The Biographies of Divine Immortals

By God-Hong


Bug Sec Sung

Bug Sec Sung (White Stone One) was a pupil of the Venerable Middle-Yellow. In the days of Forefather Parng [a Chinese Methuselah] he was already more than two thousand years old. He had no longing to ascend on high, but aspired to nothing more than a long life on earth. Gold-juice he regarded as the best of all medicines, but as his family was poor he could not obtain it. So he worked and deposited money diligently, and after ten years or so had amassed a fortune of ten thousand pieces of silver, which enabled him to buy the medicine and swallow it.

It was his habit to boil white stones and use them as food. This led him to make his abode on the White Stone Mountain, and thus he acquired the name of Bug-Sec-Sung (White Stone One). Sometimes he would eat dried fruits, and sometimes too he would abstain from all cereal food.

He was able to walk as far as three or four hundred LEYs (about 130 miles) in one day. His appearance was that of a man of thirty. When somebody asked him why he did not wish to fly up to heaven, he replied: "I am not at all sure I should enjoy myself as much in heaven as I do in this world."


Ngai Buc-Yeong

Ngai Buc-Yeong, a native of Ng, had no wish for an official career, but felt an instinctive love for Tao and its mysteries; so he retired into the hills and occupied himself with concocting the divine elixir.

Two of the three disciples whom he had at that time he knew to be lacking in faith and singleness of heart; so, when he had some of the elixir prepared, he said in order to test them: "The Medicine of immortality is made, but it would be as well to try its effect first upon a dog. If no harm befalls the beast, we can take some ourselves; but if the dog dies, then it is not for us."

Buc-Yeong then gave the dog a dose, and immediately it fell dead. "Ah," said he, "the Medicine must have been wrongly compounded owing to failure on my part to understand the divine instructions. Whoever took it would, I fear, share the fate of the dog. What are we to do ?"

The disciples asked: "will not then our Master swallow the elixir?" To which Po-yang replied: "I have renounced all worldly interests, and have abandoned my family to come here. Were I to fail in my efforts to become a SEEN(immortal), I should be ashamed to return home. In that case I would as soon be dead as alive, so I certainly shall take it."

With these words he swallowed the potion, but on the instant that it entered his mouth he fell down lifeless. Seeing which, one of the disciples declared: "Our Preceptor is no ordinary mortal. There must be some mystical reason for his dying after taking the elixir." And then, swallowing some himself, he also fell lifeless. The other two disciples now held a consultation, and agreed that it would be better to refrain from taking a medicine that brought but death, though designed to confer immortality. So they set off from their mountain retreat to make arrangements for the funeral of their Master and dead companion.

As soon as they were gone, Buc-Yeong rose up and set to work refining the Medicine until he got it perfect. Then he poured some into the mouths of his dead disciple and dog, and in a very short time they too came to life again. This done, he and the disciple went off, together with the dog, all having become immotal, all their way over the hills they met a wood-cutter, and handed him a letter to be delivered to the other two disciples, thanking them for the trouble they had taken in arranging the funeral.



Sum-Hey was a native of Ng-Gwun, who studied Tao in the land of Soc. He achieved the power of dissipating calamity, curing disease, and bringing succour to the common people, but knew nothing of the medicines of immortality and their use. His virtue found favour in the sight of God, and was duly recorded by the spirits of heaven.

Hey and his wife, the lady Gar, were returning on one occasion from a visit to their daughter-in-law when they encountered three chariots, one drawn by a white deer, another by a green dragon, and the third by a white tiger. There were thirty or forty mounted attendants in scarlet livery, armed with lances and swords, who filled the roadway with pomp and glitter. They inquired if he was Sum Hey; and the latter, who knew not what to make of this astounding apparition, replied: "I am; but why do you ask?" One of the men on horseback said: "Sum-Hey has deserved well of the people. Tao is ever present to his mind, and from earliest infancy his conduct has been free from blame. But his allotted span is short, and his years are approaching their close. So Worng and Loe [the Yellow Emperor and Loe-Tzee] have sent down three immortal officials in these chariots to escort him to heaven"


Presently the three immortals came forward in their feather robes, with staves of office in their hands, and bestowed on Hey a tablet of white jade, a green jade suit of mail, and a set of red jade characters, which he could not understand. After this ceremony he was borne off to heaven, his ascension being witnessed by a number of field-labourers in the vicinity, who did not know what to make of it. For a little while here came a thick mist, and when it cleared away the whole company had disappeared; all that remained were the oxen which had drawn Hey's carriage and which were now grazing in the fields. Someone rccognized the animals as belonging to Hey, and informed his family. His disciples, fearing that their master had been carried off to the hills by evil spirits, searched for him in every direction for a hundred LEYs around, but in vain.

