《上清九丹上化胎精中记经》

The Method of the Nine Elixirs’ Upward Transformation is a talismanic method used by the Shangqing (Highest Clarity) school to cause primordial Qi (vital energy) to transform upward, to turn Jing (essence) and Qi back upon themselves, and to condense Shen (spirit). It can release the knots and stagnations formed in the womb, bring Jing and Qi back to nourish the body, and settle the primordial Shen; it fills the body within and without and clears the nine orifices, and, by refining and nurturing the marrow, sinews, and bones, enables the body gradually to receive true Qi. This method is exceedingly lofty and subtle. It is kept secret in the numinous palaces of the Nine Heavens and transmitted according to the clearly established laws of the celestial realms of the four directions, being passed on only once in ten thousand kalpas. Those not entered in the mysterious-name rolls, the purple slips, and the green-character registers of the Shangqing may not take part in hearing it. Whoever violates the prohibitions will be punished by divine troops; if one can cultivate it in secret and come into resonance with the Great Dao (the Way), one may ascend to immortality in broad daylight.

The Elder of the Nine Heavens told the Jade Lad of the Three Heavens: Heaven and Earth revolve and conjoin; the two breaths of Yin-Yang fuse into the True; the Qi of Yin and Yang descends and corresponds with the Nine Heavens. Elixir Qi, after nine circulations, congeals into Jing; Jing transforms into Shen, and Shen in turn transforms into a human being. Thus the human body is modeled on Heaven and Earth and follows the Qi of spontaneity. This Qi of spontaneity is in every case the Jing and Qi of the Nine Heavens; transforming, it enters the human body and conceives and nurtures the fetus. After nine months, Qi and Jing transform into Shen, and Shen again transforms into a human being; in the tenth month, fetal Qi is full and the Qi of Heaven and Earth has circulated throughout, and the infant is born.

The process by which the fetus takes form and receives transformation may be auspicious or inauspicious, and a person’s lifespan may be long or short. This is because the innate root Qi one receives is impure, stagnations accumulate within the body, the six fu organs are damaged, bodily form and Shen are not firmly settled, the body cannot bear numinous Qi, and deathly Qi enters the apertures. If one knows only how to cultivate and study, yet does not understand these root causes, it is difficult truly to nurture life. Now I transmit this method to you: regulate and nourish the true Qi within the bodily form, release knots and stagnations in keeping with the turning of life, nourish the hundred spirits in the body, let the body of itself give forth light, render the inner viscera clear and bright, allow Shen to dwell securely within the body, and have the breaths throughout the body together tend toward immortal transformation. You must guard this carefully in secret and must not transmit it lightly.

When an ordinary person is born into the world, the Nine Elixirs within the body—the inner Jing (essence) and Qi (vital energy) of which Daoism speaks—change during the formation of the fetus and take shape according to the Qi of the Nine Heavens. Once the breath is ample and Shen (spirit), as conscious awareness, is complete, a person can, while still in the womb, recognize their own destiny, know the root of life, and understand the process by which, passing through the calamities of the Nine Heavens and the karmic causes and conditions of transmigration, they are transformed and born as a human being. Yet as soon as they arrive in the human world and see the yang realm of the living, the vast heaven and earth, and the sun, moon, and stars, they forget where they came from.

This is because the root-knots of the womb and embryo are stagnant and blocked, firmly bound at the Three Passes (the apertures through which Qi moves within the body). The Five Mansions (the viscera within the body) fall out of harmony, the Qi of death blocks the portals, and spiritual nature cannot manifest, so people forget their own karmic conditions. If a numinous perfected one (one who possesses the spiritual nature of immortals and perfected beings) lodges in a body and is transformed, conceiving and refining a jade embryo (an immortal fetus), they merely pass for a time through the Purple Portal (the gate of the womb) and walk the path of the human world. Their inborn nature is outstanding and a numinous light appears; the moment they behold the numinous realm they can ascend in flight to the Nine Heavens, no longer congealing Jing and Qi and being born by receiving Qi as ordinary people are.

Those who cultivate the Dao (the Way) and look with longing toward the immortals ought to understand how to refine the body with the Nine Elixirs, release the pent-up knots within the Five Spirits (the spiritual consciousnesses within the body), return Qi to the original source of life, and clear away the root-knots accumulated at the Three Gates (the passes within the human body). Through nine refinings and ten transformations, when every joint of the body is open and unobstructed and the knots and stagnations within the womb and embryo have been cut away, one can recognize one’s original truth; and once that original truth is recognized, one can become a superior immortal.

If a student of cultivation does not practice this method, the Three Palaces (the spirit chambers within the body) will not be numinously open, the Qi of death cannot be eliminated, the stomach mansion cannot receive numinous Qi, Qi and Shen separate, the Crimson Child (the original Shen within the body) finds no peace, and the palaces and dwellings within the body fall empty and abandoned. Demonic evils therefore invade the body, the hundred illnesses arise from this, one’s lifespan is hard to preserve, and the suffering is harder still to put into words.

Yang Qi (vital energy) appears red and is called “Xuandan” (the essence condensed from Yang Qi); Yin Qi appears yellow and is called “Huangjing” (the essence condensed from Yin Qi). After the two Qi of Yin and Yang unite and descend, Jing (essence) is transformed into Shen (spirit), condenses into form, and corresponds above with the Nine Heavens. The Qi of the Nine Heavens then spreads downward into the Dantian (energy center), the important site in the body for refining Qi, where it merges and coalesces with Jing and meets at the Mingmen (the place where the primordial Qi of life gathers). After nine refinements, it is called the “Jiudan” (Nine Elixirs). Transforming above and condensing below, it finally forms a human being.

In the first month of pregnancy, the fetus receives Qi; in the second month, it obtains numinous Qi; in the third month, transformation begins to gestate; in the fourth month, Jing coalesces; in the fifth month, the head and body first take shape; in the sixth month, the bodily form continues to come into being; in the seventh month, spirit-Qi is distributed through the body; in the eighth month, the nine orifices (the openings of the eyes, ears, nose, mouth, and the like) become clearly manifest; in the ninth month, the Qi of the Nine Heavens pervades the whole body, and thus sound can be produced; in the tenth month, Siming (the deity who governs a person’s lifespan and the registers of names) records the name, and the fetus receives the mandate of life and is born. A human being is therefore formed by receiving the Qi of the Nine Heavens together with the Jing of Yin and Yang, and is called the “Jiudan,” which together constitute the body. Once a person has been born, one should return to original authenticity, regulate the five viscera, untie the root-knots left by the fetal membrane, and cut off the orifices that lead to death; in this way one may naturally become an immortal.

All people receive the Qi of the Nine Heavens within the fetal membrane and, by condensing Jing, form the body. After birth, twelve knots still remain in the membrane, coiled and fixed within the five viscera, so that the five viscera are obstructed and blocked; these knots are difficult to untie, and the nodes difficult to remove. Human illness therefore arises from the stagnation of these knots, and the end of a person’s life likewise arises from the knots remaining firmly unresolved. If one can untie the twelve knots within the fetal membrane, one can reach a state in which death itself cannot be obtained even if it is sought.

There are four knots in the upper part of the body: the first in the Mud Pellet (Niwan, the spirit chamber at the center of the brain), the second in the mouth, the third in the two cheeks, and the fourth in the eyes. To untie these four upper knots, on the morning of one’s natal day (the day corresponding to the year of one’s birth) one should enter the chamber and burn incense. Facing northwest, one performs nine bows in homage to the Primordial Father of the Nine Heavens, clicks the teeth nine times, and calls upon the Primordial Father three times by his taboo name, “Zunhui.” Then, facing southeast, one performs three bows and calls upon the Mysterious Mother of the Nine Heavens three times by her taboo name, “Dunhuan.”

One then sits upright facing the direction of one’s natal destiny, closes the eyes, and visualizes the Primordial Father. He is nine cun and nine fen in height, wears a sash of dark-yellow plain numinous silk (a ribbon symbolizing divine office), and a headdress of layered pearls and jade together with the Wuji Cap for Advancing the Worthy. He dwells in the Jasper Palace of Taiji (Supreme Ultimate) above the Nine Heavens, in the Mansion of Jade Treasure, the Township of Cinnabar Numen, and the Ward of Cavern Mystery. Riding a flying carriage of cyan mist, escorted by twelve flying dragons and twenty-four immortals, he descends from the northwest, enters my body, and presides over the realm of the Mud Pellet.

Next one visualizes the Mysterious Mother. She is six cun and six fen in height, wears a nine-colored sash of azure-treasure divine radiance, embroidered brocade, and frost gauze, and a precious crown of purple mystery and dark yellow. She dwells above the Limitless of the Nine Qi (vital energy), in the Seven Radiances of the Jasper Grove, the Jade Treasure of the Cinnabar Chamber, the Mansion of Cavern Mystery, the Township of Ninefold Light, and the Ward of Highest Clarity. Riding a feathered canopy of purple cloud and flying essence, escorted by ten phoenixes and thirty-six jade maidens, she descends from the southeast, enters my body, and presides over the Cavern Chamber of the face (the spirit chamber of the face).

One visualizes the two deities, father and mother, transforming into two streams of Qi, one azure and one yellow, which circle and unite over the head and face. When the visualization is complete, one clicks the teeth nine times and softly intones the prayer:

When Jia receives the transformative refinement of the Nine Numina, the Qi (vital energy) within the body is not yet pure and harmonious. The movement of Qi is blocked and hardened, sealing off the numinous gate. One reverently reports one’s own natal destiny to the Primordial Father of Gaochen and to Xuanmu, the Mysterious Mother (exalted celestial honored deities), and begs that their radiance shine upon my body, so that the divine lights of the Eight Effulgences (Bajing) shine forth together and the true spirits of the Nine Heavens descend together. They are asked to remove the knotted stagnations in the four places of the upper body and the obstruction of the embryonic root; to make numinous Qi turn back and guard the portals; to make the nine orifices form an immortal embryo; to refine and transform the inner embryo; and to have the Nine Elixirs condense Jing (essence) and Shen (spirit). Green Qi is to turn into red Qi, and the two Qi of Yin and Yang are to intertwine without cease, so that one’s lifespan becomes as enduring as the sun, the moon, and the stars, and one forever enjoys a life of hundreds of millions of years. When the rite is complete, one swallows Qi eighty-one times.

