《上清仙府琼林经》

The Shangqing Xianfu Qionglin Jing (Scripture of the Jade Forest of the Immortal Mansion of Highest Clarity) states that in the heavens there exists a “Mysterious One” (Xuanyi), generated by the sun and named the “Flowing Pearl” (Liuzhu); it is the root of numerous mysterious and wondrous phenomena. If one can obtain and retain it, one may achieve immortality and never grow old. The human body likewise contains the “Three Ones” (Sanyi)—inner true spirits each occupying one of three locations—and their positions differ from one another. If one can simultaneously guard the Three Ones, one may become an Immortal King. One of them dwells in the Great Abyss (Taiyuan) of the North Pole; before it lies the Hall of Light (Mingtang), below it the Crimson Palace (Jianggong), and above it the Floral Canopy (Huagai) together with successive layers of jade towers.

The scripture further records that the Perfected of Purple Yang (Ziyang Zhenren, a legendary Daoist practitioner) once said: “When I formerly studied the Dao, I received from Su Zixuan, the Perfected of the Central Peak, the true names of the Three Ones. Su Zixuan also transmitted to me the methods of guarding the One (shouyi), amounting to more than two hundred items. I cultivated according to these methods and thereby became a Perfected of Shangqing (Highest Clarity). These methods of the Dao are genuine and subtle.”

The scripture also states that the twenty-four qi (corresponding to the twenty-four seasonal qi of the year) correspond to the twenty-four Perfected within Taiwei (Grand Tenuity, a celestial stellar region). There one finds a thousand chariots and ten thousand attendants, together with feather-adorned canopies and cloud carriages, in harmony with the Purple Palace (Zigong, the celestial palaces) and the Primordial Chart of Shangqing. If one can steadfastly guard these inner divinities so that the spirit resonates and communicates with them, one will be able to perceive the Three Ones; once the Three Ones are seen, one can behold the thousand chariots and myriad horsemen, mount the feather canopies and cloud carriages, ascend to Taiwei, unite with the twenty-four qi, encounter the twenty-four Perfected, fly aloft to Shangqing, and have one’s name inscribed upon the Primordial Chart. This constitutes the attainment of ascending to heaven in broad daylight, and it also includes the practice of the “Cavern Chamber” (Dongfang) method (visualizing the true spirits within the body and contemplating the palaces and chambers of the inner body).

The scripture further says: The Upper Perfected (Shangzhen) stands for “the Ultimate” (ji), the Middle Perfected (Zhongzhen) for “the Utmost” (zhi), and the Lower Perfected (Xiazhen) for “the Subtle” (miao). The Heavenly Sovereign obtained “the Ultimate” and thus rose to become the Imperial Ultimate (Huangji); the Earthly Sovereign obtained “the Utmost” and thus rose to become Zhengyi (Orthodox Unity); the Human Sovereign obtained “the Subtle” and thus rose to become the assembled Primordial Charts. Cultivating in this manner, one may ascend to heaven in broad daylight, and this likewise encompasses the Cavern Chamber method.

The scripture concludes: The Upper Perfected is “the Ultimate,” the Middle Perfected is “the Utmost,” and the Lower Perfected is “the Subtle.” The Heavenly Sovereign obtained “the Ultimate” and thereby became the Imperial Ultimate; the Earthly Sovereign obtained “the Utmost” and thereby became Zhengyi (Orthodox Unity); the Human Sovereign obtained “the Subtle” and thereby became Lord of All Subtleties. The Three Sovereigns (Heavenly Sovereign, Earthly Sovereign, and Human Sovereign) realized the true Dao and guarded the One, so that the “One” no longer conceals its traces; the immortals seek the true Dao and seek the One, so that the Three Ones all become manifest. That the “One” no longer conceals its traces is because the true Dao has attained its ultimate; that the Three Ones all become manifest is because one has already obtained the “One.”

The Shangzhen Shisheng Bianhua Yuanlu states that once the supreme True Dao (the Way) is opened, the nine great Daos unite and radiance becomes manifest. Primordial Qi (vital energy) undergoes transformation and refinement, revealing a realm of empty luminosity that illuminates Shangqing (the high celestial realm spoken of in Daoism). The true form differentiates, displaying various scenes; the four seasons operate in accordance with nature, and the Eight Sceneries (auspicious visions of Daoist immortal realms) assist and protect. Thereupon one mounts a cinnabar-colored chariot, riding clouds and mist, traveling through Shangqing, flying among the palaces in the clouds, and proceeds to the capital of the Celestial Emperor for audience.

The Jing (scripture) further says that those who cultivate the Dao of the Nine Heavenly True Kings (the cultivation method venerating the Nine Heavenly True Kings) should regularly, on the winter solstice, bathe and enter a quiet chamber, facing west to perform nine bows in homage to the Nine Heavenly True Kings. In this way one will naturally be able to mount a nine-colored cloud chariot, fly through Shangqing and the palaces among the clouds, and proceed to the capital of the Celestial Emperor for audience.

The Jing again says that those who cultivate the Dao of the Nine Heavenly True Kings should regularly, on the winter solstice, bathe and enter a quiet chamber, facing west to perform nine bows in homage to the Nine Heavenly True Kings. In this way one will naturally be able to mount a nine-colored cloud chariot and fly up to Shangqing.

The Jing further says: The spirits above the Nine Heavens, primordial and spontaneous… Within there is the purple primordial treasure, outwardly encircled by the Three Plain… Penetrating transformations and entering deeply into the subtle and refined; my Dao has long since differentiated and become manifest. The gaze welcomes the wondrous radiance, the mind and spirit are draped in five-colored auspicious clouds, riding the chariot of the Eight Sceneries and flying into the celestial realm of the Imperial Lord.

It also says: Containing the True Dao and receiving primordial Qi, the form manifests the elegance of Purple Heaven; riding clouds and traversing emptiness, bathing in the light and shadows of mist and haze from the eight directions… one is able to mount a soaring chariot and ascend to Yuchen (a name of a Daoist celestial realm).

The Jing also mentions the “Palace of Qionglin Seven Reflections,” that is, the immortal palace named Qionglin Qiying.

It further says: Internally one nourishes the immortal true spiritual Qi, externally one refines the true form; the floral dew of the Jade Pool moistens and flows, pervading the Purple Chamber (the divine chamber within the practitioner’s body, also referring to an immortal palace).

It also says: The Supreme Jade Dawn (the Jade Dawn Worthy or realm in the highest celestial sphere) turns its radiance, causing the realm of empty luminosity to appear; the true form differentiates and then returns to unity, undergoing nine refinements to accomplish the Three True Ones.

It is also said that the Upper Prime Taisu Three Prime Lords (the Taisu Three Prime Divine Lords dwelling in the Upper Prime heavenly realm) recite this invocation upon rising at dawn: “The Qi (vital energy) of the Three Su revolves around the Heavenly Origin, the clear and bright cloud heavens protect the Jade Spirit...” Although the Great Rosy Clouds are distant, they can illuminate sentient beings in the profound and luminous places; may we each carry the Jade Covenant (the jade tally symbolizing the alliance) and together ride the chariot of the Nine Heavens.

It is also said: “Taisu arranges the movements, the immortal landscapes of the four directions fly about in the void.” It is also said: “The clear and bright heavenly realm raises the morning light, spiritual Qi escorts the bodily form in its ascent; floatingly one mounts the Heaven of the Nine Origins, slowly entering the morning realm where the Imperial Lord resides.” It is also said: “May we together ride the chariot of the Nine Heavens.” It is also said: “Taisu arranges the movements, the immortal landscapes of the four directions fly about in the void.” It is also said: “The clear and bright heavenly realm raises the morning light, spiritual Qi escorts the bodily form in its ascent; floatingly one mounts the Heaven of the Nine Origins, slowly entering the morning realm where the Imperial Lord resides.”

It is also said: “The four aged immortals and the various Perfected Ones scatter flowers in the immortal chambers among the clouds.” It is also said: “The mysterious morning realm connects with the high-ranking spirits, comprehensively commanding all the Perfected, driving the pure Qi of the eight directions; Jade Splendor illuminates the Cinnabar Chamber, the radiance of the Purple Phoenix shines upon the immortal palaces in the clouds.” It is also said: “I set out on an auspicious day, reporting upward to the Heavenly Emperor and divine spirits, praying to become an immortal and ascend in flight, so as to ride the chariot of flowing clouds.”

It is also said: “The Dao (the Way) of the Purple Sovereign’s Primordial Beginning merges with the mysterious void, passing through three transformations and nine divisions, blending and generating in the Grand Beginning; flying clouds circulate in attendance, with azure floral canopies and green carriages following.” It is also said: “The night sky is bright and clear, the profound empty and still realm opens the true realm; flowing clouds linger, golden flowers bloom on all sides, the divine light of the Cinnabar Sovereign spreads, and cloud Qi flies toward the purple immortal chariot.”

