《雲笈七籤》Vol. 11

All transformations among the myriad things take human beings as their subject, and the human being in turn takes the mind as its root. Without a subject, no principles could arise; without the mind, the human body could not take shape. The mind can employ many methods, and uses them in different ways. Nonbeing and being are two distinct states, yet each comes into play according to circumstances and timing. Thus, the ordinary and the sage, the shallow and the profound, the dull and the perceptive, the true and the false—all depend on the mind and spirit to distinguish, understand, and make use of them.

Though the paths under Heaven differ, they can ultimately converge; though thoughts may vary, they can finally arrive at agreement. Moving from the crude and shallow to the subtle and wondrous, and from expedient means to ultimate truth, naturally involves distinct stages. If one’s words and actions accord with truth, one can clearly distinguish right from wrong and arrive at a shared understanding. The Huangting Neijing (Scripture of the Yellow Court Within) is a classic treasured by the Lord of Donghua. It is indeed an essential method for studying the Way of the Immortals, and the foundation for attaining it. My own study of it remains incomplete, but I have gained a rudimentary understanding through visualization and practice. I have therefore tried to describe in writing the many wondrous spiritual beings, using the human body as a comparison. The teachings of this scripture can be divided into four aspects. Its central purpose is to explain the meaning of the “seven characters” and, through concrete things, to clarify the principles of the inner and outer.

Since my hearing declined and my body weakened, I have been able to write only in the brief intervals between exhalation and inhalation, moistening my brush and grinding my ink, and leaving these words for readers to examine.

Preface to Wuchengzi’s Commentary

The Great Emperor of Fusang commanded the Immortal King of Yanggu to transmit this scripture to Lady Wei. The King of Yanggu must have been a minister of the Great Emperor. When he transmitted the scripture, he came together with Lord Qing Tong. At that time, Lady Wei initially lived in Xiuwu County.

The Huangting Neijing

The spleen is called the “Yellow Court,” and the Gate of Life is called the “Bright Hall.” Since the Lord Lao dwells in the body, the scripture says, “Within the Yellow Court, the inner person wears robes of brocade.” The area three inches behind the navel is all called the “Yellow Court, Gate of Life.” Thus, a later passage says, “Within the Gate of Life dwell the Primordial King of the Yellow Court and the Great Lord of the Dark Portal.” The scripture also says, “Sit at the Gate of Life,” just as the head is also called the “Mud Pellet” and the “Cavern Chamber.”

This scripture takes emptiness and nonbeing as its foundation, and so it is named the “Yellow Court.” “Radiance” refers to the spirits and divine beings. The scripture speaks of thirteen deities, all of them spirits within the body, each with a different name. There is also the Laojun Waijing (Scripture of the Lord Lao Without). The Zongzhen calls them the Huangting Neiwai (Inner and Outer Yellow Court), while Juanzi calls them the Huangting Neijing and Waijing (Inner and Outer Scriptures of the Yellow Court); these titles all refer to related scriptures. The names of the spirits in this scripture differ from those of the “Eight Radiances.” Their names will be discussed separately below…

The meaning of “Nothingness” probably depends on where it is applied. Since the names and methods of reception differ, their origins and foundations must differ as well. “Taiji” and “Taiwei” refer to categories, titles, and the realms in which they are found.

Also titled The Supreme One’s Text on the Zither Mind. “Zither” carries the meaning of harmonizing. Reciting this scripture can harmonize the six viscera and settle the mind and spirit, enabling one to become an immortal. These seventeen characters are the original commentary in the scripture.

Also titled The Great Emperor’s Golden Book. Everyone in the palace of the Great Emperor of Fusang recites this scripture and has it engraved on golden slips, which is why it is called the “Golden Book.” These twenty-one characters are the original commentary in the scripture.

Also titled The Eastern Florescence Jade Chapters. “Eastern Florescence” is the name of the Fangzhu Palace and the place where the Lord of the Azure Lad of the Eastern Sea resides. The palace’s Jade Maidens and immortals all recite and chant this scripture, and have it engraved on jade, which is why it is called the “Jade Chapters.” These thirty-three characters are the original commentary in the scripture.

Since the immortals in Fangzhu Palace and Eastern Florescence Palace themselves recite this scripture, it is clear that they do so not to ward off evil, but to harmonize the mind and spirit. Recite it ten thousand times, and in the end you should be able to attain the Cavern scripture, the profound Daoist scripture. To refuse to believe this is also a form of attachment.

First observe pure fasting for ninety days, then recite this scripture ten thousand times. This means that one should fast for ninety days before beginning to recite; it does not require completing ten thousand recitations during the ninety-day fasting period. There is no fixed time limit for reciting the scripture. If you devote yourself exclusively to this practice and recite day and night, you can reach twenty recitations a day. If you also have other responsibilities, it is fine to recite four or five times a day in your spare moments. If you can recite it ten times a day, you may also bow in the manner described in the scripture. Even if you have completed the prescribed number of recitations without yet achieving a spiritual response, simply recite with greater focus and do not stop.

Reciting and upholding this scripture can harmonize the three Hun souls and discipline the seven Po souls, eliminate the Three Corpses, bring peace to the six viscera, and make the five organs shine. It improves the complexion and restores a childlike state. No illness can harm you, and no disaster can come near. After ten thousand recitations, you will naturally be able to perceive ghosts and spirits, look inward into your intestines and stomach, and see the five organs. By then, the Perfected Ones of the Yellow Court and the Jade Maidens of China should come to instruct you and make you an immortal. This is the Way of deathlessness.

Close your eyes and turn your gaze inward, and the forms of ghosts and spirits will appear. Touch your body with your hands and look inward, and you will clearly discern your organs and viscera. In this way, there will be no barrier between inside and outside, allowing the true spirits to dwell and descend. Then you can receive the wondrous teachings and practice the subtle secrets. Since it is said that you can live forever without dying, enduring alongside Heaven and Earth, what more would you need to seek?

If you have the appearance of an immortal, you can obtain my book.

Here, “I” is presumably how the God King of Yanggu refers to himself.

This text explains the divine chambers inhabited by the various gods within the human body, and the location of the embryo spirit. It does not list every deity in the body one by one, but it does name all the chambers in which they dwell, in considerable detail. The “embryo spirit” refers to the Three Elder Lords in the Hall of Light, also known as the “Great God of the Embryonic Spirit.” This is the foundation of practicing the Huangting Jing (Scripture of the Yellow Court).

Reciting and chanting the Huangting Jing regularly can make the divine chambers upright and clear, settle the embryonic essence, and set the numinous fluids flowing. The joints throughout the body become clear and unobstructed; the blood and marrow grow abundant; the movement of Qi in the stomach and intestines comes into harmony; and fullness and emptiness each find their proper measure. The spirits become wondrous and subtle. The Five Viscera gather essence, and the ears and eyes grow keen. Worn teeth turn white, white hair turns black again, and it grows anew. In this way, one can withstand chaotic evil influences and illness. The phrase “I have learned the names of the soul-essence and the Six Weft Gods” means that one has come to know and master the names of the soul-essence and the deities called the “Six Wefts.”

“Confused and various” means chaotic and numerous. Here, the Five Viscera and the gallbladder together are called the “Six Wefts”; they are understood to be connected with the numinous clarity of the spirit and soul. When the body is full and the soul-essence abundant, it is said that even if a person wishes to die, they cannot. This is why the Inner Landscape of the Yellow Court is called a path to immortality.

People usually die when the body and spirit separate. If the body can remain full and strong, the spirit has a place to dwell and can rest at ease. If the spirit can remain peaceful, the body, in turn, stays whole and unharmed. When body and spirit abide together, how could death arise? Even if one wished to leave the world, how could one do so?

By practicing this Daoist method, even if one has not yet learned to command the luminous Qi, soar through the sky, and dwell serenely in the realm of Highest Clarity, there is already no need to fear death. The body becomes firm, the spirit pure, and the inner self open and clear; numinous Qi manifests within the body, and the sagely immortals and numinous fungi descend. One can summon perfected beings simply by sitting upright, without traveling over mountains and rivers to seek them out. What subtle Dao could be higher than this?

Those who receive the scripture and its teachings should first observe a fast for nine, seven, or three days, then receive the teachings. The person transmitting them serves as the master, and the recipient should follow the master’s instructions. Both master and disciple should fast. The number of days may be decided according to their circumstances. Those still caught up in worldly affairs should fast for more days, gradually purifying body and mind; those living in the mountains, in quiet and orderly surroundings, need only fast for three days.

Master and disciple must also form an alliance and swear not to disclose the teachings. In ancient times, the oath used ninety feet of dark-cloud brocade, forty feet of gold-patterned gauze embroidered with phoenixes, and nine pairs of gold clasps. These stood in place of cutting the hair and drinking one another’s blood, and signified an absolute vow of secrecy. Such precious fabrics belonged exclusively to the realm of immortals and were not found among ordinary people. Today, white silk may be used in place of brocade, blue cloth in place of gauze, and gold rings in place of gold clasps. These are enough to show sincerity in the oath and to report it to the Nine Heavens, informing the Three Officials—the Daoist deities of Heaven, Earth, and Water.

Various scriptures often mention using objects such as golden dragons and jade fish as tokens of trust. Most of these are precious objects…

If a reclusive practitioner of the Dao can meet these conditions, I will permit him to hear this scripture. Common, readily available objects may serve as examples: although brocades and other fabrics differ in kind and are crafted with great skill, in principle they should be replaced with objects of equal value. Even so, one should choose the finest and cleanest materials. Use nine zhang of silk, woven continuously as a single piece. Also use fine gold rings smaller than buttons, making nine pairs from nine fen of gold. Their quantity and value may be adjusted according to whether one’s means are ample or modest.

All these objects must be offered to the teacher who transmits the scripture. If the reclusive practitioner breaks the oath and betrays his pledge, his ancestors for seven generations will be examined and punished at Yanggu and the source of the River. He himself will become a lowly ghost, punished beneath knives of wind.

The seven characters “Oral Instructions of the Immortal King of Yanggu” are an annotation that originally appears in the scripture.

After receiving the text, one person may transmit it to nine others. Many scriptures say that three people may be taught every seven hundred years. That is not a rule observed throughout the world. Here, although the number of recipients is limited, no period of time is specified. The likely meaning is that one person may transmit the text to no more than nine people in a lifetime.

Before transmitting it, carefully examine the recipient’s physical and spiritual character and temperament: Is he compassionate and benevolent, loyal and trustworthy? Is he devoted to the profound teachings and attentive to cultivating the Dao? Does he refrain from harming the orthodox Way, and does he honor and cherish the Way of the immortals? The scripture may be shown only to someone who meets these standards. If the recipient lacks this kind of disposition, transmitting it amounts to disclosing a secret method. It is truly difficult to judge carefully who may be taught.

People are not always consistent: some are diligent at first but later grow lax; some begin by doing good but later do evil. Yet if someone is truly compassionate and benevolent, helps others and keeps faith, and is devoted to the profound teachings and cherishes the Way of the immortals, he should not fall into error again. These six virtues alone are not enough to inspire complete confidence; that is why the text later says it is better to keep the teaching secret with care.

One should also first seek a response from the unseen, examining and asking about matters of spiritual influence. This is the proper course. If it is confirmed that the person may be taught, he may also receive a revelation in a dream. When the actual transmission takes place, he will naturally understand in his heart what should be done. Since the offense of revealing a secret method is so grave, the person who transmits this scripture is indeed in a precarious position. Thus, the disciples mentioned in the Inner Scripture of the Yellow Court should guard its secrecy with care.

The Oral Instructions of Perfected One Qingxu say: “The Inner Landscape Scripture of the Yellow Court is a golden book of the Great Emperor of Fusang, and secret words for refining the true and cultivating the Dao.” The phrase “twenty-six characters” is an annotation that originally appears in the scripture. On examining these two passages, we find that they concern the rules for transmitting scriptures; they are not part of the main text of the golden book and jade characters of Donghua, Fusang. Rather, they are oral instructions given by the two transmitters when they passed the teaching on to the Southern Perfected One. They are therefore included here as explanatory notes.