Next, one visualizes the Heavenly King of Yudan Wuliang, a divine king of the celestial realm. His surname is Hun and his given name is Shuangminshu. He wears a seamless fur robe of nine colors, marked with natural mottling, and on his head the Crown of the Radiant Essence Solar Orb. He dwells within the Purple Portal of the Boundless Mysterious Terrace, rides a jasper chariot of nine qilin, and is followed by twenty-four jade immortals.

Next, one visualizes the Heavenly King of Shangshang Chanshan Wuliangshou. His surname is Xi and his given name is Chanminban. He wears a fur robe of nine colors patterned with clouds, and on his head the Crown of the Brilliant Essence Moonlight. He dwells at the Seven-Treasure Jasper Terrace of the Vermilion Grove in the realm of the Heavenly King, rides an azure feathered canopy drawn by twelve dark tortoises, and is followed by thirty-two jade lads, grand immortals of the Upper Palace.

One then visualizes the Heavenly King of Xuyan. His surname is Zi and his given name is Yuwan. He wears a fur robe of nine colors patterned with the cloud designs of the Three Methods, and on his head the Luminous Crown of the Jade Treasure of Celestial Origin. He dwells in the Numinous Capital Palace of the Celestial Jade Capital, rides nine-colored flying geese and the flying clouds of the Three Whites (Sansu), and is followed by twenty-four jade maidens of the White Numina.

Finally, one visualizes the True Kings of the Three Heavens descending together above one’s head and face. They transform into Qi of three colors—green, purple, and yellow—which mingle like layered banks of cloud, enter through the openings of the mouth, the ears, and the nose, and circulate around the entire face. One then raises the head and offers an invocation, saying:

Great Kings of the Three Heavens, revered deities of Shangqing (Highest Clarity) Daoism, and Numinous Immortals of the Nine Mysteries, please open for me the passes and orifices of the head and face and release their congestions, so that the Nine Elixirs, symbolizing the Neidan (internal alchemy) formed by the condensation and refinement of Jing (essence) and Qi (vital energy), may arise of themselves, and so that essence and Qi may descend to rest above the Golden Gate. Let the cloud-Qi of the three perfected deities commingle and then descend into my body, bringing my primordial Shen (spirit) to completion. Sweep away the Qi of death and sever the root of womb and embryo; make firm the light of numinous clarity, and keep far from every peril and calamity. Let every congestion be released, and let each joint receive true Qi; let the mysterious radiance spread throughout the whole body and penetrate the deep, hidden wellsprings. Announce my name to the Nine Heavens, so that I may return to the embryonic origin and transform into an immortal—inwardly replete and outwardly full, body and mind, within and without, all brought to completion as a body of divine spirit. When the recitation is finished, raise the head and swallow the breath nine times; with this the rite comes to an end.

Then visualize the Divine Lads of the Eight Effulgences of the upper body (spirits who guard the upper part of the human body and embody the Jing, Qi, and Shen within it) arrayed throughout the body, penetrating the deep, hidden wellsprings, announcing the name to the Nine Heavens, and causing one to return to the embryonic origin and transform into an immortal—inwardly replete and outwardly full, body and mind, within and without, all brought to completion as a body of divine spirit. When the recitation is finished, raise the head and swallow the breath nine times; with this the rite comes to an end.

Next, visualize the divine youths of the Eight Effulgences (bajing) of the upper region—deities who dwell in the various parts of the head and face and possess divine attributes. Close the eyes and visualize the brain spirit: his name is Jueyuanzi, his courtesy name Daodu; he stands one cun and one fen tall, wears robes of white brocade, and a three-ridged precious crown. The hair spirit is named Xuanfuhua, courtesy name Daoheng; he stands two cun and one fen tall, wears brocade robes of dark cloud, and the crown of the Limitless Presented Worthy. The skin spirit is named Tongzhongzhong, courtesy name Daolian; he stands one cun and five fen tall, wears yellow brocade robes and a flying skirt, and a precious celestial crown of the Three Qi. The eye spirit is named Xujiansheng, courtesy name Daotong; he stands three cun tall, wears robes patterned in the five colors, and a crown that reaches Heaven. The spirit of the nape marrow is named Lingmogai, courtesy name Daozhou; he stands five cun tall, wears robes of white brocade and a plain skirt, and a three-ridged precious crown. The spirit of the spine and back is named Yilifu, courtesy name Daozhu; he stands three cun and five fen tall, wears garments soft as white jade, and a precious crown of Mysterious Origin. The nose spirit is named Chonglongyu, courtesy name Daowei; he stands two cun and five fen tall, wears a plain blue-green and yellow brocade flying skirt, and a far-roaming crown. The tongue spirit is named Shiliangzhi, courtesy name Daoqi; he stands seven cun tall, wears a flying skirt of deep-crimson brocade, and a crown of the Presented Worthy.

Once the divine youths of the Eight Effulgences are all present, each takes the form of an infant, one cun and five fen tall, wearing a plain blue-green and yellow brocade flying skirt and a far-roaming crown. Together they gather above the face, each settled in its proper place. Then click the teeth eight times and softly intone this invocation:

“Eight spirits of the Upper Effulgence, unite as one, congeal the Qi (vital energy) of the Nine Elixirs, and transform it into my body. A thousand chariots and ten thousand riders scatter like cloud and mist, circle about, and descend upon my head and face, spreading numinous Qi and divine power. Above, release knotted stagnation; in the middle, remove the embryonic root; below, sweep away stubborn obstruction, and make the Three Passes (sanguan—the vital gateways through which Qi circulates in the body) flow freely. Spirits of the Eight Effulgences, guard me, that I may share the lifespan of the Numinous Perfected. Imperial Lord and Mysterious Mother, graciously deign to descend to the realm of Lofty Dawn; bestow on me jade efflorescence, that I may age no more; restore the ruddiness of my countenance and transform my features into those of a golden immortal. Let my transformations be swift as lightning, and let me go straight to the Gate of the Sun.”

When the invocation is finished, tilt the head back and swallow the breath eight times, allowing the breath to return to calm, and then ingest the Talisman of Upper Transformation of the Nine Elixirs and the Yang Numen, a Fulu (talismans and registers) used here in the practice of visualization, invocation, and ingesting the talisman.

Three talismans (fu) are written in cinnabar on blue-green paper. At noon, one faces the direction of one’s own natal destiny, clicks the teeth nine times, and then prays softly: “The upper transformation of the Nine Qi (nine kinds of vital energy) transmutes and refines the hundred Shen (spirits), regulates the Six Palaces within the body (the important sites of the body), and from outside welcomes down the Great Immortal. The Mysterious Mother (a deity in Daoism) nourishes with fluids and saliva, releases what is pent up and disperses what is blocked, cuts off the root of womb and embryo, and makes the body light and vigorous so that the fleshly body can ascend in flight. Following the movement of Qi, one naturally rises together with Qi and arrives directly before the Celestial Emperor.” When the prayer is finished, one swallows the talisman in nine swallows, and the rite comes to an end.

The knot of the upper right lies in the region of the head and face. On the morning of one’s own natal day, one should regularly enter a quiet chamber, still the mind and visualize the true spirits, release congestion and open the joints, and cut off the root of womb and embryo; then take the talismanic liquid, swallow and draw in the breath, and employ the talisman for commanding the Yang spirits, so as to link through and regulate the Three Palaces (the three palace-residences within the body). Cultivated in this way for three years, the body grows at ease and Qi and strength become abundant, the bones light and vigorous and the muscles strong, so that one rides the void in flight and passes in and out without hindrance. After nine years of cultivation, one can reach the divine spirits, converse with the gods, summon the cloud chariot, and ascend into the Imperial Dawn (the celestial realm). This is a secretly transmitted Dao (the Way) of transformation; it must be treated with care and must not be passed on to those who are not qualified. The related precepts are most severe: leaking the secret method brings calamity upon seven generations of ancestors. Only by cultivating in secret can one become a superior immortal.

Within the embryonic envelope there are four places where knots have gathered. The first lies among the five viscera, the second within the Great Granary (the stomach), the third within the large intestine, and the fourth within the small intestine. A practitioner who wishes to release these four knots should, on the day of the practitioner’s natal destiny (the day corresponding to the heavenly stem and earthly branch of birth), at noon, enter a quiet chamber and burn incense. Facing northwest, the practitioner makes nine prostrations in homage to the Primordial Father (Yuanfu), the male deity spoken of in the scripture, and three times intones his esoteric name, “Zunhui.” Turning to face the southeast, the practitioner makes three prostrations in homage to the Mysterious Mother (Xuanmu), the female deity spoken of in the scripture, and three times intones her esoteric name, “Dunhuan.”

Then, sitting upright and facing the direction of the current year (the bearing governed by that year), the practitioner clicks the teeth nine times, closes the eyes, and visualizes the Primordial Father. He stands nine cun and nine fen in height. He wears a ceremonial robe of dark yellow and is girt with numinous silken sashes, and on his head are a headcloth adorned with seven layers of pearls and jade and the Wuji Jinxian crown (the Limitless Crown for Advancing the Worthy). He dwells above the Nine Heavens, in the Jasper Palace of Taiji (Supreme Ultimate), the Mansion of Jade Treasure, the Village of the Cinnabar Numen, and the Ward of Cavern Origin. Riding a flying carriage of cyan aurora, accompanied by twelve flying dragons and twenty-four immortals, he descends from the northwest and enters the practitioner’s five viscera.

