《祕傳正陽真人靈寶畢法》Vol. 3

This scripture expounds the Daoist cultivation theory of the "Five Directional Emperors" and "Qi of the Five Phases" in cosmic creation, as well as how to attain transcendent sagehood through comprehending the essence of the Dao (the Way).

From the primordial chaos of undifferentiated Qi emerged the two modalities of Yin and Yang (heaven and earth). After heaven and earth took their positions, they further differentiated into the Five Directional Emperors: The Green Emperor of the East governs the nine Qi of Wood Virtue (De) (Jia-Yi); the Red Emperor of the South governs the three Qi of Fire Virtue (Bing-Ding); the White Emperor of the West governs the seven Qi of Metal Virtue (Geng-Xin); the Black Emperor of the North governs the five Qi of Water Virtue (Ren-Gui); while the Yellow Emperor of the Center governs the single Qi of Earth Virtue (Wu-Ji). All things depend on this singular Qi of Earth Virtue for life, and all Five Phases (Wood, Fire, Earth, Metal, Water) originate from this fundamental true Qi.

The Jade Book Records explains: The numbers one-three-five-seven-nine represent the differentiation of the Dao; the Five Phases (Wood, Fire, Earth, Metal, Water) represent the Dao's material manifestations; the directions (east, west, south, north, center) represent the Dao's spatial distribution; and the colors (green, white, red, yellow, black) represent the Dao's physical appearance. However, practitioners must understand that all these appearances ultimately return to their source—numbers dissolve into nothingness, forms return to formlessness, directions vanish without trace, and matter reverts to immateriality. Only by not clinging to specific numbers, forms, directions, or materiality can one comprehend the Dao's origin, foundation, true meaning, and profound mystery.

The Chapter on True Origin further elaborates: After the Great Dao differentiates to produce all things, those who comprehend the true Dao attain authentic nature through inner cultivation—when inner authenticity manifests, outer reality naturally responds. Those who understand the profound attain wondrous states through contemplation—when inner wonder manifests, outer reality naturally responds. Although heaven and earth have obtained the Dao's authentic nature, it remains incompletely manifested, hence directions still exist. Although heaven and earth have obtained the Dao's profound mystery, it remains incompletely manifested, hence materiality still exists. Where there is materiality, forms can be traced; where there are directions, patterns can be followed. Among all beings between heaven and earth, humans are the most precious.

The forms of heaven and earth can be observed, revealing their composition from substantial Qi and water; the patterns of heaven and earth can be calculated, allowing us to determine their spatial relationships. Understanding this principle shows that the Dao is never far from human existence.

Here, the Five Thearchs serve as metaphors for the five viscera: The Green Emperor of the East (Jia-Yi Wood, with Jia as Yang and Yi as Yin) corresponds to the Qi and fluids of the liver; the Black Emperor of the North (Ren-Gui Water, Ren as Yang and Gui as Yin) governs the Qi and fluids of the kidneys; the Yellow Emperor of the Center (Wu-Ji Earth, Wu as Yang and Ji as Yin) regulates the Qi and fluids of the spleen; the Red Emperor of the South (Bing-Ding Fire, Bing as Yang and Ding as Yin) oversees the Qi and fluids of the heart; while the White Emperor of the West (Geng-Xin Metal, Geng as Yang and Xin as Yin) corresponds to the Qi and fluids of the lungs. As the four seasons alternate, the peak activity periods of the heart, lungs, liver, and kidneys each align with their respective months.

