《上清修身要事经》

The Method of Restraining the Three Hun from the Purple Writ of the Numinous Book of Taiwei, Section One

A Daoist should first restrain the hun and po souls and eliminate the corpse-ghosts. Whenever the last day or the first day of the lunar month arrives, as well as on Gengshen and Jiayin days, one should fast and keep oneself pure, enter a quiet chamber, bathe and cleanse the body, and sit upright. Remaining awake through the entire night produces even better results.

Using a cinnabar brush, apply a small mark below the outer corner of the left eye; then using a realgar brush, apply a small mark below the right nostril. After the marks have been applied, knock the teeth three times and recite this prayer:

“The two radiances of sun and moon whirl and entwine; cinnabar and realgar transform into vapor. With the breath I subdue vacant evils, causing corpse-filth to sink and dissipate. Harmonize the hun, refine the po, so that form and Shen (spirit) become one. Let me not die; preserve long life intact; grant keen perception and insight; and let me long enjoy blessings.”

When the prayer is finished, knock the teeth three more times and swallow saliva three times. Then press and pinch below the outer corner of the left eye with the index finger of the right hand, and below the right nostril with the index finger of the left hand, seven times at each place. The pressing should be done covertly, without raising the hands. In Daoist cultivation, knocking the teeth, swallowing saliva, and pressing or pinching locations on the body are ritual actions performed in conjunction with the prayer.

The scripture states that these two places are the gateways of the “seven po wandering corpses,” and also the passages through which goblins and evil Qi (vital energy) come and go. For this reason the essential qi of cinnabar and realgar is used to seal the path of the corpse-ghosts, while the fumigation of the two radiances of sun and moon is employed to eliminate licentious qi. The scripture calls this a supreme method of Taiji (Supreme Ultimate). Practiced year after year, it can stabilize and harmonize the hun and po, dissipate corpse-filth, and confer longevity, communion with the numinous, and keen insight. After three years of practice, lustful thoughts will also be eliminated.

The scripture further states that this is a day on which the corpse-ghosts contend with one another; men and women must not sit together on the same mat, and one should exercise caution.

When studying and contemplating the ultimate Dao (the Way) and reciting the sacred Jing (scriptures), after every ten or twenty sentences one should lick the lips and swallow the saliva in the mouth three times; after every fifty or one hundred sentences one should knock the teeth two or three times. This is done in order to summon the spirits, stabilize and harmonize the blood and Qi (vital energy), fill and condense the numinous fluids within the body, and enable the Diyi (a supreme deity venerated in Daoism) to dwell peacefully inside. This is what is meant by harmonizing the Chong Qi without wasting it, and making the Shen (spirit) dim and still so that it does not leak outward.

When Daoists cultivate, they should not weep and shed tears or spit out saliva, for these actions deplete the bodily fluids and cause the jinye to flow away, resulting in the drying up of fluids in the throat and brain. Therefore Zhenren (Perfected Ones) and Daoists commonly employ tuna (regulating the breath) and the method of swallowing saliva in order to harmonize the six fluids (the six kinds of internal fluids spoken of in Daoism).

A Daoist ought to practice cunsi (visualization by means of mental intention) of one’s own physical appearance, rendering it so distinct that it seems to stand before the eyes; one should also visualize the constant presence of sunlight and moonlight on the face, illuminating 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 following prayer:

“Yuantai Shangzhen (the supreme Zhen dwelling in the primordial embryo), Shuangjing Erxuan (the two mysterious divine lights of sun and moon), on the right protecting and supporting the seven po, on the left restraining and gathering the three hun, may my Shenming and physical form always be preserved intact together.”

After the prayer, knock the teeth twenty-one more times and swallow saliva seven times. This is known as the “Dao of the Di Jun visualizing the form, restraining the hun and controlling the po.” It is said to confer intelligence and grant immortality. If one is unable to recite the prayer, one may simply perform the cunsi visualization.

In the Shangqing (the cultivation tradition of the Shangqing school of Daoism) the practices of knocking the teeth and swallowing saliva each possess their own methods and sequential order; these must not be mixed or confused, lest the true spirits become disordered among themselves. Knocking the teeth serves to summon the Shenming, while swallowing Qi serves to harmonize the Zhen Qi (true vital energy); taking in Qi, harmonizing it, and swallowing the six fluids serve to circulate and transform the Jing (essence) and Qi within the body and to restrain the Shenming. In carrying out these steps one must knock the teeth in succession, as though striking a ritual drum.

When cultivating the foregoing methods and performing the rites and prayers, one must first lightly knock the teeth, causing the upper and lower teeth to strike one another, without allowing them to collide from left to right. With every breath one should swallow the Qi that has been inhaled together with the saliva; this is called “hushen hezhen” (calling upon the spirits and harmonizing the true [Qi]).

Whenever practicing visualization (cunsi) as a superior method of cultivation, or when performing rites and prayers, first gently knock the upper and lower teeth together without allowing them to strike from side to side. While breathing, swallow the inhaled Qi (vital energy) together with the saliva in the mouth. This is called “calling the spirits and harmonizing the True,” and is done in order to seek ascent to immortality.

On the nights of the third and thirteenth of each month the Three Hun souls readily become unsettled: the Shuangling hun wanders abroad, the Taiguang hun leaves the bodily form, and the Youjing hun is disturbed. Shuangling, Taiguang, and Youjing are the names of the Three Hun. On these nights the Three Hun may all leave the body and roam, departing swiftly and far; they may be discovered, detained, or confined by external souls or ghostly beings, or they may be unable to return to the body; they may also encounter external souls and contend with them. This causes the mind and Shen (spirit) to grow restless and confused, thoughts to become chaotic, and the heart to feel sorrowful and oppressed. Practitioners should therefore restrain the Three Hun and prevent them from wandering.

The method of restraining the Three Hun is to lie down at ease, face upward, with the pillow set low, both legs stretched straight, the hands folded and placed over the heart, and the eyes closed. Hold the breath for three respirations, then knock the teeth three times. Visualize within the heart a mass of red Qi the size of an egg that rises upward and issues from the eyes; this red Qi gradually enlarges, enveloping the entire body, flowing downward through it, then rising to the neck and head, after which it transforms into flames that encircle and burn around the whole body, rendering it luminous inside and out like a piece of glowing charcoal. After the visualization is complete one should feel a slight warmth in the body. Then knock the teeth vigorously three times, silently recite the names of the Three Hun—Shuangling, Taiguang, Youjing—and call upon them to settle swiftly. Next pray in a low voice:

“Mysterious Palace of Taiwei, Central Yellow of Beginning Azure, internally refine the Three Hun so that Taiguang is at peace. In the Divine Treasure Jade Chamber we dwell together with you; do not move rashly, for the guardian is Tailing. 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 Jing (essence) of the Returning Spring.”

This is the second chapter of The Method of Controlling the Seven Po from the Purple Texts of the Numinous Book of Grand Tenuity.

On the nights of the first, fifteenth, and last days of each month, the seven po (the seven yin spiritual forces within the human body according to Daoist teachings) wander about. They enter and exit filthy places, sometimes coming into contact with bloody offerings and associating with ghosts and spirits; sometimes they entangle themselves with corpses, or they bewilder young children, gather to commit evil, and damage dwellings; sometimes they report people's sins to the Three Officials (Sanguan, the Daoist deities in charge of bestowing blessings, pardoning sins, and relieving misfortunes) and Hebo (the River God); sometimes they transform into wangliang (spirits of mountains and rivers) causing people to suffer demonic infestations, or they introduce ghosts into the human body, attracting nefarious Qi (vital energy) and harming the physical form.