Next the practitioner visualizes the Mysterious Mother. She stands six cun and six fen in height. She wears nine-colored silken sashes made of azure-treasure divine light, embroidered brocade, and frost gauze, and on her head is the precious crown of Purple Origin and Dark Yellow. She dwells above the Primordial Pole of the Nine Qi (vital energy), in the Cinnabar Chamber of Sevenfold Radiance in the Jasper Grove, the Mansion of Jade Treasure and Cavern Origin, the Village of Ninefold Light, and the Ward of Shangqing (Highest Clarity). Riding a feathered canopy of purple clouds and flying Jing (essence), accompanied by twelve phoenixes and thirty-six jade maidens, she descends from the southeast and enters the practitioner’s five viscera.

The practitioner then visualizes the Father and Mother transforming into two currents of Qi, one azure and one yellow, which mingle into a form as round and whole as the sun, illuminating the five viscera so that the radiance penetrates within and without. Then, turning the face upward, the practitioner offers this invocation:

The numinous Qi (vital energy) of the father and the essential Qi of the mother harmonize and unite. The Nine Elixirs (Jiudan; nine kinds of internally refined essences) congeal and transform, supplying the embryo with a purple, jade-like Jing (essence), so that I receive the splendor of Taiwei Heaven and my life comes under the Nine Numina (Jiuling). The Imperial Lord (Dijun) exerts his divine power; true Qi circulates and pours into life, so that the channels of the five viscera gather and flow freely, the six bowels become clear and transparent, the stomach is unobstructed, the mind opens into brightness, and the nine orifices shine and communicate. The old nodes of illness disperse, and the newly generated embryonic Qi grows still more vigorous. The bodily form is refined and nourished amid transformation; wearing the crown of the Nine Stars, with three beams of light guarding the whole body, it then ascends and departs. After this, circulate the Qi forty-five times once more, as described above.

Next, visualize the Celestial King of Silent Stillness (the celestial king who presides over the heaven of quietude). His surname is Jin, and his taboo name is Qianying. He wears a fur robe patterned with seven-colored dragons, its radiance flowing, and the crown of Yin Essence and Night Light. He dwells upon the jade terrace of Tianzhu Palace, rides the flying wheel of the Eight Effulgences (Bajing), and is attended by twelve jade immortals.

Then visualize the Celestial King of Unarrogant Joy. His surname is Ning, and his taboo name is Zuiquanmao. He wears a mottled fur robe of nine-colored flying frost and cloud patterns, and the crown of Azure Florescence, the Year Star, and Mysterious Essence. He dwells on the nine-tiered jade terrace of the Yingdan Chamber in Tianyuan Palace, rides a cinnabar-cloud carriage drawn by a white deer, and is attended by twenty-six jade immortals of the upper palaces.

Then visualize the Celestial King of Transformation Responding to Sound. His surname is Yao, and his taboo name is Ranglie. He wears a brocade fur robe of nine-colored streaming light and radiant cloud patterns, and the crown of White Light, Taibai, and Jade Essence. He dwells in the Zhuying Chamber of the upper palace of the celestial Qionglin, rides a purple flying wheel drawn by a flying phoenix, and is attended by thirty-six jade immortals of the Great Perfected (Taizhen).

Next, visualize the three celestial True Kings descending together into my body, entering the five viscera, and transforming into Qi of three colors: red, white, and black. The Qi mingle like clouds and mist, enter through the aperture of the heart, and then circle the five viscera. At this moment, softly recite the invocation:

The Nine Elixirs (Jiudan, the refined essence cultivated from nine kinds of elixir Qi) condense high in the void, while the Three Qi intertwine and coil together. Wondrous true Qi fills the body, rendering both within and without clear, pure, and luminous. The Taicang (the spleen and stomach) is closed yet freely open, and the intestines and stomach congeal and refine into the immortal; obstructions and blockages (places within the body where flow is impeded) are cut off and dispelled, and the old roots of illness are scattered. The Three Qi unite and respond to one another, and through nine transformations essence and spirit (Jing and Shen) become settled and fixed. Essence and Qi are turned back to replenish the Jade Womb (Yubao, the place within the body where essence and Qi reside), and by this one brings oneself to completion. Qi of nine colors, dark and yellow, flows; essence and Qi pour into the bodily fluids, washing away accumulations and stagnation within, so that no turbidity remains in the body. Like the branches of flowering trees gathering in lush abundance, one nurtures the spiritual root (Linggen, the inner foundation gained through cultivation); the pores and orifices throughout the body become open and bright, and the joints and bones are cool and clear in every place. In the end the bones are transmuted and the bodily form ascends in flight, rising to the Purple Heaven. When the practice is complete, one raises the head and swallows nine breaths of Qi, and the rite comes to an end.

One then visualizes the Divine Lads of the Eight Effulgences (Bajing Shentong, a class of spirits among the deities dwelling in the body) of the middle region. With eyes closed, one concentrates in visualization and summons the throat spirit, whose name is “Bailiufang” and whose style name is “Daotong,” visualizing its form ascending to the Purple Heaven. When this is finished, one raises the head and swallows nine breaths of Qi, and the rite comes to an end.

Next, visualize the eight inner spirits of the middle of the human body (deities who guard the organs and viscera). Close the eyes and, in sequence, contemplate and call upon them, beginning with the spirit of the throat. Its name is Bailiufang, and its courtesy name is Daotong. It stands eight cun in height, wears robes patterned in nine colors, and has upon its head a Level-Heaven Purple-Dawn crown.

The spirit of the lungs is named Sulingsheng, courtesy name Daoping, eight cun and one fen in height, wearing a white brocade robe of flying clouds and a precious crown of the Nine Primordials.

The spirit of the heart is named Huanyangchang, courtesy name Daoming, nine cun in height, wearing a crimson patterned unlined robe and a precious heavenly crown of the Jade Dawn.

The spirit of the liver is named Kaijuntong, courtesy name Daoqing, seven cun in height, wearing a skirt of flying blue-green feathers and a three-ridged crown.

The spirit of the gallbladder is named Longdeju, courtesy name Daofang, three cun and six fen in height, wearing a skirt in the three colors of blue-green, yellow, and green, and a Limitless crown for the advancement of the worthy.

The spirit of the left kidney is named Chunyuanzhen, courtesy name Daoqing, three cun and seven fen in height, wearing a five-colored skirt of shifting light and a far-roaming crown.

The spirit of the right kidney is named Xiangtawu, courtesy name Daosheng, three cun and five fen in height, wearing a white brocade unlined robe and a precious-light crown of the Three Qi (vital energy).

The spirit of the spleen is named Baoyuanquan, courtesy name Daoqian, seven cun and three fen in height, wearing a yellow brocade flying skirt and a Purple-Dawn crown.

When all eight inner spirits have been visualized, picture them again in the form of infants and settle them together within the five viscera, each returning to its proper place. Then click the teeth eight times, raise the head, and offer this invocation:

The Eight Effulgences of the middle section transform in succession nine times, becoming a subtle embryonic sac of jade-like substance, and condense Qi (vital energy) within the Palace of Purple Tenuity. They refine and nurture the hun and po souls, so that the many spirits gather. The Imperial Lord releases the knotted obstructions for the practitioner, and the nine orifices become clear in turn. The Mysterious Mother sends down numinous Qi, causing the breath to enter the body joint by joint, filling it within and without, its radiance undiminished. In this way one can unite with the Eight Effulgences and ascend together, riding in a single chariot. The cultivation ordained by destiny begins from this point; proceeding according to the portents, it raises me on high and opens the gate of numinous wonder. When the rite is finished, one tilts the head back and swallows the eight Qi, then ingests this talisman for refining embryonic Jing (essence) and settling Shen (spirit) and the souls.

Talisman of Embryonic Jing for Refining Shen

Draw the talisman on yellow paper or white paper, three copies in all. When the sun stands at its zenith, face the direction corresponding to the year of one’s natal destiny, click the teeth nine times, and softly intone:

“Mysterious and wondrous Qi congeals into Jing; Yin Qi transforms into Yang Qi and comes forth. Through nine transmutations of the Eight Effulgences, I am enabled to ride the flowing chariot of the immortals. Numinous Qi descends upon you, communicating with the divinities and pacifying and anchoring the spiritual nature; it releases the knotted obstructions among the joints, so that the fourfold bindings suddenly disperse; the nine orifices open wide, and the myriad Qi are everywhere at peace. Riding the void, one flies beyond the luminous scenes and ascends into the realm of Grand Clarity (Taiqing).”

When the prayer is finished, ingest the talisman and swallow the saliva in the mouth nine times; the rite is then complete.

The four knots of the middle section described above lie within the five viscera. One should practice on the day of one’s natal destiny: at dawn release the upper knots, at noon release the middle knots, and at the same time sever the root bindings of the embryonic sac. Ingest the numinous fluid and the divine talisman, and swallow the primordial Qi, so that the storehouse of spirit and Qi is opened through. Cultivated in this way for three years, numinous Qi becomes abundant; after nine years of accumulated response, one can share a chariot with the spirits, fly through the Great Void, and ascend to the dwelling of the Imperial Lord. This is a lofty and subtle method; the arts of the Dao are not vain. Those who resolve to seek immortality should keep this text deeply hidden and treasure it.

In the lower abdomen there are four sites of stagnation: the first in the bladder, the second in the genital region, the third at the anus, and the fourth in the two feet. A practitioner who wishes to dissolve these four stagnations of the lower abdomen should, on the night of their natal day at the zi hour of midnight, when living Qi (vital energy) is just beginning to arise, enter a quiet chamber and burn incense. Facing northwest, they perform nine bows to invoke Yuanfu, the male deity honored in the scripture, calling his taboo name “Zunhui” three times. They then turn toward the southeast and perform three bows to invoke Xuanmu, the female deity honored in the scripture, calling her taboo name “Dunhuan” three times.

