《黄庭内景经》

The Huangting Neijing (Yellow Court Inner Landscape Scripture) is introduced in the first chapter, "Shangqing Zhang" (Chapter on Highest Clarity). Within the purple mists of Shangqing (Highest Clarity), the Xuhuang (Void Sovereign) and the Taishang Dadao Yuchen Jun (Grand Supreme Lord of the Great Dao and Jade Dawn) dwell at leisure in the Ruizhu Palace, where they composed this scripture in seven-character lines. The Dao-qi dispersed and transformed, forming the Five Forms and giving rise to the myriad spirits, and this is the Huangting Neijing. Practitioners should recite it repeatedly to harmonize their minds and spirits, so that the taixian (embryonic immortal, the immortal spirit within the body in internal alchemy) begins to dance. The Nine Qi shine brightly and appear at the edge of the sky, and spirit-qi rises like smoke and cloud. This scripture deserves close study. It is said that reciting it ten thousand times allows one to ascend to the Santian (Three Heavens, the higher celestial realms of Daoist cosmology), dispels calamities, cures hundreds of illnesses, averts tigers, wolves, and other dangers, and prolongs life.

The second chapter, "Shang You Zhang" (Chapter on the Upper Region), describes the body's landmarks. The upper region houses the hun souls, and the lower region houses the Guanyuan (the vital gateway below the navel). The left side belongs to Shaoyang and the right side to Taiyin. The Miwu (Secret Gate) lies behind, and the Shengmen (Gate of Life) lies in front. The text uses the rising and setting of the sun and moon, together with breath visualization, as images for practice, uniting the primordial qi and corresponding it to the stars of heaven. Purple vapor and three white clouds rise and fall above and below, nourishing the Flowers of the Five Viscera and cultivating the roots of spirit. The seven fluids (the body's internal fluids) circulate between chest and abdomen, and purple qi swirls while yellow qi encircles, returning to the Dantian (energy center). In the quiet chamber, the inner light is clear and bright, illuminating the Yangmen (the inner gate within the body).

The latter part of the second chapter, "Kou Wei Zhang" (Chapter on the Mouth), describes the mouth as the Yuchi (Jade Pool) and the Taihe Guan (Office of Great Harmony), the place within the body where fluids and breath are balanced. Rinsing the mouth and swallowing the numinous fluid is said to keep harm at bay, bringing radiance to the body and fragrance like orchids to the breath. This drives out evil qi and keeps the complexion smooth as jade. Whoever practices diligently may ascend to Guanghan (the moon's immortal realm), and by practicing day and night, ultimately becomes a zhenren (perfected person). Stirrings like thunder and flashes like lightning may arise during practice, and the subtle spirit-qi is difficult to fathom.

The fourth chapter, "Huangting Zhang" (Chapter on the Yellow Court), describes the inner spirits of the Huangting. They wear brocade robes, purple flowered skirts that seem to fly, and garments woven from clouds, and they are surrounded by green numinous trees with branches like sprigs. The Qirui Yuyue (Seven Rui Jade Flute), a jade key symbolizing the gateways of inner cultivation, closes the two doors, and layered golden gates guard the vital pivot. The Xuanquan (Dark Spring) and the Youque (Secluded Gate) rise high and deep. Within the upper, middle, and lower fields, subtle essence-qi moves, and lovely goddesses faintly veil the heavenly light. Layered halls shine brilliantly, manifesting the Eight Majesties, the guardian spirits. Between the heavenly court and the earthly gate are set out implements such as a cauldron and an axe. When the Linggai (Numinous Terrace, the seat of the mind and intention) is steady, one can endure for a long time without decline.

The fifth chapter, "Zhongchi Zhang" (Chapter on the Central Pool), describes the spirits of the Central Pool, the region of the body where fluids and essence are stored and nourished. They wear red pearls and crimson brocade robes with cloud-patterned sashes, and tiger tallies hang at their waists. The Hengjin (Horizontal Ford) is three inches wide and is the dwelling place of the numinous spirits. Sacred fungi grow lush in secluded places, each supporting the others as they grow.

Chapter Six: The Heavenly Center

In cultivation, one should diligently visualize the mountain at the center of the heavenly court and the Cloud Dwelling (the sacred residence of the head). Once the Cloud Dwelling is pure, the Jade Emperor will travel within it. The inner channels are thereby cleared, and their circulation never ceases.

The eyebrows are likened to a canopy (huaigai, the parasol that covers the head), shielding the eyes like pearls. The transverse channel of fluid between the brows is about three cun long, and it is where the numinous spirit (lingshen) dwells. Clouds of vapor as luxuriant as the lingzhi fungus screen and support one another.

The mountain at the center of heaven must be cultivated through careful visualization. Once the Cloud Dwelling is pure, the Jade Emperor will travel within it, and the inner channels will be open and unobstructed, circulating without end.

The eyebrows are called the canopy, covering the eyes like pearls. The Nine Shadows (the profound realms of the deep and hidden) and the sun and moon appear within the emptiness of clarity. Within the dwelling dwell the perfected spirits (zhenshen), who often wear vermilion robes.