Over 400 years later, Sum-Hey unexpectedly revisited his native village and sought out one of his descendants named Why-Hey. This man said he had heard his elders speak of a certain ancestor who became an immortal and disappeared, never to return. Sum-Hey stayed with his kinsfolk for about a month, and told them of his experiences when he first went up to heaven: "Though I was unable to see God himself," he said, " I saw Loe-Gwun ["Elder Lord": Loe-Tzee] seated facing the east. The attendants instructed me not to make any formal acknowledgments, but simply to take my seat in silence. The celestial palace seemed to be composed of an insubstantial, luminous haze; shot through with an indescribable variety of colors. There were hundreds of attendants, many of them are girls and boys. In the gardens grew trees bearing gems and jade, and all the different kinds of chih plant in great profusion. Dragons and tigers gambolled in our midst, and a tinkling sound was audible, like that of bronze ornaments hanging round a bell, the origin of which I could not discover. The walls shone with a bright glow, and were covered with magic charms.

" Loe-Gwun was about ten feet in height. His hair hung loose, and he wore embroidered garments. His whole person radiated light. After a while, a bevy of fairy maidens brought in a golden table with jade goblets and set it before me, saying: 'This is the divine elixir: whoso quaffs it shall be exempt from death. If you and your wife (* It appears from this that the lady Chia had accompanied her husband on high) each take a cup, endless longevity will be yours.' After the draught we were to make an obeisance but proffer no thanks; and when we had drunk, they brought us two jujubes as large as hens' eggs, and five-inch slices of dried fruits. 'Return for a time,' they said, 'to the world of mortals, and go on curing the diseases of the people. Whenever you wish to ascend on high, write out this charm and hang it on the end of a pole, and we will come to fetch you.' So saying, they handed me a charm and a fairy prescription; and anon I fell into a drowse from which I awaked to find myself on earth. Many times have I had occasion to test the efficacy of this charm."


Yoc-Tzee [Jade philosopher] was fond of studying the classics as a youth, and King Yau of the Tsau dynasty gave him an official post. He did not take it up, however, but exclaimed with a sigh: "We who are born into this world let the days of our life slip away one by one, death looming ever nearer as the day of our birth recedes further into the past. Yet all we crave for is wealth and honour, and we have no idea how to nourish the stream of life itself. As soon as our allotted span is exhausted and our breath fails, we die. Then, when we are merely dust and ashes, how shall we benefit by the rank of prince or marquis, or by stores of gold and jade piled mountainhigh? Only by translation as an immortal can one hope to avoid dissolution."

Accordingly, he became the disciple of Tseong Song Tzee, who initiated him into all his arts.
He would place a bowl of water between his two elbows and blow upon it, whereupon a brilliant red light would shoot up from the water to a height of ten feet. This water he used for medical purposes, giving it to the patient to drink if the disease was internal, or washing him with it if it was external. In every case the cure was instantaneous.

In the end, he climbed to the summit of Mount Hong-Dong [in Hor-Nam] and rose up to heaven in broad daylight.


Tzeong Doe Ling

Tzeong Doe Ling was a native of the State of Pooid. He began as a student at the Imperial Academy, and made a thorough study of the Five Canonical Books. "Alas!" he exclaimed with a sigh, "all this study will not add to my span of life; "so he set himself to master the principles of longevity. Having acquired a copy of the Yellow Emperor's Treatise of the Elixir refined in Nine Cauldrons, he cultivated and refined himself in Farn-Yeong Mountain, and gradually he became younger and younger. Later, he got in a stony room in Ten-Housand Mountain a secret scripture which teaches the techniques of commanding gods.
Hearing that the people of Soc were simple, honest folk, easy to teach and convert, and that there were many celebrated mountains in that region, he departed thither with his disciples, and settled on the Crane's Call mountain, where he met the Elder Lord (Loe-Tzee) and was imparted the sacred mystery.
Three years later, his divine pellet of elixir (Dharn) was prepared, but he did not take it. He said to his disciples: "The divine pellet of elixir is prepared, if one takes it, he will fly upward to heaven and become a Real Person. However, I have not made great contributions to the world. I must eliminate the country's evils and benefit it, and save and help the people, then I will take the pellet and ascend to heaven without shame."