When reading the Inner Landscape Scripture of the Yellow Court, one should do so regularly in a separate, quiet room. Burn incense, keep the room clean, and then take up the scripture.

Whenever one is to read this scripture, one should follow these instructions: set up a high seat facing east; burn incense, bathe, and fasten one’s sash; spread the scripture on a reading stand. Keep the voice soft and chant…

When reciting, do not pause or misread. If you pause or misread, follow the “method of dispelling and correcting”: recite the preceding thirty characters again and keep track of the number of repetitions. After ten repetitions in all, rise and bow.

This scripture can drive away all manner of evil beings. When entering a dark, secluded place such as a forest and feeling afraid, steady your thoughts and recite the Inner Scripture once while facing north. This will settle your spirit and calm your mind, as though a thousand people were accompanying and protecting you. The evil Qi will withdraw and your spirit will be at peace, leaving you free of doubt and fear.

If you can recite it ten thousand times, you will be able to see your own five viscera and intestines and stomach, as well as the ghosts and spirits throughout the world, and command them. Yet once inner contemplation has become clear, outer perception will also be unobstructed. Even the Jade Maidens, Daoist deities, may descend to impart teachings; why, then, would you need to command ghosts and spirits?

Those who are ill and exhausted can recover by concentrating their thoughts and reciting this scripture. Even if their illness is grave and they are near death, they can be healed. If they are too ill to hold a book and recite, they may silently recite it in their minds. If they cannot recite it from beginning to end, they need only recite the passages containing the names of the deities.

Juanzi said: “Lingyuan is the spirit of the spleen. It is four inches tall, sits upon the spleen, looks like an infant, wears yellow clothes, and dwells in the central Bright Hall.” If the body is ill, or one’s hunger and fullness are out of balance, simply visualize the color of the Central Lord’s clothing as though he were inside the spleen. Then call his name three times and swallow saliva seven times; this will bring relief from every illness as desired. This is what the scripture means when it says, “Call my name three times, and the spirits will naturally respond.”

In general, during cultivation one should avoid eating the meat of the six domestic animals and meat that is rank or strongly scented. The six domestic animals are the ox, horse, pig, sheep, chicken, and dog. “Fish and gamey foods” probably refers to raw, pungent foods, and these too are forbidden.

One should also avoid the “five pungent foods”: raw scallions, garlic, Chinese chives, leeks, and cilantro.

One should avoid all worldly acts that cause ritual impurity; there is no need to list them all here. If you accidentally step on something impure, bathe, rinse your mouth, wash your hands, burn incense to your left, and recite the scripture once. This can dispel all manner of illness.

Cultivators should already know the other dietary prohibitions. If you accidentally come into contact with something impure, you can counteract it with peach wood or bamboo. Burning incense to your left uses Yang Qi to dispel Yin Qi. If you do not take these measures, the lingering Qi of impurity may remain, making it difficult to dispel various illnesses.

The later passage of the scripture says to enter a room and recite the Jade Chapter while facing east, whereas the preface says to face north and recite the Inner Radiance Scripture once. These two directions should be used in different circumstances: facing north to recite the Inner Radiance Scripture is for driving away evil and subduing malevolent beings; facing east is associated with harmonizing the spirit and Qi.

The ritual for inviting the gods varies with the occasion. Today, if one can recite regularly according to the prescribed method, one may follow the procedure described earlier. Lady Xiaojun said that many years ago, while living in the mountains, she learned this method from Master Meng: each night before going to sleep, recite the Jing of the Inner Effulgence of the Yellow Court once, then go to bed. This can bring the hun and po souls under control. Practise this for twenty-one years and one can also become an immortal. This is what is meant by “completing ten thousand rounds.” It is even better to recite it three or four times each night.

Lady Jiang of the Northern Marchmount said that reciting this scripture can also keep one free from illness; it is a Daoist method for attaining longevity. The procedure is as follows: each night before going to sleep, burn incense in front of the bed and recite the scripture facing east. If one recites it once each morning and evening, one will reach ten thousand recitations in exactly twenty-seven years. The reference here to twenty-one years may be a textual error. If it is not a copying mistake, it means that one need not recite it only once each night. Hence the statement that three or four recitations nightly are better. By this reckoning, ten recitations may count as one “round.” “Ten thousand rounds” means reaching a certain number through long and steady practice. The number of recitations need not be great; what matters is practising diligently and consistently.

Notes on the Title: The Inner Effulgence of the Yellow Court

“Yellow” is the color of the center; “court” is the place at the center of the four directions. In the outer world, it refers to the center of heaven, the center of the human body, and the center of the earth. Within the body, it refers to the center of the brain, the center of the heart, and the center of the spleen. Hence it is called the “Yellow Court.”

“Inner” refers to the heart; “effulgence” refers to images. Outer images include the sun, moon, stars, clouds, and rosy mists. Inner images refer to the flesh and blood, sinews and bones, and the internal organs. The heart lies within the body and holds in awareness the images of the whole body; hence this is called “inner effulgence.”

Method for Reciting the Yellow Court Scripture

When entering a quiet chamber to recite the Jade Scripture of the Inner Effulgence of the Yellow Court, burn incense, observe ritual purity, and wear ceremonial vestments. After entering, face north, bow four times, kneel upright, and click the teeth twenty-four times. Then make this invocation:

“Respectfully, I report to the Most High Lord of the Great Dao, Jade Morning, attended by the myriad perfected ones: I am now entering the chamber to chant the Jade Scripture, refine and nourish the spirit, and preserve the body’s spirits. I pray that the palace of the stomach may flourish in splendor, and that my body may ascend through the void to pay homage at the imperial court.”

After making the invocation, face east and pay respect to the Four Great Emperors. Then click the teeth twelve times and make this invocation:

“Respectfully, I report to the Great Emperor of Fusang and the Divine King of Yanggu: I, [name], am now entering the chamber to recite the Jade Scripture. I pray that divine fungi may grow naturally within the quiet chamber, and that the radiance of jade blossoms and precious splendor may mingle with the light of the sun, moon, and stars. May I become a fetal immortal after reciting the scripture ten thousand times, and take my place among the numinous beings of the emperors.”

After the invocation, face east and recite the scripture. Ten recitations count as one “round.” When finished, return to the north and bow four times, then face east and make four salutations. No further invocation is necessary.

Above the Upper Clarity realm dwell the hun souls; below, it connects with Guanyuan, the Dantian area below the navel.

On the left is Lesser Yang; on the right, Great Yin.

The left side belongs to Lesser Yang, and the right side to Great Yin.

Behind is the Secret Portal; before, the Gate of Life.

At the rear is the Secret Portal, and at the front the Gate of Life. These are names for hidden passages within the body.

As the sun rises and the moon sets, preserve the breath within.

As the sun rises and the moon sets, the breath remains stored and nurtured within the body. “Sun” and “moon” may also refer to the movement of Yin-Yang Qi within the body.

When primordial Qi gathers, the constellations take their places.

When primordial Qi converges, it corresponds to the constellations in the heavens.

Purple vapors rise and fall; three layers of white clouds appear.

Purple clouds rise and fall, and three layers of plain, white clouds emerge.

Irrigate the Five Flowers and nourish the numinous root.

Use essence and Qi to nourish the refined substance of the Five Organs, allowing the numinous root—the foundation of life—to grow.

The seven fluids flow freely through the chest.

The seven kinds of bodily fluid flow freely within the body, gathering in and moistening the chest.

Turn back to purple, embrace yellow, and enter the Dantian.

The breath turns back, enfolds the Qi at the center, and enters the Dantian, the part of the body where essence and Qi are stored and nurtured.

Light shines within the hidden chamber, illuminating the Yang Gate.

The dark inner chamber grows bright, illuminating the Yang Gate, a passage within the body.

This section describes the movement of breath and spirits within the body. Through images of celestial phenomena, clouds, and bodily passages, the scripture depicts the practice of circulating essence and Qi through the body to nourish it and return them to the Dantian.

The Hun and Po are both components of a person’s spirit, while the Spirit Embryo is one’s inner spiritual nature. The Hun resides in the liver, the Po in the lungs, and the Spirit Embryo in the spleen. The Gate of Origin (the navel and its inner root of life) is the palace where one receives one’s Mandate. Thus the Hun and Po are above, and the Gate of Origin is below.

The left belongs to Lesser Yang, and the right to Greater Yin. Lesser Yang corresponds to the left eye, and Greater Yin to the right eye.

Behind is the Secret Portal; before is the Gate of Life. The Secret Portal is the kidneys, the palace where Jing is stored. It should be carefully guarded so that Jing and Qi do not become agitated or leak away. The Gate of Life is the Gate of Destiny.

Let the sun emerge and the moon enter, and visualize them between breaths. This means continually visualizing the sun and moon in the two eyes, so that their light joins with the body. In this way, one can reach the true Dao.

The Central Scripture of the Nine Truths says: When Qi begins to stir at midnight, or at cockcrow, sit upright and hold the breath. Visualize the sun rising in the left eye and the moon rising in the right. Above the ears are the high windows of the “Six Directions.” Let the sun and moon shine over the whole body: their light should penetrate from within through the Muddy Pellet (the upper Dantian in the head), then descend to illuminate the five viscera and the stomach and intestines. See everything clearly, as if looking through both the inside and outside, until the whole body joins with the light of the sun and moon. After a while, click the teeth nine times and swallow the saliva nine times, then offer this prayer softly:

“Supreme Mysterious One, the Nine Sovereigns release their essence; three, five, and seven transformations reveal the depths of the hidden. The sun and moon send down their light, illuminating the Spirit Court (the forehead) and spreading radiance through the Six Directions. The Lord Emperor Taiyi Huangning issues a command in golden writing, never to be overturned. The Five Elders carry out the talismanic command; Heaven and Earth are of one mind. May I never die, but attain the true spirit; may all evil spirits and calamities be driven away and held at bay, and may all things be peaceful. May I attend court in Heaven, grow young again, and return to infancy. The Great Emperor has already issued his decree; may the hundred spirits respectfully obey.”

The Qi of the four seasons joins together, and the constellations each shine distinctly. The four Qi are the numinous energies of the four seasons; the arrayed constellations refer to the sun, moon, and stars. This means continually visualizing primordial Qi joining with the body, while also contemplating the sun, moon, and stars shining clearly upon oneself. Persist in this, and one will reach the wondrous and numinous.

Purple vapors flow up and down, and clouds of the Three Essences rise. The Three Essences are the Purple Essence, White Essence, and Yellow Essence. Continually visualize the wondrous Qi of the Three Origins moving through the body from top to bottom; this enables form and spirit to communicate and respond to one another.

Irrigate the spiritual root with the essences of the five directions. The Five Blossoms are the essences of the five directions—that is, Qi. The spiritual root is the root of the tongue. This means rinsing the mouth and swallowing the saliva while taking in and ingesting the Qi of the five directions. In this way, the spiritual root can endure, and the spirit palace can remain clear and unobstructed.

The seven fluids circulate within the body and fill the space between the brows. The space between the brows is the point between the eyebrows. The seven fluids are numinous liquids formed from the Qi of the four seasons and the Qi of the Three Origins. They moisten the viscera, while their breath rises into and fills the head.

Turn the purple Qi around, encircle the yellow Qi, and draw it into the Dantian.

The Upper Dantian is located between the eyebrows, three inches inward, in a chamber where the True One of the Upper Origin resides. Purple Qi and yellow light represent the numinous Qi of the Three Origins.

The “hidden chamber” refers to the kidneys, and the “gate of Yang” refers to the Gate of Life. Visualize the kidneys and make their interior bright. Focus on gathering the breath and nourishing the Jing and Qi, so they do not disperse. Then let the light shine through the inside and outside, while keeping watch over the Gate of Life. This chapter first explains the location of the palaces and offices of the Yellow Court, and how Qi and fluids move through the upper and lower parts of the body and circulate between them.

