《抱朴子內篇》Vol. 5

Ge Hong (Daoist name Baopuzi) said: Those subtle and profound truths are indeed difficult to comprehend, hence many people harbor doubts. How could my intelligence surpass ordinary people? It's merely that I happen to have some unique insights into certain principles, just as cranes know the midnight hour and swallows sense seasonal changes—yet this doesn't mean I can perceive everything clearly. However, through practical verification, we know that immortality is truly attainable, and immortality is not predestined by birth.

The profundity of the Dao cannot be fully expressed in words, while superficial truths are hardly worth mentioning. In ancient times, Gengsang Chu (a Daoist figure) was physically robust yet remarkably eloquent, and Yan Hui (Confucius' disciple) only attained true transmission after prolonged rigorous cultivation. These examples illustrate that spiritual practice requires dedicated effort. Among all living beings in the world, who doesn't fear death? Yet people are often seduced by wealth and honor, their eyes dazzled by beauty, their hearing disturbed by decadent music, their spirits agitated by love and hatred, and their bodies and minds bound by fame and gain. These temptations come uninvited and are learned without teaching.

Unless one is destined for immortality or possesses extraordinary insight to perceive the profound in the ordinary, to maintain clarity in chaos, to truly understand the illusory nature of the physical body and reputation, and to lament life's fleeting brevity—who would abandon immediate pleasures to pursue the distant achievements of Daoist cultivation?

Form relies on the formless (indicating "being" arises from "non-being"), and the body requires spirit to exist. The body is like a house for the spirit—just as water cannot be retained when a dam collapses, or a flame extinguishes when the candle burns out. Overexertion of the body leads to dissipation of the spirit, and when Qi is exhausted, death follows, just as a tree withers when its roots dry up despite lush foliage. When essence (Jing) is depleted yet desires persist, the soul departs the body. Time lost cannot be reclaimed, and a decaying body cannot be revived—practitioners who grasp this truth are deeply grieved. Thus, those who value health over treasures do so with good reason.

Those who retreat to mountains and forests to cultivate their nature, those transcendent sages who rise above worldly concerns, regard the wealth and honor pursued by ordinary people as burdens and view all things as light as cicada wings. Is this mere grandstanding to belittle worldly pursuits? Truly, it is because they have seen through the essence of things and thus can discard them like waste. Therefore, they withdraw from worldly clamor to cultivate in seclusion, covering their eyes to avoid temptation, blocking their ears to silence distractions, cleansing their hearts to maintain clarity, holding fast to the weak and embracing the One (Shou Ci Bao Yi), concentrating Qi to achieve softness (Zhuan Qi Zhi Rou), calming the spirit through detachment and tranquility, and relinquishing the disturbances of joy and sorrow.

(Note: "Shou Ci Bao Yi" originates from the Daode Jing, referring to maintaining softness and holding fast to the Dao; "Zhuan Qi Zhi Rou" is a Daoist cultivation method, meaning to concentrate Qi to achieve a state of harmony and softness.)

This passage elucidates the essential principles of Daoist cultivation and the arduous path to immortality. It begins by emphasizing the need to renounce worldly desires, relinquish pursuits of wealth and status, and abstain from temptations that harm one's vitality. Practitioners must turn inward in contemplation to penetrate profound truths and engage in introspection to perceive their original nature.

The crux of cultivation lies in nurturing the primordial Qi (Linggen, the spiritual root) through stillness, distancing oneself from external temptations, and letting go of trivial matters. Maintaining a joyful and detached state of mind while aligning with the natural Dao (Wuwei) preserves one's innate nature. Specific methods include absorbing the essence of heaven and earth (Baohua, precious blossoms), bathing the Shen (spirit) in purity; externally dispelling disturbances from the Five Luminaries (the five planetary stars corresponding to the Five Phases), while internally safeguarding the Nine Essences (vital energies of the body's nine orifices); fortifying the gate of life (a crucial point between the kidneys) and consolidating Qi in the Yellow Court (Dantian); guiding the radiance of the sun, moon, and stars into the Hall of Light (the space between the eyebrows), and refining the physical form through primordial Qi.

A series of vivid metaphors describe the effects of cultivation: gathering numinous dew from the Golden Ridge (the crown of the head) to turn white hair black; condensing Qi like clear springs in the Dantian, making the five viscera as sturdy as city walls. Within the alchemical cauldron, rare birds sing, exotic flowers bloom, celestial deer (mythical beasts) spit forth pearls, the Crimson Palace (heart palace) becomes full, and nine-colored divine light flickers. At advanced stages, practitioners witness azure clouds connecting heaven and earth, deep valleys interweaving, and may summon the Six Ding (guardian deities) to ingest golden blossoms (elixirs) in the Purple Chamber (meditation room).

Such practices eliminate hunger and thirst, prevent all ailments, and grant unbound freedom. Ultimately, one may ride wind and clouds to ascend, attaining longevity equal to heaven and earth. However, Ge Hong (author of Baopuzi) stresses that cultivation is like dust accumulating on beams or water wearing through stone—it cannot be achieved overnight. The current predicament lies in disbelief among some and abandonment by others. Those who attain the Dao are few and reclusive, while failures are numerous and visible, leading many to dismiss the path to immortality as illusory.

