Note: This article consists of two parts. Click “Read the original text” at the end of the article to access the other part.
Part Eight: Receiving the Medicine (Applicable for Both Genders)
Half of the mystery is understood, the elixir forms like dew. Although it is said to preserve life, how can it be refined into form? Observing pure yang through the nose, the spirit lead penetrates the body. Nurturing must be cautious; when complete, one can soar.
The entire effort of immortality has reached halfway at this point, as the inner elixir has already formed. Dew is the water on the ground that transforms into vapor due to heat, dispersing into the air, and upon encountering cold at night, it attaches to the easiest heat-dissipating objects, condensing into dew. The moon follows the same principle, which can be understood through divine insight, but is difficult to convey in words.
Once the elixir is formed, the essence, energy, and spirit of the entire body are completely solidified, ensuring longevity, but one has not yet transcended; at this point, one can be called a human immortal. There are five types of immortals: ghost immortals, human immortals, earth immortals, divine immortals, and celestial immortals. Ghost immortals are not separate from ghosts; they can communicate spiritually and exist for a long time, different from ordinary ghosts. Human immortals are not separate from humans; their diet and clothing are similar to those of humans, yet they can avoid the dangers of aging, illness, and death. Earth immortals are not separate from the earth; they are unaffected by cold and heat, and hunger and thirst do not harm them, although they may not transcend spiritually, they can avoid the burdens of clothing, food, and shelter. Divine immortals possess supernatural powers and transformations, can move freely, shed their physical bodies, and exist independently, dispersing into energy or gathering into form. Celestial immortals, having the qualifications of divine immortals, seek further cultivation above the world, beyond the reach of ordinary emotions.
The two verses above discuss the practical effort of transcending the ordinary and entering the sacred; one cannot achieve this without this path. In today’s world, apart from a few cultivation experts, not only is there no one who can perform this work, but even those who can comprehend this principle are rarely encountered. If I were to comment on it with my own insights, fearing that people would not understand and instead ridicule it as nonsense, I will quote from the ancient, transmitted methods of true void alchemy to elucidate its profound meanings. The true void alchemy method states that before a person is born, with every breath in and out, “When connected to the mother, after birth, with every breath in and out, the energy connects to heaven, the energy of heaven and humanity flows together, swallowing and expelling each other, like pulling a saw. What heaven gives, I can take; gaining its energy leads to vitality. What heaven takes back, losing its energy leads to death. Therefore, the sage observes the way of heaven. Holding onto the actions of heaven, they often concentrate their spirit in quiet sitting, waiting in emptiness, internally setting aside thoughts and externally letting go of all connections, completely forgetting heaven and earth, shattering the physical form (the Daoist often speaks of shattering the void and shattering the physical form, but it simply means forgetting objects and forms, not being attached to the term ‘shattering’). Naturally, within the great void, there is a point like dew, like the sun, surging into the mysterious gate, penetrating the long valley and transforming into sweet dew that descends into the five internal organs. I then stir the wind to respond, driving away the evil from the three gates and nine orifices, sweeping away the filth of the five organs and six intestines, refining the body and transforming its quality, burning the dross and clearing the haze, exhausting the filthy and turbid body, transforming into pure yang, accumulating longevity, and transforming into an immortal. The “Song of Breaking Confusion and Correcting the Path” states: “Indeed, after a hundred days of guarding against danger, blood transforms into ointment like silver; indeed, after a hundred days of no loss, jade ointment flows, nourishing and illuminating.” The “Cui Xu” states, “Penetrating the body, golden light in the marrow, golden sinews and jade bones are all pure yang; refining teaches red blood to flow white, and the yin energy dissipates, the body becomes healthy.” Qiu Changchun said: “As long as one can breathe and gaze at each other, transforming the physical form into jade liquid.” Zhang Ziyang said: “The energy of heaven and humanity is originally the same; it is the physical form that obstructs the flow. When the form and spirit merge, one realizes that the appearance is true void.” The method of refining the form has a total of six doors: the first is refining the jade liquid, the second is refining the golden liquid, the third is refining the lunar energy, the fourth is refining the solar energy, the fifth is refining through internal observation. However, these are all not the great void path, and cannot be the same body as the great void; only this one secret is called true void refining the form. Although it is called doing, it is actually non-doing; although it is called refining the form, it is actually refining the spirit. This is to cultivate externally while also cultivating internally. If one practices according to this method for a hundred days, then the seven souls lose their forms, the three corpses disappear, the six thieves hide, and the ten demons flee far away. If one practices for a thousand days, then the four elements of the body will be like a crystal tower, exquisite and transparent inside and out, the heart’s brilliance radiant, the spirit’s light manifesting. Therefore, the “Sheng Shen Jing” states, when body and spirit are one, it is the true body; when body and spirit are united, the form follows the Dao, hidden, the form is solidified in the spirit, and manifested, the spirit merges with the energy. Thus, one can tread water and fire without harm, be without shadow under the sun and moon, life and death are within oneself, and one can enter and exit without obstruction, whether to remain in form in the world or to shed the quality and ascend to immortality.