The Mouth, Third Chapter

The mouth is the Jade Pool and also the Palace of Great Harmony. The saliva in the mouth is called Jade Fluid, and is also known as Sweet Spring or Jade Nectar. Saliva gathers in the mouth as water gathers in a pool. In this way, the various parts of the body become harmonious and well moistened, and the Five Viscera are calm and properly balanced. That is why the mouth is said to be the office that governs these functions. Another edition reads “Palace of Great Harmony,” but this does not fit the textual rhythm very well.

The Great Cavern Scripture says: Visualize a woman at the entrance to the stomach. She looks like an infant, is unclothed, and stands upright inside the stomach passage, opening her mouth to receive and pour in the liquid of the souls. Draw in the Five Qi from above, then immediately rinse and move the saliva in the mouth until it fills the mouth inside and out. Swallow it, imagining that the fluid goes directly into the mouth of the “Mysterious Maiden.” Repeat this five times, then click the teeth together three times and softly recite the incantation:

“Lofty One of Jade Clarity, Nine Heavens and Nine Numinous Ones, transform the fluid in the Mysterious One; let it descend into the stomach. Pure Metal and harmonious Jade, shine upon the heart and open the spirits. Consume the essence of the sun; let golden brilliance fill you.”

Rinse and swallow the numinous fluid, and calamities cannot approach;

The numinous fluid and true Qi prevent evil Qi from invading what is upright;

The body shines with radiance, and the breath is fragrant as orchids;

Abstain from the Five Grains, and the body will have no impure residue;

Dispel the hundred evils, and let the face be lustrous as if refined by jade;

Let the skin be white as ice and snow, and the bearing graceful as a young maiden’s;

If you cultivate with diligence, you can ascend to Guanghan.

“Guanghan” is the name of an immortal palace in the north. Some say it is a mountain, also called “Guangxia.” The Scripture of the Cavern of Truth says that on the winter solstice, the moon hides in the Palace of Guanghan. At that time, the moon’s essence is conceived in the Pool of Guanghan, and the celestial beings gather branches from the green, flourishing trees to brush the radiance of the sun and moon.

Only by staying awake day and night can one become a perfected being. Cultivate diligently and remain still and settled, and you can become a Realized One.

In “Thunder roars and lightning flashes; the spirit is calm and at peace,” “calm and at peace” is pronounced with a level tone and describes the spirit’s evenness and the souls’ tranquility. Even in the face of thunder, one is not afraid. Another interpretation holds that “thunder roars and lightning flashes” refers to the wondrous effects that appear while clicking the teeth and visualizing. Therefore, “calm and at peace” should not be interpreted as meaning that consciousness is dull or clouded.

The Inner Person of the Yellow Court, a goddess within the Yellow Court, wears brocade garments.

The “Inner Person of the Yellow Court” refers to the Mother of the Dao, while the “Perfected Person of the Yellow Court” refers to the Father of the Dao. These figures are also present within the human body. The five colors of the brocade garments symbolize the true Qi of the five organs. These kinds of Qi are present in all three courts of the body—the upper, middle, and lower courts, which are three important regions within the body.

A splendid purple flying skirt, a gauzy robe woven from cloud Qi.

The Scripture of the Ten Directions says: “The Most High Jade Emperor wears a skirt of vivid patterns, like flying clouds.” Such are the garments worn by the immortals.

The robe is patterned in colors such as cinnabar, blue, and green, like the branches of verdant numinous trees.

The mixed Qi of the five colors gives rise together to branches, which adorn the immortal’s robe.

Seven jeweled pendants close the two doors.

This uses an external image as a metaphor: the seven apertures open and close like the bars on a gate, and should follow the Dao rather than be opened at will. The pendants are ornaments on the gates. During visualization of the spirits, the eyes must be closed; hence the phrase “close the two doors.”

Beyond the successive gates are golden bars and tightly fitted hinges.

“Gold” symbolizes firmness and strength. Thus the scripture says that one skilled at closing a gate can keep it shut even without a bar. This means that those who understand how to nourish life are skilled at guarding the spirit and do not allow it to dissipate carelessly.

The Dark Spring and hidden gate rise high and majestic.

The “Dark Spring” refers to the saliva in the mouth, also called the Jade Spring, Sweet Spring, Jade Fluid, Jade Saliva, or Jade Pulp. The space between the eyebrows is called the “Court of the Gate”; the space between the cheeks is called the “Hidden Gate.” These are like the two sides of a doorway, with the open space in the middle resembling the gate’s entrance. The “worthy” lies within the body, so it is called the “Hidden Gate.”

The kidneys are situated low among the five organs, yet here they are said to be “high.” This is because, when their form is visualized and their spirit contemplated, they are located above the Dantian; hence they are called “high.”

Within the three Dantian, Jing and Qi are subtle and difficult to perceive.

This describes things from within the body. The spirit and Qi in the Dantian transform and respond to the mind. They cannot simply be said to exist or not exist, and so cannot be depicted in a concrete form. To cultivate from the coarse and shallow toward the subtle and profound requires something to rely on, so “Qi” is used to explain them. Qi is governed by the mind, and from this a form for visualization is established. Its subtle mysteries cannot be measured by numbers.

The Scripture of the Dao’s Mechanism says that Heaven has three lights: the sun, moon, and stars. Human beings have three treasures, as well as upper, middle, and lower Dantian. The Qi in the three Dantian is blue on the left, yellow on the right, white above, and black below.

The Charming Maiden, the spirit of the ears, has a graceful form that veils the radiance of Heaven.

The True Annals say that “Charming Maiden” is the name of the spirit of the ears. The passage describes ears that are keen and bright, able to veil the mysterious radiance.

The Hall of Layers, the throat, shines brightly and displays the Eight Powers.

The “Hall of Layers” refers to the throat, also called the “Layered Tower” or “Layered Rings.” This scripture says: “The Crimson Palace has a tower of twelve levels.” The Crimson Palace refers to the heart; the throat is located in relation to the heart… 〔The original text ends here〕

Therefore, the throat is the passage through which fluids circulate, flowing up and down.

Fluids nourish the whole body, making it radiant and bright, and extending their influence in every direction. Each of the Eight Trigrams has its own spirit; together they are called the “Eight Powers.”

The space between the eyebrows is called the “Heavenly Court,” and the throat the “Earthly Gate.” “Lined up with axes and hatchets” refers to might and strength. The space between the eyebrows is the Heavenly Court. The Daoist immortal Lady Ziwei prayed: “Open the Heavenly Court, so that I may attain long life.” The heart is called the “Numinous Terrace,” meaning that a spirit governs within it. When the heart is still, hold fast to oneness; when it is active, keep the spirit in mind. In this way, the body remains steady and does not decline.

Chapter Five: The Central Pool

The spirit of the Central Pool wears a crimson pearl.

The gallbladder is called the “Central Pool,” the area beneath the tongue the “Flowery Pool,” and the sac in the lower abdomen the “Royal Pool.” These places may also be collectively called the “Three Pools.” The spirit of the gallbladder appears with a dragon banner stretching across the sky and hurling a fire bell. The crimson pearl is an ornament worn by the fire bell.

It wears a robe of cloud-patterned vermilion brocade and carries a tiger tally.

“Robe of cloud-patterned vermilion brocade” refers to the colors of the heart and lungs. Since the heart and lungs lie above the gallbladder, they are called the “cloud robe.” The “tally” refers to a divine commission. The Scripture of the Nine Perfected says that the Sovereign Lao wears the tally of the Dark Dragon and Divine Tiger and carries a flowing-gold bell; these too are garments and ornaments of the Daoist sovereign.

Three inches below the transverse channel is where the numinous spirit dwells.

This refers to a part of the body. The navel lies above the sac and is called the “transverse channel.” Three inches below the navel is the Dantian, an important place in Daoist cultivation for nourishing Jing, Qi, and Shen. It is where the Perfected One and the Red Child dwell.

Hidden numinous fungi support one another.

This refers to male and female bodies and to the natural workings of Yin-Yang union. The Instructions on the Inner and Outer Divine Fungi says that the fluids of the Five Viscera are “inner fungi.” Inner fungi are also called “hidden fungi,” a name for what is secluded and profound.

Chapter Six: The Center of Heaven

Cultivate with care the mountain at the Center of Heaven.

“The mountain at the Center of Heaven” refers to the nose, also called the “Heavenly Terrace.” The Scripture for Dispelling Demons says that one should regularly press and rub both sides of the nose to regulate the breath; this is called nourishing the “Central Peak.”

Your name is entered in the register of the Heavenly Emperor.

The face is called the “Cloud Abode,” also known as the “Foot-and-a-half Abode.” Since the eyebrows, eyes, nose, and mouth are all on the face, the face is likened to a dwelling. Through proper cultivation, the face becomes clear and unobstructed, and one can attain immortality. The Scripture of the Cavern Spirit calls the face the “Foot-and-a-half Abode”; some editions write “Red Marsh.”

The pathways are open and unobstructed, never coming to a halt.

The Scripture of Great Simplicity and Vermilion Radiance says that one should regularly rub the face with both hands, following its contours and elevations, and massage it without stopping. This can open the flow of Qi through the ears, eyes, nose, and mouth.

The eyebrows are called the “Flowery Canopy,” sheltering the bright pearls.

“Bright pearls” refers to the eyes.

This passage says that the head and every part of the body can be visualized as inhabited by spirits.

The meaning of the phrase “in the empty depths of the Nine Netherworlds, the sun and moon shine through” is difficult to determine. It seems to say that even the sun and moon can illuminate the deepest, most hidden places. The text then cites the Secret Instructions for the Five Celestial Bodies: one inch inward from the space between the eyebrows is the “Jade Pendant”; the sun is on its left and the moon on its right. It also cites the Scripture of the Jade Calendar, which says that above the Great Clarity there are nine layers of five-colored canopies, and that the human body has canopies like these within it. Visualize the children in the eyes as bright as the sun and moon.

The heart is inhabited by a true spirit, who is always dressed in vermilion. “True” refers to the spirit of the heart, also known as the Red Citadel Child, the Perfected One, the Red Child, or Zidan. Visualize the spirit of the heart appearing before you, so that it is always in harmony with the heart. Its garment is vermilion because the heart belongs to Fire and its Qi is red. If you can clearly see the spirit of the heart, you will not fall ill. Yuan Yangzi says that constantly visualizing the spirit of the heart can keep you free from illness.

“Red pearls, a numinous skirt, bright and splendid” uses vivid, beautiful red clothing as a metaphor for the image of the spirit of the heart. “Mysterious Throat” is the area beneath the tongue, also likened to a pass between life and death. From the perspective of inner cultivation, it is where saliva gathers and flows together. The Original Scripture says that the Mysterious Throat is both a passage for the movement of breath and a place where saliva collects.

“Exhale the green, inhale the dark; the two Qi shine forth”: exhale green Qi and inhale dark Qi, and the Yin-Yang Qi will become radiant and manifest. If you master the methods of breathing, you can ascend to the heavens and become a celestial immortal.

Chapter Seven: The Way of the Highest Dao

Cultivating the highest Dao is not difficult; the key is to focus the mind on the true spirits.

The Mudball Palace, the spirit chamber in the head, and every joint in the body are inhabited by spirits. Here, “spirit” refers to the wondrous power that sets all things in motion and transforms them. The scripture uses symbolic names to describe the spirits residing in each place.