The text concludes with six analogies illustrating key cultivation principles: sturdy dikes prevent leaks; ample oil keeps lamps burning; the Dragon Spring sword stays sharp with rare use, while axes dull from overuse; snow lingers by avoiding heat until summer, and deeply stored ice endures scorching days; thin cloth cannot block mirrored reflections, yet special plants survive harsh winters; loose earth scatters, but fired into tiles it lasts; oak decays easily, yet charred into charcoal it endures for eons; piglets live long when pampered, while fine steeds perish young traversing rugged terrain; cold-dwelling insects thrive by following their nature. These all demonstrate that Dao cultivation requires persistent accumulation and correct methods.

This passage expounds the Daoist principles of life nourishment and longevity extension. Ge Hong (Baopuzi) employs a botanical analogy: plants of the same species flourish in warm southern exposures yet wither under frost, demonstrating that lifespan isn't fixed. Human longevity operates differently—unconstrained by seasonal limitations, proper cultivation methods can substantially prolong life.

Ge Hong criticizes contemporary shortsightedness that dismisses immortality practices as superstition. He counters: how can people comprehend advanced longevity techniques when they distrust even basic acupuncture and herbal medicine? Some argue that renowned physicians cannot prevent death, noting how wealthy households with excellent doctors still experience premature deaths, concluding mortality is predetermined. Ge Hong likens this logic to "expecting oxen to climb trees or horses to chase birds"—fundamentally absurd.

He then catalogs medicine's miraculous effects: certain elixirs can melt solid ice, enable water-walking, exorcise demons, cure internal maladies, and even revive the suddenly deceased. If ordinary remedies can resurrect the dead, shouldn't superior immortal drugs achieve longevity? Citing legendary cases—Bian Que reviving the Crown Prince of Guo, or Hu shamans resuscitating Su Wu—he demonstrates medicine's extraordinary potential, let alone the higher arts of transcendence.

Finally, he identifies premature death's causes: physical depletion, aging illnesses, poisoning, pathogenic Qi (vital energy) invasion, and environmental exposures. These six hazards can be avoided through: Daoyin breathing techniques, Jing (essence) preservation, dietary moderation, regulated routines, herbal supplementation, concentration practices (mind-focused cultivation), ritual taboos, and protective talismans (Daoist apotropaic charms). Modern physicians already understand the principle of safeguarding kidney Qi (vital energy)—how much more should we value comprehensive longevity practices?

This passage primarily discusses the miraculous effects of ancient medicinal practices for health preservation and immortality cultivation techniques, along with the skeptical attitudes of ordinary people toward these methods.

Several ancient prescriptions and longevity practices are mentioned: medicinal pills and decoctions prepared with herbs like Wuluo Powder, wolfberry, and astragalus root that strengthen the body after consumption. Fan A, an ancient renowned physician, lived to two hundred years old while maintaining sharp hearing, clear vision, and the ability to practice medicine after taking these formulas. Another individual named Wu Pu, who studied the Five Animal Frolics (a Daoist daoyin exercise imitating five animal movements) from Hua Tuo, also lived over a hundred years. These are all documented historical cases.

The author laments that even these relatively simple medicinal longevity techniques produced such remarkable results, let alone more profound cultivation methods. Yet common people remain skeptical of such medical efficacy. For instance:

• Lizhong Decoction and Sishen Decoction can treat cholera
• Coltsfoot and aster root cure coughs
• Veratrum and cyrtomium rhizome expel parasites
• Angelica and peony alleviate abdominal pain
• Qinjiao and duhuo dispel wind-dampness
• Acorus and dried ginger treat joint pain
• Cuscuta and cistanche replenish deficiencies
• Kansui and lepidium seed resolve phlegm
• Trichosanthes and coptis treat wasting-thirst disorders (similar to diabetes)
• Adenophora and licorice detoxify
• Luru and Yire herbs heal external injuries
• Ephedra and isatis root treat cold damage disorders

Yet ordinary people would rather sacrifice animals in rituals seeking blessings than trust skilled physicians to cure illnesses—much less believe that the Golden Elixir (Daoist alchemical immortality pills) can confer immortality or that glossy ganoderma mushrooms prolong life.

The passage concludes with the example of Zhang Liang: this strategist who assisted Liu Bang in founding the Han Dynasty abandoned fame in his later years to follow the immortal Chisongzi (a legendary transcendent), practicing daoyin exercises and grain avoidance (bigu fasting) for a year. Though Empress Lü forced him to resume eating, interrupting his practice, the Kong Anguo Secret Records document that Zhang Liang actually received longevity methods from the immortal Huangshigong (the legendary figure who bestowed military strategy upon him) and studied transcendence arts with the Four Haos of Shangshan (four reclusive masters). He secretly continued his immortal cultivation thereafter.

