《雲笈七籤》Vol. 14

The Scripture of the Yellow Court on Escaping Armor and Protecting the Body

The Dao says: Long ago, while at the Ruizhugong, the Immortal Palace of Daoist legend, I heard the profound teachings of the Yellow Court Scripture, along with methods of inner cultivation and transformation found in the Great Dao, the Zither Heart, and the numinous writings.

When people are born, they receive the Qi of the Dao, and Yin-Yang is in harmony. Later, however, they often become attached to sights and sounds, are beguiled by the pleasures of food and drink, and tempted by extravagance and sensual indulgence. They lose right-mindedness and squander the prime of life. How little they understand that every movement and pause, advance and retreat, should be practiced in accordance with the teachings, putting the mysterious workings of the Dao into practice to nourish the spirit. In this way, body and mind can be made peaceful; calamities will not come near, and demons will be unable to disturb them.

Keep the good Dao in mind and stay far from the evil Dao. When coming and going, call out the name of the spirit assigned to that day, saying, “So-and-so spirit, please accompany me on my journey.” Call out in this way before setting off. The spirit of the day will travel with you, so ghosts, spirits, and all kinds of malign beings cannot harass you. You can drive away the myriad ghosts and escape their venomous harm. When submitting memorials or meeting eminent people, you may also write a talisman, carry it against your chest, and call three times to the spirit of the day, asking it to accompany you.

When entering the home of someone who is ill, or a household where someone has died or is dying, place the talisman against your chest. On a Yin day, put it on the right; on a Yang day, put it on the left. When entering the mountains or forests to seek refuge, click your teeth three times, call the spirit of the day by name, and invoke the Jia Shen spirit. The mountain ghosts, demons, wolves, and tigers will all flee.

To drive away evil spirits and ghosts, write the talismans of the Six Jia and Six Yi, carry them with you, and invoke the Jia Yin spirit. The ghosts and monsters will scatter. To enter battle and avoid injury from weapons, write the talismans of the Six Bing and Six Ding, call the names of the corresponding spirits, and then invoke the Jia Wu spirit. Weapons will be unable to harm your body.

To avoid fire, write the talismans of the Six Ren and Six Gui. Call the corresponding spirits, then call the Jia Zi spirit by name and say, “Please accompany me.” You will then not be burned. To avoid danger in water, write the talismans of the Six Wu and Six Ji and invoke the Jia Xu spirit; you will be spared drowning. In disputes with officials or conflicts of words, write the talismans of the Six Geng and Six Xin. Call the names of the corresponding spirits, then invoke the Jia Chen spirit. Troubles caused by official documents and quarrels of words will then dissipate.

The talismans described above should be written and carried on your person, kept carefully, and not passed on to others. For example, the Jia Zi spirit’s surname is Wang and his personal name is Wenqing: Wang is his surname, and Wenqing is his personal name.

This practice continues through the Guihai day; the remaining days follow the same pattern. Counting the attendant spirits, there are 807 in all, with one spirit on duty each day. Each morning, a person may click their teeth together three times, recite the name of that day’s presiding spirit, and say: “So-and-so, you are on duty today. Please accompany me on my travels, so that everywhere I go things may go smoothly and prosperously.” In addition, each day they should click their teeth together three times and recite the name of their natal spirit—the spirit who governs their birth—and the foods suitable for offering to it. This brings them into accord with their natal spirit and can increase their good fortune and longevity. Performing an especially auspicious act with one’s natal spirit on one’s own natal day will bring even greater joy and good fortune.

“I beg for the left-hand Azure Dragon, Mengzhang, Jia-yin; the right-hand White Tiger, Jianbing, Jia-shen; above my head, the Vermilion Bird, Lingguang, Jia-wu; beneath my feet, the Dark Warrior, Zhiming, Jia-zi; the moon is the Noble Helper, entering the center.” This passage should be silently recited in the heart again and again until it is memorized. Do not say it aloud or let others know. If you encounter government runners, an aura of calamity, the dangers of battle, or find yourself in a foreign land where you cannot adapt to the local conditions, or encounter a day associated with pestilence, visualize and silently recite it repeatedly. Even if you enter a house in mourning, approach a coffin, or witness a funeral, you may recite it once as you step through the door and click your teeth together three times; repeat this three times. This is my method.