Essential cultivation methods specify: During the three months of spring when liver Qi predominates—manifesting as the primordial Qi circulating through the liver according to celestial timing—practitioners should regulate spleen Qi during the Chen, Xu, Chou, and Wei hours (7-9 AM, 7-9 PM, 1-3 AM, and 1-3 PM) on Jia or Yi days (Wood-element heavenly stems). On other days, one should weaken Metal Qi during Dui-gua hours (5-7 PM) to dissipate lung Qi, during which practice is inadvisable. During Kan-gua hours (11 PM-1 AM), follow methods to regulate kidney Qi; enter meditation during Zhen-gua hours (5-7 AM) with deep, slow breathing—ideally maintaining breath suspension—accumulating up to one thousand breath cycles. During this period, practice inner vision with closed-eye concentration until observing azure light gradually ascending to the Niwan Palace (upper Dantian). Complete Zhen-gua cultivation between Yin and Chen hours (3-9 AM), exceeding one thousand breaths for enhanced effects (adjust breathing rhythm if strained).

During summer's three months of heart Qi dominance: On Bing or Ding days (Fire-element stems), regulate lung Qi during Dui-gua hours; on other days, weaken Water Qi during Kan-gua hours to dissipate kidney Qi (avoid practice then). Regulate liver Qi during Zhen-gua hours, entering meditation at Li-gua hours (11 AM-1 PM) using the same method until crimson light ascends to the Niwan Palace. Complete Li-gua cultivation between Si and Wei hours (9 AM-3 PM), again targeting one thousand breath cycles with identical methodology.

This passage explains seasonal cultivation methods based on the cyclical transformations of nature, primarily utilizing the principles of mutual generation and restraint among the Five Phases (Wood, Fire, Earth, Metal, Water). During autumn's three months when lung Qi predominates, the primordial Qi of one's parents (innate vital energy) naturally flows to the lungs in accordance with celestial cycles. On days governed by Metal (Geng and Xin days), practice during the Zhen trigram period (east, associated with Wood), employing specific methods to mobilize Fire Qi for refining liver Qi. On other days, cultivate during the Li trigram period (south, associated with Fire), moderately dissipating heart-fire Qi. The Xun trigram period (southeast, Wood) is for refining spleen Qi, while the Dui trigram period (west, Metal) is dedicated to quiescent practice—here one may observe white luminous Qi gradually ascending to the Muddy Pellet Palace (upper Dantian) atop the head. The Dui trigram cultivation cycle completes between the Shen (3-5pm) and Xu (7-9pm) hours.

In winter's three months when kidney Qi prevails, the parental primordial Qi follows celestial movements to the kidneys. On Water-governed days (Ren and Gui days), mobilize Fire Qi during Li trigram hours to refine heart Qi; on other days, dissipate spleen Qi during the four Earth-associated periods (Chen, Xu, Chou, Wei). The Dui trigram period refines lung Qi, while the Kan trigram period (north, Water) involves quiescent cultivation—here black luminous Qi ascends to the Muddy Pellet Palace, with the Kan cycle concluding between Hai (9-11pm) and Chou (1-3am) hours.

Spring cultivation focuses on liver Qi—after a thousand breaths, blue-green Qi light manifests; summer refines heart Qi, revealing crimson light after a thousand breaths; autumn's lung cultivation produces white light; winter's kidney practice yields black radiance. During the final eighteen days of each season, no specialized practice is needed—simply maintain seated meditation with regulated breathing, allowing genuine Qi to circulate naturally. When golden-yellow light emerges encircling the entire body, this signals successful cultivation. The essence of breath regulation lies in natural, continuous flow—never forcibly retaining breath, but maintaining an almost imperceptible respiration. The "herb-gathering method" (techniques for collecting Jing-Qi) requires retaining saliva and clenching fists to stabilize essential energy.

Particular attention must be paid to fire modulation during Kan trigram periods (Water element)—while mobilizing Fire Qi for refinement, one must avoid excessive depletion of primordial energy. All seasonal practices must harmonize with celestial rhythms, ultimately achieving the state where "Five Qi return to the origin" with radiant light enveloping the entire body.