Regarding the empty refining of the form, the effort involved is extensive, not only providing a commentary for this poem but also including subsequent practices: rushing, ingesting, fasting, facing the wall, and entering into spirit, all of which do not go beyond this flow. Rather, they are classified according to the depth of the practice.
Nurturing means to warm and nourish. Completeness indicates that the energy is sufficient and the medicine is effective. It seems to refer to the image of the great medicine breaking through the barriers. If one speaks of ascending and soaring into the sky, it is still not the right time.
Part Nine: Refining the Spirit (Applicable for Both Genders)
The essence of the body before life, once entering my embrace, must be held like a full vessel, gentle like nurturing a child. The earth gate must be firmly closed, the heavenly threshold must be opened first, cleansing the yellow sprout and purifying it, the mountain top trembles with thunder.
The essence of the body refers to the Buddha’s term, here metaphorically representing the primordial spirit. The phrase ‘before life’ means that before this body existed, our primordial spirit remains unchanged through calamities; the changing one is the consciousness. Using the true void refining the form method, gradually refining away the consciousness, the primordial spirit gradually reveals itself, like a mirror, once the dust is cleared, the light shines forth. It is known that all supernatural powers are inherent in our true nature, not something acquired from outside. The poem mentions ‘once entering my embrace’ refers to one aspect of energy; however, at this time, energy and spirit cannot be separated, speaking of spirit while energy is contained within, speaking of energy while spirit is contained within. The song of Lu Zu states, “In the lead pool, golden light appears; in the mercury fire, pearls flow into the imperial capital.” The lead pool and golden light refer to energy; the flowing pearls refer to spirit. The imperial capital refers to the central dan tian, as well as the various spiritual chambers of the heart. The heart is the ruler of the body, hence it is called the imperial capital. This poem’s mention of entering my embrace carries the same meaning.
Laozi said, “Holding onto fullness is not as good as being oneself,” and also said, “Those who protect this Dao do not desire fullness,” and again said, “Great fullness is like emptiness; its use is inexhaustible.” Thus, one can understand the meaning of this couplet. Laozi also said, “Concentrating energy to achieve softness, can one be like an infant?” and again said, “I alone drift, at the end, like an infant who has not yet been born.” Again he said, “Human life is soft and weak, while death is strong and hard.” From this, one can understand the meaning of the second line of this couplet.
When speaking of the earth, it refers to the lower part of the human body. When speaking of heaven, it refers to the upper part of the human body. Cultivators most fear the leakage of essence and energy, thus all lower orifices must be tightly sealed. As the essence and energy gradually gather and fill, they cannot leak out, but must surge upwards to the brain. At this time, one hears the sound of wind and sees flashes of light, the back of the head vibrates, and there is a tidal surge below the navel. There are many extraordinary sights. The 17th generation of the Longmen school, Guangxi Hong Jiaosui, has a golden elixir song that has not yet been published, which I remember contains a line that says, “Ten thousand horses galloping towards both ears, meteors flashing, burning both eyebrows; if you have reached this point, do not be alarmed, firmly hold your heart and spirit without moving.” This refers to the phenomena of closing the earth gate and opening the heavenly threshold.
Lu Zu’s poem to Zhang Xiangu states, “The thunder shakes the mountain top, rain must wash the yellow sprout.” The yellow sprout is another name for the great returning elixir. Here, the mountain top likely refers to the mud pill palace on the head. The previous poem’s third line also states, “The mountain top and the seabed, after the rain, there is a sound of thunder.” From a literal perspective, there seems to be no difference. In practical terms, the effects are vastly different. The washing effect is simply to calm and stabilize. After a small stillness in elixir practice, there must be a small movement. After a great stillness, there must be a great movement. The deeper the power of stillness and stability, the greater the effect of the vibration; if the vibration is fully charged, it can directly burst open the top gate, but without great stillness, this cannot be achieved. Now, regarding the power of stillness and stability, we can take the initiative to control it, transitioning from temporary to lasting, from shallow to deep. However, the effect of vibration follows its natural course; it cannot be forced by human effort, seeming to be beyond human control. Yet, small stillness must lead to small movement, and great stillness must lead to great movement; this reaction is unfailingly accurate. The reason ordinary people do not have this experience is that they have not achieved stillness and stability. Cultivators cannot achieve great results because, although they know stillness and stability, the power of stillness and stability is still too weak. Zen practitioners in the Buddhist tradition can also achieve stillness and stability for several days, yet ultimately do not have this effect because they only know how to sit and do not understand how to refine energy.
