《雲笈七籤》Vol. 55

Dao is the source of the forms of all things. It is still and unmoving, attaining a state of utter emptiness. Yet when it responds to something, it can connect with all things and reveal wondrous effects. We cannot see its form or hear its sound, so it is formless and nameless; neither words nor images can fully grasp it. Still, it has real substance and credibility, and the transformations of all things arise from it.

When life arrives, Shen (spirit) and Qi (vital energy) gather together; the human body, in turn, is formed through the union of Yin-Yang. As Yin-Yang divides, the myriad forms take shape. Heaven and Earth move, and the sun and moon thereby shine forth. All this is set in motion by the wondrous working of the supreme Dao, and through it all things possess spiritual vitality.

Among all things, humans are the most perceptive and wise. Their forms reveal the reality of things; their minds are clear and pure, and their ears and eyes are keen. Outwardly, humans correspond to the six Qi; inwardly, they are governed by the workings of the Five Phases (Wood, Fire, Earth, Metal, Water). The body is originally still, while Shen (spirit) and intention arise from the depths.

The supreme Dao is formless, yet it responds to the coming into being of all things and produces primordial Qi. This is called “One.” “One” divides into “Three”: clear Qi, turbid Qi, and harmonizing Qi gather and form Heaven, Earth, and humanity. These are also called the Three Origins: the Upper Origin, Middle Origin, and Lower Origin.

The “Three” correspond to different realms. In Heaven, they are the sun, moon, and stars, the three lights; on Earth, they are gold, jade, and pearls, the three treasures; in the human body, they are the ears, eyes, and heart, the three centers; within the Dao, they are the mysterious, primordial, and initial Qi. They also correspond to the Three Heavens of Qingwei, Yuyu, and Dachi, and the three realms of Yuqing, Shangqing, and Taiqing. Another account holds that clear Qi rises to become Heaven, turbid Qi descends and condenses to become Earth, and harmonizing Qi gathers between them to form humanity.

Heaven belongs to Yang and Earth to Yin. Their transformations generate the Five Phases—Wood, Fire, Metal, Water, and Earth—also called the five Qi, matched respectively with the numbers nine, three, seven, five, and one. In Heaven, the Five Phases correspond to the five planets: Jupiter, Mars, Venus, Mercury, and Saturn. On Earth, they correspond to the five sacred mountains: Mount Tai, Mount Heng, Mount Hua, Mount Heng, and Mount Song. In the human body, they correspond to the five organs: the liver, heart, lungs, kidneys, and spleen. The Five Phases also correspond to the five colors—blue-green, red, white, black, and yellow; the five musical notes—Jue, Zhi, Shang, Yu, and Gong; the five flavors—sour, bitter, pungent, salty, and sweet; and the five virtues—benevolence, righteousness, propriety, wisdom, and trustworthiness.

In sum, the Three and the Five combine, and the workings of the Five Phases extend throughout all things, driving their generation and transformation. Each thing has its own spirit; this is the expression of Heaven and Earth’s most wondrous workings.

Heaven functions through the “divine powers”—the wondrous forces that set all things in motion and make their efficacy manifest. The earth relies on them for stability, and people rely on them to live. Heaven has 555,555 layers, each with its own Celestial Worthy, Great High One, Celestial Emperor, and Celestial Master. The earth has thirty-six layers, each with its own Earth Emperor General, Diamond God King, and numinous officials. Within the human body are three palaces and five spirits, three Hun souls and seven Po souls. Between heaven and earth are countless immortals, officials, and military commanders.

The transformations of the divine powers appear plainly before our eyes, yet the ignorant do not know them. They sometimes appear and sometimes vanish, taking no fixed form. Their workings are hard to perceive, yet they assist all things and establish the many forms of existence; their wondrous efficacy lies within them. Thus it is said: Heaven attains the One and becomes clear; earth attains the One and becomes stable; the spirits attain the One and become numinous; grain attains the One and becomes abundant.

The sun is heaven’s Hun soul, and the moon is earth’s Po soul; together they are called the divine powers. In the human body, the left eye is the sun and the right eye is the moon; the eyes are the palaces where the divine powers dwell. Thus the divine powers reside in the sun and moon and are concealed within Yin-Yang. The sun rises at the Mao hour and belongs to Yang; the moon rises at the You hour and belongs to Yin.