All manner of injuries and illnesses in the body are attributed to the mischief of the seven po; they take pleasure in human death and by nature seek to bring about a person's downfall and ruin. Daoist practitioners should restrain and strictly govern the seven po, cultivate so as to transform them, suppress their activities, and employ ritual methods to subdue them.

The seven po are named respectively Shigou (Corpse Dog), Fushi (Hidden Arrow), Queyin (Sparrow Yin), Tunzei (Swallowing Thief), Feidu (Non-Poison), Chuhui (Expelling Filth), and Choufei (Foul Lungs). These are the yin designations of the seven po, regarded as ghostly spirits that lodge in the human body and bring turbidity and filth.

The method of restraining the seven po is to clasp the hands together behind the neck, hold the breath seven times, and click the teeth seven times. Visualize a mass of white Qi the size of a bean at the tip of the nose, which gradually enlarges and transforms into nine layers of luminous Qi covering the entire body from the feet to the crown of the head. Then visualize this white Qi suddenly transforming into celestial beasts: two Azure Dragons (Qinglong) situated within the two eyes and two White Tigers (Baihu) situated within the nostrils, all facing outward; a Vermilion Bird (Zhuque) at the region of the heart, oriented toward the mouth; an Azure Dragon (Canglong) beneath the left foot and a numinous serpent beneath the right foot. Within each of the two ears a Jade Maiden (Yunü) clad in dark brocade garments stands guard at the ear gates, holding firelight in both hands. Once the visualization is complete, swallow saliva seven times, click the teeth seven times, call the names of the seven po, and then recite the incantation in a low voice.

Circulate the clear Qi (vital energy) nine times to subdue the evil and fierce Qi of the seven po. Heavenly beasts guard the doorways while the Delicate Maiden watches over the passes, so that the seven po undergo refinement, becoming peaceful and compliant, at ease with me and no longer acting wildly. Observe the original source of the body; if you are hungry or thirsty, you are permitted to drink the Moon Yellow and Sun Elixir (a cultivation term related to the essences of the sun and moon). Once these steps are completed, the seven po close themselves off and remain guarded within the body, mutually restraining one another and submitting to control. If one is able to cultivate in this manner over a long period, the turbid po Qi will gradually dissipate, and the practitioner will be able to turn toward goodness, abandon the physical form, unite with the three palaces above (the upper, middle, and lower elixir palaces within the body), and ultimately merge with the primordial Qi to achieve spiritual communion.

The Perfected of Grand Simplicity taught beginners three methods for warding off nightmares.

If one frequently has nightmares, there are three reasons: first, hauntings by the po (the seven po causing mischief); second, the heart being put to the test; third, corpse thieves (evil spirits that invade people). The following are the methods for suppressing and eliminating nightmares.

After waking from a dream, use the left hand to pinch and press the philtrum fourteen times, then click the teeth fourteen times while softly reciting this prayer:

“Great Cavern True Mystery (a title among Daoist deities and grotto-heaven beliefs), open and refine the three hun (the three ethereal souls in the human body). First hun, quickly go guard the seven po; second hun, quickly go guard the Niwan (the upper Dantian [energy center] in the head); third hun, submit to the regulation of the heart Shen (spirit). Quickly go invite the Three Primal Lords of Grand Simplicity (deities of the Grand Simplicity system). Just now I encountered an inauspicious dream; it was the wandering corpse-po of the seven po coming to disturb me, the source of all evils. Urgently summon Taokang to protect my life, report upward to the Emperor Lord, the Five Elders, and the Nine Perfected, commanding them all to guard the gates of the body; Divine Master of the Yellow Tower and General of the Purple Door, take up the battle-axe and grasp the bell, crush the evil Qi, turn ominous matters into auspicious ones, and cut off all connection with the calamities of life and death.”

When the prayer is finished, if one falls asleep again, there will surely be an auspicious verification. The evil Qi that previously caused the nightmares will be sealed beneath the Heavenly Pass. After three years, one will dream only when spirits respond and send down decrees; the dreams that occur will clearly reveal the future, and there will no longer be nightmares or inauspicious omens.

If one has an auspicious dream at night and feels in one’s heart that it is a good dream, there will be an auspicious response. Upon waking, one should rub the eyes fourteen times and click the teeth fourteen times while softly reciting the prayer:

The Most High High Essence, the Three Emperors’ Cinnabar Numina, the Crimson Palace brightly penetrating, auspicious responses announcing the sentiments, the Three Primes softening the po souls, the Heavenly Sovereign transmitting the scripture: may all affairs one undertakes proceed smoothly and in harmony, flying upward to Shangqing (Highest Clarity), constantly assembling together with the Jade Perfected in the Purple Court. The ritual concludes at this point. This is the secret method of the Great Cavern (Dadong), transmitted to those who have only just begun to engage in cultivation.

The Method of the Perfected of Grand Simplicity for Obtaining Auspicious Dreams, Fourth

Whenever a person cultivating the Dao dreams of women dressed in purple silk garments approaching with food and inviting one to partake, there is no need to feel fear or to disdain them. The foods they bring are all precious numinous substances from the Eastern Sea, or the numinous herbs and marvelous medicines used by the immortal perfected of Mount Song and the Five Sacred Peaks. Eating these foods can extend one’s years and increase longevity.

Before a Daoist practitioner sleeps during the day, first massage around the eyes with both hands twenty-one times, then knock the teeth twenty-one times, and thereafter lie down.

Before a Daoist practitioner sleeps at night, press the nostrils with the left hand twenty-one times, then knock the teeth twenty-one times, and thereafter lie down.

The Most High Yellow Plain Method of Sleep Prayer for Daoist Practitioners, Fifth

Before going to sleep, the Daoist practitioner strokes the heart three times with the hand, closes the eyes, and recites the prayer:

“The Nine Palaces of Grand Numinosity, Taiyi (Grand Unity) guards the sleeping chamber, the hundred spirits each settle in their proper places, hun and po souls in harmony, long life without death, eliminating evil and inauspicious calamities.”

After the prayer is completed, one falls asleep.

The Jade Clarity Method for Dispelling Demons and Controlling Ghosts and Specters by Prayer, Sixth

When a Daoist practitioner is traveling and stays alone in a place where demonic essences and evil ghosts appear, one should knock the teeth on the left side thirty-six times, hold the breath, and softly recite the prayer as follows:

The Great Emperor Yangyuan (a Daoist deity title), the gloomy and treacherous passes of the four directions, a thousand kinds of evil spirits and ten thousand poisons—who dares stand before me? Giant beasts open their multiple layers of sharp mouths, ripping open bellies and digging out livers. The Divine Lords and messengers guard the encampments, the yellow-robed master soldiers slay the souls of evil spirits, extinguish numerous demonic monsters, destroy the vicious and treacherous, causing their kinds to be severed and utterly perish, left to ruin. This is the supreme command of the Jade Emperor, to clear and purify the Three Origins (in Daoism, the three realms of Heaven, Earth, and Water, or the Three Officials). After reciting, knock the teeth thirty-six times more. This is called the “Method of the Great Emperor Wielding the Spirit Internally to Block and Extinguish Ten Thousand Demons.”