On waking the next morning, recite the names of the Four Seas deities:

The deity of the Eastern Sea is called A Ming; the deity of the Western Sea, Zhu Liang; the deity of the Southern Sea, Ju Cheng; and the deity of the Northern Sea, Yu Qiang. The great deities of the Four Seas can drive away all ghosts and dispel calamities. Swiftly, in accordance with the laws and commands.

The Secret Essentials of the Inner View of the Yellow Court: Scripture on the Six Jia That Encompass the Body says: If a person suddenly falls ill, develops a boil, contracts an evil influence, encounters a flying corpse or any of a hundred poisons, or has a nightmare, they should hold their breath and recite the sequence from Jia-wu to Wu-xu. When they finish, they should keep the breath in the “upper Dipper.” The upper Dipper means the space between the breasts. While holding the breath, silently recite Jia-wu through Wu-xu ten times, then exhale. Next, recite Jia-zi through Wu-chen, and when finished, keep the breath in the “lower Dipper.” The lower Dipper means the navel. Silently recite this ten times as well, then exhale.

This practice is intended to regulate the body, which is eight feet tall and contains all things. On the outside, it has four limbs and nine apertures; within, it has the five viscera and six bowels, and every part is governed by a spirit. A person’s Jing and Qi partake of the natures of Metal and Fire, while the breath is harmonized with Water and Wood. (The five viscera are both the dwelling places of the five spirits and the organs that sustain life. The spirits must be settled and the Qi must flow freely: this is the essential principle of caring for the body.)

Fire is by nature impetuous, and so corresponds to ritual propriety; Metal is firm and brave, and so corresponds to righteousness. Impetuousness and bravery, righteousness and ritual propriety...

Yang represents growth, while Yin governs decline and destruction. As Yang Qi grows, life flourishes: this is the law of life and death.

Thus, by restraining restlessness and observing ritual propriety and righteousness, life can flourish. By indulging in force and courage and abandoning ritual propriety and righteousness, life will decline. Observing ritual propriety outwardly and calming the Spleen and Gallbladder within is the secret to guiding and nourishing life. Loyalty and filial devotion should come first. To misunderstand this foundation is to harm life. Only after understanding the foundation can one master the subtle, wondrous arts.

If you can calm the spirit, train the body, nourish life, regulate the breath, return to the right path, cast off delusion, leave behind confusion and obscurity, and enter the mysterious realm; if you can also distinguish methods of tonification and purgation and master the arts of longevity and nourishing life, then you can ascend to immortality. Take these words as a mirror in which to examine yourself: the Dao is here. The Yellow Emperor respectfully received the wondrous instructions and devoted himself to their practice. In less than twelve years, the strategies of the spirits had already begun to manifest. He circulated Qi and regulated his breathing, purifying his mind and spirit. With each step he surpassed the distant and profound realm, reaching spiritual insight and accord with principle. He could enter water without sinking and enter fire without being burned; Qi circulated within his body, while the spirits manifested in response outside him. Is this not the true Supreme Dao? The diagrams of the jade pivots of the Five Zang organs are presented below.

Diagram of the Lungs

To regulate the lungs, one should use the “si” method, making the sound sì during guided breathing and exhalation. “Si” is used to purge; inhalation is used to tonify.

The lungs correspond to the Qi of the Dui trigram and to the essence of Metal among the Five Phases. They are white in color and shaped like a suspended stone chime. Their spirit takes the form of a white beast. The lung spirit governs the Po (the body’s instinctive faculties and perceptions); the Po transforms into a jade youth, seven inches tall, who carries a wooden staff and moves about within the lungs. A person who is often angry is commonly showing a manifestation of the lungs. To calm the lung Po and preserve the body, one should gather in one’s thoughts and desires and keep benevolence and righteousness in mind. Do not become angry or shout aloud. By quieting excessive vitality, one can nurture a peaceful Qi.