The sun and moon each undergo three transformations to complete their virtue. The sun’s first transformation is at the Mao hour, numbered six; multiplied by five, this gives thirty. Its second is at the Chen hour, numbered five; five times five gives twenty-five. Its final transformation is at the Si hour, numbered four; four times five gives twenty. The three numbers add up to seventy-five. Hence there are said to be seventy-five Supreme Immortal Generals, who are Yang spirits. The moon’s first transformation is at the You hour, numbered six; multiplied by five, this gives thirty. Its second is at the Xu hour, numbered five; five times five gives twenty-five. Its final transformation is at the Hai hour, numbered four; four times five gives twenty. Hence there are said to be seventy-five Supreme Numinous Generals, who are Yin spirits.

The Three Origins and Five Virtues together make eight. Each has two kinds of official spirits, Supreme Immortals and Supreme Numinous Ones, one Yang and one Yin, for a total of 1,200. Each of the Three Origins has eight categories, making 3,600 in all. Yin and Yang each have five divisions, for a combined total of 36,000. Of these, 18,000 Yang spirits belong to the outer landscape and are external spirits; 18,000 Yin spirits belong to the inner landscape and are internal spirits. The inner must be manifested through the outer, and Yin must rely on Yang to become visible. Thus within one body are 18,000 “inherent spirits” and 18,000 “reflective spirits.” Without Yang, Yin cannot come to completion; without Yin, Yang cannot arise. Yin therefore takes shape through Yang, and Yang is born through Yin. The inner must be made visible through the outer, and the outer, in turn, through the inner… The original text breaks off here.

The divine spirits come into being only after clarity and purity have been reached and things are in harmony with one another. They are called “divine and luminous” because luminosity comes from the presence of the divine. Just as the three lights of the sun, moon, and stars hang in the heavens, allowing all things to appear, so when the hundred gods abide within the body, the Qi of the five viscera flourishes. The ears and eyes function freely, strength is abundant, and the body is healthy: this is the work of the divine. Heaven cherishes it, and so is clear, light, and lofty; Earth conceals it, and so is stable and substantial. The Five Sacred Peaks possess it and can therefore guard the four directions. When people model themselves on it, all under heaven is at peace.

The upper part of the human body has eight luminous manifestations corresponding to Heaven; the lower part has eight corresponding to Earth; and the middle part has eight corresponding to empty space. Together, the three groups of eight comprise seventy-two spirits. Through successive derivations, their number grows to thirty-six thousand, matching the numbers of Heaven and Earth, and reaches a total of one hundred and eight thousand. Further derivations make the number of spirits inexhaustible, though they all develop from these numbers. The immortals, generals, officials, and attendant numinous officers in the scriptures of the Three Caverns (Dongzhen, Dongxuan, and Dongshen), whatever their rank, all originate in this way.

Once you know the number of the spirits, you must learn their positions. Once you know their positions, you must distinguish what is inside from what is outside. When the inner and outer are clearly distinguished, Yin and Yang can also be discerned: inside and outside differ, left and right are distinct, forms are divided into five colors, and positions are arranged according to the four directions. Men and women can be distinguished through Yin and Yang; civil and military roles can be assigned according to softness and firmness.

In all practices of visualization and cultivation, the self is the starting point. Within the body are the three hun souls and seven po souls, the three origins and five perfected spirits that govern primordial Qi, one spirit and a hundred spirits—all thirty-six thousand spirits reside in the heart. When the heart is upright, the spirits are upright; when the heart is crooked, the spirits are crooked. The difference between the crooked and the upright lies in awakening or failing to awaken: the awakened enter the right path, while the deluded turn toward the wrong one. The awakened have found the way in; the deluded have lost their path and sink into night, trapped in a darkened chamber. Those who study the Dao should examine this carefully, beginning with counting the breaths and visualizing the five viscera in sequence, and continuing until they reach a state of constant, tranquil stillness. This is a warning you must keep firmly in mind.

Method for Visualizing the Spirits Within the Body

Sit facing east and click your teeth thirty-six times. After every nine clicks, swallow your saliva once, and silently recite:

“High and exalted Jade Purity, nine heavens and nine numinous spirits: transform into mysterious Qi and descend into my stomach. Pure metal and jade shine within my heart, opening the divine and luminous. I consume the essence of the sun; golden radiance fills me. Then I swallow the saliva.”