If one can clearly see these visions, illness can be avoided. The numinous spirit, bright as a vermilion pearl, wears splendid garments, and beneath the tongue there is a mysterious breath that governs the passes of life and death.

Green qi emerges and dark qi enters, the two breaths shining in mutual reflection. If one is able to encounter these visions, one may ascend to the heavenly realms.

Chapter Seven: The Supreme Dao (Zhidao)

Cultivating the Supreme Dao is not difficult; the key lies in visualizing the perfected spirits. The Mud Pellet (Niwan, the spirit chamber in the head) and the joints throughout the body each house divine beings. The hair spirit is named Canghua, with the style name Taiyuan; the brain spirit 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; and the tooth spirit is named Efeng, with the style name Luoqian.

The Mud Pellet spirit presides over the spirits of the entire face. Within the Mud Pellet dwell nine perfected spirits, each with its own chamber, all residing in an area about one inch square at the center of the head.

These spirits wear purple robes and drape themselves in light, gauzy silks. By visualizing this whole, one may attain boundless longevity. They do not dwell separately in scattered places; they all reside within the brain. The spirits sit in order, facing outward. When one visualizes, one need only concentrate the mind, and the images contemplated will appear accordingly.

Chapter Eight: 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. Within the liver, the clouds of vapor are deep and dense, capable of guiding the breath so that turbid and clear qi each follow their proper course. The kidney spirit is named Xuanming, with the style name Yuying; the spleen spirit sits upright, facing outward. When one visualizes, the images of the spirits appear accordingly within the heart.

The spleen spirit is ever present, with the style name Hunting; the gallbladder spirit is named Longyao, with the style name Weiming. The spirits of the five viscera and six bowels are all transformations of the body's essential qi, and they all move within the heart in accordance with the Heavenly Way. By visualizing these spirits day and night, one can attain longevity.

Chapter Nine: Between the Lungs

The lungs are shaped like a canopy (huaigai, a parasol). Beneath the lungs sits a youth, seated within the Jade Gate (yuque, a palace of jade). The Children of the Seven Origins (qiyuan zhi zi) govern the regulation of the breath.

The corresponding points in the body, internal and external, are the nose and the navel. Bai Yuan wears white brocade robes and a yellow cloud-patterned sash. If the breath becomes hurried or the body feels unwell, one should promptly visualize Bai Yuan so that the breath of qi (vital energy) is brought into harmony. Persisting in this practice over a long period can ward off calamity, and with constant use the body will not decline or become heavy and sluggish.

Chapter Ten: The Heart

The place where the heart-shen (spirit) dwells is like a lotus bud about to open. Within the heart lives a youth named Dan Yuan, who governs the regulation of the body's cold and heat and keeps the flow of qi and blood in harmony.

Dan Yuan wears a red brocade robe and a jade gauze garment, with golden bells and a vermilion sash, and sits serenely without moving. Visualizing Dan Yuan harmonizes the blood and qi and nourishes life, so that the body does not wither.

The heart corresponds to the tongue and mouth, keeping the saliva abundant and moist. When one is in imminent peril, calling upon Dan Yuan can also rouse a person from collapse. With long practice, one can ascend to Taixia (the Great Rosy Radiance).

Chapter Eleven: The Liver

The place where the liver-shen dwells is layered in deep green. Within it is the Green Youth, a young prince who governs the body's orifices and keeps the ears keen and the eyes bright.

The Green Youth wears green brocade and jade bells, and can harmonize the hun and po (ethereal and corporeal souls), keeping the fluids balanced. The liver corresponds to the eyes, so the vision is kept clear.

Visualizing Wuying can bring about the cure of a hundred illnesses. Practicing for seven consecutive days fills both body and mind. When a person's breath is about to cease, if they still visualize the liver-shen, they can return from death. By gathering back the hun and po, one remains steady and unshaken forever.

Chapter Twelve: The Kidney

The place where the kidney-shen dwells is a deep, dark, and quiet garden. Within it lives a youth named Ming Shang Xuan, who governs the source of the six fu (viscera) and the fluids of the whole body.

The kidney corresponds to both ears and connects with the body's internal fluids. The kidney-shen wears blue-green robes and dances with dragon-patterned ornaments. Upward, it can reach the qi of clouds, sun, and moon.

When a hundred illnesses and calamities arrive, one should promptly visualize the kidney-shen. Two water spirits in the kidney region guard the gate of life. Practicing this can prolong life and lead one to ascend to the Nine Heavens.

Chapter Thirteen: The Spleen

The place where the spleen-shen dwells belongs to the Earth phase, Wu and Ji. Within it is a bright youth dressed in yellow garments. He aids the digestion of food, disperses the movement of qi, and governs the teeth.

Within the spleen are two Bright Youths, called the Bright Youths of the Great Granary, who sit in a city of nine golden gates. Their place is one inch square and lies at the center of the Gate of Life (Mingmen).