The Precious Instructions of the Supreme Jade Scripture says: “Ascending into the Jade Clarity Heaven, one dwells in peaceful banquet beyond the Nine Heavens.” It is also said: “Spiritual winds waft exquisite fragrances, brilliant scenes unfold layer upon layer; the Grand Perfected Spirit plays the Yun’ao (a musical instrument used in immortal music), the assembled immortals play spiritual qins, singing elegant songs that praise the scenes of the Three Heavens, spreading grace throughout the Jade Splendor Forest.”

It is also said: “To study the Dao one must take firm and pure faith as the foundation, serving the master as one would treat one’s closest kin; welcoming the radiance of sun and moon, meeting with the realm of Clear Emptiness, diligently cultivating so as to renew oneself day by day. Uprightly one ascends into the Grand Clarity Heaven, surpassing the sunlight, flying beyond the Nine Empyreans; guarding the original source, holding to the regulations, freely roaming in the mysterious realm. Passing through ten thousand kalpas as if it were but a single night; a thousand years of longevity like a morning. The spiritual banners scatter with the wind, and the myriad miscellaneous thoughts are immediately eliminated.”

The Great Cavern True Scripture (Taidong Zhenjing) says: “The grand immortal banquet is far from the realm of the Nine Mysteries, the cavern-bright immortal scenery is entrusted to...” It is also said: “Guarding the original source, holding to the regulations, freely roaming in the mysterious realm. Passing through ten thousand kalpas as if it were but a single night; a thousand years of longevity like a morning. The spiritual banners scatter with the wind, and the myriad miscellaneous thoughts are immediately eliminated.”

The Taidong Zhenjing (Great Cavern Perfect Scripture) says: A banquet is held in the extremely lofty and distant realm of the Nine Mysteries (Jiuxuan), and the spirits lodge themselves within the scenery of the grotto-heavens. The Jade Emperor rides a vermilion cloud-chariot of the heavens, while green rosy clouds illuminate the golden palaces. Immortals dwell in upper-realm palaces resembling cloud-pearls, leaning back as they cast themselves toward Yuanren Peak. It also says: The flowing pearls halt their radiance, and purple rosy clouds rise like smoke; the immortals travel back and forth seven times, as the three lights of the sun, moon, and stars shine upon the True Realm.

The Taishang Suling Dongxuan Dayou Jing (Scripture of Great Existence of the Cavern Mystery of the Unadorned Numen of the Most High) says: Dwelling at ease in the marvelous grotto-heavens, feasting and roaming in the Seven Dawns (Qichen, the upper heavenly domains spoken of in Daoism); washing body and mind in magnificent gardens, resting in the Nine Mysteries (referring to the lofty heavenly realms); transforming the bodily form, appearing in the realm of the Jade Void, and commanding the various heavens. It also says: The Yin spirit of the Great Perfected is named Nüling; she transforms her bodily form, appears in the Nine Mysteries, rides true Qi (vital energy) to conceal herself in the nether gloom, drives flying rosy clouds, and ascends to the courtyard of the Heavenly Emperor.

Another scripture says: The Nine Mysteries and the Nine Heavens refer to that which lies above the Three Realms. It also says: Freely roaming and taking pleasure on the Terrace of the Nine Mysteries, resting and recovering from weariness by the banks of the Western Feather River. It also says: The Eight Sceneries (Bajing, the eight kinds of heavenly scenes or marvelous atmospheric phenomena spoken of in Daoism) carry the chariots of heaven.

The Dadong Zhenjing (Great Cavern Perfect Scripture) says: Crimson rosy clouds conceal the bright radiance, and the Eight Sceneries fly up into the Great Void. It also says: The Mysterious Mother of the Eight Vows travels together with me amid the Three Mysteries, then releases the chariot reins and gallops toward the vast wilderness, returning again to the Three Mysteries; the Five Numina support from behind, and the Queen Mother walks side by side with me. We dance driving the wheels upon the Divine Mound, and finally halt in the Nine Heavens.

The Dongfang Neijing (Inner Scripture of the Cavern Chamber) says: The Limitless High Perfected (exalted deities of Daoism), in the early morning, dwell in the Vermilion Court, wearing dragon-patterned robes and tiger-patterned sashes, reciting the Dongzhen Jing (Cavern of Perfection Scripture), coming and going through the Nine Heavens, and holding grand assemblies in the Seven Voids (Qixu, the lofty empty realms spoken of in Daoism). They ride flowing cloud-chariots that traverse hollow caverns, and drive circular heavenly chariots in the Supreme Empyrean. It also says: I merge amid the Five Qi, transforming together, and mount the solar chariot; feasting and gazing beyond the clouds of heaven, exhaling and inhaling the Jing (essence) of the Seven Spirits; circling within the Nine Mysteries, and between sitting and rising, rosy light arises from the body. This passage comes from the Wulao Ciyi Jing (Scripture of the Feminine One of the Five Elders).

The Sanyuan Zhenyi Jing (Scripture of the True One of the Three Primes) says: On the left driving the cloud-wheels, on the right riding flying dragons; looking up to command the twenty-four spirits, leading a thousand chariots and ten thousand riders, summoning Yang Qi and Yin Qi, one may then ascend to heaven in broad daylight.

The Guishan Yuanlu (Primordial Register of Turtle Mountain) says: In the morning flying at the Observatory of the Great Sun, in the evening dwelling on the hidden Mount Langfeng. It also says: The host of immortals play and roam in the cloud-light, red flowers bloom in the spring days; the Heavenly Emperor’s chariot comes to a halt, a thousand chariots and ten thousand riders follow along, summoning the two Qi of Yin-Yang, and one may then ascend to heaven in broad daylight.

The Guishan Yuanlu states that immortals soar through the skies above the Solar Observatory at dawn and rest at dusk upon the hidden Langfeng Mountain. The text further relates that the assembled immortals sport among clouds and radiance, crimson flowers opening toward the spring sun; the Heavenly Emperor’s chariot comes to a halt while immortal companions drift upon the clouds, soaring freely. They gaze out upon the vast heaven and earth beyond the eight directions—who can fathom the laws of this ceaseless transformation?

The book also explains that the Three Origins True Lords (Sanyuan Zhenjun) manifest differing forms according to the changes of the four seasons, then return to the source Qi (vital energy), undergo refinement, and recover their original bodily forms. Here “refinement” refers to the Daoist process of transmutation whereby the physical form is restored to its authentic original nature.

The Taidong Zhenjing describes steaming clouds and Qi rising among the northern mountain ridges, where crimson trees put forth purple blossoms; cyan immortal medicines drift down into the groves where phoenixes dwell, and azure numinous herbs grow beside the rocky cliffs. The Numinous Palace towers into the great void, its jade-built immortal chambers joining the rosy clouds of the upper air. The scripture then portrays the sounding of dragons encircling five-colored cloud Qi and the rich cinnabar-red glow of dawn filling the morning sky. Missing characters and omissions in the original text prevent a complete rendering.

The Yupei Jindang Jing declares that the Golden Earring above the Nine Heavens is named “Rainbow Reflection,” also known as the Lodge of Highest Clarity. It resides within the Great Empyrean, condensed from white vaporous Qi, its numinous light illuminating the Nine Heavens. Its color resembles white clouds, its form a jade mountain, surrounded by vistas that pierce the empyrean.

Within it stands the Qionglin Palace. The Emperor Lord of the Nine Heavens keeps watch inside the Golden Court of the Sun Gate.

The Jade Pendant is formed of the soul Jing (essence) of the Nine Heavens and is called “Morning Lamp” above the Nine Heavens. It coalesces the cyan Yang Qi, its numinous radiance shining upon the Nine Heavens; colored like cyan jade and shaped like the full moon, it is empty and luminous within, mysterious and profound, furnished with a jade terrace and a purple hall.

The scripture concludes that solar florescence and lunar Jing, solar rosy clouds and moonlight, mutually illuminate one another. The left hand revolves the Jade Pendant while the right grasps the Golden Earring; the two luminous scenes of sun and moon intertwine and interfuse, bringing stability and health to the dual souls. Ascending, they reach the Taiji (Supreme Ultimate); descending, they pervade the Ten Directions.

The Zishu Jingen Jing records that Qingyao Dijun, the venerable deity of the Qingyao immortal realm, is a disciple of the Nine Yang Primordial Sovereign Jade Emperor and grew up in Yuanya Heaven of the Xuanqiu Jade Kingdom. Beneath the Seven Treasures of the Qiong Forest, seven-colored jade phoenixes, vividly hued divine birds, provide shade for him.

The scripture further states that he dwells in the Mingxia Realm, his teachings circulating throughout the Jade Kingdom; he masters the strategies of the Nine Sovereigns, the classics or principles associated with the nine emperor-lords, and descends upon the hills of the Nine Regions. The phrase “yunyun” in the text indicates that content has been omitted at this point.

His dwelling uses purple clouds as its roof and azure mists as its walls, with halls constructed of gold and a bed of white jade.

