the regions where refined essence circulates in the body) are in harmony, the Gate of Life opens. With the Five Flavors in balance, the good qi of the whole body rises again. Practicing this method with hair unbound, one can endure for a long time.

The Great Dao is vast and boundless, so do not let the heart be troubled. What I have spoken here should not be passed on carelessly.

The Scripture of the Embryonic Breath of the Supreme Jade Emperor

The Jade Emperor, Heavenly Venerable, said:

The embryo takes form within fu qi (deep, long, and quiet breathing), and the breath moves along with the embryo.

When qi enters the body, this is called life; when shen leaves the form, this is called death.

Whoever understands the principles of shen and qi may attain long life.

Therefore, one must guard the state of emptiness and stillness, non-action (wuwei), in order to nourish the inner shen (spirit) and qi (vital energy). The classics honor this cultivation Way with the title "Huangtian Zun" (Venerable of the August Heaven).

The fetus condenses within the mother's body, formed by the qi that moves in concealed circulation; and as the qi moves, it gradually subsides in dependence upon the fetus. When qi enters the body, this is called life (sheng); when shen departs from the form, this is called death (si).

One who understands the relationship between shen and qi can cultivate body and mind and extend the years of life. Therefore, one must hold fast to emptiness, stillness, and non-action, nourishing shen and qi. Where shen moves, qi follows; when shen settles, qi also settles.

If one wishes to attain longevity, shen and qi must be made to interpenetrate and to abide together in focused stillness. Let no miscellaneous thoughts arise in the heart, do not follow thoughts as they come and go, and do not allow shen and qi to scatter or become blocked, so that they naturally remain constantly present within the body.

Diligent practice in accordance with these principles is truly the path of cultivating the Dao.