The lungs correspond with the large intestine and govern the nose above. Thus, when there is wind in the lungs, the nose becomes blocked; a withered complexion indicates dryness in the lung Qi; an itchy nose indicates worms in the lungs; frequent fear means the Po has left the lungs; white spots on the body indicate weak lung Qi; a voice that is too frequent or too loud indicates excessive lung Qi; an inability to bear the cold indicates that the lung Qi is depleted; a fondness for pungent flavors indicates insufficient lung Qi; and a bright white complexion indicates that there are no other evident disorders of the lungs. Rumbling in the large intestine indicates that the lung Qi is obstructed.

The lungs govern the Shang tone. When the lungs are ill, one should use the “si” method. “Si” is the sound of lung Qi. When the breath is regulated, the illness can improve; with time, the mind and spirit will also become calm. If a person is burdened by resentment and anger and feels fullness and oppression in the chest, they should exhale the stagnant Qi through “si.” This is natural principle: if one does not make the “si” sound, the body will certainly be harmed; making the sound and restoring vitality to the body is precisely why this method works.

To cultivate the lungs, use the “Si” practice. If a person is free of illness yet still forces the “Si” practice, this is inauspicious. The lungs occupy the Gate of Alarm among the seven palaces and govern trustworthiness. When lung Qi is harmonious, a person’s disposition is upright and straightforward. Even in martial training, such a person puts loyalty first. In this way, the Po spirit remains settled and the body can be kept safe.

The lungs correspond to autumn. During autumn’s three months, the Qi of Heaven and Earth is clear and severe; all things draw inward, birds settle to rest, and chickens return to their roosts early. At this time, one should nourish Jing and Qi, govern with generosity and moderation, restrain anger, and regulate the breath, so that spirit and body remain in harmony. This is the way to preserve health by following autumn’s course. To go against it will harm the lungs.

On the full moon days—the fifteenth of the lunar month—in the seventh, eighth, and ninth months, sit facing west at sunrise. Beat the Heavenly Drum seven times, a health practice in which the ears are covered with the hands while the back of the head is tapped. Then swallow the Jade Nectar three times; in Daoist health practices, saliva is often called “Jade Nectar.” Next, close the eyes and draw in the white Qi of the Dui Palace, the palace associated with the west. Guide the Qi into the mouth and swallow it to restore what has been lost from the lungs and bring lung Qi back to harmony. This will draw the Jade Maiden to accompany you, steady the spirit, strengthen thought, and replenish the breath. The body will be free from the harm of the hundred evils and from weapons, and you will live long and become a flying immortal. These are the benefits meant by replenishing and releasing the spirit’s Qi and settling the numinous Po.

Diagram of the Heart’s Storehouse

To nourish the heart, use the “He” practice: “He” releases, while inhalation replenishes. The heart is the Qi of the Li trigram and the essence of Fire. Its color is red, its shape resembles a lotus, and its spirit takes the form of a vermilion bird. The heart spirit transforms into a Jade Maiden, eight inches tall, who holds a jade blossom and enters and leaves the heart’s palace.

The heart spirit is easily stirred and has no fixed course. A person’s impatience and rashness usually arise from the heart. To settle the spirit and preserve the body, one should be loyal and filial, uphold the Dao, and remain steadfast in benevolence. Still what is unsettled, quiet what is impatient, lessen the heart’s blazing Fire, and clear the spirit. Then the body can be preserved and harmony attained.