Method Seven for Encountering Inauspicious Things in the Taishang Huangsu Zhai

A Daoist priest during the period of zhaijie (fasting and ritual observance), upon entering the chamber, if encountering inauspicious things, should perform the Northern Emperor’s method of incanting ghosts. First knock the left teeth thirty-six times, then recite: The two Qi (vital energies) circulate, the banner of Xuan Yi (the primordial qi in Daoism) rises, the seven spirits protect life, connecting upward to the Three Pure Ones (Sanqing, the highest heavenly realms in Daoism). The Twin Emperors expel evil spirits, the Xia Bo Luo troops of three hundred thousand set out, attending and guarding the divine camp, giant beasts a hundred zhang tall. They emit their might, subduing evil essences, waving swords to expel evil spirits and cut down demonic souls. This is the incantation recited by the Divine Bo, which can make a thousand kinds of evil spirits vanish without trace. After reciting, knock the teeth thirty-six times again.

Method Eight of the Qingyao Purple Book for Refining and Incanting Dead Corpses

Those who cultivate the Shangqing Dao, if parents, uncles, brothers and other relatives die in the world while they themselves have not yet left the human world and still live among people, will inevitably contact the filthy Qi brought by the dead. On the third day take a basin of clear water and put one liang of genuine cinnabar into the water. The practitioner, in the center of the courtyard facing south, by the water knocks the teeth nine times, then recites: Qi transforms into Shen (spirit), the corpse body changes and returns to the mysterious realm; after three transformations and five refinements, it ascends to the Nine Heavens. After experiencing the kalpas of the Nine Heavens, it again transforms into the Jia body (here referring to the body of the one receiving deliverance or the cultivator); the Jia body changes once more and becomes a Zhenren (Perfected Person). After reciting, still in the center of the courtyard facing south, by the water knock the teeth nine times, then recite:

Qi (vital energy) transforms into Shen (spirit), the corpse changes form and enters a mysterious and wondrous realm. After three transformations and five refinements it ascends to the Nine Heavens. Having passed through the tribulations of the Nine Heavens, it transforms its bodily form once more; the form changes again and ultimately becomes a Zhenren.

Once the ritual is completed, if the deceased is male, visualize three jade youths; if female, visualize seven jade maidens. Fill a basin of water and pour it over the body of the deceased. After pouring, use the remaining water to wash the hands and face, then raise the head and rinse the mouth. Silently recite the incantation:

“The qi of heaven has already become clear and bright, and the person has already been transformed and generated; they are able to ascend to the heavenly realms, transforming their bodily form nine times. In the Five Sufferings and Three Destinies (the hardships and evil paths of which Daoism speaks), the name of death is from this point severed; the distressed souls of the departed obtain deliverance and return to the Southern Court (one of the dwellings of the immortals).”

The ritual ends here. The deceased can then receive transformation once more, being born above the Nine Heavens and, after nine years, ascending into the Palace of Jade Clarity. This method is more mysterious and wondrous than the Dadong Method for Delivering the Seven Ancestors (a Daoist method for saving ancestors). It is a secret teaching privately transmitted by the Jade Emperor and is not to be given to those who lack true De (Virtue). This method is recorded in the Golden Names, Imperial Charts, Green Characters and Purple Texts. Once this writing is obtained it must not be applied rashly nor transmitted indiscriminately to others; otherwise the seven generations of ancestral parents will remain long trapped by the ghost officials, undergoing the Three Destinies and Five Sufferings, and for ten thousand kalpas will not be granted pardon. The Illuminated Codes of the Four Extremes (Daoist precepts) decree that this writing may be heard and transmitted by Zhenren only after seven hundred years have passed.

Qingyao Purple Book: Method for Encountering the Corpse of Another While Traveling the Path, Number Nine

Anyone cultivating the superior methods of the Dao, while walking through the world, if they suddenly encounter a corpse by the roadside and are invaded by filthy qi, should walk forward twenty-four steps and then stop, facing north and clicking the teeth nine times. If it is a male corpse, visualize three jade youths; if a female corpse, visualize seven jade maidens. Then request the Zhonghuang Zhisu water from within the Jade Valley and pour it upon the corpse. In a brief interval visualize the corpse transforming and generating as a human, then silently recite the incantation:

That which has already withered can flourish once more, and that which has already perished can be restored to life. After revival one ascends into the heavenly realms and again receives the Qi (vital energy) of the Supreme Spirit, the numinous breath of heaven. Passing through the tribulations of the Nine Heavens and undergoing repeated transformations is like being conceived anew as an infant; all defilements and accumulated karmic obstacles are washed away and eliminated, and even the pale corpse is revived. When the ritual concludes the eyes are wiped fourteen times with the hands. In this way the turbid Qi dissolves, the deceased once more undergoes transformation, and later becomes a lingren, a numinous person endowed with spirituality who has transcended the ordinary world.

If the practitioner encounters twenty-four such opportunities this lianzhu, a ritual of invocation combined with cultivation, is performed. When meritorious practice is complete and De (Virtue/Power) has increased, the name is entered into Shangqing, the Highest Clarity of the Daoist heavens. After twenty-four years one may ride the numinous wheel and fly through the Nine Mysteries, those profound heavenly realms.

Method Ten on the Auspicious and Inauspicious Aspects of Occupying Mountain Residences by Means of Foreign Placed Items

The inner inscription of the Thirty-Six Sounds of the Nine Earths of the Cavern Abyss records that the first layer is an earth stratum of moist and lustrous color containing one each of the orthodox sound, circulating sound, wandering sound, and Brahmanic sound. The second layer is an earth stratum of hard and rigid color, likewise containing one each of the orthodox, circulating, wandering, and Brahmanic sounds, and the same holds for every layer that follows. The third layer is an earth stratum presenting the luster of stone grease and possesses the orthodox, circulating, wandering, and Brahmanic sounds. The fourth layer is an earth stratum of moist and lustrous color possessing those four sounds. The fifth layer is an earth stratum of golden-millet luster possessing the four sounds. The sixth layer is an earth stratum of vajra-iron color possessing the four sounds. The fifth layer is an earth stratum of golden-millet luster possessing the four sounds. The sixth layer is an earth stratum of vajra-iron color possessing the four sounds. The seventh layer is an earth stratum of water-regulated moist color possessing the four sounds. The eighth layer is an earth stratum of great-wind moist color possessing the four sounds. The ninth layer is the colorless yet rigidly strong supporting earth within the Cavern Abyss, possessing the orthodox, circulating, wandering, and Brahmanic sounds.

When preparing to dwell in the mountains or settle a residence, first examine the auspicious or inauspicious character of the terrain. Choose a Wu day or a Ji day, place a yellow paper inscribed with the Nine Earths Thirty-Six Sounds Text in the center of the dwelling, cover it with a pen (a basin-shaped vessel), and after three nights uncover it to inspect. If the paper appears yellow and moist, the site is greatly auspicious; if cyan, deceased spirits or corpses lie underground; if white, the omen is inauspicious; if red, terror and fright are indicated; if black, treasures lie below; if purple, immortal assistance may be obtained. If the paper’s color remains unchanged, the ground is level and one may dwell there for three years; beyond that span harm is to be feared.

