《上清修行经诀》

A Daoist should first restrain the hun and po souls and expel the corpse-ghosts (in Daoist conception, the filthy and noxious Qi that disturbs body and mind). On the last and first days of each lunar month, as well as on gengshen and jiayin days, one must purify oneself through fasting, enter a quiet chamber, bathe to remove dust, and sit properly upright; remaining awake through the entire night produces even better results.

Dab a cinnabar brush below the inner corner of the left eye and a realgar brush below the right nostril, allowing a small amount of each substance to enter the grain path (the anus). After the application, knock the teeth three times and recite this invocation:

“The two luminaries of sun and moon fly and intertwine around each other; cinnabar and realgar transform into vaporous Qi. This breath subdues vacant evils so that corpse impurities sink and vanish; it harmonizes the hun and po, gathers form and Shen (spirit), granting me immortality without death, a complete lifespan, keen perception and insight, and lasting ease and compliance.”

After reciting, knock the teeth three times more and swallow the saliva three times. Then press and knead below the inner corner of the left eye with the right index finger and below the right nostril with the left index finger, seven times each. While pressing, apply hidden force without lifting the hands.

These two locations are said to be the portals through which the seven po wandering corpses enter and exit, as well as the passages for sprites, demons, and evil Qi to come and go. Therefore the Jing (essence) and Qi of cinnabar and realgar are used to seal the roads of the corpse-ghosts, after which the Qi of the two sun-and-moon luminaries fumigates and disperses licentious and chaotic evil Qi. This is a supreme method of Taiji (Supreme Ultimate). Regular practice stabilizes and harmonizes the hun and po, disperses corpse impurities, and leads to the realm of immortality, communion with the numinous, and clear perception; after three years of cultivation, thoughts of sexual desire are also eliminated.

This day is called the “day of competition among corpse-ghosts”; men and women must not sit together on the same mat and should remain cautious.

Whenever one contemplates and studies the Great Dao (the Way) while reciting the sacred scriptures, after every ten or twenty sentences one should lightly lick the lips three times and swallow the saliva in the mouth; after every fifty or one hundred sentences one should knock the teeth two or three times. This is done in order to summon the divine Shen (spirits) and gather the numinous Qi (vital energy), so that the Qi and blood become settled and harmonious. Tradition holds that on days when ghosts and demons contend, men and women should not sit together on the same mat and must remain cautious.

Whenever one contemplates the Great Dao and recites the sacred scriptures, after every ten or twenty sentences one lightly licks the lips three times and swallows the saliva; after every fifty or one hundred sentences one knocks the teeth two or three times. In this way one may summon the divine Shen, gather the numinous Qi, harmonize the Qi and blood, fill the body with abundant numinous fluids, and allow the “Sovereign One” (Di Yi, the honored deity of the scripture) to dwell securely within. This is what is meant by letting the Qi of balanced harmony circulate without being expended and causing the mind-Shen to become dim and still so that it does not leak outward.

A Daoist must not weep or shed tears, nor allow the Jing (essence) to be emitted, for both deplete the bodily fluids and greatly wither the throat and the brain. Therefore Zhenren (Perfected Persons) and Daoists commonly employ the methods of Tuna (regulating the breath) and swallowing saliva in order to harmonize the “Six Fluids” (the six bodily liquids of Daoist physiology) within the body.

A Daoist should frequently still the mind, visualize, and discern one’s own physical form, striving to make the image appear faintly before the face; imagine that the face is constantly illuminated by the radiance of the sun and moon, lighting the entire body, with the sun on the left and the moon on the right nine cun from the face. When the visualization is complete, lightly knock the teeth three times and recite the prayer: “Yuanshi Shangzhen (the Supreme Perfected of Primordial Beginning, the highest Perfected represented by the Celestial Worthy of Primordial Beginning), Dual Scenes and Two Mysteries (the two mysterious radiances of sun and moon), on the right restrain the seven Po (corporeal souls), on the left restrain the three Hun (ethereal souls), that my Shen and bodily form may always be preserved intact.” After the prayer, knock the teeth twenty-one times and swallow saliva seven times. Then recite again: “Yuanshi Shangzhen, Dual Scenes and Two Mysteries, on the right restrain the seven Po, on the left restrain the three Hun, that my Shen and bodily form may always be preserved intact.” After reciting, knock the teeth twenty-one times more and swallow saliva seven times. This method is called the Way of the Sovereign Lord for visualizing the form, restraining the Hun and controlling the Po; it is said to confer intelligence, immortality, and freedom from death. If reciting the incantation is inconvenient, one may simply perform the visualization.

On the nights of the third and thirteenth days of each lunar month, the three hun souls tend to become unsettled: the Shuangling hun wanders about in all directions, the Taiguang hun leaves the physical form, and the Youjing hun is disturbed. These three are the spirit names of the three hun souls. On these two nights, all three hun souls may leave the body and journey far away; at times they are discovered, detained, or carried off by external hun spirits or by ghosts and demons, and they may be unable to return to the body, or even come into conflict with those external hun spirits. This causes a person’s mind and spirit to become agitated and chaotic, with miscellaneous thoughts arising in profusion, the spirit growing dazed and absent, and the heart filling with sorrow and melancholy. Practitioners should restrain and gather the three hun souls so that they settle and no longer wander freely.

The method for restraining the three hun souls is as follows. Lie down securely, face upward, with the pillow placed low; stretch both feet straight and rest both hands, one over the other, upon the heart. Close the eyes, hold the breath three times, then click the teeth three times. Next, visualize within the heart a mass of red Qi (vital energy) the size of a hen’s egg, rising upward and emerging from the eyes. After the red Qi leaves the eyes, it gradually enlarges, covering the entire body and spreading downward. After holding the breath three times and clicking the teeth three times, again visualize red Qi the size of a hen’s egg appearing in the heart, rising upward, emerging from the eyes, enlarging once it has left the body, covering the body and spreading downward; it then rises all the way to the head and neck, transforming into flames, which proceed to burn the entire body. The flames pervade the whole body, making it transparent inside and out, as if the entire body were like glowing red charcoal. After completing this, one should feel the body slightly heating up. Then click the teeth forcefully three times, visualize, and call the names of the three hun souls: “Shuangling, Taiguang, Youjing, three hun souls, quickly settle and abide.”

Then softly recite the invocation:

“Mysterious Palace of Grand Tenuity, Central Yellow Primordial Azure: within the body refine and nourish the three hun souls, that Taiguang may be at peace. Let the divine treasure dwell securely in the jade chamber, living together with you; you must not move recklessly. The overseer is the Grand Spirit. Should you wish to fly, you may go only to Taiji (Supreme Ultimate) Shangqing; should you feel hunger or thirst, you may drink only the Jade Essence of Returning Water.”

The above ritual method is complete.

The Second Method: Controlling the Seven Po Souls

This method also comes from the Purple Writ Scripture (Ziwen Jing).

On the nights of the first and fifteenth of each month as well as the last night of the month, the seven po (corporeal souls associated with the physical form, desires, and related aspects within the human body) wander about freely, coming and going from filthy places. At times they come into contact with bloody offerings and associate with ghosts and demons; at times they become entangled with corpses, or they disturb infants, gather to cause disorder, and damage dwellings; at times they report a person’s offenses to the Three Officials (Sanguan, the Daoist deities of Heaven, Earth, and Water) and to Hebo (the River Earl); at times they transform into wangliang (sprites of mountains and rivers), causing people to suffer invasion by evil influences, or they introduce ghosts into the human body, attracting malevolent spirits that injure the physical form.

A person’s various lingering ailments are all the faults of the seven po; delighting in the deaths of others and hoping for their ruin are likewise the temperament and defects of the seven po. Daoists ought to restrain and rigorously discipline the seven po, causing them through cultivation to transform and subside, then capturing and subduing them by means of ritual methods.

The names of the seven po in sequence are Shigou (Corpse Dog), Fushi (Hidden Arrow), Queyin (Sparrow Yin), Tunzei (Swallowing Thief), Beidu (Grouped Toxin), Chuhui (Filth Remover), and Choufei (Stinking Lungs). These are the yin designations of the seven po, regarded as filthy ghosts and spirits that lodge parasitically in the body.

The method of restraining the seven po is to cross both hands and place them behind the neck, hold the breath seven times, and knock the teeth seven times. Visualize a mass of white Qi (vital energy) the size of a small bean at the tip of the nose, which gradually enlarges until nine layers of white Qi envelop the entire body, covering from the two feet all the way to the crown of the head. Once this is accomplished, further visualize the white Qi suddenly transforming into celestial beasts: two azure dragons located within the two eyes and two white tigers located within the two nostrils, all facing outward; a vermilion bird upon the heart facing the mouth; a dark turtle under the left foot and a numinous serpent under the right foot. At each of the two ear gates there is a jade maiden dressed in black brocade, holding firelight in both hands and facing the mouth.