The heart joins with the small intestine, governs the blood vessels, and is linked to the tongue. Congestion in the blood vessels indicates that the heart spirit has been startled; inability to taste food indicates that heart Qi is deficient. The wisest people have seven openings in the heart, those of middling wisdom have five, and those of lesser wisdom have three. The perceptive and astute have two openings, ordinary people have one, and the foolish have none. Frequent forgetfulness means the heart spirit has become scattered; a fondness for bitter foods indicates insufficient heart Qi; persistent sorrow means the heart is damaged; excessive reaction to external things means the heart spirit is disordered. A bluish-black complexion indicates that heart Qi is cold and stagnant, while a rosy complexion shows that the heart has no other serious ailment.

The heart governs the “Zhi” tone. When the heart is ill, one should use the “He” practice. “He” corresponds to heart Qi; regulating heart Qi and uttering the “He” sound can quiet the heart and harmonize the spirit and Qi. Thus those whose heart spirits are disordered often utter “He” repeatedly, in order to preserve their innate nature…

These are precisely the signs that illness is developing. People act this way without understanding why. If they do not promptly regulate themselves with the “He” sound method, they should take care to prevent the condition from worsening.

The heart belongs to Fire and is prone to anger. When the heart Qi is diseased, use the “He” sound method to expel harmful influences. The heart dwells in the Ninth Palace, the inner palace corresponding to the heart spirit. The Gate of Startling governs wisdom. It inclines people to do good, give to others, and show respect and filial devotion, thereby cultivating benevolence. In this way, the heart Qi becomes peaceful and the body is kept intact.

The heart governs in summer. At this time, the Qi of Heaven and Earth converge, and all things flower and bear fruit. People should follow summer’s Qi of growth: go to sleep at the Hai hour and rise at the Chou hour, then tend to themselves with care, so that blossoms may form into fruit. This is the natural pattern of summer. To go against it harms the heart.

In the fourth, fifth, and sixth lunar months, on the new moon and quarter-moon days, sit upright facing south in the early morning. Tap the teeth gently together, rinse the mouth with saliva nine times, and, after stilling the mind and visualizing, inhale the red Qi of the Li Palace, the direction representing the heart and belonging to Fire. Swallow it in three portions. This replenishes the original Qi depleted by practicing the “He” sound method, nourishes the heart spirit, and opens the heart’s apertures. Taking in the Qi of Li Fire purifies and settles the “Jade Maiden Spirit,” the divine image of the heart spirit, and brings harmony to the body, protecting it from many calamities. This is an effective method for nourishing the heart spirit; neither Metal nor Fire can harm it.

Diagram of the Liver’s Storehouse

To regulate the liver, use the “Xu” sound method: exhaling drains, while inhaling replenishes. The liver belongs to the Qi of the Zhen trigram and is the essence of Water. Its color is green, and its shape resembles a hanging gourd. The liver stores the Hun soul. Its spirit takes the form of a dragon and transforms into a pair of Jade Maidens and Jade Youths: one wears green, the other yellow; each is seven cun tall. One carries a dragon, the other holds jade nectar, and they move in and out of the liver.

The liver spirit delights in benevolence. A person’s impulse to show kindness generally arises from the liver. To settle the Hun soul and prolong life, one should extend kindness widely to plants and all living beings. In this way, life can be preserved and brought into accord with Taiqing, the Daoist realm of profound clarity and stillness.

The liver is paired with the gallbladder and is linked above to the eyes. When liver Qi is strong, the eyes become red. The liver also governs the sinews; when liver Qi is deficient, the sinews grow tense. Dry, withered skin indicates heat in the liver; darkened flesh indicates that the liver has been affected by wind. A craving for sour flavors indicates insufficient liver Qi; a greenish complexion indicates that liver Qi is strong. Sweating on the hands and feet means the liver has no other obvious harmful influence, while withered hair indicates damage to the liver.

The liver governs the “Jiao” tone, so when it is diseased, use the “Xu” sound method. “Xu” is the way of giving voice to liver Qi, and liver Qi belongs to benevolence. Thus, when there is an injury or pain, one may make the “Xu” sound toward the injured or painful area to relieve it. Its effect can be verified naturally—how could it fail to be efficacious? This is a method for reaching the hidden principles.