As you swallow, visualize a naked child in your throat, head tilted back and mouth open, receiving the saliva and sending it down into your stomach. When you have finished, visualize the spirits of the four directions. Imagine a child within your lungs, dressed in white robes and a white cap, breathing out white Qi that transforms into a White Tiger on your right. Then visualize the child in your liver, dressed in green robes and a green cap.

Imagine a child dressed in robes and headdress breathing blue-green Qi from his mouth; the Qi transforms on the left into a Blue Dragon. Next, visualize the child in your heart wearing red robes and headdress, breathing red Qi from his mouth, which transforms in front of you into a Vermilion Bird. Then visualize the child in your kidneys wearing black robes and headdress, breathing black Qi from his mouth, which transforms behind you into a Black Tortoise.

Offer this invocation:

“Blue Dragon Mengzhang, Jia Yin; White Tiger Jianbing, Jia Shen; Vermilion Bird Lingguang, Jia Wu; Black Tortoise Zhiming, Jia Zi. May the divine beasts of the four directions circle around me, before and behind, and keep outside evils from intruding. Swiftly, swiftly, in accordance with the statutes and commands.”

Next, visualize the Qi of your heart and lungs forming a round halo of light and a jeweled canopy, until the canopy covers the crown of your head. Then make the firm-grip hand seal (a gesture for gathering the spirit, made by tightly clasping the fingers), close your eyes, and recite the body-protection invocation:

“I respectfully command the five bodily officials, the five organs and six viscera, the nine palaces and twelve chambers within the body, and the limbs and body, sinews, bones, marrow, brain, skin, flesh, blood vessels, and the Qi of the pores and openings, the nutritive and defensive Qi, the one hundred and eighty barrier chambers, the three hundred and sixty joints, the one thousand two hundred forms and shadows, the twelve thousand rays of essence and light, and the thirty-six thousand divine Qi: let each remain in its proper place.

May the three Hun souls on the left—Youjing, Shuangling, and Taiguang—each guard its own palace. May the seven Po souls on the right—Shigou, Fushi, Queyin, Tunzei, Feidu, Chu hui, and Choufei—each fulfill its duty. May the Blue Dragon escort me as I come, and the White Tiger escort me as I depart; may the Vermilion Bird lead the way before me, bearing the banners, and may the Black Tortoise command the bells and drums behind me.

May my body suffer no harm from evil, my liver no illness, my lungs no treachery, my kidneys no sweetness, my spleen no transformation, my gallbladder no fear, my stomach no impurity, and my heart no disturbance. May my divine Qi be abundant, with attendant officers, troops, and divine generals guarding me at my side. Swiftly, swiftly, in accordance with the statutes and commands.”

Next, click your teeth five times and recite the names of the deities of the five organs in turn. First visualize the lung deity dressed in white and wearing a white crown, dwelling within the lungs. The lung deity is named Haohua, with the courtesy name Xucheng; call out three times. Then visualize the heart deity dressed in red and wearing a red crown, dwelling within the heart. The heart deity is named Danyuan, with the courtesy name Shouling; call out three times. Then visualize the liver deity dressed in blue-green and wearing a blue-green crown, dwelling within the liver. The liver deity is named Longyan, with the courtesy name Hanming; the gallbladder deity is named Longyao, with the courtesy name Weiming; the spleen deity is named Changzai, with the courtesy name Hunting; and the kidney deity is named Xuanming, with the courtesy name Yuying.

Next, close your eyes and turn your gaze inward, clearly seeing the five organs. See the child in the liver dressed in blue-green and wearing a blue-green crown, breathing blue-green Qi from his mouth. The Qi emerges from the left side of the ribs and transforms into a Blue Dragon. Then visualize the child in the lungs dressed in white and wearing a white crown, breathing white Qi from his mouth. The Qi emerges from the right side of the ribs and transforms into a White Tiger. Next, visualize the child in the heart dressed in vermilion—

This passage has two parts: first, it describes the divine figures visualized in cultivation; then it explains how people receive life, cultivate the spirit, and ultimately attain the Dao (the Way).