• The spirit of the hair is named “Azure Splendor,” with the courtesy name “Great Origin.” “Azure” refers to a color that mixes black and white. This spirit dwells at the crown of the head, hence the name “Great Origin.”
• The spirit of the brain is named “Essence Root,” with the courtesy name “Mudball.” The Mudball is a symbol of the brain. It is also described as the palace of the Dantian, the chamber of the Yellow Court, the master of the Cavern Room, and the root of Yin and Yang.
• The spirit of the eyes is named “Radiance Above,” with the courtesy name “Dark Brilliance.” The eyes symbolize the sun and moon and sit high on the face, hence the name “Radiance Above.” “Dark Brilliance” refers to the spirit of the eyes through the color of a child’s essence and Qi.
• The spirit of the nose is named “Jade Ridge,” with the courtesy name “Numinous Firmness.” The nose bone is like jade, and breath enters and leaves through the nose, reaching to Heaven without running dry; hence the name “Numinous Firmness.”
• The spirit of the ears is named “Empty Stillness,” with the courtesy name “Secluded Field.” The ears are hollow, quiet, and secluded, yet can distinguish sounds. They are regarded as a dwelling place of spirits, hence the word “Field.”
• The spirit of the tongue is named “Life’s Passage,” with the courtesy name “Proper Order.” The tongue guides saliva and is connected with the passage of nature and life. It distinguishes the five flavors, each in its proper order, hence the name “Proper Order.”
• The spirit of the teeth is named “Cliff Edge,” with the courtesy name “Net of a Thousand.”

The teeth are hard and sharp, like the edges of swords and knives. They can bite through all kinds of things for eating.

The deity of the face is governed by the Mudball Palace, the dwelling place of a spirit at the center of the head. A Dantian is situated in the brain and presides over the hundred spirits. Within the Mudball Palace are nine perfected spirits, each with its own chamber.

The Great Cavern Scripture (Dadong Jing) says that the Three Origins—the upper, middle, and lower—transform in concealment to form three palaces. Each palace is divided into three chambers, making nine palaces in all. Thus there are upper, middle, and lower Dantian; together with the chambers in the three palaces, these are collectively called the Nine Palaces.

The Nine Palaces are inhabited by nine perfected spirits. Three groups of three make twenty-seven spirits, which unite with Qi. Practitioners should visualize and perceive these spirits. They are also described as the Nine Souls of the Celestial Emperor transforming into nine Qi, which then transform into nine spirits, each dwelling in its own chamber. Each chamber is one square inch in size; thus there are nine palaces in the brain.

The nine perfected spirits all wear purple garments and light, flowing silk robes. “Flying” means light and graceful. The garments worn by the Nine Perfected are symbolic of the colors of Qi.

By visualizing this whole arrangement, one can attain boundless longevity. This is the Way to achieve immortality through visualization of the Nine Perfected. They do not each dwell in separate places; all reside in the Dantian in the brain, the dwelling place of the spirits.

They are arranged in order, facing outward around the Dantian. The spirits face outward to ward off ill omens. The Scripture of the Eight Su (Basu Jing) says that the perfected spirits are divided into nine ranks and take their places facing outward: the Highest Perfected faces upward; the Lofty Perfected faces south; the Great Perfected faces east; the Spirit Perfected faces west; the Mysterious Perfected faces north; the Immortal Perfected faces northeast; the Celestial Perfected faces southeast; the Numinous Perfected faces southwest; and the Utmost Perfected faces northwest.

The Celestial Perfected can discern without looking, understand without listening, bring order without speaking, and guide all people without acting. In visualization, what one holds in mind should accord with these spirits. When one inwardly visualizes the Mysterious Perfected, the inner and outer realms can respond to one another.

Chapter Eight: The Spirit of the Heart

The spirit of the heart is named Cinnabar Origin and styled Guardian of the Numinous. This uses the body’s inner forms as metaphor: the heart is the root of the five viscera and is located in the south, corresponding to Fire among the Five Phases. The heart is also where the spirits dwell, hence the name “Guardian of the Numinous.”

The spirit of the lungs is named Bright Radiance and styled Emptiness Fulfilled. The lungs are the canopy over the heart; “bright” refers to whiteness. The lungs correspond to Metal in the west and are white in color. Their substance is light and hollow, hence the name “Emptiness Fulfilled.”

The spirit of the liver is named Dragon Mist and styled Containing Brightness. The liver corresponds to Wood and is located in the east, symbolized by the Azure Dragon. Among the five viscera, the liver governs the eyes. The sun rises in the east, and Wood generates Fire, hence the name “Containing Brightness.”

“Dark growth guides the mist, governing clarity and turbidity”: dark growth symbolizes Wood, which produces smoke when it meets Fire and Qi when it meets Yang. When the Qi is clear, the eyes are bright; when it is turbid, the eyes are dim. Some editions omit this sentence.

The Kidney spirit is called Dark Obscurity, with the courtesy name Nurturing the Infant. The Kidneys belong to Water, hence the name “Dark Obscurity.” Kidney Jing is like offspring, hence the courtesy name “Nurturing the Infant.”

The Spleen spirit is called Ever Present, with the courtesy name Soul at Rest. The Spleen lies at the center of the body and belongs to Earth, hence the name “Ever Present,” meaning the “Palace of the Yellow Court.” The Spleen grinds food and aids digestion, bringing calm to the spirit and strength to the body; hence the courtesy name “Soul at Rest.”

The Gallbladder spirit is called Dragon Radiance, with the courtesy name Majestic Brilliance. The Gallbladder is blue-green and yellow, hence the name “Dragon Radiance.” It governs courage and vigor and wards off harmful influences from outside, hence the courtesy name “Majestic Brilliance.” In its outward symbolism, it draws on the Azure Dragon of the East and the image of thunder’s shaking force.

The spirits within the Six Bowels and Five Viscera are all manifestations of the body’s Jing and Qi. Together they sustain the whole body, and none can be absent; therefore they are called the spirits and Jing of the body. The Heart, Liver, Lungs, Kidneys, and Spleen are collectively called the Five Viscera; the Gallbladder, Stomach, Large Intestine, Small Intestine, Urinary Bladder, and Triple Burner are collectively called the Six Bowels.

The word “bowel” uses the same character as “prefecture,” conveying the sense of receiving and holding things. “Viscera” refers to organs, each with its own form, that are stored together within the body; hence the name. There are many views about the location of the Triple Burner, and no clear consensus. The Scripture of the Central Yellow Court says, “The Lungs are at the head of the Triple Burner”; this may refer to its location.

Furthermore, each of the Five Directions has its own color. The Spleen belongs to the center and is yellow, so in principle it should be the ruler of the Five Viscera. Why, then, is the Heart said to be the ruler? The answer is that the Heart lies at the center of the Five Viscera. Its substance is empty, enabling it to receive things. Emptiness is the vessel of awareness and the source of activity; thus the Heart can reach in all four directions and serve as ruler. When it acts, its spirit and clarity become manifest. The Heart cannot be described through any concrete image or number, nor compared to any particular kind of thing.

The Five Viscera and Six Bowels each have their own functions and their own correspondences with the images of Heaven and Earth. They respond to the changes of Yin-Yang, naturally sensing and connecting with one another. Thus, the Way of Heaven and Earth moves within the body.

Contemplating these matters day and night will naturally bring long life. Persistently contemplating the forms and colors of the Five Viscera spirits described above is what Daoism calls the Way to long life. The Scripture of the Immortals says: “Contemplate the Qi of the Five Viscera, and it will transform into five-colored clouds that remain above the head, shielding the whole body. The sun is in front and the moon behind; the Azure Dragon is on the left, the White Tiger on the right, the Vermilion Bird in front, and the Black Tortoise behind.” This is regarded as a method for driving away harmful influences and prolonging life.

Chapter Nine: The Lung Section

The palace where the Lungs reside is like an ornate canopy. The Lungs belong to Metal, and their dwelling place is called the Metal Palace. They lie above the Five Viscera and cover them all around, like a roof.

Below the Lung Palace is a young attendant, seated atop the Jade Gate.

The youth is named Haohua. He symbolizes the lungs, whose shape resembles a canopy covering the organs within. The scripture therefore goes on to speak of the Jade Gate. The “Jade Gate” is the white Qi within the kidneys rising upward and connecting with the Qi of the lungs.

The sons of the Seven Origins govern the harmonizing of the breath. Yuan Yangzi says that the Lords of the Seven Origins wear armor and carry talismans, drive away harmful spirits, and spread Qi through the seven apertures, bringing clarity to the ears and eyes. The “Seven Origins” refers to the primordial Qi that governs the seven apertures.

The lungs correspond externally to the Central Peak. Here, the “Central Peak” refers to the nose and also to the navel. Like a mountain standing at the center, the nose is the gateway through which the seven Qi enter and leave, while the navel is likened to Mount Kunlun.

Haohua wears robes of plain silk brocade and a belt of yellow clouds. The robes symbolize the color of the lung membrane; the belt of yellow clouds symbolizes the yellow vessels within the lungs, crisscrossing like clouds.

If breathing becomes labored and the body feels unwell, one may urgently visualize the White Origin Lord and harmonize the Six Qi. The “White Origin Lord” is the spirit who governs the palace of the lungs. The Great Cavern Scripture says that he resides on the right side of the Cavern Chamber. Persisting in this visualization allows the immortals to protect one over time and ward off calamity; evil Qi cannot disturb upright Qi. With continued practice, the body and breath will not become obstructed but will instead grow radiant and abundant. The scripture attributes this to the effects of sincere visualization and communion with the spirits.

Chapter Ten: The Heart Section

The palace of the heart is like a lotus bud. The heart belongs to Fire, so it is called the “Palace of Fire”; its shape is also likened to a lotus that has not yet opened.

Below the palace is a youth named Danyuan. Danyuan is the spirit of the heart, with the courtesy name Shouling, and resides within the heart. The scripture says he is “below” in relation to the canopy.

Danyuan governs the body’s adjustment to cold and heat, as well as the coordination of nutritive Qi and defensive Qi. Cold and heat also symbolize Yin-Yang; stillness and agitation refer to calm and restless states. People should harmonize these conditions so that nutritive and defensive Qi flow in coordination. The Scripture of Laozi says that agitation can overcome cold, stillness can overcome heat, and purity and stillness are the proper way to govern the world.

Danyuan wears brocade-colored flying robes and a light veil like jade. These garments are compared to the color of the heart and also evoke the pure white of lung Qi, like jade. At his waist he wears a golden bell and a vermilion sash, and sits calmly. The golden bell symbolizes the heart’s fleshy structure; the vermilion sash symbolizes the blood vessels. “Sitting with ease” describes the spirit at rest, calm and untroubled. The Scripture of the Nine Zhen records that Lord Huang-Lao wore a bell of flowing gold at his waist, an immortal’s attire.

When blood and Qi are harmonized and life is tended, the body will not waste away. When the heart spirit is settled and the body is in balance, illness is less likely.

The heart corresponds externally to the mouth and tongue. It governs them: through the mouth and tongue, people exhale and take in the fluids of the five organs, and distinguish the flavors associated with the Five Phases. This is why the heart is said to correspond to the mouth and tongue.

Even when a person is close to losing their breath, calling out to Danyuan can restore consciousness.

When beset by illness or calamity, one should visualize the Boy of Cinnabar Origin—the deity within the body, dressed in red and wearing a red cap—and ask him for protection. Persisting in this practice over a long period can bring one’s ascent to Great Dawn (the realm of the immortals). Practiced regularly, this method can lead to the Way of flying immortals.

Chapter Eleven: The Liver

Within the liver are layers of emerald green. This means that the liver belongs to the Wood Palace: its color is green, and its form appears in overlapping layers.

Below the liver is the divine lord, the Green Youth. The liver lies in the east; the east belongs to Wood and its color is green, hence the name “Green Youth.” He is on the left and is therefore called “Young Lord.” The Young Lord is also known as “Containing Brightness.” A canopy, like an umbrella, hangs above him, which is why he is said to be below it.

The Young Lord governs the body’s many gateways and apertures, as well as a person’s discernment and intelligence. The east governs spring, when Yang energy rises and brings forth life; spring is the root from which all things begin to grow. The liver also corresponds to the eyes. The eyes are like gateways through which the energies of the Five Phases enter and leave, so the liver deity is said to be the root of intelligence and clear discernment.

The Green Youth wears a robe of green brocade and carries a jade bell. The green brocade represents the liver’s color, while the jade bell represents the appearance of white vessels hanging down. The Scripture of Ascending to the Profound says that the Jade Emperor of the Three Heavens wears ornaments made of fire jade; the Scripture of Plain Numen says that the Lord of Luminous Numen wears a single-layer robe of green brocade. These are all garments of the immortals.

