Sun Simiao, Tang Dynasty
Formulas for nurturing life and cultivating one's nature preserved in books are very many. Some are obscure, subtle, and secret, leaving unawakened minds in doubt. As for clarifying the spirit and looking within, roaming in the mysterious and gathering the true, these are certainly beyond the reach of small intelligence.
I have often thought that even if one could reach what one seeks, the will may be unable to hold to it; when affairs do not go as one's heart intends, the arts do not work. This is truly because past mistakes are pressing and hard to dispel, while the way of preserving and guarding life is remote and easily departed from. So people are all muddled together in the same domain, cut off from it and giving it no thought. Ji Shuye (Ji Kang) grasped much of this, but his discussion was incomplete, so that aspiring people of later times read it and grew fearful. What I have compiled here is all drawn from essential classics. Though the matters are hidden and secret, all are easy to understand and easy to do, and they fill that gap. Those who study them need not go against their natural feelings and desires, yet can follow them in their every movement; they need not give up the pleasures of eye and ear, yet can take them as a model in every glance. The principles are concise but their use is broad; the effort is small but the results many.
I have studied and examined books of formulas for a long time indeed, searching out secret ways and leaving almost nothing out. Nothing that is not supremely wondrous and supremely divine is included in this record; only what is truly trustworthy and truly effective is placed at the head of a section. I have chosen what brings broad benefit, to hand down to later generations. If someone is not of this way, take care not to pass it on lightly; if it is passed to the wrong person, calamity will reach three generations.
In all, I have written five chapters as one scroll, so that those who share my aspiration may treasure it and practice it.
1. Self-Caution
The way of heaven waxes and wanes, and human affairs are full of hardship. When one dwells amid hardship and danger, no one in the world has ever come through without being cautious. So a cultivator of nature who does not know the methods of self-caution is not yet fit to discuss the way of nurturing life; that is why self-caution comes first. The sage in times of safety does not forget danger, and always takes concern and awe as the root. If one acts without any awe or restraint, all affairs will collapse.
The Classic says: When people do not fear what is awesome, great calamity arrives. So one who cares for the body without concern and awe will find friends keeping their distance; one who manages a household without concern and awe will be slighted by servants; one who governs a state without concern and awe will see neighboring states invade; one who governs the world without concern and awe will see the Tao and its Virtue depart. Concern and awe, then, are the gate of life and death, the master of ritual and teaching, the cause of survival and ruin, the root of fortune and misfortune, and the origin of good and ill luck. Therefore if an official lacks concern and awe, he will not establish himself or his name; if a farmer lacks it, his crops will not flourish; if a craftsman lacks it, his compass and square will not be set; if a merchant lacks it, his trade will not grow; if a son lacks it, his filial respect will not be sincere; if a father lacks it, his loving kindness will not show; if a minister lacks it, his meritorious service will not be achieved; if a ruler lacks it, the altars of the state will not be secure. If one who nurtures his nature loses his concern and awe, his heart will be disordered and ungoverned, his body restless and unsettled, his spirit scattered and his qi dispersed, his will wandering and his intention dim; he who should live will die, he who should survive will perish, what should succeed will fail, and what should be auspicious will be ominous. Concern and awe, like water and fire, must not be forgotten for a moment. If a person lacks concern and awe, his sons and younger brothers will become formidable enemies, and his wife and concubines will become foes.
Therefore the highest fear the Tao; the next fear things; the next fear people; and the next fear for their own bodies. So one who is concerned for himself is not bound by others; one who is wary of himself is not controlled by others; one who is careful in small things need not fear great ones; one who guards against what is near will not regret what is far. One who knows this cannot be harmed by flood dragons when traveling by water, cannot be injured by tigers and rhinoceroses when traveling by land, and cannot be touched by slander when living in the world. One who knows this well has accomplished all things.
The myriad illnesses that arise unexpectedly and the lives cut short before their time come mostly from the troubles of food and drink. The troubles of food and drink exceed those of music and sensual pleasure. Music and sensual pleasure can be given up for more than a year, but food and drink cannot be abandoned for a single day; since their benefit is broad, their harm is also deep. Moreover, among the hundred kinds of flavors, some have natures that clash with each other, and violating their taboos turns them into a deep poison. In mild cases it takes years to become illness; in acute cases calamity comes suddenly.