The Shangjing of Guarding the Mysterious Elixir states: One fen inward from between the two eyebrows is the “Guarding-Cun Dual Fields”; another cun inward is the Bright Hall Palace (Mingtang Gong); two cun is the Cavern Chamber Palace (Dongfang Gong); three cun is the Dantian (energy center) Palace; four cun is the Flowing Pearl Palace (Liuzhu Gong); five cun is the Jade Emperor Palace (Yudi Gong). One cun above the Bright Hall Palace is the Heavenly Court Palace (Tianting Gong); one cun above the Cavern Chamber Palace is the Extreme Perfected Palace (Jizhen Gong); one cun above the Dantian Palace is the Mysterious Elixir Palace (Xuandan Gong); one cun above the Flowing Pearl Palace is the Grand August Palace (Taihuang Gong). In this way the head altogether contains nine palaces.

The jing methods of the four palaces of Bright Hall, Cavern Chamber, Dantian, and Flowing Pearl are all the Dao by which divine immortals cultivate the way of becoming Perfected Persons, and they have already been transmitted in the world. The Mysterious Elixir Jing is also important instruction concerning the Perfected Officials Who Administer Destiny (the spirits and the gods who govern life as spoken of in Daoism); it is the root that unifies and oversees the jing methods of the four palaces. This jing must be transmitted by the Taiji (Supreme Ultimate) Emperor Lord before it may then be passed on to others.

The jing further states: The Jade Emperor Palace is inhabited by the Divine Mother of Jade Clarity; the Heavenly Court Palace by the Perfected Maiden of Highest Clarity; the Extreme Perfected Palace by the Imperial Consort of Taiji; the Grand August Palace by the Empress of the Most High Lord. What these four palaces correspond to all belong to the “Female True One” (in Daoist cultivation, the divine Perfected who take the one qi of yin-softness as principal), whose Dao surpasses the “Male True One.” These palaces also each possess precious jing, which are transmitted only to those who have already cultivated to Perfected Personhood; those who have not yet become Perfected have no means of hearing them, and the essential secrets of Female True cultivation will not be transmitted to them.

The reason the Most High is able to go out and roam the Eight Sceneries, enter the Jasper Veranda to participate in assemblies, with three thousand jade maidens attending the Perfected Persons and supporting the carriages, numinous consorts singing in harmony beside them, and the divine empress holding kerchiefs in her hands, is truly because of cultivating the Dao of “Guarding the Female One,” thereby using this to ascend to the Mysterious Dawn (the lofty and wondrous immortal realm spoken of in Daoism) to attend the gathering. This is the fundamental purport of the Most High, and also the dharma method transmitted down by the Void Sovereign.

The jing also states: When cultivating the Dao of the Mysterious Elixir Taiyi Perfected Lord, at night one quietly goes to rest, banishing all manner of thoughts; sitting or lying down are both permissible. First visualize the purple qi of the Northern Pole Chen star descending and entering one’s own Mysterious Elixir Palace. Next visualize the sun entering the Mysterious Elixir Palace, filling the palace, located in the center of the purple qi; it looks just like viewing a fire pearl in a dark place. After the visualization is finished, then visualize the Highest Clarity Central Yellow Taiyi Perfected Lord descending from the Northern Pole purple qi and sitting established within the sun in the Mysterious Elixir Palace. This Perfected Lord’s taboo name is Guiying, style Huaxuan. Subsequently visualize one’s own body suddenly entering the sun in the Mysterious Elixir Palace and sitting down facing the Taiyi Perfected Lord. Afterwards, the Taiyi Perfected Lord together with oneself rides the sun, proceeding along the path of red qi; in the course of cultivation there will also appear genuine responses, and ultimately together with Taiyi one arrives at the Net of the Seven Origins (the location of the net and principles in the starry cosmos of Daoism) and proceeds to the Highest Clarity Palace.

The jing further states that the Most High Dragon Book points out: “Sit upright in the Mysterious Elixir Palace, neither leaning nor askew”—this is the essential secret of this Dao. The practitioner of the Dao should visualize the Taiyi purple qi encircling the whole body and swallow it down; one should also constantly visualize the Taiyi Perfected Lord located within the purple qi of the Mysterious Elixir Palace. In this way one can have longevity without limit, causing all kinds of inauspicious disasters to be unable to invade, and the Dao of the Mysterious Elixir is thereby accomplished.

The Daoji Jing says: A person can be compared to a country. The body is this country, Shen (spirit) is the sovereign, Jing (essence) is the ministers, and Qi (vital energy) is the people. Qi (the subtle energy that constitutes the vital activities of the human body) transforms into Jing, Jing then transforms into Shen, and Shen in turn transforms into an infant. This uses the order of a country as a metaphor for the transformations among Jing, Qi, and Shen within the body.

The Shenxian Benqi Neizhuan says: On each of the days of the Eight Seasonal Nodes (the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice), the great sagely honored deities of the various heavens and the Zhenren of profound cultivation all gather at the Upper Palace of Lingbao Xuandu Jade Capital Mountain to pay homage and celebrate the Zhenren of Heaven.

The Dongshen (Cavern of Spirit) section says: Directing the sun, moon, and stars, one arrives at the lofty Palace of Great Rosy Clouds, the carriage aligned with the court of the Nine Heavens.

The Guishan Yuanlu says: The Zhenren dwell in golden halls and jade chambers, amid flower groves adorned with the Seven Treasures and above clear pools... They fly through the heavens, tread upon empty space, and roam and feast in jade chambers. Golden terraces shine with precious light, arrayed with eight kinds of rare delicacies. The Zhenren ascend the grotto-heavens of the immortal realm and come to Turtle Mountain; in the morning they eat Qiongzhi (the numinous mushrooms of the immortal lands), and in the evening they drink from jade springs. All arrive here together: there are twelve mysterious dragons, purple phoenixes, and numinous qiú (wondrous dragon-like beings), along with divine birds, cinnabar carriages (vermilion immortal vehicles), feathered canopies, and the chariots and riders of immortals; the various deities and immortal lords accompany them as they descend to my side.

The Ziran Yuzi says: In Yueheng Heaven there is the capital of Xuandu, where stands Empty Peak Mountain, a place where the myriad sages roam. After cultivating the Dao and becoming an immortal, one may ascend directly to Empty Peak Mountain, receive an immortal title, and then soar away into the void. The scripture further says: In Huangjia Heaven there is a Golden Flower Mountain containing palaces of the Five Emperors, from which five-colored clouds constantly arise; the sun and moon stand arrayed to left and right, with flying immortals guarding the carriage.

The Lingbao Jing says: The Most High Lord of the Dao, above the Fulu of Yucha Mountain in Xi'na Heaven, there is a Golden Flower Mountain. Palaces of the Five Emperors are built within the mountain, from which five-colored clouds constantly arise, the sun and moon arrayed to left and right, flying immortals guarding the carriage.

The Lingbao Jing (Lingbao Scripture) says that the Taishang Daojun (Most High Dao Lord) was at Fuluoyue of Yucha Mountain in the Western Heaven, sitting beneath the Seven Treasures Qianlin. He was playing an instrument named “Jinglong Yun'ao,” whose music drifted toward the cloudy heavens, distant and stirring, transmitting a thousand xun away. The Qi (vital energy) of the various heavens surged vigorously, purple cloud canopies whirled in the mysterious profound realm, auspicious cloud Qi gathered from the four directions, and all eight directions appeared bright.

The Taishang Baojue (Most High Precious Instructions) says: The mysterious ancestral school is subtle and difficult to see, yet brightly penetrating, reaching directly to the realm of emptiness. The path to the Great Dao (the Way) lies in quiet silence; thus one can behold the Three Su Palaces (Sansu Gong, the palaces inhabited by Daoist deities).

It further says: The Laozi Daodejing (Laozi's Classic of the Way and Virtue) states, “Looking at it one does not see it, called Yi; listening to it one does not hear it, called Xi; wanting to grasp it one cannot grasp it, called Wei.” These three descriptions are also the titles of the Three Origins Laozi. The Jing (scripture) further says that these three cannot be pursued to the end, so they mix into one. The so-called Three Su combining as the Primordial One Lord are the Primordial Father and Mysterious Mother of the Three Honored Ones. Reciting this Jing, if the Two Elder Lords (the honored deities referred to here) see the reciter, they can achieve the immortal Dao; the principles of the Great Dao are fully contained therein.

It also says: The Great Dao is uncarved and simple, originally without concrete form; the sages all call it “Xuan” (Mysterious). These two layers of meaning run throughout, and all things thereby reach the profound origin. It further says: Most of the immortals on Kunlun Mountain take Zhongxia (China) as their place of activity. They recite Jing and chant in the Nine Heavens, their voices clear, distant, melodious and brightly resonant; listeners seem far from the dusty world, forgetting vulgar sentiments. At that time the immortals gathered, singing together of the grotto-heavens, chanting mysterious principles, chorusing in unison, new sounds stirring and echoing, winding distant, transmitting far. These are contents treasured by the Shangzhen (Upper Perfected, high-ranking attained Perfected Ones).