They govern the digestion of the five grains and the nourishment of the body, preventing weakness and emaciation and sparing a person much harm from disease. The spleen corresponds to the external "Chi Zhai" (the face), so the complexion and breath appear bright and lustrous.

The radiance of the spleen-shen can show outwardly. Visualizing the Three Elders, who wear yellow brocade and jade robes and bear tiger-patterned seals, with the mind-shen fully concentrated, one can rise lightly, attain longevity and high immortality, and remain far from death and calamity.

Chapter Fourteen: The Gallbladder

The gallbladder section, the palace that corresponds to the gallbladder within the body, is where the essences of the six fu organs gather. Within it dwells a Child Spirit (tongzi shen), radiant and splendid, of commanding bearing. He can shake the eight directions like thunder and lightning, raise the jade banners, and drive away illness and injury. Outwardly he appears at Chi Zhai (the "ruler-dwelling," the region of the face where complexion shows), making one's complexion bright and pure. The essence and qi of the gallbladder give birth to radiant light that shows outwardly; he wears a yellow brocade robe and bears tiger-patterned ornaments. When one concentrates on visualizing the Three Elder Spirits, the body feels light, as if flying.

Long life and attainment of the Dao lead to becoming a Lofty Immortal (gao xian), far removed from death and calamity.

Chapter Fourteen: The Gallbladder

The gallbladder is where the essences of the six fu organs gather, and within it dwells a Child Spirit whose radiance is awe-inspiring. He shakes the eight directions like thunder and lightning, raises the jade banners, and stretches the dragon standards across the sky. He casts fire-bells, commands the powers of the many qi, and sends the tiger troops into action.

The gallbladder spirit manifests between the eyes and the bridge of the nose. The brain and the hair correspond to one another, and both appear clear and lustrous. The gallbladder spirit wears a robe of nine colors and a green skirt, and he adorns himself with gold and jade ornaments patterned with dragons and tigers. When one visualizes the gallbladder spirit appearing clearly, one can ride the auspicious clouds, command the myriad spirits, and bring them to pay court to the Three Primes (sanyuan), which in Daoist teaching refer to the Upper, Middle, and Lower Primes.

Chapter Fifteen: The Spleen Elder

The spleen is one chi long and covers the Great Granary (taicang), the stomach. In the middle of the spleen, Lord Lao presides over the Bright Hall (mingtang), the dwelling of the spirit within the body. His style name is Linyuan and his personal name is Hunkang. He regulates the hundred illnesses and aids the digestion of food. He wears a yellow robe, a purple sash, and dragon-and-tiger ornaments. The spleen spirit restores vitality to the weak and prolongs life.

When one calls the name of the spleen spirit three times, the spirit will communicate with the person. Three Elder spirits sit together, each with its companions; some are called Jing (essence) and some are called Tai (embryo), each governing its own direction and duties. Spirits such as Taohai and Heyan cause life to sprout and brilliance to grow. Male and female spirits come and go and unite, giving rise to the spirit of Taokang; the Dao Father and Dao Mother gaze upon one another, while the Master Father and Master Mother dwell in the Land of Danxuan. Through cun si (inward visualization, the quiet contemplation of the spirits within the body), one can ascend into emptiness. Although the paths of cultivation differ, they all return to the same essential principle.

By closing the Three Passes (the channels through which essence and qi circulate in the body), clasping the hands in the grip of guchi, and remaining still, one gently rinses the saliva in the mouth and then swallows it together with the Jade Essence (yuying, the refined essence in practice). Gradually one reaches a state free from hunger, and the Three Worms (the harmful worms in the body, in Daoist belief) are extinguished. When the mind constantly remains calm, one obtains joy and flourishing. The clouds and vapors of the Five Sacred Peaks are abundant and full, nourishing the Jade Hut (yulu, the Daoist inner-alchemy term for the body or the dwelling of the head), so that body and mind are naturally replenished. When the five organs are solid and whole, one is spared from calamity.

Chapter Sixteen: Gazing Upward

Look upward and visualize the Three Primes, linked like strings of pearls, their bright light shining in all four directions. The Five Numinous Ones (the numinous spirits of the five directions) shine at night, making the eight directions brilliant and luminous.

Visualize oneself roaming together with the Inner Sovereign (neihuang, the honored spirit within the body), wearing a wind-robe and holding a tiger tally in the mouth. When the practice reaches a certain level, one will soon rise into the realm of emptiness and non-being.

Hold the intention deep within the square inch (fangcun, the heart), neither tilted nor biased, as if closing the doors and windows. When the Three Spirits return the essence and qi, a person can grow old and yet remain strong.

Chapter Seventeen: The Numinous Terrace (Lingtai)

When the hun (ethereal) and po (corporeal) souls rest securely within the body and do not contend with one another, the jing (essence) and shen (spirit) will arise in the abdomen, like a jade pendant held in the mouth. When numinous qi (vital energy) flows into the deep palace, the spirit chamber within the body, how could it ever be lost?

Qi that extends as lofty and far-reaching as the branches of a jade tree can shelter the body. Because the three hun souls are then at peace, one is able to receive the commands of the Lord Emperor.