From the Summer Solstice to the Autumn Equinox, do not eat rich, greasy foods such as cakes and thick meat soups. These conflict with wine, drinks, fruit, and melons. Perhaps one does not fall ill at the time, but when autumn comes the change of season brings many cases of violent diarrhea—all because one took too much cold during the summer and did not moderate one's eating and drinking. Yet some take the day the illness arrives as the beginning of the illness, not knowing that it came on gradually. One who wishes to know self-caution should get rid of it while it is still slight. One who nurtures his nature should think little, ponder little, desire little, busy himself little, speak little, laugh little, grieve little, revel little, rejoice little, anger little, crave little, and loathe little. Practicing these twelve lesses is the master key to nurturing life.
Much thinking endangers the spirit; much pondering scatters the will; much desire harms wisdom; much busyness wearies the body; much speaking makes the qi contend; much laughing harms the organs; much grieving makes the heart afraid; much reveling makes the intention overflow; much rejoicing brings forgetfulness, error, and confusion; much anger leaves the hundred vessels unsettled; much craving brings single-minded obsession and neglect of order; much loathing brings haggardness without joy. If these twelve excesses are not removed, they are the root of losing one's life.
Only neither too much nor too little comes close to the Tao. So a recluse has little illness while a wanderer has many ailments—the difference between busy and simple. And so the farmer lives long while those fed on rich food die young—proof of how many or few one's cravings are. Hence worldly people compete for profit while Taoist priests seldom strive for gain. Ordinary people cannot be without desire, nor can they be without affairs; but if they restrain selfish desire and restrain wild thoughts, quiet their bodies and reduce their thinking, these will gradually subside of themselves.
Feng Junda said: The body should often work, and the diet should often be small; but work should not go to exhaustion, and eating little should not reach depletion. Always avoid rich, heavy foods, moderate salty and sour flavors, reduce worry and thought, give up joy and anger, abandon chasing about, be careful in the bedchamber, release in spring and summer, and close in and store in autumn and winter. Also, raw sliced fish, raw meat, and all rank and cold things do people much harm; it is greatly good to give them up at once. The heart should always think of good and not plot deceit or evil deeds, which greatly shame the spirit and shorten life.
Pengzu said: Layers of clothing and thick bedding leave the body unable to bear hardship, leading to illnesses of wind and cold. Sweet flavors, dried and cured meats, drinking until drunk and eating until sated lead to hernia and knotted diseases. Beautiful and bewitching women lead to the calamity of depletion. Licentious music and plaintive tunes that delight the heart and please the ear lead to the delusion of dissipation. Galloping about sightseeing and hunting in the fields lead to the confusion of madness. Scheming for gain and winning battles, seizing the disordered and annexing the weak lead to the ruin of arrogance and indulgence. These are the sages' warnings against losing the proper order; should one not reflect on them to spur oneself on?
In the way of nurturing one's nature, do not walk long, sit long, listen long, or look long; do not force yourself to eat or drink; and do not give way to worry, brooding, sorrow, or grief. Eat when hungry and drink when thirsty. After eating, walk a few hundred paces; this is of great benefit. Do not eat at night; if you do eat, walk about five li afterward, and there will be no illness or harm. From morning to evening keep busy with something, without stopping; this is best. But do not go to exhaustion, nor should you be entirely at ease and do nothing. Hence it is said: Flowing water does not grow stale, and a door hinge is not eaten by worms, because they are always in motion.
Xiang'er said (Xiang'er is probably the name of an immortal): Do not argue with others over right and wrong, for this shortens one's reckoned lifespan. If the body is unwell, curl the tongue back to block the throat, rinse the mouth, and swallow saliva countless times; you will recover shortly. When a Taoist falls ill, he closes his eyes and looks within, lets fire arise from the heart, and uses the fire to burn his body until it is burned away entirely. Hold this visualization so that the essence and spirit seem hazy, and the illness will be cured. If there is a place that hurts, visualize the fire burning it. This is a secret and proven method.
2. Taboos from the Scriptures of the Immortals
A Jiayin day is a day when the corpse demons run riot and the essence and spirit are agitated and defiled. On it husband and wife must not share a mat, speak together, or meet face to face. One must keep pure and clean, bathe, and stay awake on guard.
Whenever taking medicines, do not eat garlic, pomegranate, pig liver, or dog meat.