The Gaotai Ming (High Terrace Inscription) says: If you wish to ride emptiness and soar through the void, recite the Buxuan Yushu (Feather Book of Pacing Mystery) that I transmitted. Not all immortals can understand this statement. The Buxuan Yujing (Feather Scripture of Pacing Mystery) and the Buxuan Yushu, these two texts, belong to the Taishang Xuanjing (Most High Mysterious Scriptures), and are not transmitted to Zhongxian (mid-level immortals whose cultivation has not yet reached a higher level).

The Zishu Jingen Jing (Purple Book Golden Root Scripture) says: One can command the Nine Heavens, summon the spirits of the Five Emperors; cause the wandering winds to swirl and intermingle, and condense the Nine-Turn Qi into the mysterious Jing (essence) Qi. It also says: The Consort of the Taishang Jun has her hair arranged in a Nine Mystery Jade Essence Drooping Cloud Chignon, residing above the Taiqing Nine Mysteries. “Nine Mysteries” is both a terrace name and refers to within the Nine Heavens Dongyuan Extreme Perfected Palace.

The Dadong Zhenjing (Scripture of the Great Cavern) says: Amid the ethereal Three Rosy-Cloud Ridges, the canopy of the Seven Origins revolves and circles; the scenes of the eight directions enter the Great Void and scatter beyond the Nine Heavens. Auspicious cloud-Qi (vital energy) arises from the gates of the jade palaces, and wondrous mists dispel the gloom. In the Western Palace the Dongxuan is recited, and the clear, soaring song reaches the land of Fusang. It further says: The seven-tiered heavenly watchtowers gleam with flowing iridescent light, and dragon-like clouds of Qi rise from the jade chambers; the left hand draws the chariot of the Three Primordial Essences, while the right hand wields the wheel of the Eight Luminaries. It also says: The left hand grasps the precious canopy of jade blossoms and, riding the radiance of ascension, mounts the Seven Origins.

The Taishang Feixing Yujing (Jade Scripture of Flight of the Most High) says: Stepping upward across the stellar lodges of heaven, one flies among the Nine Stars; the left hand holds the Hidden Writings, the right hand takes the Feather Scripture, pays homage to the Imperial Sovereign, receives the title bestowed by the Imperial Sovereign, passes beyond the Floral Canopy, and ascends to the Purple Court. It further says: Riding rays of light and purple mist, one treads in flight through the Nine Origins.

The scripture also says that the inner hidden names of the Five Imperial Ladies are kept by the Most High in the Palace of the Mysterious Dipper and Purple Canopy. These five ladies can reverse heaven and earth, make the courses of the sun, moon, and stars now swift and now slow, transform mountains and rivers, alter the sequence of the Five Phases (Wood, Fire, Earth, Metal, Water), shift the myriad things, and cause things to recede into hidden darkness. Those who know the methods of the Dao (the Way) within this no longer pass through the Earth Door (the gateway leading to the subterranean netherworld), nor do their hun and po souls pass through Mount Tai (the place where, in ancient belief, souls go after death).

It further says: The Qi of the Dao has neither form nor hue of light; it is vast, empty, and silent, without bound. At the beginning of chaos there was no fixed shape; all was empty non-being and yet spontaneous. The Most High has nothing upon which to rely; it is profound and still, yet mysteriously penetrating.

When heaven and earth undergo the succession of a great kalpa, the most true and most holy venerable deities of the various heavens, together with the perfected ones of refined cultivation, descend upon the Five Sacred Peaks to inspect those throughout the world who truly seek the Dao and cultivate its study. When floodwaters cover the heavens, they are all received by the Five Dragons, ascend to the blessed lands, and roam together with the Celestial Worthy of Primordial Beginning.

The Lingbao Jing (Scripture of Numinous Treasure) says: The perfected ones of refined cultivation gather together with countless multitudes; the text then continues that when floodwaters cover the heavens, they are all received by the Five Dragons, ascend to the blessed lands, and roam together with the Celestial Worthy of Primordial Beginning.

The Lingbao Jing states that the Perfected of Marvelous Practice assembled together with innumerable multitudes. In the lands where they gathered, the ground was poured and cast with molten gold, while the surrounding terraces and pathways were entirely adorned with precious materials such as jade and lapis lazuli, presenting an appearance of orderly solemnity, luminosity, and transparency.

It is further said in the scripture that Yuanshi Tianzun (Primordial Heavenly Worthy) dwelt in the realm of Biluo Kongge Dafuli, seated upon azure rosy clouds. The entire ground consisted of jade, and the surrounding steps and roads were decorated with gold, silver, and various treasures, creating scenes of marvelous diversity.

The kingdom of Chimin in the Chanli world lies in the vicinity of Nanpu Danhuo Mountain. Within the caverns of the Three Origins, the Heavenly Worthy sat upon crimson clouds; the great deities of ultimate perfection and the jade maidens of the great elixir likewise congregated in the region of Danhuo Mountain. This land frequently emits red Qi (vital energy) that takes the form of crimson clouds.

In the practice of Shouyi (the Daoist method of visualization and concentrating the spirit upon the One), one should consistently eat and drink sparingly, avoiding pork and strongly scented fish. Dietary habits must conform to the cold, heat, warmth, and coolness of the four seasons and must not contravene seasonal principles.

When cultivating Shouyi, caution is required against consuming turbid wine, which injures a person’s Jing (essence) and Qi and obstructs the circulating Qi that generates within the five viscera. Once the movement of Jing and Qi is impeded, the blood vessels cease to flow freely.

According to the Shanghuang Xiansheng Zijun Jing, Shenzhou is situated north of the Heavenly Pass. The sun and moon proceed along their orbital paths, and the seven stars of the south likewise revolve among them.

The Shangqing Jing (Shangqing Scripture) says: Visualize the Three Primes (the Qi [vital energy] of the upper, middle, and lower Three Primes) in the Niwan Palace (the upper Dantian [energy center] within the head), and guard the Nine Perfected (the nine kinds of true Shen [spirits] within the body) in this dwelling that is the body. Practice the exhalation and inhalation of the Five Floriate Qi, breathing the Jade Liquid; morning and evening seek immortality in the Hollow Void (the profound and mysteriously distant realm), and when lying at rest in stillness, commune with the deities in the Great Vastness (the expansive and remote realm).

The scripture further says: Those who practice this Jing can ascend the Three Dawns (the heavenly realms of which Daoism speaks) and roam the Great Empyrean (the lofty heavenly realm). The Dadong Jing (Great Cavern Scripture) is a marvelous secret formula transmitted from the Nine Heavens, and is also the foremost classic written in gold by the Upper Prime Lord of Taiqing. In former times the Central Yellow Elder Lord secretly hid and restricted this book; at that time only Yuanzhi understood it, and only Taixuan possessed such precious scriptures as the Golden Towers and Jade Names, the Qiong Tablets and Purple Slips. If one receives, holds, and recites this chapter ten thousand times, one can ascend to heaven in broad daylight, climb to the Shangqing heavenly realm, receive the book of Taiji (Supreme Ultimate), and be appointed High Superior Minister.

If someone possesses this book yet cannot recite it, the Taiwei Heavenly Emperor Lord will on his behalf remove the death register and revise the true register, listing him in the immortal register of Taiji, engraving his name at Donghua, and reporting it to the Most High; the name roster is then sealed at Turtle Terrace. The myriad numina and thousand Shen will all call him the Grandee of Nine Mysteries, making his immortal rank equivalent to that of the Immortal Earl of Taiqing.

The “Chapter of the Eight Gates of the Mysterious Mother in the Intervals” in the Dadan Yinxuan Wuchen Jinhua Yu Jing (Great Elixir Hidden Mystery Five Dawns Golden Floriate Jade Scripture) says: May the Mysterious Mother (the marvelous mother goddess revered in Daoism) be born together with me in the vital Qi, exist together with me between the sun and moon; dwell together with me above the Nine Heavens and in Nature, drink together from the Pao River (the immortal-realm river mentioned in the scripture), rest together in the Jade Perfected (the realm of the immortal perfected), sleep together in the Immortal Hall, and roam together in the Three Mysteries (the mysterious Dao realm).

The scripture further says: The Twelve Upper Vows of the Nine Heavens Emperor Lord, the Eight Gates Divine Intervals of the Nine Numina Mysterious Mother, and other such deities, cultivate with a quieted mind in the secret chamber, burn incense so that the smoke from the censer disperses, and then recite the Dadong Jinhua Jing (Great Cavern Golden Floriate Scripture).