After the visualization is complete, swallow saliva seven times, knock the teeth seven times, then call the names of the seven po. Afterward recite a prayer in a low voice:

Using the method of “Nine Returns of Plain Qi” (Suqi Jiuhui), one can subdue the evil and ferocious qi among the seven Po. Heavenly beasts guard the gates, and the delicate maiden guards the passes; refine and transform the seven Po so that they become peaceful and gentle, living in harmony with oneself and not daring to act recklessly. Observe the root of one’s own physical form. If the seven Po feel hungry or thirsty, let them drink the lunar flower (Yuehua) and solar essence (Rijing). After completing this, the seven Po will close themselves within the body, mutually restraining one another and submitting to control. If one can cultivate this regularly, the turbid Po qi will gradually recede, and the practitioner will in turn become adept at abandoning the physical form, uniting with the Three Officials of the upper realm and merging as one with primordial Qi (Yuanqi).

The Third Method for Averting Nightmares

This comes from the Scripture of the Female One and the Five Elders (Ciyi Wulao Jing).

Those who frequently have nightmares: the dream-evils are called “white demons” (Baiyao), the disturbance of the dream-realm upon the heart-spirit is called “heart-trial” (Xinshi), and the evil entities that invade a person in dreams are called “corpse-thieves” (Shizei). The method for dispelling nightmares is as follows: upon waking, pinch and press the philtrum (Renzhong) fourteen times with the left hand, then knock the teeth up and down fourteen times while softly reciting the incantation:

“Great Cavern of True Mystery, I request Zhang to refine the three Hun (the three souls of a person). Let the first Hun quickly guard the seven Po, the second Hun quickly guard the Niwan (the spirit chamber in the head), and the third Hun accept the regulation of the heart-spirit.”

Then continue softly reciting:

“Great Cavern of True Mystery, I request Zhang to refine the three Hun: the first Hun quickly guard the seven Po, the second Hun quickly guard the Niwan, the third Hun accept the regulation of the heart-spirit. Quickly invoke the Three Primordial Lords of Great Simplicity (Taisu Sanyuanjun, honored Daoist deities). I have just encountered an inauspicious dream; this is the wandering corpses among the seven Po coming to invade, the source of all evils. Quickly summon Taokang to protect life and report upward to the Emperor Lord; let the Five Elders and Nine Perfected Ones all come to guard the gates of the body; let the Divine Masters of the Yellow Towers and the Generals of the Purple Chambers, holding iron implements and bells, strike and disperse the essences of evil, turning ominous signs into auspicious ones, so that the misfortunes of life and death no longer concern me.” Recite this and then stop.

If one falls asleep again afterward, one will surely receive auspicious and benevolent responses. The evil qi that previously caused the nightmares will be confined beneath the Heavenly Pass. After three years, one will dream only when there is a spiritual response and corresponding divine will; everything seen in the dreams will be clear and distinct, allowing one to perceive future events, with no more nightmares or inauspicious omens.

If one has an auspicious dream at night, the dream is an auspicious response. If in the dream one feels a sense of inner comfort and beauty, this too is an auspicious sign. Upon waking, one should rub the eyes fourteen times, then knock the teeth fourteen times, and softly recite the incantation:

"Methods for Obtaining Auspicious Dreams, Part Four" (Dé jí mèng fǎ sì) states that this passage also derives from the material on the transmission of scriptures and methods. A practitioner whose every undertaking is in accord may ascend to the realm of Shangqing (Highest Clarity), and will often gather with the Jade Perfected (Yuzhen, immortal beings) in the Purple Court (a celestial paradise). The above constitutes the secret method of the Great Cavern (Dadong), transmitted to those who are just beginning to study and are only now entering the gateway of cultivation.

The Scripture of the Five Elders (Wulao Jing) records: when a practitioner dreams of a woman in a robe of purple gauze who approaches carrying food, they may accept and eat it, and should feel neither fear nor revulsion. The foods in such dreams are all precious, colorful treasures of the Eastern Sea, or rare medicines made from the genuine herbs of Mount Songgao and the Five Sacred Peaks; eating them lengthens life and extends one's years.

Before lying down to sleep during the day, a Daoist first uses both hands to press and rub the four corners of the eyes, three times seven, that is, twenty-one times, then clicks the teeth twenty-one times, and only then goes to sleep. Before lying down at night, the Daoist instead uses the left hand to press and rub both nostrils twenty-one times, then clicks the teeth twenty-one times, and then goes to sleep.

"The Invocation for Peaceful Sleep, Part Five" (Anmian zhu fa wu) comes from the superior scripture, the Yellow Plain Scripture of the Forty-Four Formulas (Huangsu Sishisi Fang Jing). When going to sleep, the Daoist strokes the heart three times with the hand, closes the eyes, and recites the invocation: "Supreme Numen of the Nine Palaces, Taiyi guards the chamber; may the hundred spirits each rest in their places, and the hun and po souls dwell in harmony. May I attain long life without death, and may evil and misfortune be dispelled." Having finished the recitation, the Daoist goes to sleep.

"The Method of Invoking to Subdue Demons and Spectral Beings, Part Six" (Zhi zhu guimei fa liu) comes from the Jade Clarity Scripture for Dispelling Demons (Yuqing Xiaomo Jing). When a Daoist travels alone and lodges in a place haunted by demonic essences and malevolent ghosts, they click the left-side teeth thirty-six times, hold the breath, and softly recite: "Supreme Emperor, Yang Origin, the four nets seal the hidden gates; of a thousand monsters and ten thousand poisons, who dares oppose me…" The invocation breaks off at the words "who dares oppose me." The text that follows, "Yuqing Xiaomo Jing," is a fragment of the source title that became mixed in, after which the opening of this entry is repeated once more. The original text ends here, and the remainder of the invocation is lost.

O Great Emperor of Yang Origin, Four Luo of the Secluded Passes! All sorts of demons, monsters, evil and poisons, who would dare to stand in my way? Even giant beasts shall have their bellies split and livers rent asunder. The divine dukes and messengers guard the four quarters, the yellow-robed master soldiers slay the demonic souls, eradicate the multitude of demons, destroy the ferocious, the wicked and the treacherous, causing their lineages to be severed, their tribes extinguished, rendering them broken and annihilated. This is the command issued by the Jade Emperor, to cleanse the Three Origins. Upon completing the prayer, knock the teeth thirty-six times once more. This is known as the “Great Emperor Wielding Shen (spirit) Internal Prayer to Seal and Extinguish the Myriad Demonic Methods.”

Method for Encountering Inauspicious Objects During Fasting (7)

This method is also found in the Jing (scripture/classic) of Forty-Four Methods.

When a Daoist priest enters the chamber during fasting, if an inauspicious object is encountered, the “Northern Emperor’s Incantation of Ghosts” method should be performed. First knock the left teeth thirty-six times, then recite the following prayer:

The two forms of Qi (vital energy) recede far apart, the Jing (essence) Qi of the Mysterious One manifests, the Seven Spirits protect my life, enabling me to ascend to the Three Pure Ones (Sanqing). The Twin Sovereigns drive away evil entities, Xia Bo marshals the Luo troops. Three hundred thousand soldiers and horses attend the divine camp, giant beasts a hundred zhang long belch forth their majesty, cowing the goblins and sprites; swords are brandished to banish evil hauntings, demonic spirits are hewn down. Wherever the Divine Earl’s prayer is uttered, a thousand varieties of demons and evils lose their forms. After the prayer, knock the teeth thirty-six times again.

Method of Refining and Incanting the Corpse (8)

This originates from the upper Jing, the Qingyao Zishu Jingen Jing.

The Zishu Jue states: For any person cultivating the Shangqing Dao (the Way), should parents, uncles, brothers or other kin pass away in the mortal world, and the practitioner has not yet departed this dusty realm but still dwells among humans and has come into contact with the deceased’s remains, then within three days one must take a basin of clear water and place therein one liang of pearls. The practitioner stands in the center of the courtyard facing south, leans over the water, knocks the teeth nine times, and recites:

Qi transforms into Shen, the bodily remains change and return to the mysterious; passing through three transformations and five bodily metamorphoses, one ascends to the Nine Heavens. After the kalpic cycles of the Nine Heavens have elapsed, this body is transformed once more; the body continues to transform until it finally becomes a Perfected Person.

When the recitation is finished, if the deceased was male, visualize three jade youths; if female, visualize seven jade maidens. Pour the water from a jar over the remains of the deceased. Then use the water to wash one’s own hands and face, raise the head toward heaven and spray it forth. After this, silently recite another prayer in the heart:

The pure Qi (vital energy) of the heavens has already restored its clarity, and thereby the life of the deceased is able to undergo transformation and generation, ascending into the heavens and passing through nine transformations to renew the bodily form. In this way one can escape the Five Sufferings and the Three Paths (the realms of hardship referred to in Daoism), be exempted from the name of the dead, so that the distressed souls of the deceased receive deliverance and return to the Southern Court. At this point the deceased will once again receive transformation and be born above the Nine Heavens; after nine years they will ascend into the Palace of Jade Purity.

This method is even more subtle and marvelous than the Method of the Great Cavern for Saving the Seven Ancestors (the dharma-gate for delivering seven generations of ancestors). It is a secret formula stored by the Jade Emperor and is not transmitted to those who lack the qualifications of sincere cultivation. It is written in golden characters upon the Imperial Diagram, the script appearing in green and purple. Once this text has been seen, it must not be applied rashly nor casually disclosed to others; otherwise the seven generations of ancestors and one's parents will be long imprisoned among the ghost officials, suffering the Three Paths and Five Sufferings, and even after ten thousand kalpas will not be pardoned. According to the Illuminating Precepts of the Four Extremes (the disciplinary rules concerning the transmission of methods), seven hundred years must elapse before a True Person is permitted to receive the transmission.