The liver governs spring. During spring’s three months, the Qi of Heaven and Earth springs forth, and all things flourish with leaves and flowers. People, like plants and trees, should follow the pattern of Yang Qi’s growth. To go against this pattern harms the liver.

Damage to the Spleen causes the hair and bones to lose their nourishment and luster. As a regular practice, during the first, second, and third lunar months, at the hour of Yin (approximately three to five in the morning), sit upright facing east. Tap the teeth three times, hold the breath for seven counts, then inhale the blue Qi of the Zhen Palace—the eastern direction, associated with Wood—and swallow it in three portions. This can replenish what has been damaged by the “Xu” exhalation, invite the sacrificial offerings of the Azure Emperor (the deity of the East), and bring the “provisions of the two youths,” the immortal nourishment mentioned in the original text. When the essence of Wood is in season, Liver Qi flows freely and people feel less troubled. This is the subtle workings of the transformation of Jing and Qi.

Diagram of the Spleen

To regulate the Spleen, use the “Hu” method: exhalation drains; inhalation replenishes.

The Spleen belongs to Kun Earth and is the essence of Earth Qi. It is yellow in color and shaped like an overturned basin. The Spleen governs a person’s thoughts. Its spirit takes the form of a phoenix and transforms into a jade maiden, six inches tall, who travels throughout the Spleen. Ancient teachings say that the Spleen spirit is prone to jealousy, and that much of human jealousy arises from the Spleen. Earth has no fixed shape, so jealousy, too, has no fixed form. Women’s jealousy is said to be more intense because Yin Qi grows too strong. To calm the Spleen spirit, reduce desires, restrain sexual indulgence, think less, and set aside distracting thoughts. Cultivate the Virtue of Earth; only then can life be preserved.

The Spleen corresponds with Greater Yin and is connected to the Stomach. It governs the mouth above. The Stomach is the organ that digests food; the workings of the Spleen and Stomach are like a millstone turning food from raw to cooked. When food cannot be digested, it is because the Spleen’s movement is impaired; even hard foods then become difficult to grind down. One should not lie down immediately after eating, since this puts pressure on the Spleen and Stomach and obstructs their movement. Hard or cold, uncooked foods then become difficult to digest and accumulate in the body as undigested food. Thus, improper eating damages the Spleen, and an imbalanced Spleen in turn harms the body. When both the body and spirit are damaged, a person’s health declines more quickly. Avoiding raw, cold, hard, and coarse foods is therefore a way to preserve the body.

A lack of appetite indicates that undigested food remains in the Spleen. Frequent confusion indicates that the Spleen’s spirit is unsettled. Eating too much indicates Spleen deficiency. Difficulty swallowing food indicates that Spleen Qi is obstructed. A poor complexion indicates damage to the Spleen. A liking for sweet foods indicates that Spleen Qi is insufficient. A fresh, smooth complexion, by contrast, indicates that there is no obvious disorder of the Spleen.

The Spleen governs the central palace and belongs to Earth. When the Spleen is ill, one should use the “Hu” method, because exhalation can draw out the Spleen’s pathogenic Qi. When there is internal heat in the body, exhaling can disperse it and ease the harm caused by heat and congestion. If one does not exhale, the heat accumulates inside while Yin Qi weakens outside, leaving a person agitated and unable to settle. How, then, could the body feel comfortable?

The Spleen resides in the Earth Palace, which governs “righteousness.” It makes a person generous and openhearted, able to restrain oneself and help others, putting their benefit first and avoiding contention. The Spleen has no fixed form; it resides in…

The Spleen is in season during all four seasons. It follows the Six Qi—the six climatic influences at work in nature—and helps all things grow. The Spleen also nourishes the intestines and stomach; this is its function. It does not regard acting alone as a virtue, nor competing with all things as an achievement. This is the principle by which Kun, the Earth, gives life and nourishment. Going against this principle harms the Spleen.