The Xianjin Dongfang Neijing states that Kunlun rises high and stands firm as the dwelling place of immortals. There one finds golden halls and jade cities where nine kinds of primordial Qi (vital energy) gather and disperse amid deep and misty clouds and rain. The Yellow Palace Gates and Purple Doors (sacred designations for palaces and portals) reveal extremely mysterious Jing (essence) and Qi. This Jing-Qi surges upward into the high clouds and mists and shines downward to illuminate the spirits of the nine directions. To the left it connects with the Azure Palace; to the right it leads to the realm of Haoqing. Upon the golden terrace are the Eight Purities (symbolizing eight kinds of pure numinous Qi of the immortal realm), which transform and wander, appearing in myriad forms. The Jade Sweet Dew (the jade liquor of which immortals speak) is limpid, and the Qiong nectar arises of itself. Between the Six Harmonies there are profound portals, and scriptures gather in the pavilions of the eight directions. Here dwells Tai Zhen, a realm so profound it cannot be described in words; it is subtle and does not fall into the formed, and is named Wu Ying.

It further says that in former times Li Zhong of Chang’an originally knew nothing of other methods of the Dao, nor did he understand the practice of the Great Elixir or the methods of the Three Primes. He merely happened upon this Way of the Hidden Court and, by carefully holding to it and cultivating for thirty years, rode the clouds and drove the winds, ascending into Xuanzhou. Immortals such as Wang Lübing, Zhao Shuangcheng, Fan Shuyou, Guan Pinghe, Li Mingxian, and An Sheng also accomplished this Way, ascending into the Cavern Chamber of Kunlun, while some dwelt in the Three Mysterious Palaces of Xuanzhou.

It also says that the Lady of the Three Primes of Great Simplicity (Taisu Sanyuan Jun, a female True Immortal who oversees the Three Primes of Taisu) is a True Immortal woman. She wears a brocade cape of floating clouds of purple Qi, a nine-colored dragon-patterned feather skirt, a precious lang-fuchen feather crown upon her head, a flowing-gold fire-bell at her waist, and holds a tiger tally and dragon book as she sits upright in the void. Beneath her knees there are always clouds of cinnabar, green, and azure Qi, densely encircling her as if to crown her.

The Lady of the Three Primes of Great Simplicity often chants: “The Great Prime connects to Yuqing, the Three Caverns (Dongzhen/Dongxuan/Dongshen, the general designation for the three classes of Daoist scriptures) shine with lofty brilliance; the Eight Scenes (the numinous lights and scenes of the immortal realm) whirl with the morning wind, clouds part and flying spirits appear; a circular halo of light is flung into the empty cavern, golden radiance illuminates the essence of the heavenly realm; jade flowers condense into the Five Elders, purple mist lights the immortal carriages in the high sky; riding the primordial Qi one drifts into the mysterious palaces, illuminating the Nine Heavens with a golden immortal form.” It is said that this is a song from the Upper Palace of Yuqing.

The Scripture of the Jade Dawn Bright Mirror (Yuchen Mingjing Jing) states that the White-Plain Right Primal Lady (Baisu You Yuanjun) is the mother of Lord White Origin of Cavern Yang (Baiyuan Dongyang Jun) and also the daughter of the Three Primal Ladies of Great Simplicity (Taisu Sanyuan Jun). Her taboo name is “Qiming Xiaoren” and her courtesy name is “Jinmen Shang.” She constantly emits white Qi (vital energy) from her mouth, known as the “Qi of the Jade Dawn White Treasure that Generates the Soul” (Yuchen Baibao Shenghun zhi Qi). This Qi infuses and nourishes the human body, enabling one to become a divine immortal and live without dying.

The Yellow-Plain Central Primal Lady (Huangsu Zhongyang Yuanjun) is the mother of the Central Yellow Elder Lord (Zhongyang Huanglao Jun) and also the daughter of the Three Lords of Great Simplicity (Taisu Sanjun). Her taboo name is “Yuanhua Huangren,” her courtesy name is “Taizhang Shang,” and her title is “Yellow-Plain High Primal Lady” (Huangsu Gao Yuanjun). She possesses a nature like gold and emits yellow Qi from her mouth, known as the “Qi of the Jade Dawn Yellow Treasure Great Spirit that Generates the Five Viscera” (Yuchen Huangbao Daling Sheng Wuzang zhi Qi). This Qi infuses and nourishes the human body, enabling one to fly up as an immortal and ascend into the heavens.

The Purple-Plain Left Primal Lady (Zisu Zuo Yuanjun) is the mother of the Primal Element Lord (Yuansu Jun) and also the daughter of the Three Primal Ladies of Great Simplicity. Her taboo name is “Yichuan Wuren” and her courtesy name is “Anlai Shang.” Her spirit-mirror can illuminate the eight directions, yet her appearance is like that of a young infant. She emits purple Qi from her mouth, known as the “Scenic Mist of the Jade Dawn Purple Treasure Destiny Embryo Flowing Rosy Clouds” (Yuchen Zibao Mingtai Liuxia zhi Jingyan). This Qi infuses and nourishes the human body, enabling one to rise into the sky in broad daylight and ascend to the Upper Palace of Jade Clarity (Yuqing Shanggong). What is recorded here is an excerpt; the full text appears in this scripture.

The scripture further states that each of the three Plain Primal Ladies has a wheel of precious radiance behind her neck. Within the light appear nine-colored solar Qi; the circular glow is bright and translucent, filling the Golden Flower Cavern Chamber (Jinhua Dongfang, an inner palace visualized in cultivation). The three Primal Ladies each emit Qi as described above; the three Qi converge, intertwine, and merge, transforming into a sun nine inches in size that hangs suspended within the Golden Flower Cavern Chamber.

The scripture also states: Most High Jade Dawn (Taishang Yuchen), Nine Subtle Guiding Mists (Jiuwei Daoyan), Five Elders Scattering Scenery (Wulao Sanjing), Eight Numina Generating Gates (Baling Shengmen), Three-Plain Precious Qi (Sansu Baoqi), Great Mystery Jade Dawn (Taixuan Yuchen), Golden Flower Female One (Jinhua Ciyi)—within which there is the Purple Origin (Ziyuan). These forces mix and transform, gathering into the numbers of seven and nine and drawing the cloud Qi upward. From this the three superior Qi are born; they enter the empty realm and manifest elixir radiance. The practitioner is thereby constantly ranked together with the Purple-Plain Primal Lady among the Jade Immortals.

The Great Cavern Female-One Taiji (Supreme Ultimate) Five Elders Emperor Lords Upper Scripture for Stabilizing Life and the Five Viscera records that the Taiji Golden Flower Perfected One (a legendary immortal in Daoism) inscribed this scripture text beside the window on the eastern wall of the Xuanlin Jade Hall in the Purple Tenuity Palace, the residence of the Heavenly Emperor. The scripture says:

The five kinds of Qi (vital energy) each have different sources of origin. The fluids and the luminous Qi gather together to form life. When life has an end, there is death; when there is a new beginning, there is birth. All things ultimately return to the root, and the thousand transformations likewise return to the nether gloom. The Qi gradually disperses and floats away like smoke; the blood rushes forth and returns to stillness. Alas, how pitiable and impermanent is the human body.

The phrase “appended as a note in elixir ingestion formulas” means that this text was later recorded as an addendum in books of recipes for taking alchemical elixirs, provided for reference.

The True Person of Nanyue said: I once had an inner-chamber disciple named the Immortal Zhao Chengzi. At first he received from me the Upper Scripture of Guarding Life and the Five Viscera and cultivated according to its methods. Later he wished to enter Taiyin (the Great Yin, the nether realm) once more in order to change his countenance and transform his physical form, and so he deliberately died beneath the stone chamber at Xuanqiu in Shanggu of Youzhou.

Five years later a person who had entered the mountains saw his white bones inside the stone chamber. The remains lay exposed in the dim chamber, yet the five viscera within the abdomen remained intact and unrotted; five-colored radiance was generated inside them, crystalline and luminous. The mountain visitor exclaimed, “I had heard before that the five viscera can be cultivated to incorruptibility and that flowers would grow from the white bones of the chest; today I have at last seen it with my own eyes. This person may not have completed the Dao; perhaps he met a trial on the path of cultivation and failed to pass it?” He then cut open the remains and discovered that each of the five viscera contained a white stone that guarded the organs and produced five-colored radiance, its shape resembling a blossom.

The man said, “The reason your five viscera do not decay must be that these stones generate radiance. You have already attained the Dao; these things may be given to me.” Thereupon he extracted the stones and swallowed them.

Another four or five years passed and Zhao Chengzi’s body was about to revive. On the day he was to return to life, the stones previously swallowed by that man all flew out of his mouth like cicadas, accompanied by a faint rumble of thunder and flashing five-colored light, flying straight back into Zhao Chengzi’s five viscera. Zhao Chengzi thereby changed his appearance, rose up and came back to life as though he had merely slept off a night of drunkenness.

The man felt fear in his heart, his spirit became dazed, and his illness grew worse day by day. Later he entered the mountains seeking the place of the remains. Arriving before the stone chamber he saw Zhao Chengzi reclining there, emitting continuous long whistles, his face glowing with a jade-like luster. The man then asked, “Who are you?”