The methods to be used when encountering the corpses of others while practicing the Dao (the Way) comprise nine articles in total.

This method is also found in the Qingyao Jing.

The Formula of the Purple Book states: Anyone cultivating the Superior Dao, while walking in the world, if suddenly encountering a corpse by the roadside whose filthy Qi contaminates the body, should walk forward twenty-four paces and then stop, facing north and knocking the teeth nine times. If the corpse is male, visualize three Jade Lads; if female, visualize seven Jade Maidens. They come to the King's Valley, take out the Central Sovereign's Zhi and the Plain Water, and pour them over the corpse. Shortly thereafter, visualize the corpse transforming into a living person, then silently recite the following prayer:

"That which has already withered now flourishes once more; that which has already vanished now lives again, able to ascend to the heavens and once more receive the Qi of the Great Numen. Passing through the kalpic destinies of the Nine Heavens, repeatedly undergoing the transformations of fetal birth and infancy; all the burdens of filth and turbidity are completely eliminated, and the white-boned corpse is reborn."

When the prayer is finished, wipe the eyes fourteen times with the hands. In this way the contaminating filthy Qi will dissipate; the deceased will also receive transformation once more and in future become a numinous being. If the practitioner encounters twenty-four such opportunities and practices the refinement and recitation accordingly, merit will be complete and virtue will increase, and the name will be entered into Shangqing (the Clear Vacuous heavenly realm venerated by Daoism). After twenty-four years one will be able to ride the numinous wheel and fly through the realm of the Nine Mysteries.

When a Daoist wishes to select a mountain dwelling or to construct a residence, the “Inner Inscription of the Thirty-six Sounds of the Nine Earths of Dongyuan” (Dongyuan jiudi sanshiliu yin neiming) may be used to divine the auspiciousness or inauspiciousness of the site. This method of divination originates from the Waiguo Fangpin Jing.

On a Wu day or a Ji day, write the characters of the Thirty-six Sounds of the Nine Earths on yellow paper, then place the paper in the center of the intended dwelling place and cover it with a basin. After three days and three nights, uncover it and examine the color of the paper: if the paper is yellow and lustrous, it indicates great good fortune; if it is green, it indicates that there are remains of the dead or lingering spirits underground; if it is white, it indicates danger; if it is red, it indicates that one will encounter events of alarm and terror; if it is black, it indicates that there are treasures underground; if it is purple, it indicates that one may obtain the assistance of divine immortals. If the paper does not display these colors, one may reside there in peace for three years; remaining beyond three years may result in harm.

The “Method of Applying the Divine Strategy” (Shiyong shence fa) is the eleventh item, and its content derives from the lower volume of the Lingbao Zhenwen Jing (Scripture of the True Writ of Numinous Treasure).

The Primordial Heavenly Worthy, the Great True Ones, the High Worthies of Pure Numinosity and other deities shine their light throughout the four directions, penetrating the eight gates. The Five Elders of the Five Directions transmit their commands, leaving no dark or hidden place unreached. These deities govern the Nine Heavens above, preside over Mount Feng in the middle, and command the rivers, oceans and the twelve water sources below. They employ the Divine Spells of the Eight Awes and the Jade Texts of the Numinous Tallies to summon dragon spirits to bear water Qi (vital energy), collect and concentrate the breath, gather numinous Qi, bind demons and dispatch ghosts, sweep away evil influences, and put all manner of sprites and goblins to flight.

Whatever they slay and eliminate is completely subdued. The gods of the sun, moon and Five Planets, the Seven Stars of the Northern Dipper, the deities of all heavens and earths, of rivers, lakes, seas and mountains, as well as the spirits under the authority of the Jade True Ones, the great netherworld deities and the immortal kings all obey their commands. The Five Emperors grasp banners, heavenly soldiers lead the way in front, golden tigers charge in the rear; valiant divine beasts guard the four gates. Call upon anyone and they arrive at once; summon anyone and they appear immediately. Vermilion Fulu (talismans and registers) writings shine with radiance, wind and fire arrive in a flash; all those seized and registered receive their orders conveyed by golden dragons.

Once the ritual is finished, knock the teeth nine times, gaze upward and give a long cry three times, inhale celestial Qi and swallow it in three parts; then point the Eight Awes tally writings at the designated place, hold the breath for nine respirations, and the ceremony concludes. Knocking the teeth, swallowing Qi and holding the breath are all practices of cultivation in Daoist visualization methods, used to accompany recitation and summoning.

Method Twelve for Employing the Divine Staff (the twelfth method of applying the divine staff)

It appears in the first juan of the Jade Instructions of the Lingbao Jing (scripture/classic).

After the Daoist has completed the preceding ritual, he knocks the teeth nine times, gazes upward and gives a long cry three times, inhales celestial Qi and swallows it divided into three swallows, then points the Eight Awes tally writings toward the place being reported to, and holds the breath for nine respirations.

Method Twelve for Employing the Divine Staff

It appears in the first juan of the Jade Instructions of the Lingbao Jing.

To employ the method of the divine staff, the Daoist should knock the teeth thirty-six times and visualize that each of the Five Emperors sends one on-duty Fulu officer; they are dressed in colors matching their corresponding directions, their bodies radiating five-colored light that illuminates the divine staff. Then visualize that each of the Five Emperors sends a jade maiden, who stand together attending on both sides of the divine staff. Then one recites the prayer in a low voice:

The Mountain of the Great Sun (a divine immortal realm or numinous mountain as spoken of in Daoism) is transformed from the supremely subtle Jing (essence) and Qi (vital energy) of the Primordial Heavenly Worthy. It opens up Heaven and Earth and enables the sweet bamboo to communicate with the numinous world. Direct Talisman Watch Officers (divine officers assigned to keep watch on duty) and spirit soldiers separately guard and protect it. Five-colored radiance circulates; the spirits wear vermilion clothes and carry golden inscriptions, assisting the High Perfected (high-ranking immortal Perfected Ones) and coming and going in the netherworld. When praying and requesting of Heaven, the heavenly gods respectfully come to greet; when summoning from Earth, the earthly gods come to welcome. Point toward ghosts, and the ghosts are annihilated; demons and monsters also have their forms bound.

The numinous Fulu (talismans and registers) and the divine staff awe and garrison the four directions. They perish together with me and are also reborn together with me; after passing through ten thousand kalpas, they take the place of my physical form. Form and Shen (spirit) divide into five, and the spirit-souls ascend into Shangqing (Highest Clarity, one of the highest immortal realms in Daoism). They receive the proclamations of the talismanic commands, and there is none who dares not to respectfully obey. After the ritual is finished, draw in the Qi of the five directions and swallow twenty times. Then point the divine staff toward Heaven, and the heavenly gods perform salutations; point toward Earth, and the earthly gods come to greet; point toward the northeast, and the myriad ghosts are bound.

Method Thirteen for Rescuing Solar Eclipses

This method is also found in the Qingyao Jing (Azure Essentials Scripture).

The Zishu Jue (Purple Book Formula) says: On the day of encountering a solar eclipse, one should go to the center of the courtyard, raise a bright mirror facing the sun, hold a large knife in one hand, face south, knock the teeth thirty-six times, and then look upward to recite the prayer:

“Child of Solar Radiance (Rihui Tongzi, a spirit symbolizing the brightness of the sun), Red Jing of the sunlight, Perfected One of Yaoluo, Jade Numen in the shadow: accord with the calendrical numbers and ride the Qi in circulation, causing above and below to be clear and solemn. Yin Qi secretly plots and moves, invading the domain of the Great Sun. The Heavenly Mirror holds the staff, the imperial ministers assist with soldiers; let the Three and Five each settle in their proper positions, making the sunlight thoroughly bright and penetrating. Heaven and Earth take the eclipse in substitution—how can such an invasion be allowed to occur? Each return to original positions; do not cause the sunlight to be deficient. The Jade Emperor has already issued the command; none dare not to respectfully and carefully obey.”

After the prayer, inhale Qi twenty-four breaths, and the ritual is complete. By practicing in this manner, Heaven and Earth can return to normal, and the sun, moon, and stars each become bright. The Child of Solar Radiance is thereby delighted; the numinous light of the sun returns once more. Flowing light pours down from the obscure and mysterious, nourishing the body of the one who performs the method. The name of the practitioner will be listed in the Purple Slips and recorded in the immortal registers of Yuqing (Jade Clarity). Within nine years, one will be able to ride the green plow, fly driving through emptiness, and ascend into Shangqing.

Rescuing a lunar eclipse restores heaven and earth to their proper order so that the sun, moon, and stars shine together once more. The youths of the moon rejoice at this, sunlight and numinous Qi (vital energy) reverse their course, and a clear radiance streams down to alight upon the practitioner. The practitioner’s name is entered in the purple registers of the immortals and their deeds are recorded in the volumes of Jade Clarity. Within nine years they may ride a green immortal chariot, mount the void, and ascend to Highest Clarity.

The Method for Rescuing a Lunar Eclipse (Fourteenth)

This method also appears in the Qingyao Jing.