Part Ten: Ingesting (Applicable for Both Genders)
The great furnace forms mountains and marshes, containing the essence of creation. In the morning, welcoming the sun’s black energy; in the evening, inhaling the moon’s toad essence. At the right time, the elixir can be explored; as the years pass, the body feels light, where the primordial spirit comes and goes, all orifices radiate light.
The great furnace originally means to smelt metals, now it metaphorically represents the great work of creation. Yin and yang are the furnace and water and fire; all phenomena are forged from this, which is the shared taiji of all things. Mountains and marshes are one of the myriad things, and within the mountains and marshes, there is also creation; each thing obtains a taiji. Mountains and marshes connect the energy, and the interaction of the thunder and lake reveals the essence of creation.
For cultivators, it is important to gather the clear and spiritual energy from the void into the body, and then combine one’s spirit with this energy for refining and nurturing. After a long time, the spirit and energy merge into one, and the great elixir begins to form. Therefore, the latter part of the practice is more suitable for those living in the mountains, as the clear and spiritual energy in the mountains is superior to that in cities. However, entering the mountains also requires choosing the terrain wisely, whether building a thatched hut or dwelling in a cave, it must be a place sheltered from the wind and gathering energy, facing the sun and in the shade. Behind the mountain, there must be a coming vein, with screens on both sides, a gathering point in the middle, and a clear hall in front; this is the land where the energy of heaven and earth is stored. The sun and moon rise and set, and the cycles of creation revolve. The cultivator sits within, receiving this infinite clear and spiritual energy to cultivate the primordial spirit. Is there anyone who does not undergo a transformation?
The clam receives the moonlight and forms a pearl; the earth receives the essence and creates gold and jade. Humans know how to extract the essence of the sun and moon, thus they can form the elixir and transform the ordinary body. As for how to extract it, at this level, one can naturally comprehend it without being fixated on appearances, which would hinder the seamless flow. The method of extracting the essence of the sun and moon mentioned in the “Yi Jin Jing” is a high-level martial arts practice, not the profound mystery of immortals.
In order to gather the spiritual energy of heaven and earth to form the elixir, one must recognize the signs of the yin and yang’s rise and fall, seize the mystery of creation, and transform the body, which requires three years and nine years of effort.
This indicates that all the body’s hair orifices will have radiant light appearing. The elixir scripture states, “One day, when the work is complete, people do not know it; all around becomes bright like the night light.” This is the same meaning. The reason for the light is perhaps due to the abundant electric energy within the body; the thunderbolt in the world can spontaneously emit light, and over a long period, the original body does not diminish even a hair’s breadth of material. Moreover, if the spirit is such, how can there be doubt about the immortal body?
Part Eleven: Fasting (Applicable for Both Genders)
Having received the nourishment of spiritual energy, the lungs and organs feel wonderfully cool; forgetting the spirit without attachment, merging with the ultimate emptiness. In the morning, I search for wild yam; in the evening, I collect marsh herbs. If one mixes smoke and fire, the body does not step into the jade pond.
This practice involves completely cutting off smoke and fire food. Therefore, those who can do this have their spiritual energy filled within, naturally not thinking of food; it is not merely enduring hunger with an empty stomach.
Forgetting the spirit means that at this time, although there is wisdom, it is not used; if one shows off their cleverness, it is easy to generate demonic obstacles. Without attachment means there is no color or form to cling to. Merging with the ultimate means merging with the taiji, where the spirit and energy unite, yin and yang intertwine; thus, one does not fall into stubborn emptiness, hence it is said to have emptiness and separation, meaning to encounter emptiness and then distance oneself. The third line speaks of not being attached to form. The fourth line speaks of not being attached to emptiness. Forgetting both form and emptiness, one becomes completely settled.