During the final eighteen days of the last month of each season, sit upright at dawn facing the Central Palace. Hold the breath for five counts, click the teeth seven times, then inhale the yellow Qi of the Earth Official and bring it into the mouth. Swallow it in five portions. Exhalation depletes the body, so drink Jade Liquor, a health tonic likened to jade nectar, to harmonize the spirit and replenish the Spleen, thereby aiding Shen Qi. With this practice, one can enter the mountains without fearing tigers or wolves, and climb dangerous heights without fearing a fall. This is the subtle art of guiding Qi.

Diagram of the Kidneys

To regulate the Kidneys, use the “Chui” breathing method: exhaling with the “chui” sound purges, while inhaling replenishes. The Kidneys store Yin essence and gather the Qi of Kan, the trigram associated with Water and Yin. Their color is black, and their form resembles a round stone. The Kidney spirit looks like a white deer with two heads, which transform into Jade Children, the figures representing the Kidney spirit. It is one foot tall and moves in and out of the Kidneys. When the Kidney spirit is harmonized, a person becomes gentle and yielding; this quality in people generally comes from the Kidneys.

To calm the Kidney spirit, be kind, peaceful, and broad-minded, moistening all things like rich fat. Make the Jing Qi abundant and fulfill the heart’s intentions; only then can one preserve the body and life and unite with the Great Clarity, the Daoist realm of pure emptiness.

The Kidneys correspond to the bones and govern the teeth above. Toothache indicates injury to the Kidneys; the Kidneys also govern the ears. Pain in the bones indicates Kidney deficiency; inability to hear indicates depleted Kidney Qi; teeth that often feel sore indicate Kidney deficiency; blackened teeth indicate Kidney Wind, though a character is missing from the original here; earache indicates obstructed Kidney Qi; inability to straighten the lower back indicates cold in the Kidneys; a yellow complexion indicates weakened Kidneys; a purplish, lustrous complexion indicates that the Kidneys have no other disorder; and cracking or popping bones indicate weakened Kidney Qi.

The Kidneys govern the Yu tone, one of the Five Tones associated with the Kidneys. When a person has a Kidney disorder, the “Chui” method should be used to regulate it, because exhaling with this sound helps Kidney Qi circulate and treats Kidney ailments. If accumulated Qi surges into the chest, exhale forcefully. When Kidney Qi is stagnant, a thorough exhalation can clear its passage.

The Kidneys are in season during winter. In the three months of winter, the Qi of Heaven and Earth withdraws and stores itself, while all things lie dormant and gather their reserves. People should go to bed at the Xu hour and rise at the Yin hour, following the deep, cold Yin Qi. With Yin on the outside and Yang within, they should nourish the bones and teeth and regulate the spirit. Going against these patterns harms the Kidneys.

During the tenth, eleventh, and twelfth months, sit facing north, click the teeth seven times, drink Jade Spring, the name for saliva in health practices, then inhale the black Qi of the Dark Palace, the abode of the Kidneys, and bring it into the mouth. Swallow it in nine portions. Inhaling replenishes; exhaling with “chui” purges. Combine this with the “you” deer call, a breathing sound that imitates a deer’s cry, to nourish the Jade Children. This practice can strengthen Kidney Qi, harmonize the spirit, and stabilize the body, so that no evil influences can invade and one may attain the Way of longevity.

The ancients originally called the heart, liver, spleen, lungs, and kidneys the five viscera (zang); here the gall bladder is added as well, making six fu organs. The gall bladder also receives water qi and connects with the Kan trigram (the trigram symbolizing water). When the gall bladder is diseased, one should use the “xi” exhalation to drain and inhalation to tonify. The illustration has been drawn and placed after the liver viscus diagram.