The Zishu Jue states: On the night of a lunar eclipse one should go to the center of the courtyard, take a basin of clear water, hold a knife, face the moon, knock the teeth sixteen times, then raise the head and recite this prayer:

“Heaven and earth divide and unite; the Qi of fullness circulates because of deficiency. The lunar palace is eroded and its bright radiance is veiled. The ministers of the Celestial Emperor hold their staves; Jade Dawn (a high Daoist deity) seizes the evil specters. Celestial troops array themselves and the Divine Duke displays his might. What thing has presumptuously arisen, clinging to the moon’s shadow and taking advantage of the faint darkness to work mischief? Swiftly return to your original place; you must not defy this.”

Recite the prayer three times while facing the moon. Then, with the knife, make three cutting motions to the right above the water basin and bow toward the basin while drawing in Qi for sixteen breaths. When this is completed the eclipse recedes, celestial phenomena return to clarity, the sun, moon, and stars shine together once more, and all regions are at peace.

The Perfected Ones of the moon and the numinous radiance of the Ladies rejoice, reverse their numinous light, manifest mysterious shadows, and generate the intention of sending down blessings upon the practitioner. The practitioner’s name is at once recorded in the registers of the Northern Emperor, the death registers are canceled, they are written into the jade volumes of the Azure Palace, and twelve jade maidens are granted to attend and guard their person. After nine years of practice one may ride flying roseate clouds and ascend to the lunar palace. This Dao is extremely mysterious and does not circulate in the world; those who obtain the method should treasure it, keep it in strict secrecy, and not transmit it lightly.

The Residual Method of the Upper Scripture for Dispelling Impurity (Fifteenth)

This method also appears in the Sishisi Fang Jing.

When a Daoist encounters corpses, bloodstains, or other impurities, they should take one zhu of cinnabar, sprinkle it into water, wash the eyes, rinse the mouth, and cleanse the hands and feet with it. Then they enter the chamber, lie down correctly, fold the hands over the heart, knock the teeth fourteen times, perform a mental salutation to the four directions, and recite the prayer:

The supreme Dao of the Three Primes (the Dao governed by the upper, middle, and lower Three Primes), Taiyi (a deity revered in Daoism) protects the physical form, the Director of Destinies (the spirit in charge of lifespan), and the Five Spirits wash my eyes and mouth. After washing my hands and feet, I enter the inner chamber, lie down properly with both hands overlapping over the heart, knock the teeth fourteen times, salute the four directions, and recite the prayer: The supreme Dao of the Three Primes, Taiyi protects the physical form, the Director of Destinies and the Five Spirits Huangning (guardian spirits of the human body) assist. Cause the blood corpse (impure Qi within the body) to dissipate and the baleful filth to sink away; cause the seven fluids (bodily juices) to harmonize and flow, and the five viscera to radiate vitality. May I attain immortality, enjoy lasting peace and health, and proceed in auspiciousness. After finishing the prayer, close the eyes and hold the breath for a moment; when the body slightly warms, this is a sign that the practice has taken effect. Then knock the teeth seven more times and swallow the saliva in the mouth in three portions. This is the inner cultivation method of the Three Primes for resolving impurities.

Hair Arrangement and Head-Washing Invocation Method Sixteen is also found in the Scripture of Forty-Four Formulas. When a Daoist priest arranges the hair, coils it into a topknot, or after washing the head lets the hair hang loose, first knock the teeth seven times, then recite: The Great Emperor Scattering Flowers (a Daoist deity), the Mysterious Returning Great Spirit (a mysterious spirit), today is an auspicious day; I arrange my hair and wash away dust and dirt, wishing to drive away evil and misfortune and attain longevity and the Dao. After the prayer, coil the topknot and then knock the teeth seven more times. This method is called the Inner Method of Hair Arrangement of the Great Emperor Scattering Flowers. According to the scripture, regular practice can keep one free of illness throughout the year, with keen ears and eyes and no headaches.

Bathing the Body and Washing Hands and Face Method Seventeen is also found in the Scripture of Forty-Four Formulas. When a Daoist priest bathes or washes the hands and face, first face the water and knock the teeth three times, then recite: The Four Greats (the four basic elements constituting the body and the world) are clear and open, Heaven and Earth are constant. With mysterious water wash away filth and drive away inauspiciousness; the Twin Sovereigns (spirits guarding the doors) guard the portals, the Seven Spirits (spirits guarding the dwelling) dwell peacefully inside. With cloud fluid (marvelous saliva in the Daoist context) refine, nourish, and infuse, causing the myriad Qi to harmonize and be at peace. May inner and outer be smooth and auspicious, preserving a body of stability and harmony. After the prayer, knock the teeth three more times and then wash the hands and face. This is called the Seven Chambers Invocation Method for Washing Filth and Dispelling Inauspiciousness. The scripture says that regular practice can make the spirit clear, Qi and blood harmonious, and avoid various baleful and evil Qi.

Fasting Food First Invocation Method Eighteen

This passage comes from the Scripture of the Forty-Four Methods (Sishisifang Jing). It discusses the purification incantations and eating incantations used by Daoist practitioners when they enter the chamber to observe fasting and purification, as well as methods for massaging the head and face.

When a Daoist practitioner enters the chamber for fasting and purification and faces the place of fasting, they are to perform the “Seven Chambers Incantation for Washing Away Defilement and Dispelling Inauspiciousness” (a ritual that employs prayer to cleanse filth and drive away evil and inauspicious forces). The scripture states that regularly practicing this method can harmonize a person’s Shen (spirit) with Qi (vital energy) and blood, and allow one to avoid various kinds of inauspicious and evil Qi.

When the Daoist practitioner has entered the chamber for fasting and purification and is preparing to take food, they first take the chopsticks in the left hand, tap them three times on the food platter, and then recite the following incantation:

“The Upper Dao of the Two Mysteries, the Four Extremes clear and cool, Taiyi the Imperial Lord, the hundred spirits yellow and at peace, receiving grain from the Three Officials, irrigating the numinous spleen, offering above to Great Harmony, tasting the five fragrant flavors, the soul-embryo receiving its mandate, the seven fluids flowing and resting, the hundred passes unobstructed and harmonious, the five viscera flourishing and bright, the two sovereigns uniting their radiance, flying and traveling to Highest Clarity.”

The incantation petitions Taiyi the Imperial Lord, the hundred spirits, the Three Officials and other deities for protection, and also prays that the food and drink will nourish the spleen and stomach together with the Jing (essence) and Qi within the body, so that the hun and po souls are settled, the joints and Qi channels flow freely, the five viscera become bright and moist, and one may ultimately fly up to Shangqing (Highest Clarity, a high immortal realm in Daoism).

After eating, they tap twice more on the platter. This entire procedure is called the “Way of the Soul-Embryo Receiving Fragrance and the Hundred Spirits Feasting upon Grain” (a ritual in which the soul-embryo within the body receives the fragrance of the meal and the food is offered to the hundred spirits). The scripture says that regularly practicing this method can render the Shen and Qi peaceful, the hun and po souls tranquil, allow one to avoid evil and calamity, and preserve favorable fortune of Qi. One should first offer the prayer before eating.

When the Daoist practitioner faces the vessel holding the food and drink, they should rectify their thoughts, concentrate upon the “One” (which in Daoism represents the original source, the Dao), visualize the “One” eating first, and only then eat themselves. After finishing the meal, they silently recite in the heart:

“The hundred grains enter the stomach, unite Qi with Shen, stabilize and replenish the blood, corpse-evil perishes and falls away, fly and ascend the heavenly palaces, live long as Heaven and Earth, command the Six Ding, the numinous youths offer protection.”

This incantation prays that after the five grains enter the stomach they may unite with the Shen and Qi within the body, nourish the blood, cause evil influences to recede, and obtain the guardianship of the Six Ding spirit-generals and the numinous youths. The scripture states that regularly doing so can cause evil Qi to disperse and true Qi to arrive. This prayer should be recited at the conclusion of eating.

The scripture next sets forth methods of massaging the head and face. Practitioners of the Dao must first make the eyes clear and the ears acute, because the ears and eyes are the staircase by which one seeks the true Dao and also the gateway through which one communicates with the numinous and marvelous. Gains and losses in the condition of the ears and eyes appear immediately, therefore one should understand and distinguish them; the scripture calls this method an important transmission that cultivators may put into practice.

Press and knead the small points behind the eyebrows with the hands twenty-seven times (three nines of times). Next, rub the area below the eyes and above the cheekbones using the palms and fingers. Then rotate and knead the ears thirty times with the hands. Follow this by pushing and pressing the forehead from below upward twenty-seven times. Throughout the process, swallow the saliva that gathers at the mouth as often as one wishes. Regular practice of this sequence sharpens the hearing and brightens the vision. It should be performed discreetly even in the presence of others, without discussing the specific techniques.

Then, using both hands, comb through the hair from all around the head, following its natural direction up to the topknot, repeating as many times as possible. This promotes the free circulation of Qi (vital energy) and blood in the head, so that pathogenic wind-damp does not easily stagnate there. After completing all of the preceding steps, press and knead each of the four corners of the eyes eighteen times (two nines of times). One will then feel a brightness before the eyes and see with greater clarity. This is a method for nurturing the spirit of the eyes. Those who practice it constantly are said to be able to perceive a hundred numinous beings.