The Supreme Lingbao Eight Mighty Applications of Divine Strategy Incantation Method Ten

The Taizhen of the Primordial Heavenly Worthy (Yuanshi Tianzun), the High Honored of the Five Spirits, and the brightness of the Great Emperor illuminate the gates of the eight directions. The Five Elders receive the command to proclaim, and no hidden place fails to hear. Above they govern the Nine Heavens, in the middle they restrain Fengshan (the underworld mountain), below they command the rivers, seas, and twelve water sources. The Eight Mighty Divine Incantations and the Lingce Jade Text can summon dragons to bear water, gather the breath, assemble cloud Qi (vital energy), bind demons and drive them away, sweep away the hordes of evil influences, utterly destroy the myriad kinds of goblins, and leave none of those to be exorcised remaining.

The sun, moon, and five planets, the seven stars of the Northern Dipper, together with all heavens, all earths, all waters, and all mountains, stand under the jurisdiction of the Jade True. The great deities of the netherworld, the immortal kings departing for banquets, the Five Emperors grasping banners, heavenly troops opening the way in front, golden tigers charging behind; the Jue Tian fierce beasts guard the four gates. Whoever is called arrives at once; whoever is summoned comes forward immediately. The Red Script appears, and wind and fire descend in an instant; all things to be captured or verified are transmitted by documents of the golden dragon.

When the rite is finished, knock the teeth nine times, gaze upward and howl three times, inhale the heavenly Qi and swallow it three times; then point the Eight Mighty Strategy Text toward the place being reported, hold the breath for nine respirations, and cease.

The Supreme Lingbao Eight Mighty Applications of the Divine

When this method is applied, the Red Script appears and wind and fire descend in an instant; all things to be captured or verified are conveyed by the golden dragon’s documents. After the ceremony is completed, knock the teeth nine times, look up to heaven and howl three times, draw in the heavenly Qi and swallow it three times; then use the Eight Mighty Strategy Text to point to the reported place, hold the breath for nine respirations, and stop.

The Most High Lingbao Method of the Eight Majesties for Employing the Divine Staff, Number Twelve

When a Daoist priest is to employ the method of the divine staff, he should first knock the teeth thirty-six times and visualize one on-duty officer of the Fulu (talismans and registers) for each of the Five Emperor-Lords, each dressed in the color corresponding to his direction, their bodies emitting five-colored radiance that circulates and shines upon the divine staff. He should next visualize one jade maiden of each of the Five Emperor-Lords, arrayed along both sides of the divine staff as attendant guards. He then recites this prayer in a low voice:

“Mountain of the Great Yang (the place where the sun rises), superior Jing (essence) of the Primordial Heavenly Worthy, which opened Heaven and Earth. Sweet bamboo that communicates with numinous nature; on-duty talisman officers who command the spirit soldiers. Five-colored radiance circulates and shines forth; red garments and golden bells protect and sustain. Assist the Upper Perfected (realized persons who have attained the Dao), coming and going through the netherworld. Summon the celestial realm, and the celestial realm pays reverence; command the great earth, and the great earth comes to receive. Where the divine staff points, ghosts and sprites are annihilated, and demons are bound. May the numinous talisman and divine staff awe the four directions, accomplish together with me, and endure together with me. After ten thousand kalpas have passed, it shall take the place of my physical form; my physical form shall transform into five shadow-images, and my Shen (spirit) shall ascend into Supreme Clarity (the celestial realm of which Daoism speaks). I convey the command by the talisman I bear, and none dares not to revere and obey.”

When the prayer is finished, draw in and swallow the Qi (vital energy) of the five directions twenty times, then stop. Point the divine staff toward the sky, and the celestial deities will make obeisance; point it toward the ground, and the earthly spirits (deities of the terrestrial realm) will come forth to receive it; point it toward the northeast, and all ghosts and sprites will be bound.

The Method of the Purple Writings of the Green Waist for Rescue during a Solar Eclipse, Number Thirteen

According to the method of the Purple Writings formula, on the day a solar eclipse occurs, one should stand in the open air in the courtyard and turn a bright mirror to face the sun. The practitioner holds a large blade, faces south, knocks the teeth thirty-six times, looks upward, and recites this prayer:

“The solar deity comes forth to receive. Point the divine staff toward the northeast, and all ghosts and sprites will be bound.”

The Purple Book Secret Instructions state that on this day the practitioner should stand in the center of the courtyard, face the sun while raising a bright mirror, and hold a large knife. Facing south, they knock their teeth thirty-six times and then look upward to pray: “Sun-Radiance Youth, Red Essence of Yang Light, Yaoluo Perfected One, Jade Spirit within the Shadow, please accord with the timing of fortune and the mechanism of Qi (vital energy) so that above and below may be purified and cleared. Evil schemes born of Yin arise internally and invade the Solar Palace. The Heavenly Emperor oversees and wields the staff; the imperial ministers assist the troops and generals; the Three and Five each occupy their proper positions; and the sunlight illuminates everything distinctly. Heaven and Earth receive its nourishment in substitution—how could it be permitted to grow of its own accord? Let all things return to their proper places without allowing excess or deficiency to lose their measure. The Jade Emperor has already issued the command, and all should respectfully come to rest.”

The practitioner then draws in the breath for twenty-four respirations until the Qi is even and stable. Practiced in this way, Heaven and Earth are restored to their correct positions, the radiance of the Three-Five constellations becomes harmonious, the Sun-Radiance Youth’s heart fills with joy, and the numinous light of the sun returns. Flowing brightness infuses the mysterious and wondrous realm, descending upon the practitioner so that their name is inscribed in the Purple Registers and recorded in the scriptures of Jade Clarity. Within nine years they may ride the green ping (the immortal’s carriage), soar through the air, and ascend into the Highest Clarity immortal realm.

Qingyao Purple Book Method for Rescuing Lunar Eclipses, Fourteenth

The Purple Book Secret Instructions state that if the practitioner’s name can be listed in the Jade Clarity registers, within nine years they may ride the green ping, soar through the air, and ascend to the Highest Clarity immortal realm.

Qingyao Purple Book Method for Rescuing Lunar Eclipses, Fourteenth

The Purple Book Secret Instructions state that on the evening of a lunar eclipse the practitioner should walk to the center of the courtyard, take a basin of clear water, hold a knife, stand by the water facing the moon, knock the teeth sixteen times, and then look upward to pray:

The qi (vital energy) of Heaven and Earth, of Yin-Yang, circulates and interweaves, waxing and waning through transformation, veiling and eroding the moon so that its radiance is damaged. The ministers of the Imperial Lord, holding ritual staffs, together with Yu Chen (Jade Dawn, a Daoist honored deity) come to make amends for the fault; heavenly troops array in formation, and the Divine Duke exerts his might. Do not rely upon external objects, nor attach yourself to faint gleams of light; swiftly return to the original position, and do not violate the orthodox Dao (the Way).

After praying toward the moon three times, use a knife to circle the water jar from the right side three times, then stop. Facing the water, inhale qi for sixteen breaths, and the rite is complete. The lunar eclipse then dissolves at once, the heavens grow solemn and clear, sun, moon, and stars shine together once more, and the myriad palaces of Heaven rest in peace.