During cultivation, first imagine yourself neatly dressed, exhaling red Qi (vital energy) through your mouth. The red Qi rises from your heart and transforms into the Vermilion Bird. Next, visualize a young attendant in each of your kidneys, dressed in black and wearing a black cap, seated upon the kidneys and exhaling black Qi. The black Qi rises from the kidneys and transforms into the Black Tortoise.

Then visualize the seven stars above your head, with a young attendant seated beneath them, above clouds of three colors—blue, yellow, and red. The seven stars are below the head; golden light covers the crown, and the whole body is golden, with a face bright and composed like gold. Next, visualize white Qi emerging from the lungs, rising on the right and circling the crown to form a halo. The sun and moon appear before the left and right eyes, illuminating the entire room. Attendants and soldiers, along with jade maidens, fill the space before and behind you, carrying tallies and ceremonial insignia and bearing incense and flowers. Keep in your heart the thought of ascending to immortality and rising with the immortals into the Golden Tower, where you will serve forever as a subject before the Emperor.

Method of Receiving Life from the Heavenly Soul

People receive life from the Heavenly Soul. After the Original Spirit (the primordial spiritual nature) comes into being, they turn in cycles with the Nine Qi (the energies that constitute Heaven, Earth, and all things). Life is bestowed by the Great One (Taiyi, the primordial Qi or supreme substance in Daoism). The Heavenly Soul opens three pathways; spirit and Qi gather in the Hidden Palace. The Mysterious Fluid that is produced passes through many transformations, and its moisture nourishes the whole body. The sun and moon shine upon the Six Emptinesses (the four directions above and below); the mouth and ears convey the spirit and Qi of the person, like clouds moving and rain falling, spreading their benefits everywhere. Such De (Virtue/Power) can be compared to that of Heaven and Earth. The fetus takes shape in the womb, and the five fundamental causes are complete; thus the way of human embodiment is established.

The “five causes” are the five spirits; the “three pathways” are the Three True Ones. The Celestial Worthy said: “The various breaths succeed one another without interruption, arising from all manner of conditions. Good and evil, fortune and misfortune each have their own root in a person’s fate. They are caused neither by Heaven nor by Earth nor by other people; their source lies in one’s own heart. The heart is the spirit.”

The body does not truly belong to “me.” I came into the world from natural emptiness, entered a womb through conditions, and was born through transformation. The parents who conceived me are not the original parents who first created life. The true parents are exalted and supreme, without equal. The parents of this life are those through whom I entered the world and received the kindness of nurture. Therefore, I should repay them according to proper rites and call them my parents.

The form I have received does not truly belong to me either. It is only a temporary dwelling, a place in which to settle; the body takes shape through dependence on it, allowing a person to appear as a form. After attaining the Dao, the body is no longer its former self: body and spirit unite to become the true body, which returns to the original parents. In this way, one attains the Dao.

Ordinary people do not understand how to preserve the spirit—that is, to focus their visualization and guard their inner spirit and Qi. Their actions and daily life are driven by their own impulses. Their minds grow clouded and foolish, their conduct becomes misguided, and their spirit and Qi disperse while their bodies decline. The perfected immortals and sages, by contrast, guard their spirit and Qi without fail or slackening, and constantly visualize themselves. Their names are recorded on the Left Tallies, the certificates of immortal status in Daoism. Those who resolve to study and cultivate should understand these principles.

The human body contains thirty-six thousand spirits. On the left are the three Hun souls; on the right, the seven Po souls. Yin and Yang complement one another, jointly assisting and guarding the body’s consciousness spirit, which governs awareness and cognition. The Qi of the Five Phases each flourish and support one another, much like a ruler governing the whole body. These spirits guard the body within and without. Inside the body are twelve hundred forms and shadows, and twelve thousand rays of Jing light, which protect it from the outside.

One should contemplate these spirits inwardly each day, returning to the practice continually and never letting the thought slip away. This helps one attain longevity. If one cannot keep up the contemplation, one should at least not neglect it during the Eight Seasonal Nodes—the four beginnings of the seasons, the two equinoxes, and the two solstices. Regularly contemplating the spirits within the body can keep it healthy and reduce illness. When sick, call to them three times, and they will guard you.