They next sit upright facing Taisui, the direction in which the year-deity of the current year resides, click their teeth nine times, close their eyes, and visualize Yuanfu. He is nine cun and nine fen in height and wears a sash of xuanhuang suling—a ribbon in the colors of mysterious yellow and pure numinous light—together with a headcloth adorned with seven layers of pearls and jade and the Limitless Advancing-Worthy crown. He dwells above the Nine Heavens in the Jasper Palace of Taiji (Supreme Ultimate), the Mansion of Jade Treasure, in Dongyuan Ward of Danling Township. Riding a flying carriage of azure mist, accompanied by twelve flying dragons and twenty-four immortals, he descends from the northwest and enters the five viscera and the bladder within the practitioner’s body.

They then visualize Xuanmu. She is six cun and six fen in height and wears a nine-colored sash of cyan-treasure divine light, embroidered brocade, and frost-gauze, together with a precious crown of purple prime and mysterious yellow. She dwells above the Limitless of the Nine Qi, in the Cinnabar Chamber of Sevenfold Radiance in the Jasper Grove, the Mansion of Jade Treasure and Cavernous Origin, in Shangqing Ward of Jiuguang Township. Riding a feathered canopy of flying essence upon purple clouds, accompanied by twelve phoenixes and thirty-six jade maidens, she descends from the southeast, enters the practitioner’s bladder, and passes downward into the two feet.

They visualize the Father and Mother transforming into two Qi, one azure and one yellow, which mingle like a perfectly round sun, illuminating the whole body so that radiance shines both within and without. Then, with face upturned, they offer this invocation:

When Yin-Yang conjoins, the two Qi (vital energy) flow freely, clear and luminous. What rises is transformed into the Mysterious Elixir; what sinks is transformed into Yellow Jing (essence). Within the body they are nurtured and transformed, taking no fixed form. The Dijun (an honorific title for a deity) inspects and casts his light; the nine orifices (the nine openings of the human body) draw in numinous Qi; the twelve divisions gather and coalesce, then disperse into the Yellow Court (Huangting, the dwelling of the spirits within the body), coiling about the Eight Effulgences (Bajing, the eight kinds of divine Qi within the body). Purple jade congeals in the stomach; the three hun-souls are refined and transmuted, the seven po-souls grow settled, and the myriad spirits are upheld and guarded, so that inner and outer are brought into harmony. The three divisions and the Eight Effulgences come into being together with me, helping me ascend in flight and mount to Jade Clarity (Yuqing, the celestial realm of which Daoism speaks). When the recitation is finished, one swallows twenty-four mouthfuls of Qi, and the rite comes to an end.

Next, visualize the Heavenly King Fanbao (a divine king of the heavens). His surname is Jing, and his taboo name is Wuyunxi. He wears a nine-colored robe of streaming clouds and flying dawn, and on his head a crown of flowing cinnabar, crimson jewels, gleaming stars, and mysterious Jing. He governs the Palace of Seven Radiances in the upper south of Heaven, rides a jade carriage with a feathered canopy amid streaming roseate clouds and the cinnabar empyrean, and is attended by twelve jade immortals of the Upper Palace.

Then visualize the Heavenly King Fanmo Jiayi. His surname is Xuan, and his taboo name is E霐. He wears a nine-colored robe of the primordial phoenix and flying clouds, and a crown of dark dawn, the Chenxing star (Mercury), and flowing Jing. He governs the Purple-Jade Terrace of the Nine-Mystery Phoenix City of Heaven, rides a flying wheel of the white qilin and white clouds, and is attended by thirty-two immortal youths of Taihua.

Then visualize a Heavenly King. He wears a nine-colored robe of the primordial phoenix and flying clouds, and a crown of dark dawn, the Chenxing star, and flowing Jing. He governs the Purple-Jade Terrace of the Nine-Mystery Phoenix City of Heaven, rides a flying wheel of the white qilin and white clouds, and is attended by thirty-two immortal youths of Taihua.

Then visualize the Heavenly King Boli Dahe. His surname is Yu, and his taboo name is 灵ぃ. He wears a seamless nine-colored precious robe of dark clouds, and a crown of the Limitless (Wuji), flowing yellow, the Zhenxing star (Saturn, the Filler Star), and flying Jing. He governs the nine-bend chambers of the Wondrous Palace of Dayou in the terraced Jade Capital of the celestial mounds, rides a five-colored cloud carriage, and is attended by twelve jade youths of Taixuan.

Then visualize the True Kings of the Three Heavens descending together upon one’s own person, taking their station at the bladder and extending down to the two feet. They transform into Qi of three colors—purple, green, and blue-green—undifferentiated like cloud and mist. Entering through the genital region, they spread between the bladder, the rear gate, and the two feet, shining within and without. One then recites the invocation:

The Three Heavens (the celestial realms spoken of in the Shangqing scriptures) nurture the embryonic origin, and the nine Qi (vital energy) congeal into Shen (spirit). Rising, they transform into the Mysterious Elixir (Xuandan); descending, they are transmuted and one becomes immortal. The two Qi of Yin-Yang meet and descend, bringing my body into being. The Six Stomachs (the six gastric organs within the body) display an essence like jasper and jade, and the Nine Mansions (the nine viscera within the body) take in true Qi. Each of the twelve joints severs the roots of illness and washes away impure Qi, so that the Five Numina (the five kinds of numinous Qi within the body) appear. The Mysterious Mother breathes forth Jing (essence) and Qi, which, once refined and transmuted, grow bright, fresh, and pure. The Golden Immortal supports and flanks the numinous spirit, and the Jade Florescence congeals into a written text. My name is recorded in the Azure Palace, and from this time on I shall long attend the Imperial Dawn (Dichen). When the rite is complete, I raise my head and swallow the nine Qi.

Next, visualize the divine lads of the Eight Effulgences of the lower body (the deities who guard the viscera of the lower body). With eyes closed, visualize and call upon the deity of the stomach: his name is Tong Zhuyu, his courtesy name Daozhan; he stands seven cun (Chinese inches) tall, wears a yellow brocade robe and flying skirt, and a Level-Heaven Purple Dawn crown. The deity in the lower intestine is named Zhao Tengkang, courtesy name Daohuan; he stands two cun and four fen tall, wears a deep-red unlined robe, and a three-ridged crown. The deity in the large and small intestines is named Peng Songliu, courtesy name Daochu; he stands two cun and one fen tall, wears a yellow-red flying skirt, and a Jade Dawn Precious Heaven crown. The deity in the belly (the abdomen) is named Shou Xiangbo, courtesy name Daoxu; he stands nine cun and one fen tall, wears a nine-colored ceremonial robe, and a Flying Dawn jade crown. The deity in the chest and diaphragm is named Guang Yingzhai, courtesy name Daochong; he stands five cun tall, wears a white brocade flying skirt, and a Limitless Crown for Advancing the Worthy. The deity of the two flanks is named Bi Jiama, courtesy name Daocheng; he stands four cun and one fen tall, wears a skirt of alternating red and white, and a Nine-Primordial precious crown. The deity in the chest and diaphragm is named Guang Yingzhai, courtesy name Daochong; he stands five cun tall, wears a white brocade flying skirt, and a Limitless Crown for Advancing the Worthy. The deity of the two flanks is named Bi Jiama, courtesy name Daocheng; he stands four cun and one fen tall, wears a skirt of alternating red and white, and a jade crown. The deity between left Yin and right Yang is named Fu Liuqi, courtesy name Daogui; he stands two cun and three fen tall, wears a skirt of the three colors azure, yellow, and white, and a Far-Roaming crown. The deity between right Yin and left Yang is named Bao Biaoming, courtesy name Daosheng; he stands two cun and three fen tall, wears a skirt of the three colors azure, yellow, and white, and a three-ridged crown.

When the visualization of the deities of the Eight Effulgences is complete, they are all like infants, each dwelling securely in its own place. Like a thousand chariots and ten thousand riders, they spread throughout my genital region, my bladder, the rear gate, and the space between my two feet. Then knock the teeth eight times, raise the head, and pray, saying:

The spirits of the Eight Effulgences in the lower division disperse their forms and transform into Shen (spirit), containing and nourishing primal Qi (vital energy), so that purple mist is refined forth from within the embryo. The Taiyi Primordial Father and the Mysterious Mother join and entwine; the two Jing (essence) of Yin-Yang circulate and pour inward, nurturing the true Qi within the body. The Imperial Lord registers me in the records, and the Controller of Destiny (Siming, the deity who governs lifespan) changes the number of my years. The blockages in the body have dispersed, and the nine orifices (the apertures of the eyes, ears, nose, mouth, and the like) become clean and bright. The hun and po souls are made firm, and all the spirits come under my command. I rise together with the spirits and arrive with them at Yuchen (Jade Dawn, a Daoist realm of the immortals). When the rite is finished, tilt the head upward and swallow the saliva in the mouth eight times.

Next, visualize the spirit of the Unitary Dao within the body. His name is Dai Wuma, and his courtesy name is Dao Jisheng. His form is tall and slender. He rises together with me, and together we arrive at Yuchen. When the visualization is finished, tilt the head upward and swallow the saliva eight times.

Visualize once more the spirit of the Unitary Dao within the body, named Dai Wuma, courtesy name Dao Jisheng, two cun and two fen in height, wearing a radiant brocade skirt patterned in purple, with a Wuji cap of the Advancing Worthies upon his head. He dwells in the Dantian (energy center) below my navel and presides over the twenty-four perfected spirits of the three divisions. Knock the teeth thirty-two times, and softly intone:

Great spirit of the mysterious heights, you command the boundless realm, settle and guard the secluded valley, and spread Jing and Qi abroad, covering all like a purple canopy. The perfected spirits attend the numinous light, and the divinities of the three divisions guard one another in turn. The Imperial Lord shines upon the seat, and the Mysterious Mother joyfully waits in attendance. The Nine Primordials unite with me; the Controller of Destiny lengthens my lifespan. The Three Dawns radiate light together, and I bind the immortal sash together with the Perfected.