The numinous radiance of the Perfected and the Ladies within the moon will thereby rejoice, turning their spiritual light to shine upon the mysterious realm and sending down their loving regard for you. They immediately register your name with the Northern Emperor (Beidi, sovereign deity of the north), cancel the death registers, inscribe the name in the Jade Register of the Green Palace (the celestial immortal rolls), and send twelve Jade Maidens to serve and guard your body. Cultivating thus for nine years, one may ride flying rosy clouds and ascend into the Lunar Court. This Dao ultimately communicates with the Imperial Realm; it can cancel death registers, enter the Jade Register of the Green Palace, and obtain the protection of twelve Jade Maidens. Persist for nine years, and one may ride flying rosy clouds to the Lunar Court. This method is exceedingly mysterious and does not circulate in the world; those who obtain it should treasure it in secrecy and never transmit it lightly.

The Supreme Yellow-Plain Method for Dispelling Corpse Impurity, Number Fifteen

When a Daoist encounters a corpse, bloodstains, or other impurities, he should take one zhu of cinnabar, sprinkle it into water, wash the eyes and rinse the mouth with the water, then wash the hands and feet. Afterward enter the inner chamber, lie down correctly, overlay both hands upon the heart, knock the teeth fourteen times, bow in worship to the four directions, and pray as follows:

“Supreme Dao of the Three Primes (the highest Way that rules the three primes), Taiyi (honored deity) protect my body; the Young Lord Director of Destinies together with the Five Spirits Huangning (spirits who sustain life and pacify the five viscera), cause the corpse blood to scatter and the baleful filth to sink and vanish; let the seven fluids within the body circulate in harmony, the five viscera glow with life, that I may attain immortality and long enjoy auspicious tranquility.”

After the prayer, close the eyes and hold the breath a while, taking a slight warmth throughout the body as the sign of completion. Then knock the teeth seven times more and swallow saliva three times. This is the inner method of the Three Primes for dispelling impurity.

The Supreme Yellow-Plain Method for Combing the Hair and the Prayer for Washing the Head, Number Sixteen

Whenever a Daoist priest... (the scripture continues by saying: close the eyes and hold the breath a while, taking a slight warmth of the body as the sign; then knock the teeth seven times and swallow saliva three times. This is the inner method of the Three Primes for dispelling impurity.)

When a Daoist combs the hair, coils it into a topknot, or washes the hair in preparation for unbinding the topknot, they must first click the teeth seven times, then recite this prayer: “The Supreme Emperor scatters blossoms; Great Spirit of Mysterious Yin. Today is an auspicious day. I comb my hair and wash away the dust, driving out evil and calamity. May I attain long life and become an immortal.” After the prayer they coil up the topknot, then click the teeth seven times more, and the rite is complete. This is called the “Inner Method of Arranging the Hair with the Supreme Emperor Scattering Blossoms.” The scripture states that regularly practicing this method can keep a person free from illness throughout the year, with keen ears and eyes, and without headaches.

The Supreme Yellow-Plain Method of Bathing the Body and Washing the Hands and Face, Seventeen

When a Daoist bathes or washes the hands and face, they should first face the water, click the teeth three times, then recite this prayer: “The four directions are open and bright; Heaven and Earth endure in lasting peace. With mysterious water I wash away defilement and drive out the inauspicious. Twin stars guard the gates; the seven spirits dwell at ease within. With cloudy fluids I refine and irrigate, that the ten thousand Qi (vital energy) may be harmonized and well. Inner and outer both attain peace and firmness, protecting and upholding this bodily form.” After the prayer they click the teeth three times more, then wash the hands and face. This is called the “Prayer Method of the Seven Chambers for Washing Away Defilement and Dispelling Misfortune.” The scripture states that regularly practicing this method can make a person’s spirit-Qi clear and bright, blood and Qi harmonious, and can drive away all manner of malevolent and evil Qi.

The Supreme Yellow-Plain Method of Reciting a Prayer Before Eating While Observing the Zhai, Eighteen

When a Daoist enters the fasting chamber to keep the zhai (purification fast), just before eating they ordinarily take the chopsticks in the left hand, tap them lightly three times on the food dish, then recite this prayer: “The Two Mysteries and the Supreme Dao; the four directions are pure and still; the Taiyi Emperor Lord and the hundred spirits…”

The original text breaks off at “the hundred spirits contend”; the specific meaning of “hundred spirits contend” in this sentence is unclear.

Visualize the supremely mysterious Dao (the Way) of the Two Mysteries, the clear and still Qi (vital energy) of the farthest reaches of the four directions, together with the Taiyi Dijun (Great Unity Emperor, a revered Daoist deity) and the hundred spirits in Huangning (the harmonious peace of all the gods). Let the three palaces (the upper, middle, and lower Dantian (energy centers) within the human body) be nourished, and let the spirit of the spleen be irrigated. Receive from above the Qi of Taihe (Great Harmony) and savor the five fragrant aromas. The hun-embryo thereby receives vital life; the seven fluids within the body circulate and settle in peace; the passes and orifices throughout the body become unobstructed and harmonious; the five viscera shine with radiance; the two stars (the two eyes) unite their brilliance; and one then flies up to Shangqing (Highest Clarity, a Daoist celestial realm).

After eating, lightly peck the food dish three times with the mouth. This is called the method of “the hun-embryo receiving fragrance, the hundred spirits partaking of the grain.” Practicing this regularly can make the Shen (spirit) clear and bright, the Qi harmonious, the hun and po souls tranquil, drive away evil and calamities, and long preserve abundant jinye (bodily fluids). One must first offer a prayer before eating.

When a Daoist faces abundant food, they must always rectify their mind and concentrate their visualization, imagining that the divine spirits first enjoy the meal, and only then begin to eat themselves. After the meal, silently pray in the heart:

“The hundred grains enter the stomach, unite with Shen-Qi (spirit and vital energy), nourish the blood, and cause the corpse-evils to perish and fall away; let me fly up to the Jinque (Golden Palace, a Daoist celestial palace), share the longevity of Heaven and Earth, command the Liuding (Six Ding spirit generals), and be guarded by spirit lads.” The prayer is complete.

Doing this constantly, Xieqi (deviant Qi) recedes and Zhenqi (true Qi) arrives. Pray after eating.

The Supreme Yellow-Plain Method of Daoist Self-Massage of Head and Face, Number Nineteen

The essential key to seeking the Dao is first to make the eyes clear and the ears acute, for they are the ladder by which one seeks the true Dao. Distance oneself from Xieqi and Zhenqi will come; pray after eating.

The Supreme Yellow-Plain Method of Daoist Self-Massage of Head and Face, Number Nineteen

The essentials of seeking the Dao (the Way) are first to make the eyes clear and bright and the ears acute, because the eyes and ears are the ladder for cultivating the practice of seeking the true and also the portals that unify and govern the spiritual nature; gains and losses manifest from this, and life and death, existence and perishing must likewise be distinguished by means of them. The Dachao records methods that can be put into practice: use the hands to press the small cavities behind the two eyebrows twenty-seven times (that is, three nines of times), then use the palms and fingers to rub below the eyes and above the cheekbones; next, use the hands to massage around the ears thirty times, then use the hands to rub the forehead from below upward twenty-seven times. Swallow the fluids in the mouth, without a set number of times. Doing this constantly, the ears and eyes will become clear. This should be done secretly in the presence of others, without speaking of the specific practices.