Within, harmonize the Hun and Po souls and the body’s fluids, bringing them into balance. This describes an inner function: the east belongs to spring, whose gentle Qi enables all things to grow.

Externally, the liver corresponds to the eyes, which shine like the sun and moon. Since the liver corresponds to the eyes, they are as clear and bright as the sun and moon.

When illnesses gather, visualize Wuying, a title of the liver deity. Wuying is on the left, because the liver deity is on the left, and so one should visualize him. Another version gives the name as “Wuying”; “Wuying” also symbolizes the growth of all things.

When the divine Qi of the Five Viscera works together, it can become full within seven days. The Five Viscera are linked to one another, so they are said to work in unison. Seven days make one cycle; when the cycle ends, it begins anew. Thus the Book of Changes says, “After seven days, return comes.”

When life is about to end, think of the deities and one may return from death to life. Visualize a youth in green clothing, as described above.

Gather in the Hun and Po souls, and they will return to the body, which will never again be endangered. The Numinous Book of Great Subtlety says that on the nights of the third, thirteenth, and twenty-third of each month, the Three Hun Souls leave the body and wander outside it. To gather them in, lie on your back, remove your pillow, straighten your legs, and fold your hands over your chest. Close your eyes, hold your breath three times, then click your teeth three times. Next, visualize a mass of red Qi the size of an egg in your heart. It rises from within the body to the throat, gradually growing larger until it covers the whole body and becomes a flame, as though it were burning you all over. When you feel your body grow slightly warm, call the names of the Three Hun Souls: Refreshing Spirit, Embryonic Light, and Hidden Essence. Then silently recite the incantation: “In the Dark Palace of Great Subtlety, the central yellow begins in blue-green; refine the Three Hun Souls within, and let Embryonic Light rest in peace…”

The Jade Chamber of Divine Treasures, which holds divine treasures within the body, came into being together with me. It must not be disturbed recklessly. The Great Spirit, the supreme spirit deity, watches over it.

If you wish to ascend and travel far, simply go to Shangqing, the Daoist upper heavens. If you feel hungry or thirsty, you may drink Mysterious Water and Jade Essence, symbolic substances of profound mystery.

On the first and fifteenth days of each month, and at the month’s end, the Seven Po (seven souls believed in Daoism to govern the body’s life activities) are prone to wander and attract ghosts. To gather and restrain them, lie on your back on these nights with your legs straight. Cover both ears with your palms and join your fingers behind your neck. Hold your breath seven times, then tap your teeth together seven times.

In your mind, envision a small, bean-sized cloud of white Qi at the tip of your nose. In a moment it gradually grows, enveloping your whole body and forming nine layers of Qi. Suddenly, this Qi transforms into two Azure Dragons, one within each eye, and two White Tigers, one within each nostril, all facing outward. A Vermilion Bird sits above the heart, facing the mouth; a Cang Turtle is beneath the left foot, and a numinous Serpent beneath the right. Two Jade Maidens, dressed in brocade and holding flames, stand guard beside the gates of the ears.

Once the visualization is complete, swallow saliva seven times and call out the names of the Seven Po: Corpse Dog, Hidden Arrow, Sparrow Yin, Swallower of Thieves, Non-Poison, Remover of Filth, and Stinking Lungs. Then silently recite the spell:

“Nine turns of pure Qi subdue the perverse delusions within the Po. Heavenly beasts guard the gates; lovely maidens keep watch at the passes. Let the souls be refined and nourished until they are gentle, and dwell peacefully with me. Do not stir recklessly, nor inspect the source of the body’s form. If hungry or thirsty, drink the yellow of the moon and the red elixir of the sun.”

Chapter Twelve: The Kidney Section

The palace of the kidneys is round and is called the “Dark Gate.”

The Water Palace is the Kidney Palace. “The Dark Gate is round” describes the shape of the kidneys. “Dark” means black and symbolizes the color of kidney water.

Within the palace is a young boy, dwelling in seclusion in the Upper Dark.

The kidneys belong to the Lower Dark, and their spirit is called Dark Obscurity, with the courtesy name Nurturer of Infants. The heart belongs to the Upper Dark and is situated far away in a deep place. Yet the heart’s Qi connects with the kidneys, which is why the boy in the kidneys is said to “dwell obscurely in the Upper Dark.”

The kidneys govern the source of the Six Bowels and the Nine Fluids.

The Five Viscera, Six Bowels, and Nine Fluids are interconnected. Qi, blood, and bodily fluids circulate throughout the body; every part is necessary. The Six Bowels are described as above. The Nine Fluids are the secretions produced by the body’s nine orifices.

The kidneys correspond externally to the two ears and are also connected to bodily fluids throughout the body.

The Kidney Palace governs the ears; when kidney Qi weakens, deafness may result. Only when Yin and Yang are in harmony can blood and fluids circulate.

The spirit of the kidneys wears a robe of blue brocade and cloud-patterned garments, and dances with a dragon banner.

The blue brocade symbolizes the kidneys’ color, the cloud-patterned garment their membrane, and the dragon banner their blue-green vessels. The Jing of the Nine Zhen says that the Dao Lord wears blue brocade and a skirt of Canghua.

When kidney Qi is abundant, the ears and eyes become clear and alert, and Yin-Yang Qi does not decline. “Bright rosy clouds, and the vapors of the sun and moon” are metaphors drawn from external appearances.

When the many illnesses and calamities arrive, you should promptly turn your mind to the visualization practice.

Master Yuanyang said: Cold and heat alternate to bring things into being; men and women take shape according to the principle of Yin-Yang. In the kidneys dwell two spirits. The male wears blue and is on the left, with the sun on his head; the female is on the right, with the moon on her head. If you regularly visualize them as though seeing them, you can make the body full and robust and keep illness and calamity from troubling you.

The Two Water Sovereigns, Corresponding to the Gate of Life

The kidneys are paired, one on the left and one on the right, and are therefore called “the two parts.” The kidneys belong to Water and are called the “Water Sovereigns.” The two spirits within them transform into infants, which is why they are said to “correspond to the Gate of Life.”

Bringing Long Life and Ascending to the Nine Heavens

The infants transform into perfected beings and ascend to the Nine Heavens. Here, the “Nine Heavens” refers to the nine Qi of the blue sky, among which blue Qi governs the power of life.

Chapter Thirteen: The Spleen Palace

The palace of the spleen corresponds to Wu and Ji and belongs to the Earth phase. Wu and Ji are the celestial stems associated with the central direction. Within this palace is a Bright Youth dressed in yellow. The Bright Youth refers to the spleen spirit; yellow is the color of Earth.

Digesting the Five Grains, Transforming Jing and Qi, and Protecting the Teeth

The spleen is the hub of the five organs. It grinds and transforms food, replenishing Jing and Qi. The teeth are a defensive barrier for the body, so the spleen is said to protect and nourish them.

These Are the Two Bright Youths in the Great Granary

The Great Granary refers to the abdomen. The Bright Youths here are the spirits within the abdomen, named Hun Kang.

Sitting Upright in the City of Nine-Tiered Golden Towers

When you focus your visualization, the spirits’ forms will naturally appear.

A Square Inch Across, Within the Gate of Life

This refers to the center of the Yellow Court, where the Dantian is located.

Governing the Harmonizing of the Five Grains, Making the Five Flavors Fragrant and Fine

The flavors tasted in the mouth result from the spleen’s grinding and transforming of food.

Able to Dispel Frailty and Emaciation, Keeping People Free from Disease

This describes the process within the body: when food is digested, the body receives nourishment.

Its Outer Correspondence Is the Foot-House; the Complexion Is Lustrous and Moist

The “Foot-House” refers to the face. Hunger and fullness, as well as bodily weakness, are all reflected in the complexion.

From This, Radiance Arises, Revealing the Body’s Condition

The body’s strength or weakness can also be discerned from this.

Wearing a Yellow Brocade and Jade Robe, Bearing a Tiger Insignia

The spleen governs Earth at the center and belongs to the color yellow, so the spleen spirit is called the “Central Yellow.” The perfected being of the Yellow Court wears brocade. The Hidden Book of Jade Clarity says that the Supreme Lord Daojun wears the Great Insignia of the Divine Tiger.

With Focused Visualization, the Spirits of the Three Elders Rise Lightly

The “Three Elders” are the three divine lords Yuanlao, Xuanlao, and Huanglao. By visualizing the perfected being within the spleen, you can naturally experience its transformations. Here, “you” refers to one who receives the teachings of the Yellow Court.

Attaining Long Life and Becoming a High Immortal, Far Removed from the Calamities of Death

The Zhuangzi says, “Just as one is born, one is already moving toward death; just as one dies, one is already moving toward new life. What is considered acceptable may in an instant be considered unacceptable; what is considered unacceptable may likewise come to be considered acceptable.” This describes how life and death, and what is acceptable or not, transform into one another. In this light, those who live long do not die, and those who are at rest do not come to life. Not dying and not being born is true long life; not being born and not dying is true extinction. In this way, how could the calamities of death ever befall you?

The gallbladder’s chamber is where the essence and Qi of the six bowel organs gather. The gallbladder, stomach, large intestine, small intestine, urinary bladder, and Triple Burner are collectively called the “six bowels.” The Taiping Jing says that when clear Qi gathers, it can transform into essence and Qi; for this reason, the gallbladder is called the essence of the six bowels.

The gallbladder spirit is a boy named Yaoweiming. “Gallbladder spirit” refers to the spirits of the organs and bowels envisioned through inner contemplation. “Yaoweiming” symbolizes the gallbladder’s authority and clarity, as well as its courage and protective force.

Thunder resounds in all eight directions, and jade-colored banners rise aloft. The thunderclaps symbolize righteous fury, while the jade banners represent the color of Qi. A dragon banner stretches across the sky, seemingly hurling fire bells: the Azure Dragon is the gallbladder’s color symbol, and banners and flags suggest martial power and combat. The “fire bells” are a metaphor for the shape of the fleshy nodules beside the gallbladder, which swell when one is angry; hence the image of hurling them.

The gallbladder governs a person’s strength and can command tiger troops. The gallbladder’s strength is tied to courage and the ability to withstand danger, which is why the scripture says it can lead the tiger troops.

The gallbladder’s corresponding locations on the outside of the body are the eyes, pupils, and the bridge of the nose. This describes the correspondences between the inner organs and parts of the body; a person’s joy and anger show between the brows and in the eyes. The brain is linked with the hair, and both are vivid and forceful. When someone is enraged, their hair stands on end, as if it were about to pierce their crown.

The gallbladder spirit wears nine-colored brocade, a green patterned skirt, and a gold belt with jade ornaments; its clothes bear dragon and tiger designs. The blue brocade symbolizes the Nine Qi of the East, while the green skirt symbolizes the gallbladder membrane. These garments portray the gallbladder spirit’s majestic and luminous appearance.

If one continually visualizes the gallbladder spirit Yaoweiming and practices without slackening, one may advance toward the Dao of immortality. One can also command the spirits, leading them to pay homage to the Three Origins. The “Three Origins” are the Lords of the Three Origins, who dwell in the heavenly realm above the Three Pure Ones (Sanqing). The celestial gods and immortals all come to pay them homage.

The spleen lies above the stomach, extends horizontally for about a foot, and covers the stomach. The stomach is called the “Great Granary,” meaning the place where food and drink are stored. The Zhonghuang Jing also calls the stomach the Lord of the Great Granary; Yuanyangzi says that the spleen lies horizontally across the stomach.

The spleen is the chamber of the Yellow Court, governed by the Old Lord of the Center, and corresponds above to the “Bright Hall.” Here, the Bright Hall means a point about one inch inward from between the eyebrows.

The spleen spirit’s courtesy name is Lingyuan, and its personal name is Hunkang. The spleen and stomach grind food and aid digestion, coordinating the body’s inner and outer parts; the large intestine is likened to the stomach’s descendant. “Hunyuan” conveys a state of undifferentiated wholeness and receptivity, while “kang” means peace and tranquility.