The Lingtai (the numinous terrace, the dwelling of the divine spirit within the body) is profound and deeply withdrawn, as though one could gaze across the Yellow Wilderness. Within three inches of the body lie separate chambers, arranged in upper and lower tiers. The palaces are protected by yingqi (nutritive qi) and weiqi (defensive qi), and they receive the jingqi (essential qi) that comes from the most lofty and mysterious realms.

The Dongfang (Cavern Chamber) and the Ziji (Purple Pole) are both gateways through which numinous spirits enter and leave. The Taishang (the Supreme Venerable of the Dao) told me all of this in the past. On the left, the Divine Lord transmits divine speech; on the right, the White Primal Spirit stands outside, side by side with it.

Among the Mingtang, the Jinkui, and the Yufang, the spirits of the Shangqing (Highest Clarity) seem to stand right before me. The Huangchangzi and the cinnabar qi appear again and again. If one asks where they are, the answer is between the two eyebrows. The sun, moon, and lunar mansions (the constellations) are arranged within the body, and the Seven Luminaries (the seven principal celestial bodies) and the Nine Primes (nine primordial qi or spirits) guard the Shengmen (the Gate of Life).

Chapter Eighteen: The Three Passes (Sanguan)

Within the Three Passes, jingqi lies deeply hidden. Inside the Nine Subtleties, it is dim and profound. The mouth is the Heavenly Pass, the pivot of spiritual activity. The feet are the Earthly Pass, which governs the course of life. The hands are the Human Pass, which controls the waxing and waning of vitality.

Chapter Nineteen: If One Attains

If one can keep the Three Officials (the divine officials within the body) settled in the Xuan Dan (the mysterious elixir, the refined qi within the body), then the Taiyi (the supreme divine sovereign within the body) will circulate through Kunlun (a sacred mountain in the head or body) and come to rest. The layered pavilions number twelve tiers, and perfected beings (spirits who have attained the Dao) dwell on every level, above and below.

The Yutang is filled with mysterious script, the dwelling places of the Xuanguan (mysterious officials). The Xuanji and Wangheng (stars that symbolize the motion of the heavens) shine with a blue-tinged light. Gazing into the distance, a child sits quietly and motionless. Whose child is this? In fact, the child is within my own body. This spirit can leave the body and enter the Niwan Palace (the spirit chamber in the head).

Thousands of spirits are linked together, layered like heaped mountains. The Yunyi and Wuhua guard the two sides of the Ermen (the Ear Gate). The Chidi (Red Emperor), the Huanglao (Yellow Old Master), and one's own hun soul accompany one another, and three true spirits jointly guard the chambers and the jinye (bodily fluids). The five stars of the Dipper shine brightly, symbolizing the seven primordial spirits. The sun and moon move through the four quarters of heaven and earth. The Dixiang (Celestial Capital) lies at the center of the sky, and the Dihu (Earth Gate, the gateway to the earthly realm) lies below. The hun spirits of the face extend in unbroken succession, each guarding the others.

Chapter Twenty: Breathing

Through breathing in yuanqi (primordial qi), one seeks longevity. Immortal lords and divine youths can already appear before the eyes. As the Zhuniao (Vermilion Bird) exhales and inhales, the source of the White Stone also begins to circulate. By condensing jingqi and nurturing the embryo, the body is transformed and brought to life. By preserving the taixi (embryonic breath) and stopping the leakage of jingqi, one can prolong life. The three qi turn to the right, and nine streams of light appear.

Chapter 21: The Qiong Chamber (Qiong Shi)

The Zhengyi Qi (the pure, unified primordial qi of Daoist teaching) holds and conceals its essence, and so it can fill and brim over. Observing one's shen (spirit) from afar, it resembles stars scattered across the sky. Dwelling beneath the Jin Shi (the Golden Chamber, where jing, qi, and shen reside within the body), one stays steady and does not tilt. Cultivated in this way, one can turn white hair back to black and return to the state of an infant.

The Qiong Shi (the chamber within the body that stores jing) guards the jing and qi, and so one may extend one's years and attain longevity. The three qi (three kinds of vital energy circulating in the body) turn rightward in revolution, and the nine channels (the pathways through which breath moves in the body) are clear and bright.

The Zhengyi Qi holds and conceals its essence, and so it can fill and brim over. Looking afar at the shen, it is like stars scattered across the sky; dwelling beneath the Jin Shi, one is steady and does not tilt. When cultivation is proper, white hair may return to black and one may become young again.

Within the Qiong Shi, Taisu (pure, original qi) gathers, and the Lady seated within the Niwan (the spirit mansion in the head) sits upright at the center. The Changgu and Xuanxiang (sites in the body associated with breath and spirit) encircle her.

The six dragons (six forces in the body that symbolize the movements of qi) scatter and fly about, so that they are hard to distinguish. To prolong life, one must above all be careful to guard the jing stored within the body's inner chambers. Why would one let life be wasted away and cause the shen to grieve?