Suddenly five aged immortal lords appeared. They were draped in brocade sashes and wore Fulu (talismans and registers), holding feathered staffs and wearing purple crowns. They said to Zhao Chengzi, “The one who formerly stole and swallowed the master’s gemstones of the five viscera is this person.” As soon as the words were spoken, malignant sores immediately erupted on the man’s face and he could not speak. By the time he returned home, leprous sores had covered his entire body; every member of the household likewise died at the same moment, and the entire clan was thereby extinguished.

There is also a type of person who regularly consumes sun-moon stones. The individual mentioned earlier was precisely such a person. No sooner had the words been spoken than malignant sores erupted on that person’s face; he contracted leprosy and lost the ability to speak. By the time he returned home the sores had already spread throughout his entire body. The whole household, old and young, died at the same time, and the entire clan was ultimately wiped out.

If one wishes to ingest the essences of sun and moon over a long period, one should regularly eat bamboo shoots. Bamboo shoots are called the embryonic substance nurtured by the solar florescence, also known as “Great Illumination.” One should also regularly eat dried wild-goose meat, which is called the feathered creature born of the lunar embryo, also known as “Moon Heron.” Those who ingest the essences of sun and moon ought to eat these foods so that their own Qi (vital energy) may enter into sympathetic communication with the Qi of the sun and moon.

The Perfected of Great Vacuity said: “‘Hong’ is a general term for the feathered tribes. Magpies, wild geese, geese, quails and similar birds may all be called honglu.”

An ancient song ran: “The honglu is a bird of a thousand years; when it is made into food it can summon the primordial heavenly Qi. The Five Emperors hold the lunar florescence in their mouths and sit arrayed in empty space, becoming guests.” This was a song sung by an ancient fisherman.

The Yuchen Mingjing Jing records that one must also visualize the five Shen (spirits), each seated peacefully in its own palace. The five Shen together exhale purple Qi from the mouth; the purple Qi coils around the body, causing inner and outer to unite. Continue until even the hands and feet can no longer be felt, then cease the visualization. Next visualize the sun and moon rising from between the two cheeks, the sun on the left and the moon on the right, their twin radiances illuminating the entire body. At that moment the purple Qi suddenly disperses; then slowly visualize the sun rising into the body and seating itself in its own palace. The five Shen again together exhale purple Qi that coils around the whole body, uniting inner and outer, until the hands and feet are unfelt. Then visualize the sun and moon rising from between the two cheeks, left sun and right moon, their light illuminating the entire body. After the purple Qi has dispersed, slowly visualize the sun entering the mouth; open the mouth and swallow it, experiencing a flavor like malt sugar, and swallow nine times in succession.

Then visualize the moon entering the navel, shining downward from the Gate of Life to illuminate the yin chamber (the interior region of the body known as the yin chamber). Next visualize oneself grasping the handle of the seven stars of the Northern Dipper, placing it upon the head to guide one’s steps, and entering the Purple Chamber of Taiwei (the celestial palaces inhabited by immortals) to pay homage to the Imperial Lord. The Imperial Lord says: “You have already attained immortality; I shall inscribe your name upon a green jade talisman and report it to the Heaven of the Nine Possessions (the celestial realm that governs the nine provinces).”

“In the realm of the Nine Mysteries one rises and sits upon the rosy clouds; the five-path talisman is entrusted to the Imperial Son so that he may ascend and return to the realm of Flower Infancy.” The scripture further states: “Three and five alternate and return; Heaven covers from above and Earth is thereby founded. I possess the five-path talisman and deliver it to the Imperial Son that he may return above; the three wu remain long within the Yingshi chamber.” The foregoing is taken from the Wulao Ciyi Jing.

The Xuanmiao Neipian states: The Most High (Taishang, a Daoist honorific for the supreme deity) teaches that the Primordial Dao (Yuandao, the fundamental Way) originated before the beginning of all things. It is the ancestor of the myriad primordial Qi (vital energies) and the source of the ten thousand Daos. It transcends emptiness, preceding all existence; it has neither form nor image, and one can neither say that it exists nor that it does not exist. It is incomparably honored and utterly supreme.

The Yuchen Mingjing Jing (Jade Dawn Bright Mirror Scripture) states: The Taiyi Dijun Dongzhen Xuanjing (Mysterious Scripture of the Great One Emperor Lord of Dongzhen) recounts the method of visualizing the five Shen (spirits). Visualization (cunsi) means concentrating on contemplating the deities during cultivation. The practitioner must also visualize the five deities Taiyi, Wuying, Baiyuan, Siming, and Taojun; these five Shen are incomparably honored.

The Yuchen Mingjing Jing states that the Taiyi Dijun Dongzhen Xuanjing describes a method of visualizing five deities. During practice one must also visualize the deities Taiyi, Wuying, Baiyuan, Siming, Taojun and others. Altogether there are five female deities and nine male deities, collectively called the “Three-Five-Nine-Seven.”

When visualization reaches the Xuanmen (the mysterious state attained by entering stillness in visualization), these deities appear in the form of newborn infants. The five female deities and nine male deities each exhale white Qi (vital energy) from their mouths; the Qi intermingles and infuses and nourishes the practitioner’s body. These five females and nine males then merge completely with the practitioner’s body, blending into a single white circular form resembling a ball of sunlight.

After a while this white circular light transforms into two infant-like children, one boy and one girl. The boy is called the True One of the Nine Origins, named Juzhi, courtesy name Sanyang; the girl is called the Soul of the Sovereign One, named Shanggui, courtesy name Dizi.

The practitioner next visualizes Juzhi and Shanggui standing respectively within the sun and the moon: the boy in the sun, the girl in the moon. The sun and moon hang high in the sky, the sun in the east and the moon in the west. At this moment the practitioner feels that the body has already transformed into the earlier white ball of Qi-light.

One then visualizes hearing the boy Juzhi in the sun reciting: “Juzhi Sanyang, True One of the Nine Origins—this is my title; the sun has condensed to form my body. I possess registers in Yuqing (Jade Clarity, one of the heavenly realms of Daoism) and am intimate with Heaven. Yin and Yang, female and male, unite, and the way of the immortals continues without end.”

One further visualizes hearing the girl Shanggui in the moon reciting: “Shanggui Dizi, Soul of the Sovereign One—this is my title; the moon has condensed to form my Jing (essence) Qi. The host’s registers have already been listed in Daming (here referring to the bright heavenly realm), and I am intimate with the Mysterious Dao. Lifespan extends for tens of billions of years. Yin and Yang, female and male, unite, and the way of the immortals continues without end.”

The original text concludes with the phrase “luoshenhua,” whose meaning is unclear; there may be problems of textual transmission or incompleteness, so no conjectural interpretation is offered.

The Inner Biography of Emperor Wu of Han says that the Queen Mother of the West transmitted the Scripture of the True Forms of the Five Sacred Peaks and the Birth of Numinous Light to Emperor Wu of Han. The Lady of the Upper Prime transmitted to him the twelve items of the Numinous Flight of the Six Jia for Summoning the Perfected, along with cultivation methods such as riding the void and pacing the mysterious, as well as various important and exquisite oral secrets. Emperor Wu personally compiled these contents into one scroll. For the received Jing (scriptures) and the transmissions, he placed them on a golden table, sealed them in a white jade box, set them on a coral bed, then put them into a purple brocade bag, and placed them on the □ Liang Terrace. He went there many times to pay homage, burning incense and sweeping.

Later, Emperor Wu's mind gradually strayed from the correct Dao (the Way); he no longer observed the precepts of cultivation and in everything went against the instructions of the Queen Mother of the West, so she no longer came. In a certain year of the Taichu era, heavenly fire burned the □ Liang Terrace, and the twelve items he had received were thus lost in the fire.

The Upper Scripture of Transforming Form, Hiding the Shadow, Ascending and Preserving Immortality says: The practitioner should visualize the inner names, appearances, and clothing of the Nine Dawn Emperor-Lords and the Nine Yin Hidden Consorts, making them appear clearly, coming from the Northern Dipper, appearing in a stream of light like fire, their radiance illuminating the void; then cause the heart Shen (spirit) to turn around, displaying mysterious light and shadow, allowing them to enter the self. The Nine Dawns are the Jing (essence) and Qi (vital energy) of the Nine Stars. The Scripture of Purple Measure and Blazing Light says the same.

The Declarations of the Perfected says: The Lady of the Southern Peak said that the Precious Spirit Jing (scripture) is the book Pei Qingling placed in a brocade bag, and which attendants often carry with them. Pei Qingling had previously obtained this book from the Lady of Purple Tenuity; I also have a copy, identical to the definitive edition stored in the Western Palace. Someone asked where the Western Palace is, and the Lady of the Southern Peak replied: It is on the high terrace above the Western Yao of the Northern Altar in the Mysterious Garden, where the precious Jing (scriptures) stored by the Celestial Perfected are all kept. Perfected Pei also said that these contents all belong to important cultivation methods of the same category as the "hidden" methods, and can be applied directly; this book is also called the Mysterious Book of the Seven Hidden.