The Elder Lord then sent Pellucid Harmony Jade Goddess to teach him the mystique of breathing the Pellucid Harmony. After a thousand days' cultivation, he was able to see his internal organs, and can gather the external gods.


Ley Sil Gwun

Ley Sil Gwun was a native of Tsai......When the Emperor Moe was summoning magicians to Court, Ley Sil Gwun had acquired from the Master Ngorn-Kay the art of transmuting cinnabar in the furnace, but his family was poor and he was unable to procure the necessary Medicines. So he said to his disciples: "Old age is approaching, and the money I earn is insufficient to supply my wants, even though I should labour with all my strength in the fields. Now, the Son of Heaven (the emperor) is addicted to Tao, and I wish to go and see him. I pray you to compound the Elixir for me, so that my ambition may have free scope." They did so, and Ley Sil Gwun presented some prescriptions to the Emperor, saying: "Cinnabar may be transmuted into pure gold, and the latter when swallowcd will enable one to rise to heaven as an immortal......" The Son of Heaven treated him with honour and respect, and gave him innumerable presents.

Ley Sil Gwun once attended a banquet given by the Marquis of Moe-Ngorn. Among the company was an aged man, over ninety years old. Ley Sil Gwun said: " I recognize that old man because I saw him as a child going for a walk with his grandfather." Whereat those present were much astonished. On another occasion, Ley Sil Gwun was able to identify an old bronze vessel which he saw in the imperial palace: "That vessel," he said, "was kept by Duke Yeun of Tsai in his sleeping-chamber." Accordingly, the Emperor examined the characters incised thereon, and found that, as he had said, it was an ancient vessel of the Tsai State.

Therefore, it was known that Ley Sil Gwun was several hundred years old, yet his appearance was like a person of about fifty years of age, and his eyebrows, eyes, mouth and teeth were like those of a fifteen years old child.
Having secretly manufactured the elixir, Ley Sil Gwun wrote to the Emperor: "So long as your Majesty cannot make an end of pride and extravagance, and renounce the allurements of the senses; while smiting and killing go on unchecked, and the passions of joy and anger are not overcome; while in your dominions there are spirits that are not submissive, and in the market-places there are executions and bloodshed, the great Tao of the divine elixir cannot be mastered ... "

Soon after, Ley Sil Gwun announced that he was ill. The Emperor went to see him, and commanded an attendant to take down from his lips the secrets of his art; but he died before the task was completed. "Sil Gwun is not dead", said the Emperor, "he has only undergone a voluntary transformation." When he was put into his coffin, the corpse suddenly disappeared, although the clothes in which he was wrapped were not unfastened, and remained there like the slough of a cicada......This increased the Emperor's wonder, and he regretted that he had not been more diligent in seeking out Sil Gwun.


Sil Gwun wrote to the Emperor Moe: 揝acrifice to the Furnace (That is, the alchemist抯 furnace or crucible), and you will be able to summon up the spirits. Having summoned up the spirits, you may transmute cinnabar into pure gold. When you have produced pure gold, make it into eating and drinking-vessels, and you will prolong your span of life. If your span of life is prolonged, you may behold the SEEN(immortal) who live on the island of Pong-Loy. When you have seen them, and performed the sacrifices to Heaven and Earth, then you will become immortal. That is what happened to the Yellow Emperor. Your humble servant once voyaged across the sea and visited Ngorn-Kay Sung, who gave me dates to eat as large as melons. Ngorn-Kay Sung is a SEEN who wanders at will in Pong-Loy. When it is fitting, he makes himself visible to men; otherwise he remains invisible."


Worng Tzun

Worng Tzun was a native of Seong-Dorng. At the age of seventy he began to study Tao practicing the art of womb-breathing and abstaining from food for more than two hundred years. His appearance was youthful, his complexion fine. He could walk as fast as a galloping horse, and his muscular power was equal to the combined strength of several men.