The gall bladder is formed from the essence of Metal and the qi of Water; its color is green-blue, and its shape is like a suspended gourd. Its spirit appears as a jade youth transformed from the tortoise and serpent, one foot tall, holding a halberd, racing through the gall bladder. Human courage and decisiveness are said to arise from the gall bladder organ. To keep the gall spirit at peace, one should cease anger and quarreling, support righteousness with benevolence—only then can life be preserved. The gall bladder pairs with the bladder and, in the upper body, governs the hair: withered hair means the gall is injured; dry hair means wind in the gall; fearlessness without cause means gall qi is excessive; a green-blue face with luster shows no other pathogen in the gall; brittle nails mean deficient gall qi; yellow, scorched hair means heat in the gall; weeping without reason means the gall is worn; craving sour taste means insufficient gall qi.

The gall bladder dwells in the Kan palace (the direction and qi of Water), giving a person the wisdom to observe and judge, to admire good conduct, to drive out evil thoughts and keep away the treacherous, and to act uprightly. The gall is born of Metal; Metal governs firmness and martial spirit, so those with ample gall qi are often brave. To know how to restrain gall qi is greatly auspicious. The gall receives yin qi and holds the essence of Metal, hence it governs killing; killing brings grief. In the Five Phases, Metal generates Water, so when people grieve they shed tears. The heart governs Fire, the gall governs Water; Fire favors the pungent (xin) taste, Water the bitter (ku) taste—therefore when the body is harmed people speak of “bitter toil” (xinku). Fire and Water qi oppose each other; when Fire meets Water it is as if boiled; yin and yang contend, and Water overcomes Fire, so tears flow from the eyes. Tears are bitter water, hence the name “le” (tears). In wailing cries the voice sounds bitter; the ancients therefore held that tears flow from the gall and described them with “ku” (bitter). The gall belongs to Water and governs yin; the eyes are bright and govern yang. Yin follows yang in motion, so tears issue from the eyes.

One should choose the first month of each season, sit facing due north, visualize and inhale the black qi of the Mysterious Palace (where northern water qi resides), swallow nine times, to replenish qi depleted by “xi” exhalation. Further visualize tasting the flavor of tortoise and serpent and drinking the jade youth’s nectar. Thus the gall spirit is settled, the body harmonized, and no evil can intrude—all these effects are ascribed to gall qi.

Qibo said: Humans are born receiving the original qi of Heaven and Earth; when generating qi arrives it is called jing (essence); when essences unite it is called ling (numinous efficacy); change of ling is called shen (spirit); change of shen is called hun (soul).

The movement of the Hun within the body is called “awareness”; the coming and going of Jing within the body is called “Po.” That which governs Jing and Po is called the “heart.” When the heart is moved by something, this is called “emotion”; when emotion takes an object, this is called “intention”; when intention is directed toward something, this is called “purpose”; when purpose is retained in memory, this is called “thought”; when thought reaches into the future and the heart yearns for something, this is called “reflection”; and the ability to think things through and deal with affairs is called “wisdom.” Wisdom means being able to distinguish and observe.

Spirit and vitality, Hun and Po, intention and purpose, thought and reflection, emotion and wisdom, perception and understanding—all are functions of the mind and spirit.

The Baopuzi says: The human body contains the forms of Heaven and Earth, and all the forms of Heaven and Earth are present within it. The chest and ribs are like palaces; the limbs are like the outskirts and frontiers. The rounded head symbolizes Heaven, and the square feet symbolize Earth. The left eye symbolizes the sun and the right eye the moon; the hair symbolizes the stars, and the teeth gold and jade. The large intestine symbolizes rivers, and the small intestine streams and ditches. The two breasts, navel, and knees symbolize the Five Sacred Peaks. The liver, kidneys, spleen, lungs, and heart correspond to the Five Phases (Wood, Fire, Earth, Metal, and Water).

Therefore, those who cultivate the Dao should regularly regulate and care for the body. Without cultivation and care, the body will gradually be harmed: the flow of Qi and blood will become impeded, the teeth and hair will weaken, and the Five Organs will fall out of balance, bringing decline in their wake. Thus, those who attain the Dao cultivate themselves before the body is harmed and treat illness before it arises.