Note: In the original text, "□ Liang Terrace" has a missing character, and "a certain year of Taichu" is suspected to have textual omissions; there is also a repeated passage in the middle, which has been combined according to the meaning above.

The Zhen'gao records that on the night of the twenty-fourth day of the sixth month, Lady Wang of Purple Tenuity descended. Someone took the opportunity to inquire of her about matters concerning the true spirits, details omitted; I too ventured to ask here, hoping the Lady would enlighten my ignorance. The Lady had him sit down again, after which there appeared the □lingshu (the original text has a missing character here, and the specific name is unknown), which answered as follows:

“Roaming in the mysterious empty realm of the void, there is no path that can be sought; speech issues from emptiness, and there is nothing that can be followed. Therefore one freely roams at ease in the realm of the original source, paddling along with the wind and advancing as if aboard an empty boat. This means that emptiness is contained within the substantial, and formless images appear within existence.”

As for revealing things by the method of writing, that is waving the brush to inscribe characters on paper. Causing mundane objects that possess form and body to be exposed, so that they may come and go, advance and retreat in the world, would both defile the verses praising the transcendent Perfected Ones and violate the prohibition that isolates humans from spirits; we do not do such things, nor do the laws of the numinous realm permit them.

The following explains the origin of written characters. At the beginning of creation the five colors had just begun to emerge, and the patterns of writing were thereby established; humans began to distinguish themselves from one another, and Yin-Yang accordingly divided. At that time there appeared the writings of the “Three Primes Eight Assemblies” of the flying heavens in all quarters, together with the “Chapter of the Eight Dragons’ Numinous Seal-script of Luminous Radiance.” Later, in the age of the Three Sovereigns, people evolved the Eight Assemblies script, forming dragon-phoenix seals, and somewhat simplified the strokes of the cloud seal-script, creating the Brahma writing that conforms to bodily forms. Writing thereby differentiated, abandoning the original true forms to become simplified, and was assigned according to trunks and branches, ultimately forming sixty-four kinds of writing that spread to the Thirty-six Heavens and the ten directions above and below.

Upon comprehensive examination, the writings of the Eight Assemblies are the most authentic script and the source of all compositions. Nowadays the writings of the Three Primes Eight Assemblies are used by the Jade Emperor, the High Perfected of Taiji (Supreme Ultimate), and the various immortals; the cloud seal-script luminous chapters are the characters seen today on the talismanic writings of the spirits.

The Zhen'gao (a classic recording the deeds and words of Daoist immortals) says: The Lady of Nanyue told her disciple, “Tomorrow I will go to the Qingxu Palace on Mount Wangwu, so that you will know where I am going.”

The Zhen'gao further says: The Perfected Consort of Purple Clarity (an honorific title for a female immortal) sat for a long time without speaking. She originally held three jujubes in her hand; they were the color of sun-dried jujubes, slender in shape, without pits inside, and when eaten they had no jujube flavor but rather a taste somewhat like pears. The Perfected Consort first gave one to a person, then another to the Lady of Purple Tenuity, keeping one for herself, and had everyone eat them. The Perfected Consort then asked the other person’s age, who answered, after which the subsequent text is omitted. The Perfected Consort added, “Your master, the Lady of Southern Perfection, oversees the office of Siming (the divine post in charge of human lifespan and fate), wields authority, her cultivation of the Dao is profound and complete, and she is truly a model of those of lofty De (Virtue).”

The Zhen'gao records that on the night of the twenty-sixth day of the sixth month, eight Zhenren (Perfected Ones) descended. In order they were the Left Lady of Purple Tenuity (Ziwei), the Ninefold Flower Perfected Consort of the Purple Clarity Upper Palace, the Higher Perfected Controller of Destinies Lady of the Southern Peak, the Purple Yang Zhenren, the Clear Numen Zhenren, Lord Mao the Middle, and Lord Mao the Younger. There was also another immortal of very short stature, whose appearance was solemn and dignified; he wore a lotus crown, was dressed in red, and carried a sword at his waist. No one had ever seen him before. Some vaguely guessed that he was the Zhenren of Tong□ Mountain, Wangzi Qiao.

They spoke at length of affairs on Gold Court Mountain, much of which was difficult to understand. The Respectful Mysterious Purple Tenuity Higher Perfected Ninefold Flower Consort was also present, and everyone bowed to her in greeting. The Official Higher Perfected said: “Yesterday I went with Shushen to the Palace of Clear Emptiness to examine the name-registers of the Zhenxian, checking their promotions and demotions, who had left and who remained. Recently forty-seven names were removed from the registers in a single action, while three names were restored. Now looking at your registers once more, the situation is very good. Xu so-and-so has also been able to be listed in the registers; Xu so-and-so is the Changshi (Chief Scribe).”

He went on to say: “The sun is the root of rosy radiance, and rosy radiance is the Jing (essence) of the sun. Although you have heard of the method of ingesting the Jing of the sun, you still do not know how to absorb the Jing-Qi of rosy radiance. The Jing (scripture) method of absorbing rosy radiance is extremely secret, yet the method of drawing the rosy radiance in is actually easy. This is the cultivation method that causes the body to produce a jade-like luster and allows the rosy radiance to shine upon Shangqing (Upper Clarity, the wondrous immortal realm of which Daoism speaks).

“The eyes are the mirrors of the body; the ears are the windows of the body. Look too much and the mirrors grow dim; listen too indiscriminately and the windows become obstructed. I have a method for polishing the mirrors and a method for clearing the windows. By means of them one can perceive the myriad numina and discern sounds so faint they are almost inaudible. Do you say this is possible?”

In the text, “dining on rosy clouds” and “ingesting the sun’s fruit” refer to Daoist cultivation methods of absorbing the Jing of sunlight and of rosy-cloud Qi (vital energy); “mirror” and “window” (you) are used as metaphors for human vision and hearing. A few characters in the original appear to be damaged; “Tong□ Mountain” is retained according to the wording of the base text.

The Zhen'gao (Declarations of the Perfected), a Daoist scripture, states that “Langye” is the Palace of Langfeng. On Mount Kunlun there are nine palaces, known as the Nine Palaces, of which the Taiji Palace (Supreme Ultimate) is the highest. Ordinary immortals are merely regular officials within the Nine Palaces; as for the Zhenren (Perfected Ones who have succeeded in cultivating the Dao), they correspond to the dukes and high ministers of the Nine Palaces. Immortal officials have ranks of high and low, each in proper order. The immortal realm maintains left and right palaces, within which are Left and Right Dukes, Left and Right Ministers, Left and Right Grand Masters, and Left and Right Censors. Those proficient in the Dadong Jing (Scripture of the Great Cavern) may serve as Immortal Ministers; those who ingest the Golden Elixir may serve as Grand Masters; those who ingest lingzhi mushrooms may serve as Censors. One who obtains and consumes the Hidden Zhi of Taiji can become a Left Immortal Duke or a Zhenren.

The Zhenren warned: “People follow worldly custom in pursuing illustrious fame, just as when burning incense: everyone can smell the fragrance, yet they do not realize that the smoke is permeating their own bodies. They suppose that once the incense is exhausted the qi (vital energy) likewise vanishes; in truth, once fame is made prominent a person’s life may likewise be depleted. Cultivated people therefore ridicule this pursuit of fame and profit and keep far from it, thereby preserving purity and stillness. It is also like driving an ice cart in a scorching land or sailing a fire-boat into a drowning ford; unless one is a person who has truly attained the Dao (the Way), to act in this manner will result in extremely great error.”

The Zhen'gao further states: “Zhang Jiangzi and others were originally ranked in the second class and only then gained entry into the Yiqian Palace. The Yiqian Palace and Tongchu Palace are the halls and lodgings of male and female practitioners of the Dao, places of purity, seclusion, and leisure. The Azure Lord of the Eastern Sea tours these palaces twice each year, examining and inspecting the cultivators within them.”

Zhao Sutai has already lived for four hundred years in Yiqian (the immortal realm spoken of in Daoism) yet she refuses to move away. She herself claims that nowhere under heaven is more joyful than this place.

Zhao Sutai is the daughter of Zhao Xi. Zhao Xi served as Inspector of Youzhou during the Han dynasty; he once relieved the poor in Hezhong and also rescued Yu Hui and others, saving them from the calamity of clan extermination. Throughout his life he performed dozens of good deeds known to no one. For this reason Zhao Xi was able to reach Zhuling (a Daoist immortal realm). His children now all reside in the Dongtian (the dwellings of immortals spoken of in Daoism). Zhao Xi also frequently comes and goes from the Dinglu Fu (a Daoist immortal government office).

In Yiqian (the realm of immortals relocating and ascending), some individuals, though of lofty moral character and talent, have not yet attained prominence. Among them are Dou Qiongying, Han Taihua, Liu Chunlong, Wang Jinxian, Li Xizi, Guo Shuxiang, and others. These women were of exceptional natural endowment, of pure and lofty character, and of far-reaching spiritual attainment. Their talents were sufficient to fulfill the duties entrusted to them, and their appearance was also striking. All of them were outstanding among those in positions of authority, and they were qualified to hold office as immortal officials.