Moe-Emperor of the Ngai dynasty [i.e. Tsoe-Tsoe] having heard of his fame, summoned him to an interview and found that he looked like a man of thirty or thereabouts; but suspecting trickery, he had searching inquiries made in his village, and obtained the same account from many different persons who had known Worng Tzun from their childhood. It was agreed that he was at that time four hundred years old. Moe-Emperor was then convinced that he was a man of Tao and paid him much honour and respect...... His outward appearance still continued impervious to age, until at last he ascended Mount Neoy-Gay and left the world to become an immortal.



Sip-Tzing, whose alternative name was Yiun-Tzun, was a native of Bah-Dong. Sometimes when he talked about the events of the remote Tsorn Dynasty, it was like that he was talking about the things that just happened. His eyes were usually closed, even when he was walking he would not open his eyes. His disciples, who had been following him for many decades, had never seen his eyes opened. Once a disciple asked him to open his eyes, so Sip-Tzing did as requested --- when his eyes opened, there came a thunder-like sound, and the light emitted from his eyes were like a lightning bolt, thereupon his disciples all tumbled on the ground.

Ley Bard-Buc (eight hundred) called Sip-Tzing "a child of four hundred".


Siun Dung

Siun Dung, whose alternative name was Gong-Waw, dwelt in a cave on the North Mountain in the prefecture of Kup [in Hor-Nam]. In summer, he made himself garments of plaited straw; in winter he covered himself only with his long hair. He was an expert in the art of whistling without a break, and he loved to read Yig Ging and to thrum a one-stringed lute. By temperament he was prone neither to joy nor to anger.

Once, in the hope of seeing him angry, a man pitched him into the river, but when Siun Dung had scrambled out, he only burst into fits of laughter.


The high-born statesman Kai-Horng accompanied him in his wanderings for three years, yet whenever he questioned his Master about his aims, he could get no reply. When about to leave him, Kai-Horng said: "After all this time, Sir, have you no word for me? " Siun Dung replied: " You know what fire is, don't you? It has the natural property of giving light, but not of using that light; yet its importance depends on the use made of its light. In man, intellectual capacity is a natural gift, but not the use made of that capacity; yet his worth depends on the use he makes of it. The use of light is contingent on a supply of fuel wherewith to preserve its radiance; and the use of intellect consists in acquiring a knowledge of Pure Truth so as to keep one's life immune from harm." Kai-Horng also asked for instruction in playing the lute, but Siun Dung would not teach him. "Your intellectual capacity is great," he said, "but your knowledge is small. It will be difficult for you to pass unscathed through the world of to-day." This prophecy was verified later on, when Kai-Horng met his fate in the Loe-Ngorn affair.

Later, Kai-Horng wrote a poem of self-censure containing the lines:

"Erstwhile I was abashed when I thought of Lau-Hah ; And now I am conscience-stricken when I remember Siun Dung."

(* Lau-Hah was a governor of eminent virtue in the Lu State, who lived a little before Confucius.)

Siun Dung was seen by many successive generations, but his appearance never seemed to change. He used to beg for cash in the market-place, and then distribute them to the poor, though he himself had no other means of subsistence and was never seen eating. Yeong Tsorn, who was at that time Grand Tutor, sent somebody to interrogate him, but Siun Dung made no reply. Once Yeong Tsorn presented him with a cloth robe, which he accepted; but as soon as he got outside the gate, he borrowed a knife and slashed it in various places, threw it down on the threshold, and finally cut it into pieces. Everybody thought that he was mad, but afterwards it was realized that he was enacting in advance the impending slaughter and mutilation of Yeong Tsorn himself The latter now ordered his detention, whereupon Siun Dung lay down and died. Yeong Tsorn provided a coffin and buried him at the Swaying Bridge, but a few days later he was seen alive ....

In the end, Siun Dung rose up to heaven in broad daylight.


Gai Tzee Fun

Gai-Dud, whose alternative name was Tzee-Fun, was a native of Lum-Tzee, and was Ley-Sil-Gwun's countryman. When he was young he was a regional officer, later he was promoted to the position of Lorng-Tzong, and then he became a Fu-Mah-Doe-Wai (high ranking military officer).

When he was older, he realized that the managing, political and economic knowledge are useless for one's health and longevity. Therefore, he followed Sil-Gwun to learn medical caring knowledge. Later, he found that Sil-Gwun understood the Way to Immortality, thus he paid homage to Sil-Gwun and began serving him as his disciple.