When the invocation is finished, tilt the head upward and swallow twenty-four breaths of Qi. When all of this is complete, ingest the inner talisman of the three passes and the twelve embryonic knots.

The Inner Talisman of the Three Passes and the Twelve Knots of the Embryo

Write the talisman in cinnabar on bamboo membrane, three copies in all. When the visualization has been entirely completed, face Taisui (the direction corresponding to the Year Star), swallow the talismans, and softly intone:

In the upper region, four stagnations will lodge firmly in a person’s Niwan Palace (the cultivation site at the center of the head), causing the countenance (facial appearance) to wither, bringing early death and impairing reproduction. In the middle region, four stagnations will gather malign evils and entrench themselves in the Taicang (the stomach), causing the hun and po souls to drift swiftly away, drawing in demonic evils and treacherous Qi (vital energy), and leaving the mind unsettled and dreams in disorder. In the lower region, four stagnations will block the rear gate, obstruct the nine orifices (the openings throughout the body), and sever a person’s root of life.

The Imperial Lord informs the Numinous Officials that these stagnations are to be dissolved by means of the Five Writs of the Nine Heavens (divine writs from the Nine Heavens) and that their roots are to be eradicated. The Primordial Father and the Mysterious Mother (deities symbolizing the origins of Yin-Yang) nourish the Three Passes of the body (the three crucial apertures of cultivation), so that the Eight Effulgences (eight kinds of divine Qi or visionary scenes within the body) are guarded and made complete. True Qi spreads throughout the body: clear above and yellow below, square on the outside and round on the inside. Inside and outside, above and below, all is pure and in harmony, descending to reach the Three Origins (the seats of the upper, middle, and lower primal Qi). One may then ride the Eight Effulgences, fly beyond the clouds, mount the void, and ascend to the Golden Gate (the portal of the immortal realm). When the ritual is over, one tilts the head upward and swallows Qi twelve times, then swallows twenty-four times more, and all is complete.

On one’s benming day (the day corresponding to the heavenly stems and earthly branches of one’s own birth), at the three periods of dawn, noon, and midnight, one must release the twelve nodes of the three divisions (the congestions at twelve sites in three regions of the body). The eight festivals (eight important festivals in the year of the Daoist calendar) should also be practiced in this same way, so as to reach the goal of becoming an immortal more quickly. Practice on the eight festivals, just as at these three periods, requires cunsi (visualizing in the mind deities—Shen (spirit)—or scenes within the body). After three years of such practice, a jade-like radiance appears on the face, the body reflects a golden sheen, the muscles diminish and the bones grow light and vigorous, and what is within is transformed and nurtured until it coalesces into an immortal body; after nine years the Shen descend, and one can ascend to Heaven in broad daylight.

If one studies yet does not understand this method, even the most diligent effort is only in vain: the Qi (vital energy) of death congeals and does not disperse, congestion winds about and accumulates over time, Shen and Qi cannot circulate, evil spirits then invade the body, and the hun and po souls wander and scatter—how then can one become an immortal? Aspirants who cultivate the Dao (the Way) should carefully investigate this method. By releasing the congestions of the body according to the three periods, one can attain the rank of a superior immortal. At that time the embryonic origin returns, and the Jing (essence) within the body springs forth like fine jade; the Three Passes (three important gateways within the human body) take in true Qi; the three divisions and eight luminosities (the spirits and scenes distributed within the body) and the twenty-four Shen all appear; a thousand chariots and ten thousand riders accompany one; and together they ride the purple mist and ascend.

This is a numinous text of the Most High’s wondrous transformation, transmitted by the Jade Emperor. If one presumptuously transmits it or rashly divulges it, disaster will extend to the seven mysterious ancestors (seven generations of ancestors traced upward); the souls of the dead must also bear the guilt and sink for a long time into the River Source; and one oneself will suffer examination and punishment, falling into the Three Paths and Five Sufferings (the realms of suffering spoken of in Daoism), and through ten thousand kalpas will not be pardoned. Those who cultivate and study must be cautious and commit these words to memory in secret.

The Shen of the Two Luminosities are all Shen of Jing and Qi born by transformation from the Nine Heavens. The Original Father (the primordial deity who serves as the father spirit) carries out the higher transformation, and the Mysterious Mother (the primordial deity who serves as the mother spirit) condenses the embryonic origin; nurtured through the Nine Heavens, one is at last formed as a human being, and twenty-four Shen each guard one numinous pass. If you wish to cultivate and study yet do not know to visualize in the mind the forms of these Shen, then Shen will wander and scatter, and Qi will also disperse; the Qi of death will settle and congeal, and deviant demons will invade the luminous domains within the body where the Shen dwell, shortening the lifespan and cutting one’s years short. If one understands the practice, one can dissolve the congestions of the Three Passes, so that Shen dwell securely in their palaces and the numina guard the Jade Gate; the nodes disperse of themselves, the Qi of death perishes of itself, the myriad Shen appear together, and in the end one ascends to Heaven in broad daylight.

Human beings are born because they all receive the Qi (vital energy) of the Nine Heavens—the primordial vital energy of the lofty heavens, as spoken of in Daoism. Qi coalesces to form Jing (essence); Jing is transformed into the elixir; and the elixir in turn changes into a human being. The conception and gestation of life all follow the natural Dao (the Way). Once one has already become a human being, one ought to turn back and nourish the original root of life, so that Jing fills the Six Storehouses (the viscera within the body) and Qi rises and descends to the Spirit Court (the seat of spirit-qi in the head), rendering body and mind, within and without, clear, pure, and luminous, and as numinously responsive as a Perfected Person (Zhenren).

This method is mysterious and profound, and it is not transmitted to immortals of shallow cultivation. When this Way has been accomplished, one can return to the root and be transformed into the elixir; the elixir again changes into a human being, and conception and gestation still follow the natural Dao. Once one has become a human being, one ought to turn back and nourish one’s original truth, so that Jing fills the Six Storehouses and Qi rises and descends to the Spirit Court, body and mind within and without becoming clear, pure, and luminous, as numinously responsive as a Perfected Person. This method of cultivation is lofty, mysterious, and profound, and it is not transmitted to immortals of shallow cultivation. After it has been accomplished, one can recover the state of childlike authenticity and slow the advance of aging, one’s lifespan matching the Three Luminaries (the sun, moon, and stars, also a longevity corresponding to the movements of heaven and earth). Even if heaven and earth were overturned, anyone who presumptuously divulges this essential formula would still receive severe punishment.

Those who cultivate the supreme methods of the Dao (the Way) must first release the blockages of the Three Passes (sanguan) within the body. The way to clear these blockages is, in the month when the embryo is formed, to nurture the fundamental origin (benyuan) regularly, so that places of stagnation and depletion gradually disperse, and to have the Nine Perfected (jiuzhen) guard the spiritual Qi (vital energy) within the body. Once true Qi descends, long life comes of itself; when the breath inside the body corresponds with the Qi of the celestial realms, one can attain accomplishment without formal study.

In practice, if one was born in the seventh month, the month of embryonic formation is the tenth month. Those born in the tenth month receive the Qi of the Boli Dahe Heaven. At dawn on the first day of the tenth month, at noon on the eleventh day, and at midnight on the twenty-first day—these three hours on these three days—one should first bathe in fragrant water and burn incense, then enter the quiet chamber at the prescribed times: facing northwest, make nine prostrations in homage to the Primordial Father of the Nine Heavens (Jiutian Yuanfu); turning toward the southeast, make three prostrations in homage to the Mysterious Mother of the Nine Heavens (Jiutian Xuanmu); then sit upright facing the directional position of that month’s establishment (yuejian), and click the teeth thirty-six times. Clicking the teeth is a common practice in Daoist visualization (cunsi) and internal-refinement rites.

Close the eyes and visualize the Celestial King of Boli Dahe. His surname is Yu, and his tabooed personal name is Lingwu. He wears a seamless precious robe of dark clouds in nine colors and the crown of Limitless Flowing Yellow, the Filling Star’s Flying Essence (Wuji liuhuang tianxing feijing). Riding a five-colored cloud carriage, attended by twelve Jade Lads of Great Mystery (Taixuan Yutong), he descends and enters the practitioner’s body to guard the Niwan Palace (the upper region of the head, an important spirit chamber in Daoist internal refinement). Visualize blue-green cloud Qi rising in dense billows and covering the whole body. After a short while, slowly draw the cloud Qi in through the mouth, swallow it in nine draughts, and softly intone a prayer, saying:

The Qi (vital energy) of the Mysterious Origin spreads forth, and the channels of Yang Qi open accordingly. The two Qi of Yin and Yang (Yin-Yang) conjoin, rising and descending; azure Qi and yellow Qi follow one another, ascend, and transform into the Nine Elixirs (jiudan, nine kinds of internally refined Jing and Qi), so that Jing (essence) and Qi condense in the Three Palaces (sangong, the sites within the body where Jing and Qi are refined and nurtured). The bodily form accords with the natural, and the breath corresponds with the Great Void. The Imperial Lord (Dijun) stands guard over the Numinous Treasury, and the Mysterious Mother (Xuanmu) watches over the inner chamber; the myriad Shen (spirits) are settled, and the Six Stomachs (the six gastric residences within the body spoken of in the scripture) are full and abundant. The Nine Heavens encircle like a crown and sash; the Three Luminaries—sun, moon, and stars—cast down their radiance, and the Five Perfected (wuzhen, the true deities of the five directions) assist and protect. The practitioner turns back and enters the realm of the hollow void, rides the void and mounts the floating, and ascends to the hall of the Imperial Lord.

When the rite is finished, one further swallows Qi nine times and swallows the salivary fluids twenty-four times, and with this it ends. In this way, the Qi of the Nine Heavens nourishes the body. In the process of forming the embryo (the condensation of Jing and Qi into form in internal cultivation), if the breath stagnates and knots into nodes, it will not be generated again at the Three Passes (sanguan, the three barrier-apertures through which the body’s Qi-mechanism circulates). After three years of cultivation, one can know in advance affairs ten thousand li away, as well as portents of good and ill fortune. This is because the joints have received the true Qi, and the apertures have become open and keenly responsive.