Next, use both hands to stroke and caress the hair all around the head, combing along the strands of hair to the place of the hair bun, the more times the better. In this way the qi (vital energy) and blood of the head can circulate, so that the qi of wind and dampness does not congeal and stagnate. After all this is completed, use the hands to press the four corners of both eyes eighteen times each (two nines of times), until one feels that objects seen are bright and distinct. This is the method of regulating and gathering the spirit of the eyes. Doing this frequently, one will be able to see the hundred spirits. This can also make the qi and blood of the head circulate, so that the qi of wind and dampness does not congeal and stagnate. After all this is completed, again use the hands to press the four corners of both eyes eighteen times each, until one feels that objects seen are bright and distinct. This is the method of regulating and gathering the spirit of the eyes. Doing this frequently, one will be able to see the hundred spirits.

The Transmission of the Taishang Huangsu Daoist: The Method of First Seeking Spiritual Response, Number Twenty

Whenever transmitting the methods and arts of the superior vehicle, the scripture-master who transmits the method should first pray for a spiritual response, and only then transmit it. One should enter a quiet chamber and burn incense, secretly pray and announce to the deities, then perform rites toward the scriptures, and in a low voice recite the prayer:

“Taishang Yuanjun, Great Gods of the Immortal Capital, today is an auspicious day, I shall set forth eight prayers. Now I wish to transmit the Shen Shang method, I respectfully report this to the Lingyuan, not knowing whether it is permissible; I wait for the spiritual response, and only then shall I proclaim it.”

After finishing the prayer, one then goes to sleep, and will certainly obtain a numinous response. The transmitter will himself understand from within the heart whether this matter is appropriate, and then cautiously decide whether it may be transmitted.

The Jade Clarity Demon-Dispelling Jade Emperor's Incantation for Ghosts and Guarding the Numina, Superior Method Number Twenty-One

The Jade Emperor's prayer says:

“The Nine Heavens have a command, reaching up to Jade Clarity, urgently summoning a thousand true immortals, to come together to the imperial court.”

This is the dharma-gate of Taiyi observing from above.

The Jade Clarity Demon-Dispelling Jade Emperor's Incantation for Ghosts and Guarding the Numina, Superior Method Number Twenty-One

The Jade Emperor's prayer says:

The Nine Heavens issue a command: Report upward to the Jade Clarity, assemble a thousand perfected immortals, and together meet the Heavenly Emperor. Taiyi descends to inspect, the Dual Sovereigns guard the Shen (spirit) form, discerning all manner of evil influences, regulating the primordial Qi (vital energy) and nurturing life. If there is any inauspicious matter, if evil influences offend the gods and disturb the orthodox Qi, then respectfully receive the Dao (the Way) of the Heavenly Emperor and issue orders to marshal the divine troops. The Seven Gods hold battle-axes, the heavenly soldiers brandish their sharp blades and advance to campaign, fire-bells flash, proclamations summon armored cavalry, warriors, and heavenly troops, wind and fire join the battle, to punish evil influences and inspect spirits and monsters. Above they can awe the Six Heavens, below they can subdue demonic spirits; after awing and subduing, all kinds of ferocious evil will be annihilated. Divine spears sweep like lightning, treacherous demons and evil spirits have nowhere to survive. The Immortal Sovereign holds the tally and staff (the token representing the Mandate of Heaven); after the order is given, who dares to obstruct? Those who defy the tally and violate the command shall all receive execution. Each should be vigilant and cautious, protecting this realm of peace. The Nine Heavens issue the command, and the myriad gods must respectfully obey. The ritual ends here.

If a practitioner feels fear while traveling at night, with the mind-Shen shaken and the will timid, or has nightmares, considering this to be demons testing and offending the orthodox Qi, which may cause illness and harm, then one should immediately perform the method of the “Jade Emperor’s Incantation for Binding Ghosts and Guarding the Spirit.” The practitioner should hold the Ultimate Dao in the mind, pray for the aid of Diyi (a venerated Daoist deity), then face north and click the teeth thirty times, hold the breath and silently recite the incantation. After reciting, click the teeth in the same manner again, and swallow saliva ten times. This can eliminate treachery and evil, subdue the horde of demons, so that the Seven Gods protect without leaving, Taiyi inspects and shelters, the myriad spirits guard the true Qi, and resist incoming ferocious evil Qi.

One can also recite this incantation daily, reciting it aloud ten times, which similarly can eliminate treachery and evil, subdue the horde of demons, so that the Seven Gods protect, Taiyi inspects, the myriad spirits guard the true, and resist ferocious Qi. One can also recite it daily, whether sitting or lying down, to block various evil influences from invading and cut off the paths for treacherous ghosts to do evil. One can also frequently recite it while sleeping, making the person’s Shen peaceful and intention clear, avoiding nightmares and dream-demons, eliminating various poisons, harms, and evils, so that one never fears again in this lifetime.

When practicing this method, in ordinary times there is no need to face north and hold the breath. The reason for doing so when holding the breath and silently reciting is because the situation envisioned in the scripture at that time is that ghosts and demons have already invaded nearby, evil spirits and monsters have already offended the spirit chamber (the inner abode of the deities during the practice of storing the gods), therefore one must carry out the Mandate of Heaven, summon the true gods, and subdue the evil influences. The incantation recited while sleeping or lying down need not be performed according to this method.

The Jade Clarity Demon-Dispelling Daoist’s method of regulating tooth-clicking (twenty-two).

The methods of knocking the teeth and swallowing saliva in the Shangqing (Highest Clarity) tradition each have their own distinct steps and sequences, which must not be mixed together lest the true spirits become disordered. Knocking the teeth is done to summon the deities, while swallowing the breath is done to harmonize the true qi (vital energy). Inhaling qi and swallowing the six kinds of saliva serve to circulate and regulate spirit-qi, so one must follow the proper order and proceed in an organized manner like a formation of drums.

Whenever practicing visualization and cultivation of these superior methods, during the performance of rites and recitation of prayers one must first knock the upper and lower teeth together rather than the left against the right. With each breath, swallow the qi together with the saliva. This is called “summoning the spirits and harmonizing the true,” a method of cultivation for seeking ascent to immortality. Knocking the upper and lower teeth is called the Heavenly Drum; knocking the teeth on the left side is called the Heavenly Bell; knocking the teeth on the right side is called the Heavenly Chime. To subdue ghosts and demons and to summon and command demonic spirits one may strike the Heavenly Bell and Heavenly Chime; when practicing the Dao to seek the true, one strikes the Heavenly Drum.

The Twenty-third Method of Prayer for Taishang Suling Daoists upon Hearing Ear Ringing

When one hears ringing in the ears, interlace the hands and cover the ears, reciting the prayer as follows: “The Red Infant dwells in the palace, the Nine True Ones guard within the chambers; the assembled spirits await their commands and also inspect inauspicious affairs. The flowing fire of the Taiyi (Great One) spirit annihilates all ferocious and evil influences.” After completing the prayer, use the hands to press and cover the ear gates seven times. If one feels heat on the face, this is a favorable omen. If one feels coldness in various places around the head and neck, this indicates an invasion of evil qi, and one should immediately lie down, slightly close the eyes, and visualize the Taiyi True Lord in the Mysterious Cinnabar Palace, causing him to release the bells of flowing fire to drive the evil qi away so that it departs from outside the ears. The firelight follows behind the evil qi, brightly illuminating the entire body. After some time the body will return to a state of calm.