Whenever taking medicine, do not face north; this is a great taboo.
On Hai and Zi days, do not spit; it shortens one's life.
On the day you enter the mountains, when a hundred paces short of them, first step back a hundred paces and then climb the mountain on your return, and the mountain spirits will not dare to trouble you.
Whoever seeks immortality must never look upon a corpse.
It is also taboo to be together with a woman on the first day of the third month.
3. The Ten Failures to Avoid on the Way of the Immortals
First, do not be fond of lust. Second, do not be secretly treacherous and wicked. Third, do not get drunk. Fourth, do not be filthy, careless, and unclean. Fifth, do not eat the meat of your parents' birth-year animals. Sixth, do not eat the meat of your own birth-year animal. Seventh, do not eat any meat at all. Eighth, do not eat the five pungent vegetables raw. Ninth, do not kill any insects or living beings. Tenth, do not relieve yourself facing north or while looking up at the Three Luminaries.
4. The Ten Precepts of the Way of the Immortals
Do not carry out harsh punishments on the eight seasonal nodes. Do not become angry on the last and first days of the lunar month. Do not eat scaled or shelled creatures on the six Jia days. Do not eat the five zang organs of animals or the hearts of plants on the third day of the third month. Do not cut down trees on the eighth day of the fourth month. Do not look upon blood on the fifth day of the fifth month. Do not break ground on the sixth day of the sixth month. Do not buy anything worn on the feet on the fourth day of the eighth month. Do not rise from your mat [to travel] on the ninth day of the ninth month. Do not mingle promiscuously on the eight seasonal nodes.
5. Miscellaneous Taboos for Those Studying Immortality
If anyone worships the Six Heavens or serves the demon spirits of mountains and rivers, do not stay in his house and do not partake of his food.
The taboos above are the great precepts of heaven and humanity. [Violating them] may make the three hun envious of one another and the seven po rush about in rivalry; or it is a time when the embryo spirits are offended and the three palaces suffer harm. If one can observe and cultivate them, one becomes the stuff of immortals; if one does not and breaks the prohibitions, one meets injury and ruin.
As for the bedchamber arts of the yin elixir and inner charioteering, the essentials of the “seven-nine” morning essence and breathing exercises, and the male-female method of the “six-one” returning elixir—although they win the name of immortality, Highest Clarity does not rank them in virtue; although they reach the same transformation, the Most High does not regard them as lofty. If one has not broadened the supreme Tao, how can one see the mysterious gate? Do not become intimate with women who have been pregnant; at times drink from the Flower Pool [the mouth], delight oneself with fragrant wine, keep the true intact, and sleep alone. In ancient times nurturing life especially required that one be content; without knowing the secret arts, how could one be happy? Do not hold infants in your arms; this is a great taboo of the immortals.
Those who set their will on inner learning, nurturing the spirit and seeking immortality, should bathe often to attract numinous qi. Those who study the Tao must keep every matter secret. For every word or matter divulged, one reckoning is deducted from one's life; one reckoning is three days.
Whenever swallowing saliva, always close the eyes and look within. Those who study the Tao should always live apart in a separate room, not mingling with others, wearing clean clothes and burning incense.
Whenever writing talismans, face north, and do not use the brush and inkstone for other purposes.
If you suddenly hear crying and shouting, thunder, or drumbeats in your ears, or smell foul odors or the stench of blood in your nose, these are all ill omens. Burn incense at once, bathe, fast, and hold to the Divine Lords of the Three Primes, begging for rescue and protection. Do deeds of hidden merit, do what others cannot do, and practice what others cannot practice, and you will be safe.
Joy and anger damage the will; sorrow and pleasure harm one's nature; glory and splendor confuse virtue; the union of yin and yang exhausts essence. These are all great taboos for those who study the Tao and are loathed by the methods of the immortals.
One who practices the True has no confusion of passion and desire and no thoughts of men and women. If red and white [passions] linger in the breast, the true will not respond to one's feelings, and the numinous maidens and high worthies will not descend. When touched by yin qi, one can never cultivate the supreme Tao. I have always regretted this and have relied on correcting it quickly. So the true Tao cannot be sought in pairs, and essential words cannot be heard in company. Be careful!