Neglecting the way of guarding jing brings calamity that implicates the three spirits (the jing, qi, and shen within the body). One should draw in breath and gather one's own jing and qi; the Cuntian and Chizhai (sites in the body where spirit-qi dwells) can both be used to nourish life.

If one lets jing pour out as though breaking open the sea, it is like leaves falling and trees withering, losing their green vigor. Breath fails and fluids leak away, and the body decays along with them.

Concentrating wholeheartedly on closing and storing jing, and on governing the visions within the body, one may be peaceful for a long time, preserving the dragon in the Niwan and the three numinous beings within the body. With a calm heart, withdraw sight and hearing, and the inner world naturally becomes clear.

When external things do not come to disturb, body and mind can be at ease and harmonious. Guard carefully and do not act rashly; even in old age one can regain youth. One should often contemplate and chant the Jade Book and the Taishang Qingjing (Scripture of the Most High Clarity).

Chapter 22: Constant Reflection (Changnian)

Constantly visualizing the three chambers (three dwelling places of spirit-qi in the body) as connected to one another allows one to perceive inside and outside without obstruction. Visualizing and refining the five ya (the five directional qi in Daoist visualization and breath practice) means one will not feel hunger or thirst.

The shenhua (the spirit-splendor within the body) holds a cloth towel, and the six ding (six yin deities in Daoist belief) come to pay respects to the Jade Book and the Taishang Qingjing.

Constantly visualizing the three chambers connected, perceiving inside and outside without obstruction; visualizing and refining the five ya, one will not hunger or thirst. The shenhua holds a towel, and the six ding come to pay homage. What is essential is to guard the jing chamber and not let it leak carelessly; by storing and cherishing the jing, one may endure long.

Cultivation begins with the body itself and is not distant. The three officials (spirits within the body who govern life) dwell within and are easy to gather and govern. Empty and still, body and mind become like clear, pure emptiness.

Keeping the body in such a state, one will not be defiled. The nine chambers (spirit chambers within the body where the many spirits dwell) are empty and pure, the dwelling place of spirits. When visualizing, gather the hundred thoughts and keep to proper measure.

Nourish the five zang and six fu organs, and do not let them decline. In this way one can soar at ease and enter the path to the heavenly realm.

Chapter 23: Governing Life (Zhisheng)

The way of nourishing life is not difficult. Simply practice the Dongxuan (one of the Three Caverns) and the Yupian (Jade Pages), together with the eight jingshen (eight spirits dwelling within the bodily form). The twenty-four perfected beings will naturally appear.

Sit upright and still, maintain Wuwei (non-action), and the hun and po (the ethereal and corporeal souls) will be settled. With a clear and quiet heart, the shen will appear and converse with you.

The spirit should be settled within the Purple Chamber (the upper palace chamber within the body), among the curtains. Whether standing or seated, one should visualize the Three and Five Spirits (the inner spirits associated with the five viscera and the three Dantian) from outside the chamber. Burn incense and join the hands in salute before the Jade Flower (the place where the spirits within the body dwell).

The multitude of spirits enter together the Great Chamber (the central chamber within the body) and the Xuanji Gate (the portal of the chambers). By concentrating on the principle of tranquil non-action (Wuwei), and by quietly observing the inner spirits, one can perceive the True Form.

The Perfected (Zhenren, a realized immortal) dwells within oneself, and there is no need to seek outward. Why travel to distant places to inquire after the opportunities for attaining the Dao?

Chapter Twenty-Four: Hiding the Shadow

Conceal one's traces and hide the form, rising above the affairs of the mundane world. Sit in stillness and visualize the Three and Five Spirits, burning incense and joining the hands before the Jade Flower. The multitude of spirits enter together the Great Chamber and the Xuanji Gate, penetrating deeply into the Dao of tranquility. By observing the inner spirits quietly, one can perceive the True Form.

The Perfected dwells within oneself, and there is no need to seek outward. Why travel to distant places to inquire after the opportunities for attaining the Dao?

Conceal one's traces and hide the form, setting oneself apart from the ordinary world. Nourish the Original Qi and preserve the Jing (essence), so that the complexion becomes ruddy. Uphold the Way of nature and life, and abide in emptiness and non-being.

In this way one may be called one of the "Great Upper Clarity," and be freed from the restraint of the Registers of Death (the registers that record the length of life and death). The Three Spirits within the body find ease in seclusion and cultivation, and the practitioner suddenly becomes able to roam freely, with no more sorrow.

With the feather garments neatly arranged, one may ride the Eight Winds. Driving the Three Pure Ones (the clear, numinous qi of the sun, moon, and stars in Daoist thought), one rides on the morning clouds. The golden carriage sits upright and steady, and proceeds following the jade chariot.

Why not climb the mountains to recite my scriptures? There, the plants and trees flourish, and the dwellings of the Perfected are concealed. Entering the mountains is not difficult; why do you still hesitate? The human world is in disorder, full of defilement and desire.