The Twenty-fourth Method of the Taishang Suling for Distinguishing Auspicious and Inauspicious Ear Ringing

When one suddenly hears in the ears the sound of flowing water, thunder, or drums, recite the prayer and visualize the bells of flowing fire driving the evil qi out of the ears; the firelight follows behind the evil qi, brightly illuminating the entire body. After some time the body will return to a state of calm.

If one suddenly hears the sound of flowing water, thunder, or drums in the ears, this is a sign of physical exhaustion and extreme depletion of the mind-spirit. At such a time the person cannot experience the true Dao (the Way) or concentrate on methods of prolonging life and nourishing vitality, but instead indulges in debauchery, causing the six fu (the six viscera functions within the body) to lose their unifying control, while the hun and po souls seem to wail in grief. These are all omens that illness is about to form and may even lead to death. The operations within the Niwan (the spirit chamber in the head) lose their proper measure, the Nine Palaces (the palaces in the body where spirits reside) function irregularly, the mind-spirit becomes sorrowful, chaotic and inverted, and the internal resonances also fall out of sequence, as if about to leave their dwelling place and abandon this body. Those who hear these sounds should concentrate their thoughts on the Great One True Lord (a revered Daoist deity), restoring the confused mind to single-pointed focus and returning to the true heart. If the transgressions are not yet grave, one can heed the exhortation and reform. Deafness occurs because the ear spirit has already perished.

Suddenly hearing metallic sounds and jade tones in the ears is a sign that the true Qi (vital energy) has arrived within the body and that cultivation of the Dao is about to bear fruit. Suddenly hearing the music of strings indicates that the Six Ding Jade Maidens (Daoist protective deities) have come to guard the practitioner. One should dwell in seclusion and stillness, concentrating on cultivation; the subsequent diligence of mind should be even more profound than before. In this way the Zhenren (the realized person who has attained the Dao) will gradually reveal traces. Do not disclose these matters to anyone who is not one’s own master.

Hearing the sound of a flute or a horn in the ears is an omen that auspiciousness and honor are about to arrive; hearing shouts and cries is an omen that inauspicious and lowly matters are about to arrive. Smelling a foul odor means filthy affairs will certainly occur; one should promptly change clothes, bathe, burn incense, and sweep the sleeping chamber in response to the omen. This is the manner in which the Emperor Lord (a Daoist deity) admonishes and exhorts people.

If one smells the odor of blood, or sees an unexplained accumulation of bloodstains, this is an omen of military disaster and peril. One should quickly take refuge among ordinary people, hold fast to the Three Primes Emperor Lords (Daoist deities who govern the Three Primes), pray for rescue and concealment; after three months of fasting the calamity will subside. These signs are all the Emperor Lord giving prior notice of fortune and misfortune, reminding people to hold fortune and calamity in awe. Upon seeing inauspicious omens one should secretly perform good deeds, strive to rescue others, undertake virtuous acts that ordinary people cannot accomplish and follow paths that ordinary people are unwilling to take; only then is there a chance to escape the fate of certain death. You must make an effort; do not merely cling to ordinary ways.

The Golden True Jade Light Method of Bestowing Peace in the Purification Hall with Five Directions Talismans, Number Twenty-Five.

After all the talismans (Fulu) have been written, face north, knock the teeth thirty-six times, and softly recite the prayer, saying:

The Nine Heavens transmit their command, universally informing the myriad spirits. The Three Ages advance in succession, and the Five Qi converge and circulate. The Jade Emperor manifests his carriage, arranges his chariot and horses, and arrives at the Empyrean Court to implement the orthodox law, subduing demonic evils, restraining sprites and monsters, and slaying the primordial heterodoxy (the malevolent spirits named in the original text), thereby causing the myriad Daos to return to equilibrium. Those who cultivate the Dao, together with later students of the Dao, will all have their names recorded by the Imperial Lord. Practitioners summon the Perfected Ones, penetrate the obscure and subtle, and cause the breath to intermingle within the formless; through the method of transforming scenery and refining the Dao (a Daoist practice of visualization and internal cultivation), they ascend into the realm of the Three Pure Ones (Sanqing), mount swift flying carriages, and proceed to the Jade Court. When the work is complete they wear talismans according to their stations, and true immortals descend to protect them so that the body suffers no misfortune. If one studies the Dao yet does not cultivate this method, few can avoid losing their lives. This may be called a wondrous method; without cultivating the way of transforming scenery one cannot ascend to the Three Pure Ones or ride the flying carriage to the Jade Court. After the merit is fulfilled and the talisman is worn, true immortals descend and the body is spared from calamity. If one studies the Dao without cultivating this method, few can avoid perishing. This is truly a wondrous method; after cultivating and studying it one can become an immortal.

The Method of Practicing the Dao, Ingesting Qi, and Visualizing the Three Perfected of Golden Truth and Jade Light (26)

The spirit in the Upper Origin Palace (the site of the upper Dantian [energy center], located in the Niwan Palace, that is, the brain) is called the Red Child, courtesy name Sanyuan Xian, also known as Zhongxuan Sheng Diqing. The spirit in the Middle Origin Palace (the site of the middle Dantian, located in the Crimson Chamber, that is, the heart) is called the Perfected One, courtesy name Zinan Dan, also known as Zhongguang Jian. The spirit in the Lower Origin Dantian Palace (the lower Dantian, three cun below the navel) is called the Infant, courtesy name Yuanyang Chang, also known as Guxia Xuan. These are the spirits of the Three Ones (the inner divine beings residing in the upper, middle, and lower locations of the human body). When one wishes to restrain and stabilize the hun and po souls, one should first silently recite their names and visualize the three spirits appearing in jade-colored golden light, their forms like infants. The Upper and Middle Origin spirits both wear red garments, while the Lower Origin spirit wears yellow garments, their heads resembling those of newborn infants. When practicing the Dao and ingesting Qi one should likewise visualize them and silently recite their names.

The Method of the Seven Sages’ Mysterious Records of Immortal Prohibitions Against the Seven Injuries (27)

All scholars who cultivate and study the Mysterious Records and whose names are listed therein, if their persons possess the physiognomy of immortals, will naturally accord with the true Dao, and thus there is:

The first kind of damage is to cultivate the true outwardly while actually performing hypocritical acts. Immersing oneself in lust depletes the spirit (Shen), causing the hun fluid to leak away, the essence (Jing) and vital energy (Qi) to become exhausted, the breath to disperse, the po spirit to weaken, the bone marrow to empty, and the body to tremble. The inner deities weep in the depths, the offenses reach the heavenly court, and the true immortals also withdraw. Such a person thereby plants evil causes with the mundane world and in the end belongs to the underground netherworld; how could one still attain immortality?