The Method for a Daoist to Seek a Spiritual Response Before Transmission (Twenty)

This method is found in the Scripture of Forty-Four Methods.

Before transmitting superior methods, the Daoist’s master should first pray for a response and only then proceed with the transmission. The master enters a quiet chamber, burns incense, and secretly prays to the deities. He then makes a heartfelt bow before the scriptures and softly recites the following prayer:

“Taishang Yuanjun, Great Deity of the Immortal Capital, today is an auspicious day. I respectfully set forth eight prayers. I now prepare to transmit superior methods and hereby report this to the spirits. Whether it is permissible to transmit them I do not yet know; only after obtaining a response shall I transmit them openly.”

After the prayer he retires to sleep and will certainly receive an efficacious numinous response. The master then discerns in his own heart whether the transmission is appropriate and decides accordingly whether to confer the method.

The Jade Emperor’s Superior Method of Invoking Ghosts to Guard the Numen (Twenty-One)

This method is found in the Scripture of Forty-Four Methods.

The Jade Emperor (Yudi) proclaims in prayer: An order descends from the Nine Heavens, reporting upward to Yuqing (the Jade Pure Realm, the heavenly abode of the Daoist supreme deities), and swiftly summoning all the true spirits to assemble together in the court of the Heavenly Emperor. Taiyi (the Supreme One, a venerable Daoist deity) looks down from above, while the Twin Sovereigns stand guard at his side, overseeing and monitoring all malign influences; they harmonize the Qi (vital energy) and protect and nourish life. Should any inauspicious thing invade or offend the divine powers, the Azure Emperor will marshal his divine troops: the Seven Spirits grip great axes, and the Heavenly Vanguard marches out on the right, brandishing swords to clear the way ahead and hurling bright fire-bells. Edicts are sent out to call forth armored cavalry, martial soldiers, and celestial troops. The Wind God and the Fire God fight side by side, subduing evil and annihilating spirit-demons.

Their divine might awes the Six Heavens above and subdues the demonic spirits below; once they have been overawed and subdued, every malign force will be wiped out. The divine halberd sweeps like lightning, and no place remains for treacherous things and monstrous beings to live. The Immortal Sovereign holds the tally of authority (a token representing heavenly mandate and power). Who would dare obstruct an order given under it? Those who defy the tally and resist the command will all be put to death and punished.

All you armored cavalry, martial soldiers, and celestial troops, be vigilant and cautious, and guard this realm of Huangning (the land of peace and tranquility). An order descends from the Nine Heavens; let the ten thousand spirits listen with reverence. The prayer is complete.

If you feel afraid while walking at night, if your mind and Shen (spirit) tremble and your will grows timid and weak, or if you have had a nightmare, and you take this to be a demonic trial or an assault upon your primordial Qi (vital energy) that may bring on illness, you should immediately perform the method of “The Jade Emperor’s Incantation for Exorcising Ghosts and Guarding the Spirit.”

When performing the method, hold the Supreme Dao (the Way) in your mind and pray to Diyi (a honoured Daoist deity) for rescue. Then face north, knock your teeth thirty times, hold your breath, and concentrate on silently reciting the incantation. After the recitation, knock your teeth once more in the same way and swallow saliva ten times. The scripture maintains that this dispels wickedness, subdues the host of demons, settles the seven spirits, obtains the illuminating protection of Taiyi, allows the myriad spirits to guard the true body, and resists incoming fierce and evil Qi.

You may also recite this incantation every day in a loud, resonant voice, whether sitting or lying down, in order to prevent evil influences from coming to disturb you and to stop wicked ghosts from doing harm. You may likewise recite it regularly at bedtime so that your mind and Shen are settled, your consciousness remains clear, nightmares and sleep paralysis are avoided, all poisonous harm and evil are eliminated, and you never again feel fear for the rest of your life.

In ordinary daily recitation there is no need to face north or to hold the breath. The practice of holding the breath and reciting silently is used when ghosts and demons have already come to disturb you, or when sprites have already invaded the spirit chamber (the inner body and mind in which the deities reside). By means of the incantation you then command the spirits and guard the true body, thereby gathering in and driving out the evil influences. The incantation recited before sleep need not follow this emergency method.

The Twenty-Second Method: Regulations for the Daoist Practitioner’s Knocking of the Teeth

All methods of cultivation in the Shangqing school that involve knocking the teeth and swallowing saliva have their own regulations and sequential order; these must not be mixed, lest the true spirits become disordered. Knocking the teeth is for summoning the deities; swallowing Qi is for harmonizing the true Qi. Taking in harmonious Qi and swallowing the Six Fluids (the Daoist term for saliva in the mouth), in order to circulate and restrain the spirit-Qi, all require that you first knock the teeth as if beating a drum and arrange the sequence in good order.

Those who cultivate superior methods of the Dao, when performing worship and prayers, must first knock the teeth: the upper and lower teeth striking against each other rather than left against right. This is coordinated with one exhalation and one inhalation, after which the Qi (vital energy) and fluids are swallowed. The practice is called “calling the Shen (spirits) and harmonizing with the true,” and is done in order to seek ascent to immortality. Knocking the upper and lower teeth is known as the Heavenly Drum; knocking the teeth on the left is the Heavenly Bell, and on the right the Heavenly Chime. To subdue ghosts and strange beings or to summon demonic deities one may strike the Heavenly Bell and Heavenly Chime; when cultivating the Dao in pursuit of the true, one strikes the Heavenly Drum.

The twenty-third method of prayer for a Daoist upon hearing ringing in the ears comes from the Dayou Miaojing. When ringing is heard in the ears, the hands are crossed to cover the ears and the following prayer is recited: “The Infant (the primordial Shen within the body) dwells in the palace; the Nine Perfected (nine true Shen) dwell in the chambers. May they heed the commands of the divine Shen and also discern inauspicious matters. Taiyi (a revered Daoist deity) sends down flames to extinguish all that is fierce and evil.” After the prayer the ear openings are covered with the hands seven times. If the face then feels warm, this is an auspicious sign. If coldness is felt between the head and neck, evil Qi has invaded. One should immediately lie down, close the eyes, and visualize the True Lord Taiyi in the Mysterious Cinnabar Palace, causing him to shake the bells of flowing fire and cast the evil Qi out through the ears. The firelight follows it forth, brightly illuminating the entire body. After a time, calm is restored.

The twenty-fourth method for discerning the auspicious or inauspicious efficacy of ringing in the ears likewise comes from the Dayou Miaojing. If the sound of flowing water, of thunder and lightning, or of drums is suddenly heard within the ears, it indicates that the body has been overtaxed and the heart is extremely weak, making recovery difficult.

The twenty-fourth method for discerning the auspicious or inauspicious efficacy of ringing in the ears likewise comes from the Dayou Miaojing.

Suddenly hearing the sound of flowing water, thunder, or drums in the ears is a sign of physical exhaustion and extreme weakness of the mind and Shen (spirit). Such a person cannot realize the true Dao (the Way) or nourish life, but instead indulges desires and acts in a disordered manner, causing the Six Fu organs (the body’s internal viscera) to lose harmony, so that the hun and po souls seem to be wailing. This is an omen that illness is about to take form, even carrying the danger of death. As a result the Niwan, the upper Dantian (energy center) in the head, loses its stability, the Nine Palaces (spirit chambers within the body) function irregularly, bringing grief and agitation, and all manner of sounds become chaotic, as if the various Shen (spirits) of the body are about to leave their dwellings and abandon this physical form. Those who hear these omens should concentrate on self-examination, correct their errors and delusions, and return to holding a mind of purity, stillness, and focused unity. If the faults are not yet too grave, one may also heed the warning and reform of one’s own accord. Deafness is caused by the loss of the ear Shen (spirit).

If one suddenly hears a clear, resonant sound like gold and jade, this is an omen that true Qi (vital energy) is entering the body and that the work of the Dao is about to succeed. If one hears the sound of stringed instruments, it is the Six Ding Jade Maidens (spirit beings in Daoism said to protect those who cultivate the Dao) coming to guard your path of practice. One should withdraw from clamor, cultivate in quiet concentration, and make the mind of diligent and vigorous effort even more resolute than before. In this way the Zhenren (Perfected Person who has attained the Dao) will gradually appear in traces. However, unless it is your own master, do not yet speak of these matters to others.

Hearing the sound of a flute or a horn in the ears is an omen that good fortune and honor are about to arrive; hearing shouts or wails is an omen that disaster and decline are about to come. If one smells a foul odor, some defiling event will certainly take place, and one should quickly bathe again, burn incense, and sweep the dwelling. This is the Emperor Lord using the sign to admonish and guide people in the world.

If one smells the odor of blood, or sees gathered bloodstains without any reason, this is an omen of military disaster and calamity. One should quickly take refuge among crowds of people, visualize the Three Primes Emperor Lords (the venerable deities who preside over the Three Primes of Heaven, Earth, and Water), and pray for their protection; one should also undertake a three-month purification fast (zhai) on one’s own, after which the disaster may be averted. These omens are all the Emperor Lords informing people in advance of good and ill fortune so that they may remain vigilant about blessings and misfortunes. After seeing an inauspicious sign, one should widely perform hidden acts of goodness without seeking any return, help others, and do things that ordinary people are unwilling or unable to do; only then can one hope to be spared from a calamity that would otherwise mean certain death. You must strive to act in this way and not merely cling to ordinary practices.