6. Daoyin
Regularly rub the whole face with both hands; this makes it lustrous and prevents spots and wrinkles. Practice it for five years and your complexion will be like a young girl's. Rub twice seven times and stop. On rising, calm the breath and sit upright. First interlace the fingers and cover the nape of the neck, look toward the south, and push the neck up against the hands, three or four times. This harmonizes the essence, lets the blood vessels flow freely, and keeps wind out; practice it and you will not fall ill. Also bend and move the body, arching the four limbs backward and pulling them sideways, shaking out all the joints, three times each.
Also, on rising, first wrap thick silk around the hand and wipe the back of the neck on all sides and all around behind the ears until warm and cozy. Rub the crown of the head along the hair for a good while, then rub the two hands together and treat the face and eyes; in time this makes the eyes bright of themselves, and evil qi will not intrude. When done, swallow saliva thirty times, guiding the inner fluids down as you swallow. Also press the left and right ears many times, countless times, so the ears do not go deaf and the nose does not get blocked.
At the time of living qi, regularly swallow saliva twice seven times, and press the painful places of the body. Whenever sitting, always close the eyes and look within, visualizing the five zang and six fu organs; in time you will see them clearly and distinctly.
Regularly use the middle fingers to press the inner corners of the eyes beside the nose (the inner corners are the Jingming, “Bright Eyes,” points), holding the breath while doing so, and stop when the qi flows through. Repeat this over and over, and you will see ten thousand li all around.
Regularly press the small hollows behind the eyebrows with the hands (these are where the eyes take in qi), three times nine. Also rub both eyes and the forehead with the palms and fingers, and circle the ears with the hands thirty times each—none of these have fixed times. When done, stroke upward over the forehead against the grain three times nine, starting between the eyebrows and moving up into the hairline. Practice this regularly, do not speak of how it is done, and in time you will ascend as an immortal. While practicing, never touch the Floriate Canopy (the Floriate Canopy is the eyebrows).
7. Circulating Qi
Whoever wishes to seek immortality has three great methods: preserving essence, guiding qi, and ingesting medicines. These three proceed from the shallow to the deep; without meeting a perfected person and going through diligent toil, one cannot come to know them quickly. The arts of preserving essence number in the hundreds, and the formulas for ingesting medicines run to about a thousand kinds; all require diligence without forcing. Circulating qi can cure a hundred illnesses, dispel epidemics, restrain snakes and beasts, stop bleeding from wounds, allow one to stay in water, ward off thirst, and extend one's life. Its great essential is nothing but embryonic breathing. In embryonic breathing, one no longer breathes out and in through mouth and nose, as though in the womb; then the Tao is accomplished.
One who is good at using qi can blow on water and make it flow backward; blow on fire and extinguish its flames; blow on tigers and leopards and make them crouch and hide; blow on bleeding wounds and stop the bleeding. On hearing that someone has been stung by a poisonous creature, even without seeing the person, one can blow and incant from afar upon one's own hand—the left for a man, the right for a woman—and even if the person is a hundred li away, he will be cured. Also, for poisoning or sudden illness, simply swallow three times nine; this nine should be taken as nine breaths of qi, and it too brings immediate relief. But most people are restless by nature and few can be calm and still, so cultivating the Tao is hard to accomplish.
The way of circulating qi is this. Shut the door of a secluded room, lay out a warm mat, and use a pillow two and a half cun high. Lie on your back with the body straight, close your eyes, and hold your breath, letting it stop at the chest and diaphragm. Place a goose feather on the nose; the feather should not move. After three hundred breaths, the ears hear nothing, the eyes see nothing, and the heart thinks nothing; one should reach this by gradual steps. If one draws in qi after eating raw or cold food, the five pungent vegetables, fish, or meat, or while joyful, angry, worried, or resentful, it is not only useless but increases qi disorders, causing qi to rise and run counter. If you cannot hold the breath, learn it little by little. At first, after three breaths, five breaths, seven breaths, or nine breaths, release the breath once and then draw it in again. Being able to hold for twelve breaths is the minor opening; holding for a hundred and twenty breaths without releasing is the major opening. This is the great essential of caring for the body. Regularly hold the breath after midnight at the time of living qi, counting in the heart so that the ears do not hear. For fear of miscounting, lay down counting sticks with the hand. If you can reach a thousand, you are not far from immortality.