Before going to sleep, place the left hand over the heart and the right hand over the navel, pressing each fourteen times. Then silently recite this invocation:

“May the spirits within my body be complete, beginning at the head, passing through the limbs, and reaching the zaozi.”

After reciting the invocation, contemplate these spirits carefully and then fall asleep. You will surely have auspicious dreams, as if seeing the spirits. If a person has committed a transgression, it may bring disaster. The spirits will come to warn them, either by appearing in a visible form or by using some object to convey an omen, prompting the person to reflect and understand its meaning for themselves. Good and ill fortune, virtue and evil, will then become clear, enabling one to avoid disaster, seek blessings, and see one’s wishes fulfilled.

The Three Hun Souls

First, Taiguang; second, Shuangling; third, Youjing.

Spirit and Essence

Spirit and essence are like the relationship between ruler and ministers. The Yuqing Milu says: “Shen is like the ruler, and Qi is like the people. When the mind’s Shen stirs, Jing is set in motion; when Jing is stirred, the body cannot be at rest. If Shen, Qi, and Jing are each calm and Wuwei, all things will naturally be settled. Therefore, the way of cultivating the self…”

It also says: “The way of cultivating the self is a treasure of the state. The human body has three foundations: first, Shen; second, Jing; third, Qi. These three each receive their endowment from the Qi of Heaven, Earth, and humanity: Shen receives its endowment from Heaven, Jing from Earth, and Qi from the harmonious Qi at the center. The three work together to form a single Way. Thus Shen travels riding upon Qi; Qi is Shen’s carriage, and Jing dwells within it. The three support one another and together maintain order in the body. Those who wish for long life should cherish Qi, honor Shen, and prize Jing.

“Jing transforms into Shen, and Shen is born from clarity. Qi arises from Jing, Jing arises from Shen, and Shen in turn arises from clarity. Thus the foundation of human life lies in the Qi of Yin and Yang: Qi transforms into Jing, Jing transforms into Shen, and Shen then transforms into clarity. Therefore, those who do not wish to grow old…”

During cultivation, one should keep in mind the need to guard one’s own Qi and nourish the spirit, preventing body and spirit from scattering outward and allowing them to unite as one. In this way, spirit and Qi will gradually become manifest, the body will grow lighter, and the mind will become clearer. These are signs that the light of the spirit is about to appear. The heart will be utterly calm and filled with joyful contentment. Simply close the eyes and lie down, focusing the mind within the body. When the mind and spirit do not scatter outward, the body can be cultivated and its form transformed. Such care of the body may be counted as effective; the Qi of peace will then arrive of its own accord. This is the wondrous Dao. Cultivating inwardly can prolong life and, outwardly, bring peace to body and mind. There is no need to exert oneself; the result comes naturally.

The Spring of Spiritual Clarity

Spiritual clarity is like spring water: when the spirit is clear, wisdom shines brightly. Wisdom is the heart’s storehouse. When wisdom is impartial, the heart is at peace. People do not use flowing water as a mirror, but use still water; water must be clear, for mud, sand, and dust will cloud it. The human heart, too, seeks stillness, but once likes and desires arise, it is disturbed. Those skilled in cultivation have hearts like bright mirrors, where no dust can gather. When the spirit is clear, likes and desires cannot intrude.

Thus, the sages regard the turmoil of the world lightly, and their spirits are not burdened by it. Faced with minute details and the myriad things, their hearts are not confused. They regard life and death as equal, and their minds have no fear. By uniting with change, their wisdom does not grow clouded.

Method for Entering the Chamber and Contemplating the Infant

Laozi said: “My Dao arises amid obscurity and indistinctness, without fixed form. Look for it, and it cannot be seen; listen for it, and it cannot be heard. Follow it, and you cannot see what lies behind; face it, and you cannot see what lies ahead. It encompasses what lies beyond Heaven and Earth, yet can return to a single hair. Divide it, and it becomes the sun and moon, Yin and Yang; unite it, and it becomes husband and wife. It spreads and moves through the Bagua (Eight Trigrams), with Qian and Kun as its head. The wombs transform one another, bringing forth change in succession, with what comes first and what comes later. Placed in the womb, after ten months the fetus is formed, its spirit and Qi complete. In the midst of emptiness are spirits who administer registers of names and record lifespans.