Sil-Gwun knew that Tzee-Fun was devotional and would succeed in gaining the achievement, so he taught Tzee-Fun Taoist knowledge gradually. Having been imparted the teachings on Womb-like-breathing, Womb-like-eating, age-keeping, and White-Stopping, Tzee-Fun began practicing them. Two hundred years later, Tzee-Fun's complexion was still young.

Tzee-Fun was honest and generous to others, and enjoys purity and tranquility. When he had spare time, he liked to read Yig-Ging and write some short but meaningful articles.

Later, Sil-Gwun taught Tzee-Fun great magical techniques, which are effective during practices.

On one occasion Tzee-Fun was holding a neighbor's infant son in his arms, when he let the child slip from his grasp, so that it fell to the ground and was killed. The parents set up a woeful clamour, and their grief and resentment were painful to witness. Yet Tzee-Fun merely apologized for the accident: not another word did he say. The funeral took place in due course, and about a month later Tzee-Fun presented himself at the parents' house with the child in his arms. Both were very frightened and cried: "The quick and the dead travel along different roads. Although we treasure the memory of our son, we would entreat you not to tantalize us by bringing him again before our eyes."

Fearing that what they beheld was a ghost or disembodied spirit.
Meanwhile, however, the child had recognized his father and mother, and showing every sign of delight, was trying to get to them. Instinctively the mother took the little one into her arms, and found it was really her son, alive and in the flesh. Great indeed was her joy, but having still some lingering doubts, she caused the grave to be opened secretly in order to see if the corpse was there. On finding nothing in the coffin except a child-shaped model made of mud, she was at last convinced.

For those some old people with white hair, Tzee-Fun would sit in front of them and talk with them, then the next day, their hair would all become black, and they would not notice any physical contact that Tzee-Fun had made to them. Their hair could keep the black color for about one year.

The nobles of the capital, having heard of these wonders, were all very anxious to meet Tzee-Fun, but could find no pretext to gain his company. Now, there was a young advanced student whose family lived near Tzee-Fun. So the nobles formed a plan, and having called the student to them, said: "You are studying with toilsome industry in the hope of compassing wealth and honours. All you have to do is to get Tzee-Fun to come hither, and we will see that you obtain these things without effort." The young man agreed to the proposal, and went home to enter Tzee-Fun's service, sprinkling and sweeping, and attending to his personal wants for many months. Tzee-Fun knew what was in his mind and said: "My young friend, you must be studying for the attainment of Tao, else how could you labour thus?" The other still dissembled his motives, until Tzee-Fun said: "Why don't you tell me the truth instead of keeping up these hollow pretences? I know what is at the back of your mind. The nobles wish to meet me. Well, I won't grudge the trouble of a journey if it leads to your obtaining a good appointment. Go back to the capital, and on such-and-such a day I will come."

The youth, much delighted, took his leave, and on arriving at the capital told the nobles all that his master had said.

When the appointed day came, the latter had not yet started on his journey, so the young man's parents came to make inquiries. "Ah," said Tzee-Fun, "you are afraid that I have forgotten my promise, and will cause your son to break faith with the nobles, thus forfeiting his official post. I am just having a meal, after which I will start without delay." In half a day he covered the two thousand Ley to the capital, where he was at once met by the youth with respectful salutations. When he asked who it was that wished to see him, the youth replied: "A great many persons, Sir, and they deem it no hardship to travel withersoever you may happen to be."--" A thousand Ley do not fatigue me," replied Tzee-Fun, "so how can I grudge a matter of a few paces? Tell those who want to see me to stay at home, and to-morrow I will pay a visit to each man's house." The youth reported these words to the nobles, and they all refrained from going abroad, but had their houses swept and garnished.

When the time came, Tzee-Fun duly appeared: in every one of the twenty-three homes there was a Tzee-Fun! Each of the courtiers believed that his own particular house had been visited first; but the next morning, when they went to Court and asked each other at what hour Tzee-Fun had been to their respective homes, it turned out that all the twenty-three had received him at exactly the same time. He had been seen by all dressed in the same clothes and presenting the same general appearance, only the words he had used varied according to the conversation of each particular host. The whole capital was struck with wonder and amazement at such a miraculous feat ....