When the spleen and stomach are in harmony, they help dispel all illnesses and digest grains. The spleen spirit wears yellow clothing and a purple sash, with dragon and tiger designs: the yellow clothing symbolizes the spleen’s position above the stomach, while the purple sash and dragon and tiger designs symbolize the stomach’s network of vessels.

The spleen and stomach can nourish essence and Qi and prolong life; this depends on the spleen spirit’s regulation.

Tai Cang Hun Kang is the title of this lord, this king. Call his name three times, and the spirits and Qi will naturally respond to one another.

By visualizing the spirits in the stomach palace, one can make the mind and spirit empty, still, and clear, with penetrating insight.

The three Old Lords sit together, each with companions. The Upper Origin Old Lord dwells in the Upper Yellow Court Palace, accompanied by Lord Mud Pill, Lord Azure Splendor, Lord Green City, the Lord in the Hall of Light, the parents in the Cavern Chamber, and the Perfected Ones of the Celestial Court.

The Middle Origin Old Lord dwells in the Middle Yellow Court Palace, accompanied by the Red City Youth, Lord Cinnabar Field, Lord Bright Splendor, Lord Containing Light, Lord Dark Essence, and the Perfected One Cinnabar Origin.

The Lower Origin Old Lord dwells in the Lower Yellow Court Palace, accompanied by Lord Great One, Lord Soul Rest, Lord Numinous Origin, Lord Great Granary, and the Perfected One Cinnabar Field. Regularly visualize the three Old Lords harmonizing together. This allows the hundred spirits to move freely and each fulfill its proper role, while the body’s defensive and nutritive Qi circulates without error.

Some govern Jing; others govern the fetus. Each has its own duties.

The Scripture of the Jade Calendar says: The lower Dantian is the root of human life, a place where spirit is stored and the Five Qi gather. It lies three inches below the navel, attached to the spine. It is called the “Palace of the Red Child”: men store Jing here, while women nurture the fetus. It is also the gateway through which Yin and Yang are harmonized and the Red Child is conceived. The Qi within the Dantian is blue on the left, yellow on the right, white above, and black below.

Peach Child and Harmonizing Extension make life shine forth.

Peach Child is the name of a spirit who governs Yin and Yang; he is also called Bo Tao. The Scripture of the Immortals says: At the Gate of Life, that is, the palace within the navel, dwells a great lord named Peach Child, styled Harmonizing Extension. He wears vermilion robes and a purple lotus crown. Visualize him as you lie down at night, and the spirits of the Six Jia and Six Ding will come to attend him. “Giving birth to radiant light” means that the Qi of Yin and Yang will not grow weak.

Men and women cycle back and forth; among the nine spirits is Peach Well-being.

During sexual union, one must visualize the methods of the upper, middle, and lower Dantians. Peach Well-being is the name of the spirit of the lower Dantian, who governs matters of Yin and Yang. “Circling three to make nine” means that the three places each cycle through three, making nine in all. The Great Cavern Perfected Scripture says: The Three Origins conceal themselves and transform, forming the Three Palaces. Within these palaces are nine spirits: the Upper, Middle, and Lower Origin Lords; the Lord Great One’s Son; White Origin; No-English; the Lord of Life; and Peach Well-being. Each has its own palace; hence it is said that Peach Well-being is among the nine spirits.

The Dao Father and Dao Mother face one another.

Yin and Yang each occupy one half; together they form a whole. Hence they are said to “face one another.”

The Master Father and Master Mother dwell together in the land of Cinnabar and Mystery.

The Dao is the ancestral master and sovereign of Yin and Yang. “The land of Cinnabar and Mystery” refers to the practice of visualizing the Dantian.

Through this visualization, one can rise into the emptiness.

Although the methods for seeking immortality and cultivating the Dao vary, they all ultimately return to the root. To unite the “three” as “one,” then disperse the “one” into “three”: this is a profound and subtle key to Daoist practice.

The Inner Chapter says that anyone seeking longevity should understand the “Three-One”—the idea that three things are brought together as one in cultivation. One should close and guard the three passes, clenching the fists to keep Jing and Qi stable.

A scripture says that the mouth is the “Heavenly Pass,” the hub of spiritual activity; the hands are the “Human Pass,” linked to the flourishing and decline of life; and the feet are the “Earthly Pass,” the gateways of life. The point three inches below the navel is also called Guanyuan, or “Pass of the Source,” and is counted as one of the three passes. All these teachings emphasize guarding Jing and Qi and nurturing original Qi, so that they are not squandered.

The saliva held and rinsed in the mouth is called “Golden Nectar” or “Jade Essence.” The method of taking the “Mysterious Root” described in the Great Cavern Scripture involves visualization: imagine a woman at the opening of the stomach, childlike in form and unclothed, standing upright within the stomach passage. She opens her mouth to receive and swallow the soul-fluid. Raise the face to absorb the Five Qi, while allowing the saliva to fill the mouth; then swallow it and send it into the mouth of the “Mysterious Woman.” Repeat this five times, click the teeth three times, and swallow the saliva nine times.

Through this practice, one can gradually reach a state in which hunger is no longer felt and the Three Corpses have vanished. The “Three Corpses” are, in Daoist belief, beings that dwell in the human body and harm a person’s Jing, Qi, and life. The Essentials of the Cavern Spirit says that the upper corpse is white and blue, the middle corpse white and yellow, and the lower corpse white and black. After a person dies, the Three Corpses leave the body and become corpse-ghosts or other forms that bring harm to people; other worms, too, perish along with the corpse. Those who study the arts of immortality must therefore carefully regulate the Qi of the Five Emotions and take medicines to remove the Three Corpses.

Another account says that the upper corpse is named Peng Ju and makes people crave fine foods, indulge their desires, and grow dull and sluggish. The middle corpse, Peng Zhi, makes people covet wealth and easily swing between joy and anger. The lower corpse, Peng Jiao, makes people fixate on clothing and sexual desire. These Three Corpses are also called the “Three Poisons.”

When the mind remains calm and balanced, one can sustain a joyful, open disposition, and the Daoist Qi flows freely without obstruction. The Qi of the Five Zang organs is like the clouds over the Five Sacred Peaks: abundant and vigorous, circulating freely without blockage.

Guarding the “Jade Chamber”—a name for the nose—allows one to nourish oneself. The meaning is that once the Three Corpses have vanished, true Qi becomes balanced and abundant, flowing continuously through the breath at the nostrils without interruption. This is why it is said to nourish oneself.

The five bodily parts and the Five Zang organs are all whole and strong; they naturally work together in harmony and remain free from calamity and illness.

Chapter Sixteen: “Beholding Above”

One can see the “Three Origins,” joined together like a string of pearls. Here, the “Three Origins” means the origins of the sun, moon, and stars, not the Upper, Middle, and Lower Origins. Their light is clear and brilliant, illuminating the nine directions.

The Three Luminaries (the Sun, Moon, and stars) shine down from the sky, illuminating the nine regions—the nine directions. This means that one should regularly visualize the Sun and Moon illuminating the whole body.

The Five Spirits, here referring to the five planets, illuminate the eight directions at night. Their radiance shines brilliantly and spreads throughout the body. If one can regularly visualize them, one can endure as long as Heaven and Earth.

You visualize the Inner Sovereign, the deity within the body, traveling alongside you. The Great Dao is inherently without intention, yet it responds whenever something moves it.

Wearing a phoenix robe and holding a tiger tally in the mouth: these are the garments and insignia of an immortal official.

Cultivate with undivided focus, and before long you can ascend into the realm of the Void. “One” is another name for “Nonbeing.” If you study the Dao with all your attention fixed on keeping to the One, you can unite with the numinous and ultimately become an immortal. Zhuangzi says, “If one can know the One, all things are accomplished.”

Deep within the heart, keep it stored away, never letting the thought lapse. Within the square inch lies the Lower Gate of Guanyuan (the lower Dantian), three inches below the navel. It is about one inch in size and is where men store Jing. Carefully seal and preserve the Jing and Qi there.

It is neither square nor round; neither moving nor still. This means that you must not recklessly let Jing and Qi leak away, but should seal them in and keep them secure.

When the Three Spirits within the body bring Jing and Qi back, you can regain the vigor of youth. Gather your spirit and vitality back into the three Dantians, and you can live a long life.

The Hun and Po remain within the body, without contending with each other. The Hun belongs to Yang and the Po to Yin; each stays in its proper place. Thus the Book of Changes says, “The alternation of Yin and Yang is called the Dao.”

The Shen is born within the abdomen, with a jade pendant in its mouth. The heart within the abdomen shines brightly, and pearls and jade emerge from the mouth. The Instructions on the Activities of the Five Celestial Bodies say that one inch above the point between the eyebrows, then one inch inward, is the location of the Jade Pendant and Purple Gate. But a close reading of this passage suggests that it may not refer to this location.

How could numinous Qi, coursing through the hidden palaces, ever be lost? By visualizing and preserving the spirits, and keeping to the Dao of the One, you will not suffer an untimely death.

A jade tree of gleaming branches, ten thousand fathoms high, can serve as shelter. This uses an external object as a metaphor: the tall, luxuriant jade tree symbolizes the human form uniting with the perfected person, becoming a place where the spirits can dwell and offer protection.

When the Three Hun are naturally at peace, the Celestial Emperor will bestow a command. Once the True Dao has been cultivated to completion, one’s name will be entered in the Celestial Emperor’s register.

Chapter Seventeen: The Numinous Terrace

The Numinous Terrace, where the heart’s spirit dwells, is lush and verdant, gazing into the Yellow Wilderness. This means that when the mind focuses single-mindedly on visualizing the Yellow Court, the Yellow Court becomes like a vast yellow wilderness.

Within the three inches are different palaces, arranged above, in the middle, and below. The three Dantians lie in the upper, middle, and lower positions, each with its own palaces. Each chamber is one inch square, which is why the text says “three inches.” People still call the heart “the square inch”; they mean this same place.

Between the three Dantians, successive gates and passages connect with one another. The Qi of the nutritive and defensive systems circulates through their respective regions, reaching heights both distant and mysterious.

One should carefully reflect on these contents and visualize them.

The Grotto Chamber, Purple Pole, and Spirit Gateways

The Dadong Jing says: From the space between the eyebrows, go upward and then inward three fen; this is the place to focus the mind. Go inward another three fen, to the edge of the bone, where there is a platform and a gate tower. The Bright Hall lies exactly seven fen deep. To its left is the Green Chamber; to its right, the Purple Gate. Go inward another cun, and you reach the Bright Hall Palace. To the left is the Perfect Lord, Bright Youth; to the right, the Perfect Lady Official, Bright Maiden; and in the center is the Lord of the Spirit Mirror.

Go inward another two cun, and you reach the Grotto Chamber Palace. To the left is Lord Without Excellence; to the right, Lord White Prime; and in the center, Lord Yellow Elder. Go inward another three cun, and you reach the Dantian Palace, also called the Niwan Palace. To the left is the Crimson Child of the Upper Prime; to the right, Lord Imperial Minister. Go inward another four cun, and you reach the Flowing Pearl Palace, home of the Perfected One of Flowing Pearl. Go inward another five cun, and you reach the Jade Emperor Palace, home of the Divine Mother of Jade Clarity.

One cun above the Bright Hall is the Heavenly Court Palace, home of the Perfected Lady of Highest Clarity. One cun above the Grotto Chamber is the Supreme Perfection Palace, home of the Imperial Consort of the Taiji. One cun above the Dantian is the Mysterious Elixir Palace, home of the Perfect Lord, Central Yellow Great Unity. One cun above the Flowing Pearl Palace is the Great Sovereign Palace, home of the Supreme Lord. These places are therefore called the “Spirit Gateways.”

The Supreme Lord told me this long ago. “I” is the title used by the Great Emperor of Fusang. “Long ago” means that after attaining the Dao, I received instruction in the Yellow Court method from the Lord of the Dao. The scripture also says that this Dao is not far away, but is within the Dantian; this is why it specifically says “long ago.”