In the eleventh month, one should receive the Qi of the heaven Fanmo Jiayi (Fanmo Jiayi Tian, the name of a celestial realm). At dawn on the second day, at noon on the twelfth day, and at midnight on the twenty-second day of this month—that is, on three days each month, taking one double-hour (shichen) each time—one first bathes in fragrant hot water, burns incense, and enters the quiet chamber. Facing northwest, one makes nine bows in homage to the Primordial Father (Yuanfu); then, facing southeast, one makes three bows in homage to the Mysterious Mother. One then sits upright facing the yuejian of that month (the direction fixed according to the month), clicks the teeth thirty-six times, closes the eyes in visualization (cunxiang), and invokes the Celestial King of Fanmo Jiayi. The Celestial King’s surname is Xuan, and his taboo name is “E霐.” He wears a fur robe of the nine-colored primal phoenix and flying clouds and a crown of mysterious dawn, chronogram stars, and flowing essence, and he comes flying, mounted on a white lin and white clouds.

One next pays homage to the Mysterious Mother, then again sits upright facing the yuejian, clicks the teeth thirty-six times, closes the eyes in visualization, and invokes the Celestial King of Fanmo Jiayi. The Celestial King’s surname is Xuan, and his taboo name is “E霐.” Wearing a fur robe of the nine-colored primal phoenix and flying clouds and a crown of mysterious dawn, chronogram stars, and flowing essence, he rides the flying wheel of the white lin and white clouds and leads thirty-two immortal youths of Taihua, descending into the Cavern Chamber (dongfang, the numinous chamber located within the body in the visualizations of internal cultivation) inside the practitioner’s body. One visualizes green cloud-Qi rising thick and dense and encircling the body; after it lingers for a moment, one draws the cloud-Qi in through the mouth and swallows it nine times, while softly reciting the invocation:

Flowing elixir Qi (vital energy) descends from the Nine Heavens and condenses above into refined essence. Yuanfu, the deity who governs Yang Qi, infuses breath, while Xuanmu, the deity who governs the Yin spirits, receives numinous Qi. Five radiances shed their brilliance, and the breaths of the three perfected deities mingle together. The Imperial Lord enters the practitioner’s name in the registers, and Taiyi, the deity who presides over life, establishes the practitioner’s vital force. Above is the Mysterious Heaven and below the Yellow Earth; the Three Palaces within the body are solemn and pure; the nine orifices receive true Qi; and the myriad spirits rest in peace and stillness.

The practitioner accords with the cycle of the times, lengthening the years of life and returning to the primordial form—rising together with Qi, enduring together with Shen (spirit), flying through the dark and mysterious void, and reporting upward to the Celestial Emperor. When the rite is finished, one swallows the breath nine times and the salivary fluid twelve times, stopping only after this has been completed four times. Practiced in this way for three years, the method tempers the intestines and viscera, increases one’s strength, and makes it possible to know in advance what has not yet occurred; after nine years of practice, the bones grow light and one ascends in broad daylight.

In the twelfth month, the practitioner is to receive the Qi of Fanbao Heaven (Brahma-Treasure Heaven). Practice should be carried out at three times on three days of that month: at dawn on the third, at noon on the thirteenth, and at midnight on the twenty-third. First bathe in scented water, burn incense, and enter the quiet chamber; face northwest and bow nine times in audience before Yuanfu, then face southeast and bow three times in audience before Xuanmu. Then turn toward the yuejian—the direction indicated by the earthly branch of the current month—and sit upright. Click the teeth thirty-six times, close the eyes, visualize, and invoke the Heavenly King of Fanbao: he is keen of mind and numinously extraordinary, and his taboo name is “Wuyunxi.” He wears a fur robe of nine-colored flowing clouds and flying dawn, and upon his head a flowing-cinnabar crimson cap, the crown of the glittering stars and mysterious essence. He rides a jasper carriage of streaming rose-clouds and cinnabar empyrean, covered by a feathered canopy, with twelve jade immortals from the Upper Palace in attendance. He descends into the Cavern Heaven Bright Hall within the practitioner’s body, the palace in which deities are preserved and visualized inside the body. Visualize purple cloud-Qi rising thick and dense, encircling the whole body. After a short while, inhale the cloud-Qi through the mouth and swallow it nine times, then softly utter the invocation:

The Jing (essence) and Qi (vital energy) of the Nine Elixirs (Jiudan) flow and converge, naturally giving rise to transformation. The Primordial Father (Yuanfu) descends from the Mysterious Darkness (Xuanming); the Mysterious Mother (Xuanmu) spreads forth and opens transformation; the Imperial Lord (Dijun) oversees the numinous realm; the Great One (Taiyi) guards the True Realm; the Director of Destinies (Siming) registers the rolls of names; and Eastern Florescence (Donghua) records the names of the immortals. The Jing and Qi of immortal medicines such as Flying Blossom (Feiying) and Sovereign Polypore (Huangzhi) stream through the whole body. The Eight Effulgences (Bajing) and the Nine Qi refine the root of the embryo, linking the channels of the Three Palaces (Sangong), so that the nine orifices draw in fresh Qi. Spiritual awareness grows keen and can discern what is hidden and subtle, while the interior of the body is clear and unobstructed. The bodily form then changes, turning together with Qi into cloud and mist, mounting emptiness and riding the void, and ascending in flight to the Imperial Dawn (Dichen).

When the ritual is complete, swallow Qi nine times and swallow saliva twenty-four times. Cultivated in this way for three years, the bones transform until they are like jade, the spirit is joyful and Qi is abundant, and one can foresee events that have not yet taken place. Cultivated for nine years, the bodily form is transformed, and one can fly through the Great Void.

In the first month, one receives the Qi of Huayingsheng Heaven (the Heaven of Transformative Responsive Sound). When the ritual is complete, swallow Qi nine times and swallow saliva twenty-four times. Cultivated in this way for three years, the bones transform until they are like jade, the spirit is joyful and Qi is abundant, and one can foresee events that have not yet taken place. Cultivated for nine years, the bodily form is transformed, and one can fly through the Great Void.

Receiving the Qi of Huayingsheng Heaven in the first month should be carried out in the early morning of the fourth day, at noon on the fourteenth, and at midnight on the twenty-fourth—three days each month, with one double-hour (shichen) chosen on each occasion. First bathe in fragrant hot water, enter the quiet chamber, and burn incense. Perform nine bows toward the northwest in homage to the Primordial Father, then three bows toward the southeast in homage to the Mysterious Mother. Then sit upright facing the direction of that month’s establishment (yuejian), click the teeth thirty-six times, close the eyes, visualize, and call upon the Celestial King of Huayingsheng.

The Celestial King of Huayingsheng is surnamed Yao, and his tabooed personal name is Ranglie. He wears a cloud-brocade robe of nine-colored streaming radiance, brilliant and resplendent, and a crown of Great White Jade Essence (Taibai Yujing) that gives off white light. Riding a purple celestial wheel drawn by flying phoenixes, he leads thirty-six Great Perfected Jade Immortals (Taizhen Yuxian) in descent, entering the Canopy Palace (Huagai Gong) within the practitioner’s body. The practitioner should visualize dense white cloud-Qi rising thickly and encircling the whole body, holding the vision for a short while. Then visualize once more the Celestial King and the host of immortals descending, with white clouds circling the body. After a moment, inhale the cloud-Qi through the mouth and swallow it nine times, while softly reciting the invocation:

Three forces unite as one and, through nine transformations, congeal into Shen (spirit). Above opens and below unfolds; the two luminaries, sun and moon, entwine one another; the Qi (vital energy) of Yin-Yang fills the body to abundance and descends into my body. I am endowed with nine kinds of numinous Qi, and my name is enrolled in the High Dawn (the immortal realm of the high heavens). The three palace-residences within the body are filled with purple channel-networks; this method accords with nature. The practitioner is open and unobstructed from within to without, and the bones too are transformed into immortal bones. One turns back the primordial Qi, draws down numinous Qi, and thereby brings the myriad spirits to completeness. Clad in feathered robes of flight through heaven, they bear me up to the high heavens.

After the rite is completed, swallow Qi nine times and swallow saliva twenty-four times. Cultivated in this way for three years, the lungs transform into a golden substance and the countenance becomes like jade; cultivated for nine years, divine spirits descend, and one can ascend in broad daylight.

In the second month, one is to receive the Qi of the Heaven of Unarrogant Joy (Bujiao Letian). At dawn on the fifth, at noon on the fifteenth, and at midnight on the twenty-fifth of this month, perform the practice once each—that is, three times a month, at these three times respectively. Before carrying out the method, bathe in fragrant water, enter a quiet chamber, and burn incense. First bow nine times toward the northwest, paying homage to the Primordial Father; then bow three times toward the southeast, paying homage to the Mysterious Mother. Then sit upright facing the monthly establishment (the direction corresponding to the earthly branch of the current month), click the teeth thirty-six times, close the eyes and visualize, and invoke the Heavenly King of Bujiao Letian.

The Heavenly King of Bujiao Letian bears the surname Ning, and his taboo name is Ziquanmao. He wears a nine-colored mottled fur robe patterned with flying frost and cloud tracery, and on his head a crown of cyan florescence, the mysterious essence of the Year Star; he rides a cinnabar-cloud carriage drawn by a white deer. Twenty-six jade immortals of the Upper Palace attend him as he descends and enters the Purple Tenuity Palace (the divine palace within the practitioner’s body). Visualize cyan cloud-Qi encircling the whole body. After a while, inhale the cloud-Qi through the mouth, swallow it nine times, and softly intone this prayer:

The three forces unite to form the guiding order; the two numina of sun and moon conjoin in peace and calm. The Qi of the Nine True Ones flows downward, aided by the radiance of sun and moon. The mysterious light of the seven stars shines, and the star lodges of the five directions circle about in protection. The three passes are luminous, and the myriad spirits wear caps and sashes. The nine orifices are pure and unobstructed, and the six repositories are nourished. Within, one is filled to abundance; without, the numinous and extraordinary appear, and insight reaches all without exception. Long enduring together with heaven and earth, one forever enjoys the Four Greats (the four basic elements that constitute heaven, earth, and the myriad things).