The Method of the Five Directions Talismans of the Shi’an Purification Hall, twenty-fifth.

From the Jinzhen Yuguang Jing (Scripture of Golden Truth and Jade Radiance).

Setting up the five-direction talisman methods for summoning spirits and attracting the True in the purification hall is a matter of life and death. You should diligently practice and cultivate, and not merely rest content with the ordinary.

The Talisman Method for Arranging the Purification Hall of the Five Directions to Summon Spirits, Attract the True, and Capture Demons

This comes from the Jinzhen Yuguang Jing (Scripture of Golden Truth and Jade Light).

After all the talismans for arranging the purification hall, inviting the divine spirits of the five directions, welcoming the True Immortals, and capturing and restraining evil demons have been written, first face north and click the teeth thirty-six times, then softly offer this prayer:

“Above the Nine Heavens there is Heaven’s Mandate, which universally informs the myriad spirits. The Three Generations succeed one another in turn, and the Qi (vital energy) of the five directions intermingles and circulates. The Jade Emperor manifests his carriage and puts the Heavenly Court in order; he implements the methods of the Orthodox Dao (the Way), subduing evil demons, restraining sprites and monsters, cutting away the primal fiends, so that the myriad Daos return to evenness and correctness. Those who cultivate the Dao and later students hope to have their names recorded by the Emperor Lord. Invite the True Immortals and discern the hidden and subtle; cause the Qi to blend and interfuse, the bodily form to become hidden and transformed. Transform the appearance, refine and nourish the Great Dao, and ascend to the realm of the Three Pure Ones (Sanqing); obtain a swift immortal carriage and fly up to the Jade Court.”

When the prayer is finished, place the Fulu (talismans and registers) according to the directions, and the True Immortals will descend; the practitioner themselves will also not encounter disaster. Those who do not understand this method often cannot avoid losing their lives. This method may be called exquisite; after cultivating it one can become an immortal.

The Method of Walking the Dao, Ingesting Qi, and Visualizing the Three True Ones

Visualization is the method in cultivation of contemplating the images of divine spirits. The Upper Prime Palace is in the Niwan (the upper Dantian (energy center) in the head), and the Shen (spirit) dwelling there is the Red Infant, whose courtesy name is Yuanxian, also named Diqing; the Middle Prime Palace is in the Crimson Chamber (the location of the heart), and the Shen dwelling there is the True Person, whose courtesy name is Zidan, also named Guangjian; the Lower Prime Palace is in the Dantian, three inches below the navel, and the Shen dwelling there is the Infant, whose courtesy name is Yuanyangzi, also named Guxuan. These three spirits are collectively called the “Spirits of the Three-One.”

When you wish to restrain and gather the hun and po souls, first silently recite their names in your heart, and visualize the three Shen all of jade color, emitting golden light, their forms resembling infants. The Shen of the Upper Prime and Middle Prime wear red garments, the Shen of the Lower Prime wears yellow garments, and their heads all resemble those of newborn infants. When walking the Dao and ingesting Qi, you should also visualize their names.

The Method of Immortal Prohibitions Against the Seven Injuries

This comes from the upper Jing Qisheng Xuanji (Mysterious Records of the Seven Sages).

All those who cultivate and study, whose names are recorded in the Mysterious Registers (the Daoist registers that record the names of those who cultivate the Dao), and who themselves possess the signs of becoming an immortal, should accord with nature and unite with the True Dao; among these there are:

The first kind of harm is being a cultivator of the Dao (the Way) yet inconsistent inside and out, with hypocritical behavior. Indulging in lust depletes the Shen (spirit), causing the Jing (essence) and Qi (vital energy) within the body to leak away, the jing-light to wither, the breath to scatter, the hun and po to weaken, the sinews and bones to become hollow, the physical form to tremble, and the primordial Shen to weep in the deep seclusion. These faults reach the heavenly realms, the true immortals then go far away, and one instead forms karmic connections with the dusty world, returning together to the Earth Palace (underground yin palace). How can one still become an immortal?

The second kind of harm is appearing to cultivate the Dao on the surface, claiming with words to aspire to the true Dao, yet harboring sinister malice within, being fierce and wicked. One hopes for others to meet with failure, envies the talented and the virtuous, speaks pleasantly while inwardly opposing others, smiles outwardly while resenting inwardly. One is concerned only with discussing gains and losses, recklessly fabricating sins, slandering fellow cultivators, and attacking the foundations of the teacher's school. These deeds are recorded by the Three Officials (the divine offices governing heaven, earth, and water) and entered among the evil actions. The immortal sages depart, and evil spirits then come to invade, causing one's behavior to become abnormal, form and Shen to scatter, inviting sudden misfortunes, with the evil consequences reaching their peak. When the term of sin examination is fulfilled, the body turns to ashes, and one sinks into the Nine Springs. Even if one previously had a name in the Daoist registers, it is hard to preserve oneself.

The third kind of harm is excessive consumption of alcohol, remaining intoxicated without sobering. This damages the Qi, dissipates the spiritual nature, harms the Five Palaces (the vital internal viscera), leaves the multitude of spirits uneasy, causes the hun and po to disperse, and leads the body and mind to decline from within to without. The inner original True Emptiness ceases to exist, and the infant (Chizi, symbolizing one's pure original nature) weeps on account of it. The true immortals depart, and evil spirits enter the body. Such cultivation merely wastes one's sincere essence in vain. Even if recorded in the Xuanmen registers, leaving a jade name (the designation in the Daoist name registers), it may happen that the Shen rises to the upper palace while the physical body is reduced to ashes in the netherworld. If one seeks longevity in a dazed state, how can the lifespan last long?

The fourth kind of harm arises from improper conduct: one cannot rectify others through one’s own behavior yet still demands their respect and admiration. Anger fills the heart and shows itself in words and expression; one rails against the transience of worldly affairs, loses all restraint in joy and anger, and one’s mind and temperament stray from the constant Dao (the Way). This agitates the breath, scatters the Shen (spirit), causes the inner true Qi (vital energy) to disperse, the po soul to depart and the hun soul to wander, the nine orifices to become covered in dust, and the five viscera to suffer injury. All this results from impure temperament and unwholesome actions. Consequently the true immortals withdraw far away and external pathogenic evils invade the body. What can such cultivation ultimately attain? Even possession of the mysterious diagrams (secret charts used in cultivation) cannot avert calamity. The hoped-for day of becoming an immortal recedes ever farther while the years of the dusty world stretch on interminably.

The fifth kind of harm occurs when someone, through chance circumstance, obtains the mysterious diagrams and is granted precious Jing (scriptures), or meets a master who has attained the Dao and receives wondrous secret writings, yet fails to observe the rites of transmission and the covenants of alliance, thereby leaking heavenly secrets. Before nine years have passed one submits name cards at famous mountains so that the Azure Palace (the celestial government of the immortal realm) records the name and the Golden Towers (the palaces of the immortal realm) enter it in the registers, then transmits the scriptures to others and lets them circulate freely in the world. Treating the true Dao with contempt and divulging precious treasures causes guilt to bind itself to one’s person and implicates the ancestors of seven generations. Although such people enjoy a reputation for cultivating immortality they instead bring disaster upon their forebears; the way of the immortals recedes, and after death they fall into the nether gloom, long enduring the chastisements of ghosts and spirits, remaining unpardoned through ten thousand kalpas.

The sixth kind of harm is contamination of the body with defilement and uncleanness of appearance, with no quiet emptiness and luminosity within and no refined fragrance without. The clear and numinous nature loses its pristine authenticity so that the Shen cannot dwell securely in the body. The breath is thrown into disorder, Jing (essence) and Qi become intermingled, the lingyuan (the spiritual Qi that is the origin of life) loses its radiance, the five spirits (the deities of the five viscera within the body) scatter and fly away, the red infant (a Daoist term symbolizing the primordial spirit in the body) departs and soars aloft, demonic forces seize the opportunity to encroach, and both interior and exterior suffer damage. Cultivation of this sort, intended to achieve success, instead invites injury; the true immortals withdraw afar, leaving only a vacant shadow to wander alone, submerged in turbidity. How then could one become an immortal?

The seventh injury is eating the flesh of various living animals and killing living creatures merely to satisfy the cravings of the mouth and belly. Rank and foul qi fills the viscera, damaging one’s own living physical form. True Qi is disturbed at the Spirit Gate (the apertures in the body related to Shen and Qi), the wandering Shen (the spirit circulating within the body) is startled on account of the Infant (a Daoist term symbolizing the original Shen in the body), the hun and po souls leave their palaces and dwellings (the residences inside the body), and turbid stagnant qi coils around the mouth and teeth. The immortal perfected ascend to Yuqing (Jade Clarity, the high and remote realm of subtle purity in Daoism), while one oneself sinks into the earth below. Even if the name is recorded in the Heavenly Emperor’s register, death still cannot be avoided.