“Go back and forth, nourishing the Jing of Shouyang (the vital essence used in longevity cultivation). Take the body as a chamber, enfold the form, and establish its appearance. Yin and Yang respond to one another and pour into it, causing it to open and close, gather and store. The clear Qi within rises and becomes the head; Jing gathers and forms an infant. The Jade Pivot and Jade Balance (ancient instruments for observing the heavens) are like the bridge of the nose, joining in the observation of the eight directions. The two halves unite and accompany one another. Jing and Qi meet at the Zi and Wu hours, while the body is hidden in the Mao and You positions. The Hall of Light (a place within the body associated with the activity of spirits) opens at the four cardinal seasonal points; the Grotto Chamber (an inner chamber where the spirit is maintained in cultivation) lies behind it, and the Dantian (energy center, where Jing and Qi are stored and nourished in Neidan cultivation) is like the rear palace.

“From the mouth, address the King and Father and Mother. On the Bingwu day, pay homage to the perfected one; on the Dingsi day, bow down and receive the mandate; on the Wuyin day, accept the Elixir Register (a record associated with cultivation of the Elixir Way). Let radiance illuminate the place where it is stored; still the Jing and Qi, so that they become clear and unite…”

When leaving the Li position, return from the rounded form to the square form. The hook-shaped light shines brightly, illuminating the spirits. The spirits come and go, each with its own consort. Cultivation follows its own sequence, like clouds and rain, like Yin and Yang joining. The Yang is the Perfected Person; the Yin learns and receives instruction from the master. The master has a fixed place to dwell and rest: the inner chamber.

The numbers three and five move back and forth. On Jia and Gui days, wait for the hours of Chen, Si, Zi, and Chou. When these hours come together, my Dao will appear of its own accord. You need only ask the Perfected Person in the Southern Pole; the Perfected Person will tell you how to arrange it. Observe carefully, still as a withered tree, and do not disturb it. On Yi and Ren days, wait for the hours of Yin, Mao, Wu, and Shen. You must wait as well; do not miss the moment. On Bing and Xin days, wait for the hours of Hai, You, Wei, and Xu. When you encounter it in the open country, my Dao will appear. Suddenly, it will vanish again. On Ding and Geng days, the hours are Zi and Wu; on Wu and Ji days, they are Mao and You. If you miss the moment, you will not meet it. My Dao will travel ten thousand li away, journeying through Heaven and Earth. This will harm life and damage you as well. Observe the union of my Yin and Yang and how Jing and Qi nourish one another. This is called nurturing the Red Child. Do not miss the moment.

The commentary says: Jia and Gui days are days whose Heavenly Stem is Jia or Gui. When the hours of Chen, Si, Zi, and Chou occur, wait at those times. If the Dao has not yet been cultivated to completion when these hours arrive, you should still keep it constantly in mind. Yi and Ren days are days whose Heavenly Stem is Yi or Ren. When the hours of Yin, Mao, Wu, and Shen occur, continue to wait; do not miss the moment. On Bing and Xin days, the hours are Hai, You, Wei, and Xu. If you see the “old man”—here, an image that appears during cultivation—do not be alarmed: the transformations of the Dao have become visible. On Ding and Geng days, the hours are Zi and Wu; on Wu and Ji days, they are Mao and You. If you miss these four sets of hours, you will not see it. My Dao will travel ten thousand li away, so take care.

Laozi says: To cultivate my Dao, first settle the female and male principles. These refer to the kidneys; the kidney gate is the source of primordial Qi. Qi constantly moves downward, while primordial Qi constantly rises. The primordial is red Qi; Qi is white Qi. When primordial Qi rises to the heart, the heart becomes active. Once the heart stirs, primordial Qi moves downward again.

Laozi says: Primordial Qi must settle the female and male principles. These refer to the heart, which is also called the Hall of Light. After obtaining primordial Qi, nurture them together so that they coalesce into the Red Child, the inner Jing and Qi formed through cultivation. The Red Child forms naturally. Intend for it to rise, ascending to the Perfected Person. The Perfected Person is a minister who guards the palace. When the Red Child arrives, settle the heart and quiet the intention, and let it rest peacefully in the inner chamber.