During cultivation, one must maintain the integrity of the inner Qi (vital energy) without letting it dissipate. When entering the meditation chamber for practice, close all doors and windows, choosing a secluded place far from noise and disturbances, avoiding potential interruptions such as chickens, dogs, or women. A small opening may be left to allow faint light, but direct wind or sunlight should not enter. When external sounds arise, calm the mind and hold the breath, relinquishing all worldly concerns to preserve inner and outer stillness, ensuring no distracting thoughts interfere. At this stage, the Yang Shen (pure Yang spirit cultivated through practice) has just begun to coalesce, and the Qi is taking form—treat it with the same care as one would nurture an infant.

Practitioners should burn incense and silently pray morning and evening: those who retreat to mountains and forests aspiring to become Earth Immortals (terrestrial immortals with longevity) must kneel and bow; those who dwell in island caves must pray to dispel calamities for all living beings; while Celestial Immortals (the highest rank of immortals) in deep seclusion must perform the grand ritual of three bows and nine prostrations. After completing the rites, sit in stillness, forgetting the self, and gradually verify the progress of cultivation according to the methods described earlier. Those who rush for results will likely waste their efforts, achieving only the lower rank of Ghost Immortals (low-level immortals) through the emergence of Yin Po (shadowy soul).

Key points of practice emphasize: this method has no time constraints—each month, repeat the earlier steps until effects manifest. The Qi will naturally reveal itself; the crucial factor is perseverance, severing external ties, and focusing intently on the meditation chamber while observing the proper timing. Two pure Yang youths (uncorrupted boys) or fellow disciples may take turns guarding the practitioner. After a thousand days of cultivation, the Primordial Qi (original energy) will be completed; initial effects appear in a hundred days, and by five hundred days, the Qi will be abundant. At this stage, Neiguan (inner vision practice) can be performed. Once the Yang Qi condenses into Yang Shen, one may unite with the celestial deities, transcending the mundane to attain sagehood.

Signs of successful Qi refinement include: extreme bodily comfort, frequent sensations of floating, Dan light (elixir radiance) penetrating the bones, and an extraordinary fragrance filling the chamber. With deeper meditation, inner vision reveals purple mists filling the sky, while looking downward, a golden light envelops the body. These wondrous phenomena are too numerous to describe in full.

On the profound meaning of "Neiguan" (inner observation): The Dao (the Way) is inherently formless, yet it resides within Qi, boundless in its vastness; the Dao has no specific function, yet it operates through all things, unfathomable in its depth. From the perspective of ontology, cultivation begins with distinguishing inner and outer; from the perspective of function, cultivation establishes the foundation for observation. Observing the inner without focusing on the outer allows comprehension of external phenomena; observing the Shen (spirit) rather than the form enables clear perception of the physical body. The essence of Neiguan lies in concentrating the spirit without clinging to external appearances.

The Secret Transmission of Perfected Man Zhongyang's Complete Methods of Numinous Treasure scripture primarily expounds the essential techniques for cultivating mind-nature and Qi (vital energy), presented in three sections: True Origin, Metaphorical Explanation, and Practical Instructions.

The first section elucidates the fundamental principles of mind and Qi cultivation. When observing all phenomena with a purified mind, one perceives no chaos in existence; when returning all things to the primordial Qi (original prenatal energy), one experiences no deficiency. The crux lies in maintaining a mind undisturbed by external objects and Qi unconstrained by artificial techniques. When the mind becomes clear as a mirror, all illusory forms naturally dissolve; when Qi attains vigorous circulation, all sensory disturbances naturally subside. Ultimately, this leads to the state of "forgetting both self and objects," returning to one's authentic nature.

The second section employs metaphors to illustrate progressive cultivation stages. Just as conceptual understanding arises from forms and names emerge from concepts, spiritual practice must follow gradual refinement. Authentic practitioners must consolidate the harmonious Qi (balanced Yin-Yang life force) without dissipation, preserving the tranquil void of original nature to unite spiritual consciousness with the Dao. Upon reaching this state, the mind engages with phenomena without attachment and employs techniques without deliberate effort. This joyful condition resembles gradual entry into Wuwei (non-action), culminating in the Xiyi realm (the inaudible and formless supreme state from the Daode Jing).