Next come Zhang Jiangzi and others. Because Deng Bomiao’s mother performed good deeds, later generations mostly venerated her and received her protection.

Dou Qiongying was the younger sister of Dou Wu. Among her seventh-generation ancestors was a man named Zhi, who devoted himself to collecting unburied corpses and rescuing those near death; thus the blessings reached Dou Qiongying.

Han Taihua was the younger sister of Anguo and the wife of Li Guangli, the Han dynasty’s General of the Second Division. Li Guangli had accumulated merit in a previous existence and now also receives instruction in the immortal palaces.

Liu Chunlong was the daughter of Liu Fengxian, the Han dynasty’s Director of the Imperial Clan. Li Xizi was the grandmother of Li Zhong, who served as Governor of Dongping during the Jin dynasty. Li Zhong’s grandfather (the original text calls him “Zhong’s grandfather,” after which the narrative has missing characters) frequently performed good deeds without expecting anything in return. On one occasion, when heavy snow fell and the weather was extremely cold, he nevertheless scattered grain in the courtyard, fearing that the birds would starve; such was the quality of his mind.

Wang Jinxian was the daughter of Wang Yan and once served Xu Changshi. Guo Shuxiang was the mother of Wang Xiu. Wang Xiu, whose courtesy name was Shuzhi, was from Beihai and served as Chamberlain of the Palace Attendants under Emperor Wu of Wei. His mother died when he was seven years old; she passed away on She Day (the day of sacrifice to the earth god), but the original text remarks “it is unknown which Guo she was,” meaning that it can no longer be ascertained which member of the Guo family his mother actually was.

Outstanding figures in the Tongchu Mansion also include Wang Shaodao, Fan Shusheng, and Li Boshan.

The Zhen Gao records that Lang Zong, courtesy name Zhongsui, was a native of Anqiu in Beihai Commandery. In his youth he held office as magistrate of Wu County. He was proficient in the arts of the Dao (dao, the Way) and could observe the winds and Qi (qi, vital energy) to divine auspicious or inauspicious events.

One day a violent wind blew through the window. From this Lang Zong deduced that a great fire had broken out in the capital and that the Daxia Gate had been burned. He sent someone to investigate, and events proved exactly as he had predicted. When officials heard of this they planned to summon him as an erudite. Lang Zong felt it shameful to be recruited on account of omen-divination, so that night he untied his official seal and ribbon, shouldered his book chest, and fled to live in seclusion at the foot of Mount Hua. He ingested sesame pills while cultivating the Dao and attained the Way; he remains in the cavern to this day.

There was also a man surnamed Zhu, whose given name is missing from the original text, a native of Chenliu. He conducted himself improperly and devoted himself to robbery and theft. When his deeds were exposed he fled elsewhere, arriving at Mount Shaoshi in Runan, where he met Master Feng and followed him in secluded study. After three years Master Feng transmitted the true methods of the Dao to him. He remained in the mountains ingesting substances and cultivating the Dao for thirty-eight years, then entered Mount Dongkeng and lived to the age of one hundred and forty-seven. An immortal later descended, intending to take him into the Dayou Cavern so that he might become a Perfected Person.

There was also Guo Jing of Yingchuan, who lost his parents in childhood. At sixteen the county summoned him to official service. Later he committed a crime, fled into hiding, and dared not appear for two months. At that time he encountered Master Zheng and followed him in his duties without slackening for seven years. Master Zheng then transmitted the essential secrets of Daoyin techniques. Guo Jing ingested mountain plants and Poria and lived three hundred years. Later Chisongzi descended at Mount Tianwei and transmitted the true Dao to him. Today Guo Jing serves as a Perfected Person in the Dayou Cavern.

It is further recorded that Sima Jizhu later entered the Dayou Palace in the stone chamber of Mount Weiyu, where he received from Xiling Zidu the “Method of Stone Essence, Golden Light, Concealing the Form and Transforming the Body.” Xiling Zidu is a female immortal of the Grand Mystery.

It is also said that Sima Jizhu later entered the stone chamber of the Palace of Great Existence on Weiyu Mountain, a legendary immortal peak. There, from Xiling Zidu, the immortal maiden of the Great Mystery, he received the Method of Stone Essence and Golden Light for Concealing Form and Transforming Appearance, a cultivation technique for invisibility and metamorphosis.

Those present at the same time in the stone chamber of the Palace of Great Existence included Bao Shuyang of Guangning, Wang Boyang of Taiyuan, Liu Weihui of Yingchuan, and Duan Jizheng of Dai Commandery. All of them followed Xiling Zidu in cultivating the Dao. When Sima Jizhu took his leave, he left behind a substitute fashioned from a pillow and mat to take his place in the human world. His tomb lies on the southern side of Shengpan Mountain in Chengdu, Shu Commandery. Marquis of Wu Zhuge Liang once erected a stele before the tomb in his praise. The inscription concludes: “The remote and silent origin blends Yin and Yang; Heaven and Earth unite and all things flourish. The Master arranged the yarrow stalks and divined Yin-Yang, the firm and the yielding; ghosts and spirits thereby became manifest, and the principle of the Six Degrees stood clearly revealed.”

Sima Jizhu’s appearance resembled that of a young maiden, his beard and sideburns as black as ink. He had one son and one daughter, both of whom he set to cultivating the Dao. The son was named Ruyu and the daughter Jihua; both now dwell in Weiyu Mountain. At present Jihua is reading the Thirty-Nine Chapters and has not yet finished.

The Preface and Instructions of Lord Pei states: Lord Pei, courtesy name Xuanren, in his youth possessed an upright and handsome appearance, with a divine radiance in his eyes. When his arms hung down they reached his knees; his voice was resonant and clear, and when he called out it sounded like a bell.

The Zhen’gao says: The two trees of fire dates and crossed pears reside in your heart. At present your heart is still mixed with thorns, so these two trees do not appear. I wonder whether you can prune away the thorns so that the trees may become visible. These two trees grow of themselves, and their appearance is probably quite beautiful.

The Dengzhen Yinjue records that in Taiwei Heaven (the celestial immortal realm of Daoism) there are twenty-four inner Shen (spirits) formed from the Qi (vital energy) of the Purple Origin. They arise through the transformation of generative Qi and preside over the subtle essentials of the immortal Dao (the Way). If the practitioner can visualize them according to the formulas and firmly remember their names, they can be made to garrison the entire body and protect the original Jing (essence), the fundamental Jing-Qi of the human body.

Purple Void and coalescing Qi are the mysterious origins from which the inner Shen of the Purple Origin take form; these inner Shen constitute bodies and become beings of spiritual power. They can guide clouds and mists, accompany the rosy vapors generated by true Qi, and each can summon jade carriages and dragon steeds. A thousand chariots and ten thousand riders array themselves in procession, riding together and merging as one. The practitioner can then ascend to Heaven in broad daylight. This is the method by which the great Zhenren ride the wind and fly aloft. After cultivating in this manner for eighteen years, the Most High will command the Mixed-Spirit Dao Lord of Taiwei to issue a summons, calling forth the twenty-four Zhenren together with a thousand chariots and ten thousand riders. They ride the wind and drive the clouds; in the space of a breath they fly upward and depart, enabling the practitioner to enter the celestial realm in broad daylight.

Consulting the Sanyi Jing (Scripture of the Three Ones), it states that Taiwei Heaven contains twenty-four kinds of Qi, and within each Qi there is a Zhenren. They are all ministers of the Emperor-King and are therefore able to divide and transform. If the practitioner has already been able to visualize and hold the Three Ones within the body—the Jing-Qi in three places of the human body that correspond to Shen—then the Taiwei Three Ones of Heaven, the Emperor-King Lords, can be made to descend and appear outwardly and converse with the practitioner. These Shen all come and go in Shangqing (a Daoist immortal realm) and dwell in Taiwei Heaven. According to this account, holding the three sections within the body can likewise summon those twenty-four Zhenren, along with a thousand chariots and ten thousand riders, to come and receive one.

The dragon to the left of the solar disk is named Biaojing; the dragon to the right is named Xuting. Visualizing these two dragons together exhaling white smoke does more than merely enable one’s own Shen to leap and soar into the high heavens.

The Inner Biography of Immortal Ge records that Xiaoxian, a junior uncle, said to someone: “You have transcended worldly desires and hastened toward the splendid realm of the Dao, looking up to the way of the immortals. Becoming a lofty recluse like Chaofu and Xu You is precisely the excellent conduct praised by the Highest Zhenren.”

The Scripture of the Jade Forest of the Immortal Mansion of Highest Clarity (Shangqing Xianfu Qionglin Jing) ends here.

The original text mistakenly wrote qing (请) for yi (诣); this has been corrected according to the meaning of the passage. The character jing (京) has been supplied according to the meaning. The character yue (曰) has been supplied according to the meaning. The character sheng (声) has been supplied according to the meaning. The character xian (仙) has been supplied according to the meaning.