Tai Sarn Loe Fu

The real names of Tai Sarn Loe Fu ("The old Gaffer of Mt. Tai") are not known. When Moe Emperor of the Horn dynasty was on a hunting expedition in the east, he saw an old man hoeing the ground near the roadside, round whose head there was a halo of light several feet in breadth. This astonished the Emperor, and he stopped to question him. The old fellow appeared to be about fifty years of age, but his face was fresh-coloured like a boy's, and his skin was unusually smooth and clear. Asked by the Emperor what Taoist method he had employed to this end, he replied: "When I was 85 years old, my body was decaying fast and death was at hand; my hair was white and my teeth were gone. Then I met one possessed of Tao who taught me to abstain from cereal food, to eat nothing but Siord (Atractylis root) and drink nothing but water. He also made me a magic pillow, stuffed with 32 ingredients ... I practised this regimen, and lo! my age was turned to youth; black hair grew again on my head, new teeth filled the place of those that had gone; I was able to travel 300 LEYs in one day. I have now reached the age of 180."
The Emperor, having received this prescription for longevity bestowed upon him jade and silk. The elder afterwards retired into the fastnesses of Mount Tai, only returning to his village at intervals of five or ten years. When 300 years had elapsed, he returned no more.



Lau-Ghun was a native of the capital, Tseong-Ngorn. When he was young, he had already understood the five classics. Having taken his degree, he was given an official post; but subsequently he renounced a worldly career in order to study Tao, and retired into a cave situated on the edge of a sheer precipice. Winter and summer he wore no clothes; his body was covered by long hair; He looks like a boy of about fifteen, with deep eyes, rich mustache, and yellow hair on the temple. Sometimes when he was sitting together with other people, he would suddenly become wearing a fuscous cloth and a tall cap, but the people sitting with him could not know when he changed his dress.


Lau-Ghun said: "In the past, when I entered Whah-Yarm Mountain, I met a person riding a white deer, with more than a thousand followers......all of them look like youths of about fifteen....I made obeisance to them and beg for their instructions......

The divine person said: 'Please be seated and I will tell you. You have the bodily structure of an Immortal, and that is why you were able to see me. But at present your marrow does not fill your bones, your blood lacks heat, your energy is scanty, your brain is of insufficient bulk, your sinews are undeveloped, and your flesh is wasting away. Hence you cannot derive the proper benefit from medicines and energy-running practices. If your desire is for long life, you must treat these physical defects for a period of twelve years before you can begin taking the supreme medicines that lead to Immortality. Now, the Way of the Immortals includes ascension heavenwards and treading on the clouds; roaming over the Five Sacred Peaks; the avoidance of death by means of dieting; release from the mortal part of the body and attainment of Immortality.'

'For every aspirant of Immortality an essential thing is the assimilation of medicines. But some medicines are better than others, and there are several grades of Immortal. Of medicines, the most potent are the reverting Dharn, nine times refined, and the gold-juice of the Great Monad. Anyone who swallows these will rise up to heaven forthwith, without any interval of days or months. Next in efficacy are such medicines as mica and realgar, which do not immediately confer the power of riding on clouds and driving a team of dragons, yet enable you to have spirits at your command, to assume different shapes, and to live for an indefinite time. After these come the vegetable medicines, which enable one to cure diseases, to rectify shortcomings, to preserve juvenility, to do without cereal food; and to strengthen the breath, although they cannot confer actual immortality. At the best, they will prolong life for a few hundred years, in other cases they will only fortify the natural constitution, and cannot be relied upon for long.'

'If you are bent on attaining immortality, begin by getting rid of the Three Corpses Spirits. As soon as they are gone, you will gain fixity of will-power and freedom from passion and desire.'

The divine person then gave me five books of divine treatments, and said: 'These hidden spirits are in the habit of going up to heaven twice a month in order to report a man's sins and transgressions. Acting on this information, the Controller of Destiny deducts something from his allotted span and diminishes his length of years. The Divinities in a man's body is anxious to keep him alive, whereas the Three Corpses Spirits are anxious to have him die; for when he is dead they are dissipated into thin air and become ghosts, which can enjoy the flavour of any sacrifices that are offered to them. Sometimes when a practitioner fights with evil people in his dream, it is likely that his Divinities were fighting against his Corpses Spirits.'"

Lau-Ghun said: "I obeyed these instructions, prepared and swallowed the elixir accordingly, and was thus able to become an Immortal."

Warning On Alchemic Practice


(Compiled and edited based on the translation by Lionel Giles)

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