When breathing out, let more go out than comes in; always breathe in through the nose and out through the mouth. If there is heavy fog, a foul wind, or fierce cold, do not circulate qi; simply hold the breath. This is the key wonder.
Pengzu said: The supreme Tao is not complicated. Just do not think of anything at all, and the heart will never be weary. Add daoyin, qi circulation, and embryonic breathing, and truly one can reach a thousand years. Take also the great medicine of the Golden Elixir, and one can last as long as heaven without decay. Keep a pure fast and abstain from grain, and visualize the sun and moon in your mouth—the sun by day and the moon by night—as large as a ring; the sun is red with nine rays of purple light, and the moon is yellow with ten rays of white light. Visualize swallowing the liquid of their rays, and always practice this in secret, countless times. When practicing the visualization, always bring the sun and moon back to the Bright Hall on the face, the sun on the left and the moon on the right, making the two luminaries merge with the pupils of the eyes so that their qi connects. In this way one relies on their movement to generate essence, orders and benefits the hun and spirit, the Six Ding deities attend and serve, and heavenly soldiers guard and protect one. This is the true Tao. Whenever walking at night or lying down to sleep with fear in your heart, visualize the sun and moon returning into the Bright Hall, and in a moment all evil will vanish of itself. Living in the mountains, always do this. On the fifth day of each month at midnight, visualize the image of the sun in your heart; the sun enters through the mouth and shines throughout the whole body, its light merging with yours. You should feel a rosy radiance shining in your heart and abdomen. When done, swallow saliva nine times. On the fifteenth and twenty-fifth days, do the same. All the joints will naturally become open and free, and the face will have a jade-like glow. Men ingest the image of the sun and women the image of the moon; do not miss a single day, and it will make one intelligent and clear-minded, and the five zang organs will flourish.
8. Guarding the One
In the way of guarding the One, one cun back from between the eyebrows is the Bright Hall, two cun is the Grotto Chamber, and three cun is the upper elixir field (dantian). The middle dantian is the heart. The lower dantian is one cun two fen below the navel. The One has garments, colors, a surname, and a given name (as found in the Scripture of the Yellow Court (Huangting Jing)); in men it is nine fen tall, in women six fen.
Long ago the Yellow Emperor went to Mount Emei and met the August Personage in the Jade Hall. The Emperor asked about the way of the True One, and the August Personage said: “For long life and flying as an immortal, there is only the Golden Elixir; for preserving the body and keeping old age at bay, there is only the True One.” That is why the immortals value it. There are thousands of kinds of visualization, and most of them, though used for self-protection, are complicated and wearisome; if one knows the way of guarding the One, none of them is needed.
The immortal master said: Whoever takes the great medicine of the Golden Elixir, even before leaving the world, will find that no evil dares approach him. If one takes lesser herbal medicines or ingests the eight minerals, they can only remove illness and extend life; they are not enough to avert outside calamities. One may be wronged by the hundred ghosts, summoned untimely by Mount Tai, slighted by mountain spirits, or attacked by goblins and demons. Only the True One lets one fear nothing at all. The method of guarding the One is set out fully in the Scripture of the August Personage on Guarding the One.
9. Grand Clarity Secrets of Preserving Spirit and Refining Qi in Five Stages and Seven Signs
The body is the cave and dwelling of spirit and qi. If spirit and qi are preserved, the body is healthy and strong; if spirit and qi scatter, the body departs. If you wish to preserve the body, first settle spirit and qi. Qi is the mother of spirit, and spirit is the child of qi. When spirit and qi are complete, one lives long and does not die. If you wish to settle the spirit, you must refine the primordial qi. When qi is in the body, the spirit rests in the sea of qi; when the sea of qi is full, the heart is at peace and the spirit settled. If spirit and qi do not scatter, body and mind are condensed and still; stillness reaching settledness, the body endures and one's years are long; one dwells always in the origin of the Tao and naturally becomes a sage. Qi reaches the realm of spirit, spirit reaches the wisdom of nature; life is fixed and the body preserved, uniting with one's true nature. With days and months of fasting, the Tao is accomplished to the ultimate. Following this inscription to refine qi—one who wishes to learn this art must first abstain from grain, settle the heart in the sea of qi, keep the spirit in the dantian, gather the heart, and purify one's thoughts. When the sea of qi is complete, one is naturally full. One who cultivates wholeheartedly achieves minor success in a hundred days and great success in three years. One first enters the five stages, then passes through the seven signs; spirit and numen transform, appearing and disappearing at will; sheer cliffs and a thousand li are no hindrance to going or staying. If qi does not scatter, the sea of qi is full, the spirit is still in the dantian, and body and mind are forever secure; naturally the face stays young, the body transforms, becoming an immortal, free to be hidden or visible, communing with the numinous in a hundred transformations. This is called transcending the world, and one is called Perfected, as old as heaven and earth and as long-lived as the sun and moon. This method requires no ingesting of qi, no swallowing of saliva, and no hardship. Eat when you want to eat, rest when you need to rest, free and at ease, unhindered through the five stages and seven signs, entering the embryonic state of settled contemplation.