The yam is a common food, known to all. The herb resembles a mushroom, with a cap above and a stalk below; its quality is hard and smooth. The herbal texts record six types: green, red, yellow, white, black, and purple; all can lighten the body and prolong life. As for the spiritual herbs, the names of the spirit mushrooms exceed dozens or hundreds, and cannot all be listed, yet they are not accessible to ordinary people.
Immortals rest in purity and clarity; if they do not completely cut off smoke and fire food, how can they expect to transcend? The jade pond is the place where female immortals reside. The “Collection of Immortal Transmissions” states, “The four jade mothers’ palaces are left by the jade pond and surrounded by emerald waters.”
Part Twelve: Facing the Wall (Applicable for Both Genders)
All things are concluded; sitting quietly in a small shrine, the light body rides the purple energy, the still nature washes in the clear pond. The energy merges yin and yang as one, the spirit aligns with heaven and earth as three, the work completed, I ascend to the jade threshold, long whistling through the smoke and mist.
The practice of facing the wall began with Bodhidharma. During the time of Emperor Wu of Liang, Bodhidharma stayed at Shaolin Temple on Mount Song, facing the wall and sitting for nine years like a single day. Thus, later generations of Taoists who practice stillness all refer to facing the wall; however, the modern Buddhists do not have this saying, merely knowing to chant Amitabha Buddha.
Having passed the fasting barrier, not only can one cut off smoke and fire, but even herbs and yams may also be omitted. When ancient immortals reached this level of cultivation, most chose to dwell in deep mountain caves, having others use large stones to seal the cave entrance to avoid wild beasts and human disturbances, and they did not require guardians. However, this method may not be suitable today.
The common approach is to build a few thatched huts in a quiet place in the mountains and forests for fellow practitioners to stay. Then, a wooden small shrine is made, just enough for one person to sit, with a soft and thick cushion, with a door in front, and the other three sides must allow air to pass without wind, preferably using bamboo strips to weave curtains like those used on sedan chairs. One sits inside, not counting days and nights, until the yang spirit emerges, celebrating the completion of the work. However, during the day and night, there must be someone guarding to prevent unexpected dangers. If one does not wish to sit for too long, it is also acceptable to come out temporarily. At this time, the energy within the body is full, and one does not think of food; the spirit is complete, and one does not think of sleep. The outer appearance shows no breath from the nose, no pulse beating, the body is warm throughout, and the eyes have a spiritual light. The internal workings of the body differ from ordinary people; one cannot impose ordinary physiological judgments. Such phenomena are not rare in this world, and I have personally witnessed them. However, no one knows what kind of supernatural powers they possess; perhaps this is what the elixir scripture refers to as wisdom not being used?
Now, regarding the third line of this poem and onwards until the end of the fourteenth poem, they generally belong to the realm of the inconceivable, hence no annotations are made. At that time, a certain lady still doubted my secrets, and wrote to inquire. However, I have been visiting the Dao for thirty years, and have never seen what the yang spirit looks like or how it emerges. Even what was passed down by the master did not reach this point, only saying that one would know when the time comes. Therefore, regarding the various effects after the spirit emerges, due to lack of experimentation, I dare not speak carelessly. Moreover, if a learner can perform the practice of facing the wall, how could they not know about the emergence of the spirit? Please remain calm and wait for the following years to witness the truth, if you will?
Part Thirteen: Emergence of the Spirit (Applicable for Both Genders)
There is a body outside the body, not related to the formation of illusions; the spiritual energy of this unity is lively and the primordial spirit. The bright moon condenses golden liquid; the fragrant lotus shines with jade essence, cooking the essence of the black rabbit, the pearl shines without worry of poverty.
It is necessary to annotate this poem completely; otherwise, it would leave readers feeling unsatisfied. If every line were annotated, it would be difficult to put pen to paper, so I can only quote a few lines from the sayings of sages to illustrate what the emergence of the spirit looks like. After the emergence of the spirit, if one wishes to know more details, please read the elixir scriptures, truly comprehend and realize, it cannot be limited by this compilation. The sayings of Qinghua Laoren state: The signs of the yang spirit’s rebirth are a light shining from the navel, and fragrance emanating from the nose and mouth. Once it is reborn, golden light radiates, hair orifices crystallize, like the sun rising from the sea, like pearls emerging from the abyss, with fragrant vapors filling the room, accompanied by a thunderous sound.