The Lord Without Excellence, a Son of the Spirits, gives forth the spirits’ teaching

According to the Dadong Jing, Lord Without Excellence is on the left. Calling him a “son” here is simply a different way of speaking. “Gives forth the spirits’ teaching” means that when the mind is wholly focused, the spirits will transmit the Dao to the practitioner.

On the right is Lord White Prime, standing in attendance

White Prime is the attendant who stays beside the practitioner.

Between the Bright Hall, Golden Coffer, and Jade Chamber

These are all palaces of the Upper Prime, as explained below.

The Perfected One of Highest Clarity is before me

This refers to the spirits of the Upper Prime, visualized as occupying the position of the Heavenly Court.

The Yellow-Robed Child, whose Elixir Qi is strong and never wanes

This means that the child of the Middle Prime dwells in Crimson City, where the Elixir Qi is strong and endures without waning.

Where are they, you ask? They are between the eyebrows

That is, in front of the Bright Hall.

Within the body they stand in pairs between the sun and moon, arrayed like stars

The Wuchen Xingshi Jue says: The Supreme Perfected One summons the Five Luminaries in the Grotto Chamber. The method transmitted by the Primordial Lord of the South Pole is this: At midnight each day, sitting or lying down, visualize the Great One in the west…

The White Star lies between the eyebrows. Measure upward one inch, then inward one inch: there is the “Jade Dang.”

Next, visualize the sun and moon in the “Purple Watchtower”: the sun is on the left, and the moon on the right. Then visualize the northern star Chenxing in the “Imperial Realm.”

The “Mysterious Palace” lies five fen below the hairline and one inch inward. Next, visualize the eastern star Suixing in the “Vermilion Terrace of the Grotto Watchtower.” This terrace lies one inch behind the eyes and one inch inward.

Then visualize the southern star Yinghuo in the “Jade Gate’s Flowery Chamber.” This chamber lies between the inner corners of the eyes, five fen inward. Next, visualize the central star Zhenxing in the “Golden Coffer, Yellow Chamber, Long Valley.” The Yellow Chamber and Long Valley lie at the philtrum beneath the nose, two fen inward.

After visualizing these stars and palaces suspended above, click the teeth five times, swallow the mouth’s fluids twenty-five times, then quietly recite the incantation:

“Within the High Primordial Purple Watchtower are five divine beings. Their precious radiance shines everywhere, sending forth light and opening the gates. Jing and Qi gather and transform, giving birth to an old man: he wears a white headcloth, has a fair face, and is dressed in a green cloak and a red skirt. A tinkling bell hangs at his right side, and a tiger talisman is worn at his left. He holds the Heavenly Dipper, disperses the red Qi of Feichen, and treads upon a flower canopy. He breathes out radiance and refines and nourishes himself. May the three luminaries—the sun, moon, and stars—protect me, so that I may attain the Dao and become perfected, nurture my hun and po souls, and ride the wind to ascend as an immortal.” This is what this method of cultivation describes.

Explanation of the Inner Image:

“Seven Luminaries and Nine Primordials crown the Gate of Life.”

The Seven Luminaries refer to the seven stars and correspond to the body’s seven apertures. The Nine Primordials refer to the nine celestial bodies and correspond to the body’s nine orifices. Since none of the seven orifices or nine apertures can be missing, they are called the “Gate of Life.”

Chapter on the Third Pass, Section Eighteen:

“Within the Three Passes, Jing and Qi are deep; within the Nine Subtleties, all is obscure and hidden.”

The “Three Passes” are said to be located in the center of Guanyuan, the place where men store Jing and Qi. In light of the passage below, the mouth, hands, and feet may also be understood as the Three Passes. Yuan Yangzi, meanwhile, calls the Hall of Light, the Grotto Chamber, and the Dantian the Three Passes. Visualization according to any of these interpretations is valid: the Three Passes form three palaces, called Supreme Clarity, Supreme Simplicity, and Supreme Harmony. Since three groups of three make nine, there are three Dantian and also three Grotto Chambers. Combined with the Three Primordials mentioned above, these form the Nine Palaces. The subtle workings within the Nine Palaces are deep and mysterious and cannot be seen directly; hence they are called the “Nine Subtleties.”

The mouth is the Pass of the Heart, the hub of mental activity. Speech arises from intention, just as a hub sets a mechanism in motion.

The feet are the Pass of Earth, the foundation that sustains life. The body’s movements and actions keep life going. The character “棐” is written “扉” in some editions.

The hands are the Human Pass, which governs change between flourishing and decline. Decisions to take or relinquish, advance or withdraw, are all up to oneself.

Chapter on Attainment, Section Nineteen:

“If you can attain this method, visualize the Mysterious Elixir within the Three Palaces.”

The three Dantian (energy centers)—upper, middle, and lower—each have their own palace, which is why they are called the “Three Palaces.” “Mysterious Elixir” and “Elixir Origin” refer to the heart. Because visualization focuses on the heart, this passage gives special attention to it.

“Taiyi’s flowing pearl rests in Kunlun”: Taiyi’s flowing pearl refers to the vital energy in the eyes. The Scripture of the Cavern Deities says that the head is where the “Three Terrace Lords” reside. Here, the head is also called Kunlun and refers to the upper Dantian. Another account calls the navel the Lord Taiyi, also known as Kunlun, and refers to the lower Dantian. The meaning is that when one visualizes the heart and the three Dantian, the deities appear clearly before one’s eyes. This scripture says, “If you wish for long life and freedom from death, cultivate Kunlun.” Kunlun is originally the name of a mountain; here it refers by extension to a place of cultivation within the body.

“Twelve rings form a tower of halls, stacked within”: The throat has twelve ring-shaped structures, layered one above another, above the heart. The heart is called the “Crimson Palace,” and in visualization it is like a tower.

“From the highest to the lowest, all are perfected beings”: The three Dantian, from top to bottom, and the twelve-tiered tower all contain perfected beings, the deities dwelling within the body. Related descriptions have been given above.

“The Jade Hall and Crimson Palace are all mysterious chambers”: The Crimson Palace, the Bright Hall, and their corresponding upper and lower regions are all regarded as palaces.

“The Jade Pivot and Jade Balance gleam like blue-green stone”: The image of the throat’s encircling, turning bones resembles the Jade Pivot and Jade Balance, components of an ancient astronomical instrument. Their color is like that of langan, a precious stone resembling jade.

“Gaze upon the youth seated calmly”: During visualization, one sees the Youth of Red City, also known as the Perfected Elixir Sovereign, seated without moving. This signifies that his spirit is settled.

“Ask whose child this is within me”: This means that these deities are already within oneself.

“Where might this person go, entering the Muddy Pellet?”: These deities correspond from above to the deities of the Upper Origin, the region of the head. The Scripture of the Cavern Deities says that the brain is the Muddy Pellet Palace.

“Thousands upon thousands, hundreds upon hundreds, linked to one another”: All the deities originally come from the One. The One gives birth to two, two to three, and three to the myriad things. Though their transformations are many, they remain within the human body and mind.

“One by one, ten by ten, like overlapping mountains”: In visualization, one sees the myriad things layered upon one another like mountain ranges. The body in meditation, too, is steady like a mountain.

“Cloud forms and Jade Blossoms flank the gates of the ears”: Cloud Forms and Jade Blossoms are names for the hair at the temples, with the ears lying between them. The Scripture says that the deity of the hair is named Canghua. “Blossom” suggests upward growth and luxuriance, like flowers blooming on plants and trees.

“The Red Emperor, the Yellow Elder, and one’s own souls”: The Red Emperor is the sovereign of the south; the Yellow Elder refers to the Central Yellow Elder. The Hun belongs to the yang spirit, and the Po to the yin spirit. Because Yin and Yang shift in relation to one another, the passage says that these deities are joined with one’s own Hun. The Numinous Book of the Great Tenuity says that a person has three Hun souls: one called Shuangling, one Taiguang, and one Youjing. Regularly calling and reciting these souls’ names can settle them and bring stability to body and mind.

The Three True Ones support Xu, a divine name, and dwell together in the Fangjin, the divine seat within the Cavern Chamber. The Five Dippers shine brightly; these are the Seven Primordials, the deities of the seven stars of the Northern Dipper.

The Five Dippers refer to the five planets, and the Seven Primordials to the Northern Dipper. The Lingbao scriptures also call the Dippers of the five directions the “Five Dippers.” The Cavern Chamber Instructions say: “Visualize the Nine Primordials and the Seven Primordials.” This means that when first lying down, upon waking, and after eating, one should softly recite the following spell:

“May the Five Stars open the way, and the Six Directions the Purple Chamber. May the Primordial return and conceal the Way; may the seven celestial bodies shine forth. The soul is born through the transformations of the Mysterious Father; the corporeal soul is born through the Mysterious Mother. As a young lord, he governs my sinews and bones; the White Primordial oversees my Jing and Qi. May I live long and see far, ascend as an immortal, and roam through the ten heavens.”

The sun and moon move among the Six Directions.

The Six Directions are heaven, earth, and the four quarters. One visualizes the sun, moon, stars, and all things within the body, imagining them as scenes from the world between heaven and earth, clearly manifest within oneself.

The Imperial Realm lies in the center of heaven, at the edge of the Earth’s Gate.

An inch inward from the hairline above the eyebrows is the Imperial Realm. An inch above the Bright Hall is called the Heavenly Court, which is also the center of heaven. The nose is the Earth’s Gate in the upper part of the body. When visualizing the sun, moon, stars, and other divine beings, one should imagine them located among these points. Here, “edge” means the area above the nose and below the hairline.

The soul spirits in the face answer one another.

The star deities within and outside the body naturally resonate with each other.

Chapter Twenty: Breathing

Breathe in primordial Qi in order to become an immortal.

Methods such as receiving the Flying Root and Mysterious Radiance, swallowing the Five Teeth, drawing in the Nine Rosy Clouds, consuming substances, and practicing embryonic breathing all refer to the Qi of heaven and earth, Yin-Yang, the four seasons, and the Five Phases.

The Immortal Lord and the young lord have come before you.

This passage comes from the Cavern Chamber Instructions. To the left of the Cavern Chamber Palace is the Lord Without Excellence, also known as the young lord. The Immortal Lord personally instructs those who practice the Yellow Court Scripture. After they study the Yellow Court Scripture, the Immortal Lord teaches them the Cavern Chamber Instructions and has them visualize the young lord. Thus it says that the young lord has come before them.

The Vermilion Bird exhales and draws in; the White Stone produces saliva.

The Vermilion Bird symbolizes the tongue, and the White Stone symbolizes the teeth. “Exhaling and contracting” refers to breathing practices and guiding saliva, allowing the Qi of Yin and Yang to flow without interruption; hence it is called the “source.”

Gathering Jing and Qi, nurturing the embryo, and bringing forth the body.

This is the source of one’s own life.

Retain the embryonic Qi and gather the Jing to prolong life and attain longevity.

The Zhen’gao records an oral teaching from a Perfected One of the Highest Clarity: those who cultivate immortality should calm the mind and nurture the Shen, use dietary practices to nourish the body and treat illness, and ensure that the brain palace is full and the Mysterious Jing is not depleted. Only then can they visualize divine beings, take in Qi, and breathe the Three Radiances—the essences of the sun, moon, and stars. If one frequently engages in sexual intercourse…

If one indulges in sexual pleasure and discharges Jing, Qi becomes turbid, Shen is depleted, and Jing and Qi wither away. Even with arcane scriptures and profound methods of cultivation, how could one escape death?

In the past, our revered teacher often warned us about this, saying: “Each time a practitioner has sexual intercourse, a year’s worth of medicinal potency is lost. Two times, and two years’ worth is lost. If it happens more often, all the medicinal potency in the body will be exhausted.” Thus, true immortals are always cautious about sexual relations, regarding them as a grave taboo in the cultivation of health.