10. The Five Stages
In the first stage, the heart moves much and is still little; thoughts cling to ten thousand realms, taking and rejecting without constancy, thinking and calculating like a wild horse. This is the ordinary person's heart.
In the second stage, the heart is still little and moves much; one draws movement back into the heart, but the heart scatters and strays and is hard to subdue. Gathering it and spurring it on is the beginning of progress on the Way.
In the third stage, the heart is half moving and half still. The heart's stillness seems gathered but cannot yet stay still for long; stillness and scattering are half and half. By applying the mind diligently and spurring it on, one gradually sees it become tame and practiced.
In the fourth stage, the heart is still much and moves little. Gathering the heart gradually becomes practiced: as soon as it moves, one gathers it, focusing on a single realm; when lost, it is quickly regained.
In the fifth stage, the heart is purely still throughout; even when affairs touch it, it does not move. Because gathering the heart has become practiced, it is firm and steadily settled.
From here on, one enters the seven signs as they become manifest, attaining them as things naturally unfold, with no need for effort.
11. The Seven Signs
At the first sign, old illnesses all disappear, the body is light and the heart at ease; the heart rests within, the spirit is still and the qi calm, the four elements are comfortable and the six emotions quiet; the heart rests in the mysterious ultimate, embracing the One and guarding the center, and joy is renewed daily. This is called attaining the Tao.
At the second sign, one goes beyond the ordinary span; the complexion returns to that of a youth, the body is glad and the heart at peace, and one gains numinous communication and penetrating sight. One should move to another district and choose a place to settle, not letting one's neighbors be people who knew one before.
At the third sign, one's life is extended a thousand years; one is called an immortal. One roams the famous mountains and flies at will; azure lads attend and guard one, jade maidens sing one's praises, one treads the rosy clouds, and colored clouds bear up one's feet.
At the fourth sign, one refines the body into qi, and the qi surrounds the body with light; one is called a Perfected. Existing or vanishing at will, one's light shines by itself, bright day and night; one roams the grotto palaces, and the immortals stand in attendance.
At the fifth sign, one refines qi into spirit; one is called a divine person. One transforms freely, one's workings are inexhaustible, one's power moves heaven and earth, shifts mountains, and drains seas.
At the sixth sign, one refines spirit to merge with form; one is called a perfect person. Since the spirit is numinous, one's form and appearance are not fixed; one transforms to meet each occasion and manifests a form in response to things.
At the seventh sign, one rises high beyond things and stands far above ordinary kinds; one dwells with the Great Tao and the Jade Emperor in the numinous realm, where sages and worthies assemble and expound the supreme truth. One communes with the numinous workings of creation, and there is nothing one does not reach. Cultivating to this point, one arrives at the source of the Tao; all practices come to rest. This is called the ultimate.
People today, whose study of the Tao is shallow, have never reached even one sign—how could they commune with the numinous? They merely hold on to foolish feelings and cling to their impure substance; as the four seasons turn, their bodies weaken and their looks fade, their bodies pass away and return to emptiness, and they call this attaining the Tao. How mistaken! This embryonic breathing and settled contemplation is the way to keep the spirit and preserve the body, handed down by the patriarchs of the true origin to this day. The Perfected who first transmitted this art did so through oral secrets; whatever is written in texts can be met only by people of virtue and aspiration. Study it in detail and pay close attention, and you will surely attain it without doubt. The worthy and wise will encounter this holy text.
(Excerpted from Seven Slips from the Cloudy Satchel (Yunji Qiqian), chapter 33, “Miscellaneous Methods of Cultivation and Preservation”)