The third section details practical cultivation methods. Select an auspicious site to establish a meditation chamber, where one kneels with incense burning, sits cross-legged with hair unbound, and forms the Wogu hand-seal (thumb pressing the base of the ring finger) while concentrating the Shen (spirit). Before midday, gently raise Qi to kindle the inner fire (activating Yang energy); after midday, gradually gather Qi to consolidate the elixir. Maintain luminous awareness day and night, avoiding attachment to any auditory or visual hallucinations. Should persistent illusions arise, employ the "body-incineration method": slightly contract then extend the waist until authentic inner fire emerges, naturally dispelling demonic obstructions. Through repeated practice, one eventually visualizes the cosmos filled with true fire that transforms into cooling clarity, thereby penetrating the illusory nature of worldly phenomena.

Note: "Wogu" refers to a Daoist meditation hand gesture; "harmonious Qi" denotes the balanced Yin-Yang life force; "Xiyi" originates from the Daode Jing describing the Dao's supreme state. These methods require guidance from an enlightened teacher.

This scripture describes an illusory realm that practitioners may encounter during cultivation. The adept sees multicolored auspicious clouds rising, as if ascending to the celestial realm, where golden pavilions glitter with splendor, treasures cover the ground, gardens overflow with flowers and fruits, and scenes of revelry with song and dance unfold. Yet these splendid visions are neither the true celestial realm nor illusions created by yin ghosts or demonic armies—they are phantom scenes generated within the practitioner's own "Heavenly Palace at the Crown" (Dingzhong Tiangong) when cultivation reaches a certain stage.

The scripture warns practitioners not to cling to these illusions, for doing so would prevent the yang-spirit (Yang Shen, the achieved spiritual consciousness) from attaining true liberation. Instead of undergoing the complete transformation of "shedding the mortal shell," the practitioner would remain stuck at the level of a "land-bound immortal" (Ludi Shenxian), unable to ascend to become a celestial immortal (Renxian). Though transcendence is difficult, the practitioner must persist through this crucial process.

The subsequent "Essence of the Dao" section elucidates the nature of the Dao itself: The Dao is formless and beyond attributes, indefinable by concepts of "being" (you) or "non-being" (wu). Attempting to describe it through terms like "mysterious" (xuan) or "subtle and imperceptible" (xiyi, referring to the Dao's profound inscrutability) only limits its comprehension. The Great Dao has neither beginning nor end, neither upper limit nor lower boundary—it transcends all names and forms, existing beyond measurement.

This scripture elucidates the methods through which cultivators transcend worldly existence to attain an immortal body. Practitioners must first complete the verifications of each preceding cultivation stage, then enter the "Realm of the Inaudible and Invisible" (a transcendent state beyond material concerns) in a purified dwelling place. Through inner observation (neiguan), they come to recognize their Yang Spirit (original spirit, Yuanshen). Next comes "igniting the fire to subdue demons" (mobilizing the true fire within to eliminate distracting thoughts), gathering the genuine Qi until it ascends to the Celestial Palace (upper Dantian), achieving complete purification of body and mind.

For cultivation, one must select secluded locations and perform three ceremonial prostrations according to inner observation methods, then maintain an upright seated posture—neither deliberately contracting nor extending—with closed eyes and tranquil mind. Upon reaching the "Return to Origin" (Chaoyuan) state where Qi returns to its source, the body feels as if floating in emptiness, with spirit and Qi becoming elusive and hard to control. Continuing inner observation at this stage reveals wondrous visions: mountain ranges and celestial pavilions, purple vapors and crimson light, auspicious phoenixes and colorful simurghs—all marvelous manifestations of the body's genuine Qi that evoke a sense of carefree transcendence beyond the mundane world.