The Inner Chapters of the Master Who Embraces Simplicity (Baopuzi Neipian) discusses methods for prolonging life and warding off malevolent influences through the cultivation of Qi (vital energy). Ge Hong (the Master Who Embraces Simplicity) observes that ordinary people misunderstand the truth of Daoist cultivation and immortality, mistakenly believing that those who attain the Dao have died. For instance, Kong Anguo (a Han dynasty Confucian scholar) actually achieved immortality, though people remain unaware of this. Even Zhang Cang, a Han dynasty chancellor, extended his lifespan to 180 years by merely practicing minor techniques like consuming human breast milk—a superficial application of Daoist arts. If one masters the complete methods of cultivation, how could they not attain longevity? These accounts are recorded in the Book of Han and are not mere fabrications.

Ge Hong emphasizes that while ingesting elixirs forms the foundation of longevity, combining this with "Xingqi" (breath regulation techniques) accelerates the effects. Even without elixirs, mastery of Qi circulation can extend life by centuries. However, practitioners must also understand "arts of the bedchamber" (ancient sexual hygiene practices), as ignorance of Yin-Yang harmony and excessive depletion of Jing (essence) and Qi will hinder progress.

All beings in heaven and earth rely on Qi for existence—humans dwell within Qi, and Qi dwells within humans. Those skilled in circulating Qi can nourish life internally and repel malevolent forces externally. Ordinary people use Qi daily without realizing it. In the Wu-Yue region (modern Jiangsu-Zhejiang), "incantation prohibitions" (spells activated by genuine Qi) prove remarkably effective. Adepts can enter plague-stricken areas, share beds with the infected without falling ill, and shield dozens of companions from harm. This is because genuine Qi has the power to avert celestial disasters.

When confronted by mountain spirits or ghosts causing disturbances—throwing tiles, setting fires, or manifesting apparitions—those proficient in "Qi prohibition" can suppress them with their vital energy. Ordinary travelers risk injury entering forests with venomous snakes or beasts, but Qi masters protect companions for miles around, subduing tigers, leopards, snakes, and wasps. With Qi, one can instantly stop bleeding, heal wounds, mend bones, and reconnect tendons. Blades cannot harm them, and venomous bites are neutralized immediately.

Recent adepts like Zuo Ci and Zhao Ming demonstrated Qi’s marvels: reversing water flow by several meters, or kindling fires on thatched roofs to cook meals without burning the straw. These are all manifestations of genuine Qi’s extraordinary efficacy.

This passage recounts the wondrous effects and practical applications of Qi (vital energy in Daoist cultivation), along with reflections on the path to longevity.

Several remarkable demonstrations of Qi manipulation are described: certain practitioners could prevent thatched huts from catching fire, blow on iron nails to make them eject from wooden pillars, handle boiling water without burns—even retrieving coins unscathed—and keep courtyard ponds from freezing in bitter cold. Some could mysteriously prevent an entire village's rice from cooking or silence barking dogs.

During the Three Kingdoms period, General He of Wu encountered mountain bandits who employed forbidden arts—rendering government troops unable to unsheathe their swords while causing fired arrows to return mid-flight. The general realized that while metal weapons could be neutralized, wooden clubs remained unaffected. Switching tactics, his forces armed with plain wooden staffs crushed the rebels, slaying thousands. This illustrates Qi's extraordinary powers yet reveals its limitations.

The author reasons: if Qi can manifest such marvels, then its cultivation for healing, prolonging life, and health preservation must indeed be credible. Eminent scholars like Zhongchang Tong (styled Gongli) documented in Changyan how Qi circulation could eliminate hunger and illness. Initially skeptical, the author verified these claims through personal practice, though worldly distractions often prevent dedicated cultivation.

A concluding anecdote tells of the Yan ruler dispatching envoys to learn immortality from a renowned master, who died before completing the instruction. When the furious king threatened execution, a counselor remonstrated: "If the master couldn't preserve his own life, how could he teach others immortality?" This reveals that even knowledge of longevity methods doesn't guarantee eternal life—true mastery lies in authentic Qi cultivation techniques.

This passage recounts a verified case of Daoist cultivation leading to ascension as an immortal. In Mixian County (present-day Xinmi region of Henan), there was a man named Bu Cheng who, after prolonged practice of Daoist methods, bid farewell to his family and departed. Initially, people could still see him walking, then gradually rising higher until he disappeared into the clouds. This exemplifies what Daoism calls "lifting the physical form in light flight" (juxing qingfei) — the supreme achievement of physical ascension where the practitioner's corporeal body directly soars to immortality.

Two renowned scholars from Yingchuan (modern Xuchang, Henan) — Chen Yuanfang and Han Yuanchang — became firm believers in the actual existence of immortals because their fathers had personally witnessed Bu Cheng's celestial ascent. Ge Hong (Baopuzi) particularly emphasizes this incident as crucial evidence proving the reality of divine transcendence.

The phenomenon of "lifting the physical form in light flight" represents one of Daoism's highest spiritual accomplishments, wherein adepts achieve celestial ascent without undergoing physical death. The geographical proximity between Mixian and Yingchuan enhances the credibility of this account, indicating the widespread local recognition of this miraculous event during that period.