Chapter Twenty-Five: The Five Phases

The Five Phases (Wood, Fire, Earth, Metal, and Water) transform one another and ultimately return to unity. The qi of the Three and the Five unite and circulate in endless cycles, each with its orderly rhythm. One may employ the Eight Methods of Hidden Earth Return (a class of practices for concealing oneself and turning the qi within the body).

In places such as Fu Niu and You Que, numerous spirits are arranged in sequence. The Three Brilliances (the luminous deities associated with the sun, moon, and stars) manifest their numinous flowers and pass through the boundary of life and death. Within the Chamber of Penetralia (the inner chamber of the body), the spiritual visions resemble the Dipper's lodges meeting the sun and moon.

The father spirit is called Niwan (the spirit name of the upper Dantian), and the mother spirit is called Ciyi (the spirit name within the body). The Three Lights (generally the sun, moon, and stars) shine brilliantly and enter the inner chamber of the body. If one can visualize and preserve the Mysterious Truth (the profound and pure Dao), all affairs will be accomplished.

The spirit of the whole body must not be scattered.

Chapter Twenty-Six: Swift Ascent

Along the lofty Way, one hastens toward the sun and moon, and the Sun Spirit Yuyi and the Moon Spirit Jielin are skilled at protecting one another. Thereupon one may behold the Lord Lao, formless and empty, in Yuqing (one of the highest heavens of Daoism).

In this way the countenance may return to youth, the blood and qi become abundant, and the marrow of the brain is nourished. With numinous light in the mouth, one carries the Five Emperors (the Lords of the Five Directions); at the waist one bears the tiger-shaped talismans, adorned with gold.

Driving the qi of sudden swiftness, one journeys to Dongmeng to attend the banquet of birth.

Chapter Twenty-Seven: Xuanyuan

Xuanyuan (the root qi of the Dao) is above, nourishing and refining the Hun and Po... The Dao that I uphold: Yuyi and Jielin are skilled at protecting one another, and thereupon one may behold the Lord Lao, formless and empty, in Yuqing.

In this way the countenance may return to youth, the blood and qi become abundant, and the marrow of the brain is nourished. With numinous light in the mouth, one carries the Five Emperors; at the waist one bears the tiger-shaped talismans, adorned with gold.

Driving the qi of sudden swiftness, one journeys to Dongmeng to attend the banquet of birth.

Refining the Xuanyuan Qi (the primordial Qi of Daoist teaching) brings the hun (ethereal soul) and po (corporeal soul) into harmony. The One within the body (referring to the primal Qi or the root of the Dao) seems subtle, yet it may suddenly appear, and only one who has reached the state of utmost Perfection can see it clearly. What must be avoided above all are dead Qi and all kinds of turbid Qi. When the Six Shen (the spirit deities that govern the body's vital functions) gather and rest in quiet emptiness, they are nourished in peace. Condensing Jing (essence) makes it firm and nourishes the root of the Shen (spirit).

The Jade Key and the Golden Latch (metaphors for the gates and orifices that guard the body) must always be kept intact and secure. Close the mouth, draw in the tongue, and swallow the embryonic saliva (the saliva produced in the mouth during practice). Only in this way can cultivation continue without interruption and lead to the state of flying immortality (feixian).

Chapter 28: On Immortals

Immortals and those who have attained the Dao are not born with supernatural powers. They become real only by accumulating Jing and Qi. The subtle sound of the Huangtong (Yellow Youth), an image in Neidan (internal alchemy) that symbolizes the yuanshen (primal spirit) within the body, is difficult to hear.

The Jade Books, the Yijian, and the Chiyuan script (Daoist immortal scriptures and their writing) bear the words "Perfected Cap, Golden Cap." They also record that the Perfected, clad in armor and holding talismans, open the Seven Gates (the orifices within the body).

Fire troops and talisman diagrams guard the Lingguan (important gates of practice). In cultivation, the front is raised and the back lowered, and the arrangement proceeds in order from above to below. One grasps a long sword and waves a brocade banner. The Ten Extinctions (divine generals or ritual instruments in Daoist rites) circle in the sky, their fanning shadows in disarray, while fire bells hang high in the heavens and smoke drifts down. These images are to be set between the two brows at the Huangque (Yellow Gate), the inner landscape located between the eyebrows. These matters are not peripheral details but the very foundation of cultivation.

Chapter 29: On the Purple Clarity

The Great Dao Lord, Supreme Emperor of Purple Clarity (a Daoist deity), sits upright on high together with his attendants Taixuan and Taihe. He transforms and gives birth to the myriad things, enabling practitioners to attain immortality.

Ascend to the ten heavens and ride a jade chariot. For seven days and nights, focus your thoughts without sleeping. If one practices in this way, one may preserve life for a long time.

Accumulating merit and attaining accomplishment does not happen naturally. It depends on sincerity and single-mindedness. Guarding the inner self firmly leads to the utmost Truth within reality. When the heart is empty, still, and calm, the luminous Shenming (spiritual brightness) naturally appears.