Laozi says: When the Red Child arrives, draw the intention back to the inner chamber. The inner chamber lies between the eyes, where the Perfected Person resides. The Perfected Person comes unclothed, settles there, and looks down at the Red Child. The Red Child arrives…

People cultivate themselves into realized beings and bring the realized being here to remain so that the Red Child—the “Red Child” of inner cultivation—may ascend.

When the Red Child ascends, the realized being once again becomes the Red Child. If the Red Child cannot ascend, the realized being cannot return. The state of being unable to return has long been as it is.

Laozi says: Just as the Red Child is about to ascend, its form resembles a red snake, shining brightly. Suddenly it appears before you, bright as a torch, and makes a sound. This is the Red Child’s arrival.

Laozi says: As the Red Child is about to ascend, it takes the form of a red snake, calm and composed as usual. Before long, it will suddenly disappear.

Laozi says: The red snake is the Sun’s vital energy. The Sun’s vital energy takes the form of fire and appears before the cultivator. As it draws near, if the cultivator’s mind stirs, the Red Child cannot ascend, and it will then be difficult to reach this state again. If it remains difficult to attain, in the end it will grow dim and cease.

Laozi says: When the red snake appears, if your mind remains undisturbed and you feel no fear, you will speak with the realized being. At that moment, a vast, pure yellow scene suddenly appears before your eyes, without clear forms or signs, and your body changes along with it. You will see the Queen Mother of the West, a revered female immortal in Daoism, riding in a phoenix carriage. Six red dragons draw the carriage behind her, and three vermilion birds fly before it. Do not panic when you see these things. Before long, they will suddenly depart.

Laozi says: When you see the Queen Mother of the West arrive, the scene will seem indistinct and elusive. Her phoenix carriage will suddenly vanish, along with the three vermilion birds before it and the six red dragons behind it.

Laozi says: When you see the Queen Mother of the West, even if she speaks to you, be cautious and do not answer. If she asks you again, still do not answer. Even if this makes her angry, do not be afraid. If her anger does not subside, the realized being will speak with her on your behalf. When they have finished speaking, she will leave of her own accord.

Laozi says: After the Queen Mother of the West departs, the Great Dao will appear. When the Great Dao appears, your bodily form will become spacious and luminous; the scene will be vast, yet without clear forms or signs. Look up at the Sun, Moon, and stars: they will seem to be there and not there. At this time, the Celestial Master, a revered heavenly deity, and realized beings will appear before you, accompanied by various sounds of music and dance. Be cautious and do not watch them. Do not gaze at immortals or jade maidens, and do not be startled by visions of dragons, tigers, birds, or beasts.

Laozi says: These dances and music, Celestial Masters, realized beings, immortals, jade maidens, and beasts are not real presences. They are visions revealed by the Jing, Qi, and Shen of the five zang organs and six fu organs within your own body; they are not the true Great Dao.

Laozi says: When the Celestial Master and realized beings come before you, settle your spirit and keep your attention focused; carefully… (The original text ends here unfinished.)

When I spoke with people, I saw that you were sincere, so I told you the essentials of the Dao. You have now seen all these key points.

Laozi said: “Enter the chamber and cultivate for a hundred days according to the method of ‘Threefold Riding on the Wuzi.’ Then the spirits will appear before you; at that point, stop. Once your spirit and essence are joined, each step can carry you ten thousand li. When your Jing and Qi have been cultivated to maturity, you should eat less, observe fasting and abstinence, cleanse your heart, and bathe. In cultivation, move swiftly, like wind and rain.”

Laozi said: “The human head is where the Dao comes and goes, and where it dwells. The head is also called Yin-Yang; here, Yin-Yang refers to the two eyes. Yin-Yang serves the Dao and is valued by it, overseeing the regulation of the eyes’ vital radiance. Thus the two together form a single whole.

“‘One’ lies within the Hall of Light (the area between the eyebrows), with its two halves on either side. The radiance of Yang essence appears at the hours of Zi and Wu, and recedes at the hours of Mao and You. The places associated with Zi and Wu are called the Grotto Chamber; those associated with Mao and You are called the Hall of Light. The Hall of Light is one cun across and lies between the eyebrows. One cun inward from it is the Grotto Chamber, also one cun across; another cun inward is the Dantian (energy center). All three are places where the Dao comes and goes, changes, and often dwells.”