When the prayer is finished, swallow Qi nine times and swallow saliva nine times. Cultivated in this way for three years, purple channel-networks form within the liver, jade florescence arises within the body, inside and outside are thoroughly luminous, and one can foresee what has not yet occurred; cultivated for nine years, the numinous spirits descend, and one ascends in flight to the Nine Heavens.

In the third month, one is to receive the Qi (气) of Jiran Heaven (寂然天, the Heaven of Profound Stillness). On the morning of the sixth, at noon on the sixteenth, at midnight on the sixteenth, and during the three double-hours (shichen 时辰) of the third day of this month, one should bathe in scented water, then enter the chamber and burn incense. Facing northwest, one kowtows nine times in worship of the Primordial Father (Yuanfu 元父); facing southeast, one kowtows three times in worship of the Mysterious Mother (Xuanmu 玄母). One then turns toward the Yuejian (月建) direction of the current month, sits upright, clicks the teeth thirty-six times, closes the eyes, and inwardly visualizes and invokes the Heavenly King of Jiran.

The Heavenly King of Jiran is surnamed Jin (津), and his personal name is Qianying (椠颍). He wears garments patterned with seven-colored dragons, radiant and translucent, and the Yin Essence Night-Radiance Crown (Yinjing Yeguang Guan 阴精夜光冠). Riding the Flying Wheel of the Eight Effulgences (Bajing Feilun 八景飞轮), he leads twelve Jade Immortals down into the practitioner’s Palace of Longevity (Changming Gong 长命宫). One visualizes dense blue-green cloud-Qi thickly encircling the body. After a short while, one slowly draws the cloud-Qi in through the mouth nine times, swallowing with each breath. Then one softly recites the invocation:

“The supreme Dao (道, the Way) is profound and hard to fathom; mysterious and wondrous Qi spreads unseen. The Qi of nine and five circulates and transforms; the Eight Assemblies gather at the Gate of Life (Mingmen 命门). The infant (Chizi 赤子) in the Cinnabar Palace (Dangong 丹宫) is the sovereign who receives the Qi of the Celestial Emperor (Tiandi 天帝). Taokang (桃康) presents the register of allotted life to the Three Origins (Sanyuan 三元); the Perfected (Zhenren 真人) oversee and shed their light, refining and nurturing the hun (魂) and po (魄), so that the inner is bright and the outer radiant, and with numinous power they guard the deep passes and apertures. The Eight Effulgences protect the body; the nine Qi descend with numinous power, enabling one to rise into the mysterious void and enter the gate of the Celestial Emperor.”

When the recitation is finished, one swallows Qi nine times, then swallows the saliva (jinye 津液) in the mouth nine times, and may stop. Cultivated in this way for three years, the gallbladder transforms into jade frost, purple mist condenses within the body, the nine orifices draw in numinous Qi, and one can converse with the infant; after nine years of cultivation, one can ride the mysterious clouds and purple canopy and ascend to the Nine Heavens.

In the fourth month one should take in the Qi (vital energy) of Xuyan Heaven, one of the celestial realms of Daoism. On the morning of the seventh, at noon on the seventeenth, and at midnight on the twenty-seventh, one chooses a double-hour on each of these days to perform the practice, three times in all during the month. First bathe in fragrant water, then enter a quiet chamber and burn incense. Facing northwest, kowtow nine times in homage to the Primordial Father; then, facing southeast, kowtow three times in homage to the Mysterious Mother. Next turn toward the direction of that month’s establishment—the bearing fixed according to the month—and sit upright. Click the teeth thirty-six times, close the eyes, and visualize while invoking the King of Xuyan Heaven.

The King of Xuyan Heaven bears the surname Zi and the personal name Yuwanxu. He wears robes embroidered with nine-colored cloud patterns of the Three Methods and the crown of Celestial-Origin Precious Radiance. He rides nine-colored flying geese and three pure-white flying clouds, attended by twenty-four Pure-Numen Jade Maidens. Descending from heaven, he enters the Yellow Court Palace within the practitioner’s body, the place where Shen (spirit) is visualized and preserved. One visualizes his golden-yellow eyes and again calls on him to descend into the Yellow Court Palace, then pictures dense clouds of yellow Qi rising and billowing until they encircle and cover the whole body. After a short while, one slowly draws the cloud-Qi in through the mouth, swallows it in nine draughts, and softly intones this invocation:

“The three hun souls are already settled, and the seven po souls already still. The Five Lodges are arrayed in heaven, and the body takes the Seven Stars as its model. The host of spirits guards at one’s side, and the Qi of Mysterious Truth breathes out and draws in numinous nature. The Qi of jade mushrooms flows into the body, coursing through the five viscera and the bodily form. Within and without are filled, and the deep passes and apertures grow bright and clear. The countenance is restored and the marrow refined and nourished, so that pallor turns to a fresh green luster. One transforms the bodily form at will, passing in and out of the hidden dark, rides the void and flies through emptiness, and ascends to the Palace of the Moon.”

When the invocation is finished, one swallows Qi nine times more and swallows the saliva nine times, and the rite comes to an end. Practiced in this way for three years, it is said, the spleen turns to gold, the body shines with golden Jing (essence), and one can see the five viscera and converse with the Eight Effulgences, the Daoist divinities within the body. Practiced for nine years, one can fly and ascend into Jade Clarity Heaven, the highest celestial realm spoken of in Daoism.

In May the practitioner receives the Qi (vital energy) of the Shangshang Chanshan Wuliangshou Tian. On the morning of the eighth day, at noon on the eighteenth, and at midnight on the twenty-eighth of this month, one bathes in fragrant water, enters a quiet chamber, burns incense, faces northwest and kowtows nine times in homage to the Primordial Father, then faces southeast and kowtows three times in homage to the Mysterious Mother. One then turns toward the direction of the month’s Jian (the direction corresponding to the earthly branch of the current month), sits upright, clicks the teeth thirty-six times, closes the eyes, and visualizes the King of the Shangshang Chanshan Wuliangshou Tian. His surname is Xi and his taboo name is Chanminban; he wears a robe of nine-colored cloud-patterned fur, a Hunjing moonlight crown, rides twelve mysterious turtles, and arrives flying beneath a cyan feathered canopy. Thirty-two jade youths of the Upper Palace Great Immortals descend with him into the Shuanghe Palace within the practitioner’s body.

Visualize dense purple cloud Qi rising and enveloping the entire body. After a moment, inhale the cloud Qi through the mouth and swallow it in nine portions while softly reciting the incantation: “The Eight Sceneries each settle in their places, the myriad spirits stand in orderly array; the five viscera condense into florescence, the nine orifices open bright and clear. The heart-spirit transforms into a king, the bones turn to dust and scatter; rosy skirts flutter softly, feathered garments swirl in profusion. The inner Perfected One is filled with divine Qi and draped in cyan feathered robes; cloud wheels, purple canopies, and jade carriages come to welcome, guiding me to ride immortal Qi and ascend, circling and lingering in the air. Grant that I may fly upward to the Taiwei Heavenly Palace.” After reciting, swallow the Qi nine times and then swallow the saliva nine times; the practice ends here. After three years of such cultivation the kidneys condense immortal Qi and transform into an immortal body, the entire physique taking on immortal characteristics. The Three Origins (the Three Officials of Heaven, Earth, and Water) descend to receive one, and one may ascend to heaven in broad daylight.

In June the practitioner receives the Qi of the Yudan Wuliang Tian. Follow the method described above, swallowing the Qi nine times and the saliva nine times; the practice ends here. After three years of such cultivation the kidneys condense immortal Qi and transform into an immortal body, the entire physique taking on immortal characteristics. The Three Origins descend to receive one, and one may ascend to heaven in broad daylight.

In the sixth month of cultivation, one absorbs the Qi (vital energy) of Yudan Wuliang Tian (one of the heavens in Daoist cosmology). Practice is performed once each on the morning of the ninth day, at noon on the nineteenth, and at midnight on the twenty-ninth, three times in the month. First bathe in fragrant water, enter a quiet chamber and burn incense, then face northwest and prostrate nine times in homage to Yuanfu (the Primordial Father); next face southeast and prostrate three times in homage to Xuanmu (the Mysterious Mother). Turn toward the monthly jian direction (the orientation determined by the month) and sit upright, knock the teeth thirty-six times, close the eyes, and visualize the Heavenly King of Yudan Wuliang Tian.

The Heavenly King of Yudan Wuliang Tian has the surname Hun and the given name Shuangminshu. He wears a seamless nine-colored garment with natural mottled patterns, a crown of blazing essence and solar orb, and rides a fine jade chariot drawn by nine qilin, leading twenty-four jade immortals as they descend into the practitioner’s Jianggong (the inner scenic palace at the heart). Visualize dense red cloud-Qi encircling the entire body. After a moment, slowly inhale the cloud-Qi through the mouth and swallow it in nine portions while softly reciting:

“The Qi of the Nine Heavens has already filled my body. I arrange the Eight Scenes (the deities and atmospheric phenomena of the Daoist inner landscape) so that they array themselves within the Three Palaces; the various gods each occupy their proper places, and the numinous truths communicate with one another. Siming (the deity who governs lifespan) establishes my name and register, Taiyi (an exalted Daoist deity) assists and protects me, and the Sanwu (combinations of Daoist deities or inner spirit-Qi) each become perfectly ordered. Let me circulate and thereby behold the sun, pass through three transformations and nine revolutions, and return to my imperial homeland. Golden chariots and jade canopies guard and guide, jade light accompanies their coming, and they descend into my body. The various gods each occupy their proper places, and the numinous truths communicate with one another. Siming establishes my name and register, Taiyi assists and protects me, and the Sanwu each become perfectly ordered. Let me circulate and thereby behold the sun, pass through three transformations and nine revolutions, and return to my imperial homeland. Golden chariots and jade canopies guard and guide, jade light accompanies their coming, they descend into my body, settle in my Golden Hall, guard and protect me together, accompany me in flight, ascend to the Great Mystery, and attend the banquet in the palaces of the sovereigns.”