Chapter 30: On the Hundred Grains

The five grains are the essence of the earth. Yet the external savors of the five flavors may, like demons, disturb body and mind, dulling the Shen and weakening the taixi (embryonic Qi, the vital energy that nourishes life). How then could one return to youth? The three hun wander and drift, and the po gradually scatter. Why not instead take in the Taihe zhi Jing (the essence of Great Harmony, pure and harmonizing vital essence)?

Therefore, one must keep away from the external temptations of the five flavors, so as to prevent evil Qi from disturbing the Shen and harming the embryonic Qi. In this way one may live long without dying and dwell in peace and ease.

Chapter 31: On the Canon of the Heart

The heart is the master of the whole body and the king of the five viscera. Whether in movement or in stillness, one should constantly contemplate the Dao and De and embody them in practice. Keep oneself pure and hold goodwill in the heart, and the clear and harmonious Qi within the body will naturally shine forth in brightness.

Chapter 32: Jingli (Passing Through)

Passing through the Six Harmonies (liuhe, heaven, earth, and the four directions), one lets the shen-qi (spirit-qi) withdraw into the positions of Mao and You, the east and west. The shen of the two kidneys governs longevity. It causes the qi to turn downward, accords with the motion of the Dipper lunar mansions, and stores and guards it in the position of Chu Jiu (the initial yang line). Knowing how to hold to softness, as one knows the male but keeps to the female, one can avoid aging. Knowing how to hold to whiteness yet still perceive blackness, one should quickly sit in stillness and maintain that stillness.

Chapter 33: Ganqi (Liver Qi)

When the liver qi is abundant, clear, harmonious, and long-lasting, it arranges and balances the six fu organs and generates the Three Lights: sun, moon, and stars. When the mind-spirit is single-minded and the intent is concentrated, the inner self will not fall into disorder.

Upward, the liver qi joins the Sanjiao (Triple Burner, the channels of qi movement in the body). Downward, it flows into the Yujiang (Jade Fluid), the saliva of the mouth. The Xuanye (Dark Fluid) circulates like clouds, dispersing strange qi from the deep recesses. Regulating the body so that the hair and teeth are nourished is the correct method of cultivation.

Gather the fluids and let them enter the Xuanfu (Mysterious Storehouse, the channels through which qi and fluid move) and the Damingtang (Great Brightness Hall, the place within the body where the spirits are visualized and stored). Then send them down to moisten the throat, so that the spirit-illumination reaches through. Sit still and await the Huagai (Flowering Canopy, a symbol of the upper qi of the body) as it travels to the Guijing (Noble Capital, the dwelling of the stored spirits).

The Three Emperors (the spirit deities within the body) sit upon a cool mat, and five-colored clouds of qi mingle in green. Close the eyes and look inward, as though facing the gods of one's own body.

Let the inner gods return and honor one another. The Qixuan Yinghua (Seven Mysterious Blossoms, the radiance of the essence, qi, and spirit within the body) open the Mingmen (Gate of Life, the root of life), so that the road to the Dao of heaven is clear, and one guards the Xuangen (Mysterious Root, the source of life).

Even past one hundred and twenty years of age, one may still hope to recover vitality. Beyond that age, guarding the Dao is indeed very difficult. Only after waiting for the Jiuzhuan (Nine Turns, the process of refining essence and qi) to be completed, and entering the cool jade mat where five-colored clouds mingle in green, does one close the eyes and look inward, as though facing the gods of one's own body.

Let the inner gods return and honor one another. The Seven Mysterious Blossoms open the Gate of Life, so that the road to the Dao of heaven is clear, and one guards the Mysterious Root.

Even past one hundred and twenty years of age, one may still hope to recover vitality. Beyond that age, guarding the Dao is indeed very difficult. Only by waiting for the Nine Turns does one enter the Qiongdan (Jade Elixir, a symbol of the completed immortal pill or the achievement of inner alchemy).

Again and again, concentrate the mind, visualize, and guard the Qiyuan (Seven Origins, the seven primal qi or spirits within the body), using the essence of sun and moon to replenish what has aged and been depleted. The liver qi circulates without cease, in a cycle without end.

Chapter 34: Feizhi (The Lungs)

The circulation of lung qi begins in the Sanjiao (Triple Burner, the channels of qi movement in the body). Contemplate the dark realm and observe the Tongzi (Youth, the spirit of the lungs) within it. Regulate the Flowers of the Five Viscera so that the essence is full, nourishing the hair and teeth.

Swallowing the fluid thirty-six times at the Yuchi (Jade Pool, the mouth) allows the hundred vessels to flow freely, and qi and blood begin to flourish. The complexion becomes radiant, lustrous as gold and jade.

The teeth grow firm, the hair turns black and no longer white. Guard this true spirit and do not neglect it or let it scatter. Always remember that this spirit has its own dwelling within the body.

The spirits gather, responding to one another and seeking one another out.

Chapter 35: Yinwo (Hiding the Self)

Hiding beneath the Yugai (Feather Canopy, the feathered canopy of the spirits), gaze upon the Tianshe (Heavenly Dwelling), and worship the sun, joyfully responding to it. The bright spirits and the Ba Wei (Eight Majesties, spirits who uphold the correct way and drive away evil) maintain their dignified bearing and ward off evil qi.