The High Sage Emperor Lord said: The foundation of cultivation and study must first urgently avoid the “seven injuries.” Even if one has already been able to gaze upon the Cavern Gate and peruse the Jade Chapters (referring to Daoist jing), provided one does not violate the prohibitions of the seven injuries, one may sit and await the descent of the spirits and ascend in broad daylight. If one is outwardly diligent in cultivation and study yet does not inwardly eliminate the seven injuries, seeking immortality will instead fail, hoping for long life will instead lead toward death, praying for good fortune will instead invite disaster, and expecting to fly upward will instead cause one to sink. The numinous immortals depart from the realm of high clarity, the five Shen (the spirits of the five viscera in the body) scatter in the eight directions, the Infant weeps within the body, and the wandering hun wails in the dark and mysterious empty realm. Therefore the signs of cultivating immortality include both success and failure, and those who seek to learn suffer seven kinds of injury. Who among those who truly and steadfastly set their will upon the Dao can discern and hold fast to the true meaning therein?

The Method of the Ten Defeats of Immortal Appearance, twenty-eighth, originates from the superior jing, the Lingshu Ziwen Jing.

Do not greedily indulge in lustful desire. Lust causes the hun fluid to leak outward, Jing and Qi to wither and exhaust, Shen and consciousness to be damaged, hun and po to disperse, bones to become brittle and marrow filthy. The hun cries out in the Spirit Palace (the dwelling of spirits within the body), the sound reaching the Heavenly Pass; the Three Palaces (the palaces of Shen and Qi within the body) contend with one another, and the Fetal Essence (symbolizing the numinous Shen within the body) is sorrowful and disordered. This is the first kind of defeating conduct that damages the appearance of the immortal.

Do not commit secret harm against others or engage in fierce and wicked deeds. Wickedness throws the Yellow Court (an important spirit palace in the body according to Daoism) into disorder, the Three Corpses (spirits Daoism holds reside in the human body, able to record deeds and induce one to do evil) delight in slaughter, the hun Shen spies upon treachery, the po ghosts invade the dwelling, the light of the eyes dissipates, and injurious qi arises in the mouth. This is the second kind of defeating conduct that damages the appearance of the immortal.

Do not become intoxicated with wine. Drunkenness causes the body to decay, the true Shen to intermingle in confusion, the hun to forget its original abode, the po to wander into the house of evil, the Infant to wail in sorrow, and the throat and brain to feel as if scorched by fire. This is the third kind of defeating conduct that damages the appearance of the immortal.

The fourth type of failing conduct is filthiness, arrogance, and impurity. Acting in this manner causes the clear and numinous Qi (vital energy) to lose its original authenticity, so that the essence-soul cannot dwell in peace; pests arise in the Three Palaces (the three locations within the human body where spirits reside), and the Infant (the infant-like image symbolizing the primordial spirit within the body) drifts unsteadily. The blood becomes polluted, the marrow turns foul, the divine light loses its radiance, and the Po (the soul connected to the physical form) strays onto an evil path, ultimately inviting death. This constitutes the fourth failing aspect of those who cultivate immortality.

The fifth type of failing conduct is eating the flesh of all living animals. Doing so causes the innate original form to be lost and the root of life to lose its proper measure. The Fetal Spirit (the spirit that nurtures life) wails within the palace, the Crimson Lord (a divine title for the heart-spirit) grieves and sighs in sorrow, the Three Hun suffer bitterly, and the Po seeks only to return to the grave. Once flesh enters the mouth, life plunges into eternal night. This constitutes the fifth failing aspect of those who cultivate immortality.

The sixth type of failing conduct is eating the flesh of all aquatic creatures. Doing so causes form and spirit to go against the true Dao (the Way). The Niwan (the spirit chamber within the head) is extinguished and falls, the Three Palaces close, and the infant-like primordial spirits within the body become disordered among themselves. The hun-spirits scatter in flight, and the Po seeks only the coffin. This constitutes the sixth failing aspect of those who cultivate immortality.

The seventh type of failing conduct is eating the flesh of birds. Doing so causes the breath, the physical form, and the voice all to carry a foul odor. Spiritual essence becomes blocked and stagnant, the brain marrow withers and yellows, the teeth decay, and deathly Qi breeds within the spleen. The hun cannot bear the true Dao, the Po gives rise to evil disorder, the body sinks into the abyss, and the bones are buried with the earth. This constitutes the seventh failing aspect of those who cultivate immortality.

The eighth type of failing conduct is eating the Five Pungents (pungent vegetables such as onion, garlic, chives, scallion, and asafetida). Doing so causes the five viscera to emit a foul stench. The Three Flowers (the refined essences of Jing (essence), Qi, and Shen (spirit) within the human body) fall into disorder, spirit-Qi cannot ascend, and the essence-embryo sinks and falls downward. Hun and po separate, the Infant becomes agitated and distressed, the flying spirit loses its protection, and the divine light in the eyes dissipates. This constitutes the eighth failing aspect of those who cultivate immortality.

The ninth type of failing conduct is killing insects and all life of higher orders. Doing so invites the resentful opposition of all things. The body is bound and blood debts cannot be dissolved; the form becomes violent and hun and po become perverse, so that hun-Qi battle against each other. The fetal spirit wanders restlessly, the True Infant flees and scatters, the spirits in the Niwan become frantic, the Infant turns its back and departs, and the corpse will suffer pains like being boiled in soup and scorched by fire. This constitutes the ninth failing aspect of those who cultivate immortality.

The tenth taboo: Do not face north when urinating or defecating, and do not look up at the sun, moon, and stars; do not comb your hair facing north; do not face north when undressing; and do not spit or curse facing north. Doing so will offend and damage the “Wang”: here “Po” refers to the location of the yearly chronogram, and “Wang” refers to the location of the kingly Qi (vital energy).

Do not become angry at the sun, moon, and stars; do not administer severe punishments on the eight festival days (the solar terms of Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice, and similar jieqi days); do not become angry on the first day of each month; do not harm turtles, dragons, and scaly armored animals on the six jia days; do not harm pheasants on bingwu days; do not harm black beasts on bingzi days; on gengshen days do not harbor distracting thoughts, but concentrate on visualization and contemplate the true Shen (spirit); on yimao days do not drink wine or eat meat, but fast in purity and cultivate with a still mind.

In the first month do not take life; on the ninth day of the second month do not eat meat; on the third day of the third month do not harm black beasts; on gengshen days do not harbor distracting thoughts, but concentrate on visualization and contemplate the true Shen; on yimao days do not drink wine or eat meat, but fast in purity and cultivate with a still mind.

In the first month do not take life; on the ninth day of the second month do not eat meat; on the third day of the third month do not gather and eat the tender hearts of various plants and trees; on the eighth day of the fourth month do not kill grass or fell trees; on the fifth day of the fifth month do not see blood; on the sixth day of the sixth month do not disturb the earth; on the seventh day of the seventh month do not visualize evil matters; on the fourth day of the eighth month do not buy or sell shoes, sandals, and other things worn on the feet; on the ninth day of the ninth month do not lift or move bed mats; on the fifth day of the tenth month do not punish or beat others; on the eleventh day of the eleventh month do not bathe; during the last three days of the twelfth month, do not fail to fast, and do not cease burning incense or reciting the true Shen.

These taboos are all great precepts jointly and strictly observed by Heaven and humanity. The Three Officials (the deities who govern Heaven, Earth, and Water) inspect and record them, and violation counts as a serious crime. Those who violate them may cause the three hun souls to conflict with one another and the seven po souls to become disordered; they may also incur the loathing of the fetal Shen, or receive punishment when the Three Officials mete out guilt. As a result, the mind-Shen will be disturbed by nightmares, demons and goblins will take advantage of the opening to enter, Jing (essence) and Qi will be damaged, and the true Shen will become dim and confused. Worldly taboos change and proliferate in many forms, and people often do not recognize their methods; if one can observe them in cultivation, one may become an immortal talent; if one does not observe the heavenly prohibitions, one will suffer injury and ruin.

Shangqing Ritual Vestments, twenty-ninth. From the Taishang Huangsu Sishisi Fang Jing (Scripture of the Most High Yellow Silk in Forty-Four Methods).

Shangqing Ritual Vestments (29): The Shangqing ritual vestments are made from purple and azure fabrics and fashioned into a pei garment, with purple on the outside and azure on the inside. The pei measures four chi nine cun in length to correspond to the numbers of the four seasons, and five chi five cun in width to symbolize the Qi (vital energy) of heaven and earth. The outer and inner layers of the garment are constructed according to the same standard: twenty-four strips for the outer layer and fifteen for the inner layer, totaling thirty-nine strips that correspond to the thirty-nine Imperial Perfected Ones. Wearing this garment symbolizes being clad in the vestments of the imperial stars.

Without this set of ritual vestments, one may not casually recite or cultivate the Precious Scriptures of Shangqing. These vestments are for the use of twelve Jade Boys and must not be lent to others without authorization, nor allowed to become soiled or the divine vestments treated with disrespect.

The ritual vestments worn by women consist of a purple gauze robe made from two zhang four chi of purple gauze, with the lengths of the body and sleeves tailored to the wearer’s figure. The two sleeves are formed into sixteen strips and the body into twenty-three strips, totaling thirty-nine strips. A skirt is additionally made from azure gauze requiring forty-five chi, cut into eight panels each four chi nine cun long, with the remaining fabric used as the waistband for tying the skirt. Each of the eight panels is divided into four strips, making thirty-two strips in all; this is known as the “Skirt of Flying Azure.” Without this set of ritual vestments, one may not recite the Precious Scriptures of Shangqing. These vestments are for the use of twelve Jade Maidens and must not be lent to others without authorization, nor allowed to become soiled or the divine vestments treated with disrespect.