When the invocation is finished, swallow Qi nine more times and swallow saliva nine times, then cease. After three years of this cultivation, jade florescence arises in the heart, the various Qi within the body transform into immortal Qi, one is able to perceive the hidden and discern the obscure, and converse with the spirits. After nine years one can mount the Eight Scenes and fly up to Shangqing (the Clear Vacuity Heaven of Daoist cosmology).

During the ten months of gestation, by the sixth month the fetus has already fully absorbed the Qi (vital energy) of the Nine Heavens. By the seventh month the Qi of Heaven and Earth is abundant; the fetus further receives the generative energy brought by the movement of the sun, and is thus able to be born.

The practitioner should, at dawn on the tenth day of the seventh month, at noon on the twentieth, and at midnight on the thirtieth—that is, during three double-hours on three days of the month—first bathe in scented hot water, then enter the quiet chamber and burn incense. Facing northwest, one makes nine bows, then turns toward the southeast and makes three bows, and afterward sits upright facing the direction that corresponds to one’s own time of birth, clicking the teeth thirty-six times. One visualizes the Primordial Father of the Nine Heavens (Jiutian Yuanfu, the father deity among the Nine Heavens, whose taboo name is “Zunhui”) descending from the northwest of Heaven and entering the Niwan Palace (the upper Dantian (energy center) in the head) at the crown of one’s own head.

Likewise, at dawn on the tenth day of the seventh month, at noon on the twentieth, and at midnight on the thirtieth, one bathes, enters the chamber, and burns incense; facing northwest, one makes nine bows, then turns toward the southeast and makes three bows, and then sits upright facing the direction of one’s natal destiny, clicking the teeth thirty-six times. One visualizes the Primordial Father of the Nine Heavens, “Zunhui,” descending from the northwest and entering the Niwan Palace, while the Mysterious Mother (Xuanmu, the goddess paired with the Primordial Father, whose taboo name is “Dunhuan”) descends from the southeast and enters the Mingmen of the Dantian (the cultivation site between the area below the navel and the kidneys).

The Primordial Father transforms into azure Qi, and the Mysterious Mother transforms into yellow Qi. The azure Qi descends from the Niwan Palace, the yellow Qi rises from the Mingmen, and the two Qi meet in the Crimson Palace (Jianggong, the cultivation site in the region of the heart), where they mingle and intertwine. Before long the azure Qi becomes an infant and the yellow Qi becomes a phoenix. The phoenix holds in its beak the “Talisman of the Nine Elixirs for the Flowing of Essence (Jing) and the Preservation of Life” and feeds the talisman to the infant. After the infant receives the talisman, it becomes a round sun and rises out through the crown of the head, while the phoenix becomes moonlight and returns into the Mingmen.

Then the yellow Qi within the Mingmen once again becomes a phoenix, and the phoenix again holds the “Talisman of the Nine Elixirs for the Flowing of Essence and the Preservation of Life” and feeds it to the infant. After the infant receives the talisman, it becomes a round sun and rises out through the crown of the head, while the phoenix becomes moonlight and returns to the Mingmen. Sunlight and moonlight shine upon each other from afar, and their brightness penetrates the whole body. One then draws in the essence of the sun and swallows it eighty-one times, draws in the moonlight and swallows it forty-five times, and softly recites the invocation:

The two Qi (vital energy) of Yin-Yang meet and join in darkness, and they also appear in the light of the sun. Together they gather in the Crimson Palace, the palace of the inner landscape where the heart resides. Primordial Qi is transformed and born as an infant, while Mysterious Qi is transformed and born as a phoenix. The two at times separate and at times unite, passing through nine transformations until they blend and return to one. Sun and moon face each other, and above communicates with below. On the left is the Sovereign Numen, and on the right is Taokang; spirits such as Baiyuan and Wuying rest securely in the Cavern Chamber, the divine chamber within the body. The myriad spirits appear together, numerous and magnificent. Jing (essence) and Qi rise and fall in flowing movement and congeal into an inner jade radiance, while a feathered ceremonial bearing manifests over the whole body. A dragon carriage then comes to receive the practitioner, who flies through the mysterious void and ascends into the Grand Void. When the rite is complete, one immediately ingests the “Talisman of the Nine Elixirs, Flowing Jing, and Preservation of Life.”

The “Talisman of the Nine Elixirs, Flowing Jing, and Preservation of Life” is written in blue-green characters on bamboo membrane and is taken while facing one’s Benming, the stem-and-branch direction corresponding to the year of birth, three times a day, one talisman each time. This talisman enables the breath to course through the abdomen, refines and nourishes the bone marrow, transforms the bodily form, and condenses Shen (spirit) and Qi. After nine years of cultivation, one can ascend in flight and rise to Heaven in broad daylight.

The “Talisman of the Nine Elixirs, Flowing Jing, and Preservation of Life” is written in blue-green characters on bamboo membrane and is taken while facing one’s Benming, three times a day, one talisman each time. This talisman enables the breath to course through the abdomen, refines and nourishes the bone marrow, transforms the bodily form, and condenses Shen and Qi. After three years of cultivation, the whole body can be transformed and ascend. Before the talisman is taken, one first offers this invocation:

“The Qi of Heaven descends, and the Qi of Earth ascends; the two Qi of Yin-Yang join and flourish. The Nine Elixirs transform, and Jing and Qi congeal in the Central Palace. The Eight Effulgences—the spirits, or the atmospheric manifestations, within the body—send forth numinous light, and the six bowels are full and thriving. The host of spirits is clear and bright, at peace together, long enjoying the Qi of Great Harmony. Heaven and Earth endure forever, and joy is without end.”

When the invocation is finished and the talisman has been swallowed, one then swallows Qi nine times, and that is sufficient.

All who cultivate this Dao (the Way) should reckon the month in which the embryo was received and practice month by month in accordance with the months, stopping when ten months have been completed. This Taijing Zhongji, the Central Record of Embryonic Essence, is the foundation of learning immortality and the source of seeking long life. If one does not cultivate this Dao, one merely toils in vain, and neither the bodily form nor spirit-consciousness gains any benefit. If the body has not been refined and nourished, the foundation of cultivation cannot be made firm, and the true Shen will also scatter and be lost. Even if the cloud carriage of legend descends, the body cannot ascend in flight of its own accord. This is an exceedingly secret method of cultivation; do not lightly transmit it to unsuitable persons. To violate the sworn covenant and the precepts brings grave culpability, and calamity will fall upon oneself. Keep the teaching secret and cultivate it, concentrate and practice with arduous effort, and in the end one may become a superior immortal and ascend in flight in broad daylight.

If one does not know the month of one’s conception, the earthly-branch month belonging to one’s natal destiny is used as the fetal month for cultivation. For example, if one’s natal destiny is Yin and one was born in the first lunar month, the first month is taken as the fetal month; the other animal signs are treated in the same way.

The Jiudan Shanghua Taijing Zhongji (Central Record of the Fetal Essence of the Superior Transformation of the Nine Elixirs), also known as the Qiongtai Lingyao (Jade Embryo of Numinous Radiance), is said to have arisen at the beginning of the Nine Mysteries, condensed from the spontaneous Qi (vital energy) of the Great Void. Twenty-four Perfected Ones and thirty-nine Thearch Lords all once cultivated this Jing (scripture). The Great Thearch Lord transmitted it to the Lady of the Southern Pole; the Lady of the Southern Pole transmitted it to the Celestial Thearch Lord of Grand Tenuity; the Celestial Thearch Lord of Grand Tenuity transmitted it to the Latter Sage, the Thearch Lord of the Golden Portal; and the Thearch Lord of the Golden Portal in turn transmitted it to the Supreme Minister, the Azure Lad. The Azure Lad re-edited and arranged the methods of use and the order of the chapters, and entrusted them to the Perfected One of the Western Citadel. The Queen Mother of the West sealed one copy of the scripture away at Yingzhou and Fangzhang.

According to the rules of transmission, only those who possess the innate endowment for immortality and whose names are entered in the imperial registers (the celestial roster of immortals) may receive the teaching. One who obtains the text is attended and protected by nine jade lads and nine jade maidens, who guard both the scripture and its holder. To slight this numinous writing, transmit it to an unqualified person, or leak the secrets of Heaven brings severe punishment: the ancestors of seven generations and one’s parents are chastised by the Three Officials (the deities who govern Heaven, Earth, and Water), made to haul stones and move mountains, and are not pardoned through ten thousand kalpas; the person concerned is also tried and punished, long imprisoned in hell, and unable to become an immortal.

When the scripture is transmitted, master and disciple must observe a purification fast together for ninety days, or for thirty days, and prepare one catty of superior gold, eighty feet of white silk, and one catty of cinnabar as tokens of the covenant oath. Only after master and disciple have knelt facing north and sworn the oath may the transmission take place. The scripture must not be passed on at will. If one cultivates it without the oath and the tokens, calamity will implicate the ancestors of seven generations, and one will oneself be punished, sinking under the burden of guilt into the dark netherworld, with no pardon through ten thousand kalpas. Those who study the practice should be cautious and must never divulge the scripture carelessly.

Here ends the Shangqing Scripture of the Central Record of the Embryonic Essence of the Upper Transformation of the Nine Elixirs (Shangqing jiudan shanghua taijing zhongji jing).

The two characters “mulu” (catalog) were added later by the compiler.