The Three Qi Circulate Rightward, the Nine Passages Become Clear

“The Three Qi” means the Qi of the upper, middle, and lower Dantian (energy centers). “Circulate rightward” means that Qi flows smoothly throughout the body. Once Yin and Yang are in harmony, the joints of the limbs and the nine apertures of the body become clear and unobstructed, and illness does not arise.

When the One Is Held Fast, Its Radiance Flourishes

By nurturing upright Qi and keeping Shen focused and undivided, one’s spirit and breath shine with vitality and fill the whole body. In turn, one can respond to all things and transform with ease.

Gaze from Afar: One Heart Like Stars on Gauze

In visualization, one imagines a young boy dwelling within the Red Citadel, as if stars were reflected on finely patterned silk. “Red Citadel” is a symbolic name for the heart in internal cultivation.

Beneath the Golden Chamber, It Cannot Fall

The heart lies beneath the lungs. The lungs belong to Metal and are white, so they are called the “Golden Chamber.” By regularly visualizing the heart’s spirit, one can live long and avoid death.

May I, White-Haired, Return to an Infant’s State

This refers to the effects of internal cultivation: even in old age, one can retain a youthful appearance and show no signs of decline.

Chapter Twenty-One: The Jade Chamber

Within the Jade Chamber, the Eight Essences Gather

The “Jade Chamber” is where the pure, true Qi of the Upper Origin resides; it is also a metaphor for the bones of the body. The “Eight Essences” are the Jing and Qi gathered there.

The Lady of the Muddy Pellet Stands at the Center

The scriptures say that the Grotto Chamber contains a father and mother. The mother is the Lady, also called the “Mother of the Dao.” “Muddy Pellet” and “Grotto Chamber” are names for spirit chambers within the body in internal cultivation.

The Long Valley and Mysterious Land Circle the Suburbs and Towns

The “Long Valley” means the nose, the “Mysterious Land” means the kidneys, and the “suburbs and towns” mean the five organs and six bowels. The meaning is that the breath entering and leaving through the nose connects with the kidneys and circulates among the organs and bowels. The heart resides in the “Red Citadel.” Practitioners visualize regions inside and outside the body; just as land beyond a city’s walls is called the countryside, the body is likened to a city and its environs.

The Six Dragons Scatter and Fly, Hard to Distinguish

The “Six Dragons” means the Qi of the six bowels. These currents are subtle and mysterious, secretly interconnected and hard to distinguish, so they should be visualized with care.

To Live Long, Be Especially Cautious About Sexual Relations

To live long, one must be especially cautious about sexual relations. Qi can be depleted, fluids can leak away, and the marrow and brain can wither. Even if one replenishes them as streams gather into channels, continued leakage through the Weilu gate—the passage for Qi and fluids at the base of the spine in traditional internal cultivation—still demands great caution.

Why Bring Death Upon Oneself and Make the Spirit Weep?

Unrestrained sexual relations damage Jing and Qi and weaken the eyesight; hence it is said that they make the spirit grieve.

Neglect It, and Disaster Comes; the Three Spirits Perish

If one treats this matter lightly, disaster will follow and the “Three Spirits” will perish. The “Three Spirits” are the three numinous spirits described in internal cultivation. The original text is incomplete at this point.

The land of calamity and the place of death refer to the Three Spirits and Three Hun souls: Shuangling, Taiguang, and Youjing.

This is what happens after a person dies.

As long as you draw in breath and take in your own Jing and Qi,

regulate your breathing, exhale the stale and inhale the fresh, and guard your Jing and Qi so they do not leak away,

the inch-sized fields and the body’s foot-long dwelling can be used to nourish life.

The “inch-sized fields” here are the three Dantian, each about a square inch in size, hence the name. The “foot-long dwelling” refers to the human face. The Dantian method can be used to nourish life.

If you let things flow out like opening a breach in rivers and seas, with a hundred channels pouring forth,

this means indulging in sexual activity and spilling Jing without understanding restraint.

It is like leaves falling and trees withering, losing their green vitality—

a metaphor for the loss of life after death.

When Jing and Qi are exhausted and fluids are lost, the body can no longer be preserved.

The Scripture of the Immortals says: guard your Jing and Qi, refine and nourish your fluids, speak little, and do not spit far. To do the opposite is to damage the body.

Only by attentively restraining desire and gathering Jing and Qi can you remain at peace for a long time.

Laozi said, “One skilled at closing needs no bolt, yet no one can open the door.” Here this means restraining desire and keeping the image of sunlight in mind. The Book of Numinous Writings in Purple Script of the Highest Clarity also records a method called “Gathering the Flying Root.” Each day, just as the sun rises, face east and click your teeth nine times, then silently recite the name of the Sun Soul. Its name is: “Sun Soul, Pearl Radiance; illumination veiled, green reflected; returning rosy clouds, red child; dark flames, soaring image.” After reciting these sixteen characters, close your eyes, clasp your hands firmly, and visualize the five-colored clouds flowing within the sun and circling your whole body. Then imagine the sunlight and clouds entering your mouth together. This is called the “Flying Root of Solar Radiance.” Next, face the sun and swallow the rosy clouds forty-five times, then swallow saliva nine times.

This can nourish the three deities in the Muddy Pellet.

“Muddy Pellet” refers to the upper Dantian. The Scripture of the Great Cavern says that when the Three Origins conceal and transform themselves, they form three palaces: first, the three divine lords within Great Clarity; second, the deities of the three Dantian; and third, the deities of talisman registers. Together they are called the “Three Wondrous Spirits.”

Keep your mind calm and untroubled, withdraw from sights and sounds, and turn your thoughts inward; your mind and spirit will naturally become clear.

This describes the method of visualizing the three Dantian, performed as explained above.

When your conduct accords with the Way, external evils cannot intrude, and body and mind remain peaceful and balanced.

With sincere practice, you can indeed return to youthful vigor:

Wild beasts will not harm you, and birds of prey will not attack you. The elderly will regain their strength, and the ill will recover. These are all effects that sincere practice can achieve.

Devote yourself to reciting and contemplating the Jade Book, and you will enter the realm of Highest Clarity.

Study the way of the inner landscape with care, and in the end you will attain the Dao and become an immortal.

Constant Contemplation, Chapter Twenty-Two

Constantly contemplate the Three Chambers, enabling them to communicate with one another.

The “Three Chambers” are the Mingtang, Mingfang, and Dantian (energy center). These palaces are connected with the Flowing Pearl, Jade Emperor, Heavenly Court, Utmost Truth, Mysterious Elixir, Niwan, Great Sovereign, and other palaces, forming an unobstructed passage from top to bottom. If practitioners examine them deeply, they can perceive the scenes within and reach a state in which inner and outer are no longer distinct.

Contemplate the three Dantian—the upper, middle, and lower—so that each functions on its own while all three unite as one. This allows the mind and spirit to become clear and open, revealing a state in which inner and outer flow through one another.

By contemplating and swallowing the “Five Teeth”—the five vital essences that represent the generative Qi of the Five Phases in Daoist visualization and breath cultivation—one can be free from hunger and thirst. The Lingbao Scripture describes how to take in the Five Teeth. On the day of the Beginning of Spring, enter a quiet chamber at cockcrow and face east to perform nine bows. Then sit upright and knock the teeth together nine times. Visualize the Eastern Azure Spirit, the Primordial Elder Emperor of the Anbao Flower Forest, the Azure Emperor, accompanied by ninety million attendants descending into the chamber. Their Qi gathers thickly like clouds and covers your body. Then imagine this Qi entering through your mouth and reaching the palace of your liver.

At the same time, pray: “Revered Spirit of the Primordial Beginning, Elder Sovereign of the Supreme Essence of the Nine Qi of the Azure Heaven, you wear blue feathered robes and command the celestial officials, shining with brilliance. The Year Star scatters its radiance, spreading fragrant Qi to nourish my body. I feed on the bright clouds above and draw in the essence of Wood, strengthening and nourishing the Azure Teeth so that my body, on the verge of decline, may be preserved and protected. The palace of my liver is filled, and Jade Mushrooms grow of their own accord, extending my years and preserving the face of a child. The Five Qi mingle together, enduring as long as Heaven and Earth.” When the prayer is complete, draw in the Azure Qi of the East and swallow it in nine portions. Then take the twelve characters inscribed in red script on the jade text of the East.

“Shenhua holds a cloth, and the Six Ding come to pay their respects” means that Shenhua bears a hand cloth while the Six Ding deities arrive to bow before her. According to the Jade Calendar Scripture, Shenhua is the Jade Maiden of the Mysterious Light of the Great Yin, the mother deity of the Dao. She wears a vermilion robe of five colors and dwells above the palace of the spleen, beneath a yellow cloud canopy. The Six Ding are six Yin deities, also called Jade Maidens. The Lord Lao’s Diagram of the Six Jia Talismans names them as follows: the Dingmao deity Sima Qing, the Dingchou deity Zhao Ziyu, the Dinghai deity Zhang Wentong, the Dingyou deity Zang Wengong, the Dingwei deity Shi Shutong, and the Dingsi deity Cui Juqing. Each is attended by a corresponding Jade Maiden. Practitioners who master the art of the Flying Root and complete the methods of visualization and swallowing the Five Teeth can command the Six Ding deities.

Guard the chamber of essence with care, and do not let its contents dissipate at will. Here, the “chamber of essence” refers to the three Dantian, which support one another from above and below and function without pause. Whether they can be kept secure depends entirely on the mind. The mind is the middle Dantian, the source of both calm and urgency, and the root of both truth and delusion. Seal it and preserve it carefully, and you can extend your life.

This is the effect attained through the accumulation of Jing and Qi.

Cultivation begins within the body, which at first is not spacious. Regulate the mind and spirit and circulate the breath until they reach a subtle, formless state.

The Three Officials—here referring to the true officials in the upper, middle, and lower Dantian—are close at hand within the body, and can readily be sensed and grasped. In other words, the true officials of the three Dantian are within the human body; the subtle changes of Jing and Qi are often governed by the mind.

Emptiness and stillness, like a field of white in the sky.

“Externally, the matter of ‘plainness’ has two interpretations”: this explains things outwardly, and “plainness” has two meanings. One interpretation is that the body should be kept in this condition, free from contamination: light and clean, like a piece of white silk hanging in the air. Another is that the emptiness within the body should be like white silk that has been washed and bleached; this is simply what stillness in emptiness is like. “Contamination” refers to the definite presence of some concrete thing within it.

The Nine Chambers—the nine palaces in the head—remain upright and still in emptiness, and the divine spirits then have a place to dwell.

The “Nine Chambers” refers to the nine palaces in the head, and also to the nine apertures of the human body. When the upper palace is full and the nine apertures are properly aligned, the many spirits can settle within them. The Scripture of the Cavern of the Spirits (Dongshen Jing) says: Heaven has nine stars, two of which are hidden from sight, hence the name “Nine Heavens”; Earth has nine palaces, hence “Nine Earths”; and humans have nine apertures, hence “Nine Births,” meaning that human life arises through them.

Keep the hundred spirits within the body in mind, observe their movement and stillness, and follow the prescribed measures. This means visualizing the hundred spirits in the body and attending to the breath as it moves up and down, all in accordance with ritual method. The Text says, “Thousands upon thousands, hundreds upon hundreds, like layer upon layer of mountain peaks,” referring to the forms of the various spirits.

The Six Viscera should be tended and nourished; do not let them decline.

The Scripture of the Cavern of the Spirits (Dongshen Jing) says that the Six Viscera are as follows: the lungs are the Jade Hall Palace and the Secretariat Office; the heart is the Crimson Palace and the Office of Original Yang; the liver is the Clear and Cool Palace and the Orchid Terrace Office; the gallbladder is the Purple Tenuity Palace and the Office of Limitlessness; the kidneys are the Hidden Brightness Palace and the Office of Great Harmony; and the spleen is the Central Yellow Palace and the Office of Great Simplicity. This account differs from the usual understanding of the Six Viscera.

By cultivating in this way, one can soar along the heavenly path—that is, ascend to immortality and undergo feathered transformation.