The golden fire exchanges, and the yang spirit has emerged from the mud pill. After the emergence of the spirit, everything depends on daily practice; if the yang spirit is pure, it is formed from the primordial spiritual energy, thus it is not stained by the environment, and does not change upon seeing objects, being able to gather and disperse at will. Once it enters the mud pill, the body feels hot, and golden light emerges from the hair orifices, with fragrant vapors also filling the air, and in an instant, it returns to the yellow court; although it is blind, it is unaware, this is the true realm. If the heart is not pure, and the rebirth of the spirit occurs too early, the formed spirit is not a holy spirit, and the emerging spirit carries some impurities; upon seeing, fear arises, upon seeing, desire arises, thus one may linger and forget to return, falling into the demonic path. Once this body dies, those who do not know may think they have attained immortality and ascended, but who knows that once the yang spirit emerges, it does not return, it is almost unbearable to question. Someone asked: If the heart is not pure and the spirit is already out, what should be done? The master said: It must be unavoidable, but there is still a method of refining emptiness; even if the spirit has emerged, it is crucial to tightly hold it, allowing it to complete the refining of emptiness first, then releasing it, thus the true light of the dharma realm can roam freely.
The refining of emptiness must be expansive, without self and others, without heaven and earth, feeling clear and empty—energy mingled in chaos, distinguishing between self and non-self, distinguishing between void and non-void, merging without separation, this is called refining emptiness. The yang spirit’s void merges with the great void’s void, harmonizing without gaps; the so-called form and spirit are both wonderful, merging with the Dao and aligning with the truth, this is the work after the rebirth of the spirit, and the matter before the division of the body.
Someone asked: What is the difference between the yang spirit and the yin spirit? The master said: If the yin has not been exhausted and the spirit emerges too early, it is called the yin spirit. When it emerges, one may see white light like a river from the eyes, thus the spirit emerges from the eyes, or hear the sounds of bells and flutes from the ears, thus the spirit emerges from the ears. Since the yang energy is not strong enough, it cannot break through the heavenly gate, hence it diverts through other paths, following convenience. Once it has emerged, it can roam freely and joyfully, passing through streets and alleys, climbing mountains and entering waters, but can only take form, cannot separate, can only wander in the human realm, cannot fly and transform. If in the height of summer, the sun is shining, the yin spirit fears and avoids it, thus although it carries an immortal aura, it is still far from the ghostly nature. Someone asked: Can the yin spirit be refined into the yang spirit? The master said: Yes. In the pursuit of immortality, one should not be content with a lesser vehicle; only after the yin spirit has emerged can one cultivate further, refining the original form of the yin spirit into dust, pouring it into the golden cauldron of five furnaces, reigniting the fire. When the timing is right, naturally the yin will exhaust and the yang will be pure, and the true person will manifest. Someone asked: How can the yin spirit be shattered? The master said: Forget the body, empty the heart; in the void, nothing is born, thus one can transform the ordinary body into a spiritual body, changing the mundane into a true person, and the matter is complete.
What should be done after the emergence of the body outside the body? The master said: Good question! The Dao has two paths: the lower practitioner leaves their body quickly, while the higher practitioner leaves their body slowly. When the yang spirit penetrates the top, it roams freely in the great void, soaring in an instant, thousands of miles high, treading on clouds and mist, gazing at mountains and seas, transforming in myriad ways, following the heart’s desires, looking back at the illusory body as if it were a piece of dung, not worth keeping, thus shedding the bones in the wild rocks, leaving the form and soaring far away; this is what the lower practitioner does. If there are aspirants who do not seek quick results, willingly doing the slow work, the yang spirit can emerge but not leave; the illusory body can be abandoned but not discarded, preserving the original spirit, enduring countless refinements, forgetting the spirit as if it were the great void, and using pure fire to cook it, merging it together, transforming the physical form, bones, and flesh into fine dust; this is what the higher practitioner does. In this regard, those with aspirations should not take the path of the lower practitioner.