The spleen spirit returns to the stomach palace. Nourish the lingen (numinous root) with the mind, and it will not dry up. Close and guard the Gate of Life, preserving the Yudu (Jade Capital, the precious essence and spirit of the body).

Each of the spirits takes its place to receive offerings, and thereby life is prolonged. The spirits gather, responding to one another and seeking one another out.

Chapter 36: Bathing

Donning a canopy of feathers, one looks up to the celestial abodes above; facing the sun, one joyfully calls out to it. The bright spirits within the body and the mighty spirits of the eight directions stand upright and guard their posts, expelling evil qi.

The spleen spirit returns to the stomach and nourishes the numinous root so that it no longer withers. The Gate of Life is sealed and held fast, preserving the Jade Capital (the important palaces within the body).

Thus the myriad spirits each attain their proper positions, and fortune and longevity are prolonged. This is what is meant by the spleen dwelling at the center and governing the central palace, where the shen (spirits) of the five zang and six fu organs all gather. The spleen connects upward to the Heavenly Gate and the Great Bright Hall (the inner chamber of the body), holds yin and yang in balance, and causes the crown of the head to reflect the Three Luminaries (sun, moon, and stars). Its outward form is square and its inner nature round and harmonious, and the spirit dwells at rest within it.

Qi (vital energy) and blood flow freely, and the five zang organs are full. The bones take on a green and lustrous color, the sinews and vessels glow red and bright, and the marrow is white as frost. The spleen nourishes the seven orifices (the eyes, ears, nose, mouth, and so on) and dispels inauspicious influences.

Sun and moon separate and arrange themselves, and the yin and yang qi spread outward. The two kinds of spirit-qi meet and transform into a jade fluid. This fluid is pale and tasteless, the subtle sustenance eaten by heavenly beings and humans alike.

Zi Dan (a spirit named within the body) offers food that appears a bright yellow, which is described as lang gao (a jade fat) and yu shuang (jade frost). Taishang Yinhuan and Taisu Qiong (sacred Daoist treasures) nourish the eight bodily fluids, so that the kidneys receive jing (essence). The shen (spirit) hides within Taiyin and then again manifests form, while the three mysterious qi rise and display a primordial azure hue.

In a state of abstraction, one enters a realm of clarity and subtle wonder. Seated on the Biao Terrace (the abode of immortals), one sees red spirits descending into being. One rests peacefully in the gentle condition of true qi, nourishing the refined essence of body and mind.

Turning the gaze inward, still and silent, one refines and nourishes the five forms (the five zang organs and their bodily substance). The three qi (three currents of qi circulating in the body) flow back and forth, and one can then perceive the spirits. Hidden Dragon, Fleeing Fungus, and Yunlang Ying (numinous substances named in the scripture) can satisfy hunger and command the myriad spirits. Above, one is covered by mysterious qi; below, the tiger-form talismanic signs appear.

When bathing, one should be clean and dignified, avoiding greasy foods and strong incense. Enter a quiet chamber, face east, and recite the Yupian (a Daoist scripture) about ten thousand times, and its meaning will gradually become clear.

With hair loosened and the mind pure and free of desire, one seeks lasting existence. When the five essences gather, the upright qi returns; when the mind is calm and still, worry and vexation cease.

After a period of cultivation, the essence of the body begins to shine. The Yellow Flower Jade Maiden (a Daoist goddess) conveys the true meaning to the practitioner. When the Perfected (one who has attained the Dao) arrives, the Six Dings (Daoist divine generals) are dispatched to come forward.

The Perfected then transmits the Great Cavern Scripture of Hidden Fungus. Recite it ten times, then perform four bows to pay homage to Taishang. First bow to Taidi, then face north and make the salute.

The meaning of the Huangting Neijing (the Yellow Court Inner Scripture), the jade book, is thereby made manifest. The one who transmits is called the teacher, and the one who receives swears a covenant, using cloud brocade, wind gauze, and a golden clasp as tokens in place of blood oaths such as cutting hair or piercing the flesh. Then teacher and disciple climb the mountain together and obtain the Enemy-Fluid Elixir (a divine elixir in Daoist teaching). Then, with the golden book, perform four bows to pay homage to Taishang. First bow to Taidi, then face north and make the salute.

The meaning of the Huangting Neijing, the jade book, is thereby made manifest. The one who transmits is called the teacher, and the one who receives swears a covenant, using cloud brocade, wind gauze, and a golden clasp as tokens in place of blood oaths.

By using "gold" (jin) in place of the practices of cutting the hair and injuring the skin, and by climbing mountains together to cultivate, one can transform seminal essence (jingye) into elixir pills. Only the method of the "Golden Writ of Wang Jing" (Jinshu Wangjing) may be transmitted and taught. "Liquid elixir" (yedan) refers to the teaching, within cultivation, that the seminal essence in the body is refined into an elixir. "Golden Writ of Wang Jing" is a Daoist technical term found in the scripture.