When cultivation reaches the "True Emptiness" (Zhenkong) state of complete purification, the body's Qi circulates spontaneously. Then appear the Five Directional Qi (azure, vermilion, white, black, and yellow) successively manifesting, ultimately converging into multicolored clouds. Golden youths and jade maidens will be seen surrounding the practitioner, riding divine creatures like fire dragons and dark cranes to ascend through the skies, passing various celestial palaces and encountering numerous divine officials. Sometimes one may witness grand processions resembling earthly imperial pageantry, yet cultivators must maintain transcendent detachment. Finally arriving at a guarded gateway, despite the captivating surroundings, one must continue ascending and descending repeatedly to practice this "shell-adjustment" (diaochuke) method of spirit liberation. Through prolonged and perfected cultivation, genuine ascension can ultimately be achieved.

This scripture describes the complete process and precautions for cultivating the yang spirit's out-of-body experience. Practitioners must first undergo the ascension through the "Seven-Story Pagoda," akin to climbing a seven-tiered pagoda or three-level red mansion, progressing step by step from the first level to the summit. Initially, when ascending, one may hesitate to look downward due to attachment to the physical body. Upon fully reaching the top and closing the eyes in seated meditation, a state emerges resembling both sleep and wakefulness, during which a pure new body—like an infant—manifests outside, while looking back at the original flesh reveals it as repulsive as a pile of dung or withered wood.

Yet, at this stage, one must not immediately abandon the old body to wander afar, for the yang spirit remains immature and requires repeated practice of exiting and re-entering the physical form. Just as learning to walk begins with a step or two, gradually increasing to distances of two or three miles, complete mastery eventually allows free travel over thousands of miles, effortless as a strong man stretching his arms. Only when both form and spirit have grown robust can the mortal body be entrusted to renowned mountains and rivers, thereby transcending worldly ties. If one's virtuous deeds (De) are perfected, heavenly scriptures may guide the way, enabling flight on phoenixes or mounts of dragon-tigers into the immortal Purple Mansion—first paying homage to the True Lord of Great Tenuity (Taiwei Zhenjun), then dwelling on the lower isles, accumulating merit through virtuous acts in the human world until finally ascending to the grotto-heavens as a celestial immortal (Tianxian).

However, success has been rare throughout history, with common pitfalls including: rushing progress, resulting in unstable foundations; meditating without verifying results; the yin spirit failing to disperse, leaving one as a ghostly immortal (Guixian) capable only of invisible wandering; or inadequate mastery of the yang spirit's exits and returns, leading to irreversible separation from the body. In such cases, one may resort to reincarnation or possession (reborn as a human immortal, Renshen), or meet the fate Buddhists call "sitting in transformation" or Daoists term "corpse liberation" (Shijie). Thus, to practice this method, one must first solidify the previous stages through verified accomplishment, then select a pure and quiet site—far from foul stenches, clamorous noises, and sensual temptations. Otherwise, not only will the vital energy (Qi) be disrupted, but even the primordial spirit (Shen) may grow averse to such conditions, refusing to return to the flesh after departure.

This scripture describes the state attained by practitioners who have reached the highest realm of cultivation. Those who have achieved success in their practice transcend the mundane world with both their physical form and spiritual consciousness (Shen) entering a mysterious state of being. They share the longevity of heaven and earth, remaining indestructible even through countless kalpas (cosmic cycles). Moving freely between worldly and sacred realms as naturally as a cicada shedding its shell, they elevate their spiritual consciousness to the sacred domain.

Such individuals have transcended worldly existence to become true immortals (Zhenren or Xianzi), dwelling far from mundane disturbances on the three legendary islands of Penglai, Fangzhang, and Yingzhou. The above describes the essential method for transcending the secular world and entering the sacred realm.

This passage belongs to the lower scroll of the Secret Transmission of Perfected Lord Zhengyang's Numinous Treasure Completion Methods, recording three key principles from the cultivation methods of celestial immortals (Tianxian, the highest attainment in Daoism). These Numinous Treasure (Lingbao) cultivation methods transmitted by Perfected Lord Zhengyang (Zhongli Quan, one of the Eight Immortals) constitute the core secrets for achieving the Dao of celestial immortality.