Chongxuzi’s sayings state: Someone asked about the emergence of the yang spirit, not necessarily needing to attach to the body outside the body. Once the command has been received, if there is no visible form, how can one say it is the emergence of the spirit? The answer is: The inherent spiritual light is neither existent nor nonexistent, is both existent and nonexistent; how can one be attached to the visible forms? In the past, the immortal Liu Haichan emerged with white vapor, the master Wang of the West Mountain emerged with flowering trees, the immortal Ma Danyang emerged with thunder, and the immortal Sun Bu’er emerged with fragrant winds and auspicious vapors. Although these few examples are visible, they are not human bodies. Moreover, the immortal Lan Yangsu of Nanyue emerged with a clap and laughter, and Qiu Changchun claimed that during the emergence of the spirit, he penetrated the heavenly gate three times, looking down at the myriad phenomena, seeing mountains and rivers as if they were at his fingertips. These two examples have no visible forms and are also not bodies; if one clings to the body outside the body, then it is not the emergence of the spirit. Someone asked: Why are there these differences? The answer is: When it is time to emerge, if there is a thought that moves and belongs to the emergence mechanism, there is no one who does not follow the thought to manifest; hence, if the thought is not attached to the transformed body, then it does not need to be seen as having a body. If the thought is in the transformed body, then it does not need to be seen as not having a body. I say this only for the disciples of the ancestors of Zhong, Lü, Wang, Qiu, Li, and Cao who have attained the Dao and become immortals; this is like family members discussing family matters, not for the common people to hear.
Part Fourteen: Ascending (Applicable for Both Genders)
The auspicious moment has emerged from the valley, a mere distance to the heavenly realm; the jade maiden rides the green phoenix, the golden boy presents the ripened peach. Playing the brocade zither before the flowers, playing the jade flute under the moon, once the immortals and mortals are separated, coldly crossing the sea tide.
Ascending refers to what is commonly known as flying during the day. The “Song of the Secret Harmonization” states: “Work diligently, day and night without rest. After three years of fasting, one can easily travel far. Cross fire without burning, enter water without getting wet. Able to live and die, long joy without worry. When the work is complete, ascend and receive the talisman.” This saying has existed since ancient times, but in modern times, having never seen or heard it, there is a lack of evidence theoretically. If one relies on the records of the immortal legends throughout history, it naturally becomes a treasured collection, and listeners may enjoy it and forget their fatigue. However, there is also doubt about its fabrication, raising superstitions. It is essential to find someone who normally does not believe in the immortal path, to obtain a counter-evidence from their mouth or pen, only then can there be no doubt. Consider the poem written by Han Tuizhi of the Tang dynasty, “Thanking Nature”:
In Guozhou, Nanchong County, the cold girl thanks nature, the child knows nothing, only hears of immortals.
Lightly living and learning its arts, is in Jinqianshan, flourishing and glorious, with loving parents.
One day, sitting in an empty room, clouds and mist arise within.
As if listening to the sound of the zither, it comes from the dark sky.
Under the eaves, the light flickers, five-colored lights intertwine; the onlookers are astonished, hesitating to dare approach.
In a moment, I lightly ascend, floating like smoke in the wind, vast and boundless, with no way to connect.
Li Xu shangqi, the county magistrate is surprised and sighs, driving a carriage to lead officials, the common people compete to be the first.
Upon entering the door, there is nothing to see; hats and shoes shed like cicadas, all say it is the work of immortals, and it is indeed credible.
(The latter half is omitted. Guozhou is now Shunqing Prefecture in Sichuan.)
This poem has a total of 340 characters, the first half narrates the story, and the latter half discusses opinions. All the negative terms are mostly applied to her, such as cold girl, child, demons, confusion, day obscured, desolate wind, demonic seduction, ghosts and spirits, lonely souls, deep grievances, strange objects, and emotional distress, indicating that Mr. Han absolutely does not believe in the existence of immortals. However, Mr. Han’s final assertion also merely states: “Life has its common principles, men and women each have their duties; cold clothes and hungry food come from weaving and farming; below to protect offspring, above to serve parents; if different from this path, it is all to abandon oneself.” Alas! Such views are no different from a frog at the bottom of a well or a louse in trousers; how can they satisfy our hopes?
The value of immortals lies in their achievements far exceeding the mundane, capable of transcending all worldly suffering, freeing ordinary people from all constraints, not merely being shaken by the name of immortals. It can be called an immortal or a demon, ghost, or monster; what is contested is only the truth and falsehood of facts. The matter of Xiang Ziran’s ascent was publicly witnessed at that time; although Mr. Han was stubborn, he could not deny it. However, being firmly rooted in Confucianism, rejecting Buddhism and Daoism, and appearing dignified, how could he endure a change in his principles? Seeing this spiritual trace, branded with a bad name, is not surprising. As we read the “Yongcheng Collection of Immortal Records,” detailing the miraculous deeds of Xiang Ziran, it is very thorough, yet I dare not hastily believe it to be true. Now, reading this poem’s lines, “In a moment, I lightly ascend, floating like smoke in the wind, upon entering the door, there is nothing to see, hats and shoes shed like cicadas,” I realize the saying of ascending is credible. Future practitioners should not be discouraged!
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