The Incantation Method for Daoist Priests Wandering in Mountains and Marshes (30): This originates from the Xiaomo Jing (Scripture of Dispelling Demons, a Daoist scripture).

When Daoist priests travel through the Five Sacred Mountains or ford rivers, lakes, and marshes, they should recite the “Invocation of the Three Heavens of Zhengyi (Orthodox Unity)” (the prayer text of the Zhengyi school) and put into practice methods for intimidating evil spirits, summoning deities, and welcoming true immortals.

Before ascending a mountain, first knock the teeth nine times outside it, close the eyes, and visualize five-colored cloud Qi (vital energy) vigorously surging up, gathering at the summit, enveloping the entire mountain, with oneself likewise situated within the cloud Qi. After waiting quietly for a moment, visualize the immortal officials of the Five Sacred Mountains together with the birds, beasts, plants, and all things of the mountain forests, rivers, lakes, and marshes coming forth to pay homage. Then raise the head and recite:

“The Lord on High goes forth on a journey; the hour of this day is auspicious. Jade-splendor clouds overlay from above, the Taiyi deity protects at the side; Baiyuan guards on the left, Wuying assists on the right. The Eight Emperors and Nine Perfected Ones cross the Brahma Heaven to arrive, protecting and ensuring prosperity. They guide and escort me so that I shine with the same radiance as they. As I travel the Five Sacred Mountains, hosts of immortals come to welcome me; entering and exiting among rivers and seas, ten thousand paths open wide for me. I command the Six Ding spirits and tread upon the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water). The Three Heavens issue a command to sweep away all that is inauspicious and evil, to clear away filth and extinguish calamities. The orthodox law is pure, penetrating, and majestic as frost. Splendid Jing (essence) Qi gleams with radiant splendor, the dragon chariot stands lofty; verdant feather ornaments flow, embroidered silk robes flutter. Wherever I go there is nothing but auspicious prosperity. Ten thousand Perfected Ones come to pay homage, and together we ascend to the Jade Capital.”

After completing the recitation, inhale slowly and swallow the breath in thirty-six portions. Practicing this for one thousand days can move the true immortals of the Five Sacred Mountains to descend in cloud chariots under feathered canopies, thereby attaining the ability to fly through the great void.

When Daoist priests enter the mountains they should select suitable months and auspicious days while observing the corresponding taboos. One tradition holds that the third and seventh months are appropriate for entering mountains. Another view maintains that in spring one should not go to mountains in the east and west, in summer not to those in the south and north, in autumn not to those in the west and east, and in winter not to those in the north and south. Auspicious days for entering mountains include the “Bao days, Yi days, and Zhuan days”; some also regard the “Zhi days, Fa days” as well as days corresponding to the monthly ordinances as auspicious, while another opinion considers both the “Zhi days” and “Fa days” to be inauspicious.

The twelve days of the sexagenary cycle including Jiazi, Bingyin, and Dingmao are known as “Bao days” and considered auspicious, as are the twelve days such as Dingchou, Bingxu, and Jiawu, called “Yi days,” and the twelve days including Wuchen, Jichou, and Wuxu, termed “Zhuan days.” By contrast, the thirteen days such as Yichou, Jiaxu, and Renwu are designated “Zhi days” and regarded as inauspicious, while the twelve days including Gengwu, Bingzi, and Wuyin are called “Fa days” and likewise inauspicious.

If a Daoist encounters dangerous or inauspicious events, he should knock the Heavenly Bell thirty-six times. This “knocking of the Heavenly Bell” is a method of knocking the teeth used in Daoist cultivation practices to accompany the visualization of spirits and the performance of ritual methods; the specific technique involves knocking the teeth on the left side.

When traveling through the mountains, a Daoist intending to carry out the great invocation to avert evil and overawe the spirits should knock the Heavenly Chime thirty-six times by striking the teeth on the right side.

In order to concentrate the mind in visualization and recite the Dao (the Way) so as to induce the descent of true spirits, one sounds the Heavenly Drum thirty-six times, knocking together the upper and lower teeth.

A Daoist who spends the night alone in mountain forests, frequently harassed and tested by mountain essences and malevolent ghosts, should knock the teeth twenty-seven times, hold his breath, and then recite the invocation:

Yesterday I received a summons from the Heavenly Emperor, took command of the True Origin, and was ordered to garrison this mountain and put Fengshan (the mountain where ghosts and spirits dwell according to Daoist legend) in order. The myriad spirits all came to receive the command and gathered together before the Heavenly Emperor; the Seven Shen reported and then departed, while the Three Origins (the Daoist system of the Three Officials of Heaven, Earth, and Water) preside over the affairs of the true Shen. If any minor demons appear, they are to be immediately beheaded and eliminated. Mountain Jing and marsh Shen, come swiftly to welcome. The divine master, bearing the command, reports upward to the Three Pure Ones (Sanqing); everything is to proceed according to the ordinances of the Dadong Jing, without delay.

After the prayer is completed, knock the teeth fourteen times more. This is the method of the Emperor Lord for replenishing Shen and Qi and for campaigning against mountain Jing and the hundred ghosts. All mountain Shen, earthly deities (Diqi), and the governing orthodox Shen in household shrines, upon hearing this prayer, will come forth holding whips to welcome, and spirit soldiers will attend as escorts, as though ten thousand people were traveling together.

Those who have received transmission of the Three Grades of Superior Dao (the highest Daoist methods) yet have not ascended into the Three Pure Ones or been granted the honorific of Immortal King will mostly be tested by heavenly demons and also harassed by the myriad spirits. Therefore one should recite the prayer for driving away demonic obstacles: stirring the numinous sounds of the celestial realm above, summoning the majestic Shen of the Three Realms below; binding the myriad Jing within the Heavenly Bell, and beheading demons within the Dongzhang (Daoist scriptures or sacred chapters).

When performing this method, one should always face north. First visualize a circular luminous image appearing above the crown of the head, like the sun; a vermilion phoenix on the left, a dark dragon on the right, purple clouds and mists covering them, their radiance illuminating the entire body. Immortal youths and jade maidens hold five-colored tallies, with the myriad Shen of the Three Realms following; nine phoenixes cry out in front, eight luan birds call from behind, a white qiu (a white dragon-form divine beast) opens the way, and the Taiji carriage (the vehicle ridden by Daoist immortals) follows. Once the visualization is complete, first knock the left teeth thirty-six times, then knock the right teeth twenty-four times, then knock the upper and lower teeth twelve times, and afterward recite the prayer, saying:

The poisonous beasts of Luo Heaven guard the broad four gates, swallowing the sinking waters and cutting away gall and flesh. Hideous monsters of the mountains swarm in packs, opening their giant mouths and charging skyward. Fierce horses gallop at speed, poisonous dragons brandish their sharp claws, and golden-headed demons rush about devouring. Countless mighty troops receive the Fulu (talismans and registers) commands and undergo inspection by the immortal officials. The ghosts of the Six Heavens remain unconstrained, and fierce evils gather in bands. Demons clamor and seethe, filthy Qi (vital energy) spreading in all directions. Songs echo in hollow places, chaotic sounds fill the clouds, and lesser ghosts take visible form.

They arrive before the person’s Gate of Life (Shengmen, the portal that sustains life). Nothing proclaimed by the Divine Kings (Shenwang) goes unheard in any region of the netherworld. Above they command the Six Qi; below they inspect the sources of the rivers. In the Five Sacred Mountains and Four Great Rivers (Wuyue Sidu), good and evil must be swiftly distinguished. Myriads of ghosts and spirits all come before me. The Five Emperors (Wudi) inspect the name registers; those of merit are granted pardon. If fierce demons offend the Zhenren (True Persons), how could the Emperor Lord of True Form fail to act upon the command? None due for execution is spared: livers are split open and bellies gouged, heads severed and roots cut; they are cast into the great boiling cauldrons of the North and burned in the fierce fires of the Southern Mounds. The Golden Perfected records the Qi, the flowing bells capture the hun, leaving not a single demon or evil overlooked, until their forms and roots are utterly annihilated.

Wearing the Heavenly Book (Tianshu) upon the body, one follows the Orthodox Way, washing the Nine Qi (Jiuqi) so that the Three Primes (Sanyuan) become clear and bright. One is raised from the Mysterious Void (Xuanxu) to become a True Being, uniting above with ziran (Nature). No evil thing can invade or test; should any change arise, it must be reported to the Heavenly Court.

When the incantation is finished, regulate and draw the breath, slowly swallowing Qi twelve times, then stop.

The above is the “Wisdom Incantation for Sweeping Away Demons.”

Any practitioner of the Dao traveling in famous mountains who spends the night alone among a hundred ghosts and feels frightened, or when an infant is ill and a host of ghosts guards the door, may recite this incantation once. After recitation, the ghostly evils melt like ice in a boiling pot or metal in a fierce blaze; the hun and Shen (spirit) become clear, still, and upright, the breath settles, and the body grows strong and robust. Unless it is a destined fulfillment of allotted fate, even one who seeks death cannot succeed.

The above is the complete text of the Shangqing Xiuxing Jingjue (Shangqing Scripture of Cultivation Instructions).