The second kind of damage is to appear to cultivate the Dao (the Way) on the surface, with speech and conduct seeming to aspire to the true Dao, yet concealing sinister malice and fierce wickedness in the heart. One hopes for others’ defeat, envies those of talent and virtue (De); the mouth speaks pleasantly while the heart rebels, the face smiles while the interior rages; one calculates gains and losses at every turn, fabricates crimes from nothing, and moreover slanders fellow disciples while attacking the foundation of the master’s lineage. The Three Officials (Sanguan, the deities in charge of Heaven, Earth, and Water) record these faults and mark the person as belonging to the evil category. The immortal sages depart, and demonic evils then invade the body, causing form and spirit to be disturbed and to scatter in four directions. Such a person will encounter unjust disasters and sudden calamities; when the evil karma reaches its extreme, after the term of examination is completed the physical form turns to ashes and finally sinks into the Nine Springs. Even possessing merely the reputation of cultivating the Dao, how can one preserve nature and life and accord with the natural?

The third kind of damage is drinking to excess and becoming so intoxicated as to lose consciousness. This depletes Qi (vital energy) and spiritual luminosity, damaging the Qi of the five viscera, startling the multitude of deities within the body, causing hun and po to fly and scatter, body and mind to decline together, the spirit chambers inside to become empty, and the Infant (Chizi, a Daoist term symbolizing the pure original spirit within the body) to cry out in sorrow. The true immortals go far away, and demonic evils take the opportunity to enter the body. Such practice only vainly consumes one’s sincerity; even with a name registered in the Daoist school, one still loses the title of immortality in vain. Even if the spiritual consciousness ascends to the upper realm, the physical body will still turn to ashes and sink into the dark netherworld; in a trance seeking to prolong years and extend life, how can the lifespan be lasting?

The fourth kind of damage is being unable to act with generosity toward others, instead requiring others to revere oneself; angering within and cursing upon opening the mouth, with joy and anger unpredictable, the temperament departing from the constant norm. The breath surges, the spirit-Qi disperses, the true Qi within the body flies off, hun and po leave the body and wander, the nine orifices become covered in dust, and the Qi of the five viscera declines. All this results from impure temperament and unwholesome conduct. The true immortals stay distant, and invading pathogenic evils enter the body from outside. Cultivating the Dao in this way, what can one possibly obtain? Even holding the mysterious charts of the Daoist school, one cannot avoid these misfortunes. The expectation of becoming an immortal grows more remote with each passing day, while the road leading underground draws nearer day by day.

The fifth injury is leaking the secrets of Heaven. Some people, through the manifestation of mysterious omens, receive precious Jing (scriptures); others, by a fortunate affinity, encounter a numinous master who transmits the methods of the Dao (the Way) and are granted sacred texts. If they fail to observe the Keyi (liturgy) and their sworn covenants, leaking the secrets of Heaven, and before nine years have passed they submit their name-cards to the famous mountains—reporting their names to the Daoist temples there and seeking to be listed in the immortal registers—then, once the Azure Palace (the celestial offices) has recorded them and the Golden Towers have entered them in the rolls, they transmit the scriptures to others, causing them to scatter through the world. This is to treat the True Dao with contempt and to leak precious treasures, thereby bringing trials and culpability upon oneself. In this way, even if one bears only the empty title of the Mysterious Gate, one will instead implicate one’s ancestors; the immortal Dao recedes far away, and after death one sinks into the netherworld, long enduring the reproaches of ghosts, and even through ten thousand kalpas it is hard to obtain pardon.

The sixth injury is bodily contact with filthy things, so that both form and Qi (vital energy) are unclean; inwardly there is no quiet emptiness and luminous clarity, and outwardly there is no atmosphere of fragrant purity. The clear and numinous Qi disperses, and Shen (spirit) no longer dwells within the body; the breath becomes disordered, Jing (essence) and Qi mix in confusion, and the original spirit loses its radiance. The Five Spirits (the five deities within the human body) fly apart, the Infant (the original spirit that symbolizes one’s pure true nature) departs, and demonic forces then seize the opportunity to invade, bringing harm both within and without. Cultivating the Dao in this way, one originally hoped for accomplishment, but instead invites injury; the true immortals recede far away, the immortal realm appears emptily before the eyes of one who walks alone, while one oneself sinks into turbidity. To still wish to receive the achievement of the immortal Dao—how could that be possible?

The seventh injury is eating the flesh of all living animals, killing living beings merely to satisfy the cravings of mouth and belly. Rank and foul Qi fills the viscera, harming the living form; the true Qi is disturbed at the Spirit Gates (the places in the body where Qi enters, exits, and circulates), and the original spirit is startled. The hun and po souls wander among the palatial chambers within the body, while filth and obstruction coil about the mouth and teeth. The immortal Perfected ascend to Jade Clarity (a high celestial realm in Daoism), while one oneself sinks beneath the earth; even if one’s name is listed in the immortal registers of the Celestial Emperor, one still cannot escape death.

The High Sage Imperial Lord said: In cultivating and studying the methods of the Dao, the foremost matter is to carefully avoid these seven injuries. Since one has been fortunate enough to gaze upon the Cavern Gates (the gateways of the Daoist immortal realm and of the teaching) and to read the Jade Chapters (precious Daoist scriptures), one should not violate the prohibitions of the Seven Injuries, but wait in stillness of heart for the descent of the numinous Perfected.

The High Sage Emperor Lord, a venerated Daoist deity, said that the foundation of studying the Dao (the Way) should first be to guard against the seven injuries, seven kinds of behaviors that harm the body and mind of those cultivating the Dao. Even if one has already been able to glimpse the grotto door and read the Jade Chapters, a Daoist classic, if one does not abide by the prohibitions of the seven injuries, one can only sit waiting for the spiritual Qi (vital energy) to descend and hope to fly up in broad daylight, yet it will not come to pass as desired.

If one studies the methods of the Dao diligently yet still does not refrain from the seven injuries, the results will be the opposite of what is sought: wishing to become an immortal instead leads to ruin, hoping for long life instead leads toward death, seeking auspiciousness instead invites disaster, and seeking to ascend instead leads to sinking. The numinous immortals will leave the lofty and clear realm, the five spirits will scatter in the eight directions, the infant, a Daoist term symbolizing the primordial spirit in the body, weeps within the dwelling, and the wandering souls also cry out in the empty netherworld. Therefore, there is a difference between success and failure in cultivating immortality, and there are seven injuries in studying the Dao; who among those of firm resolve can truly understand the principles therein?

From the Purple Writings of the Numinous Scripture: Method Twenty-Eight of the Ten Failures of Immortal Physiognomy.

One must not greedily delight in lustful desires. Lust causes the soul fluids to dissipate outward, Jing (essence) and Qi to wither, the Shen (spirit) to become weary, the hun and po to scatter, the bones to weaken and the marrow to decay. The hun wails in the numinous mansion, its voice reaching the heavenly pavilion; the three palaces, locations in the human body symbolizing the residences of deities, contend with one another, and the fetal essence, a term symbolizing the spiritual life within the body, is sorrowful and disordered. This is the first failure that damages the immortal physiognomy.

One must not engage in insidious, cruel, or vicious deeds. Viciousness disorders the Yellow Court, the residence of deities within the human body according to Daoist teachings; the three corpses, spirits dwelling in the human body that incite people to do evil and record their faults, take pleasure in slaughter; the hun spirit peeks at treachery, and the po ghosts invade the dwelling; the eyesight declines and injurious breath is produced in the mouth. This is the second failure that damages the immortal physiognomy.

One must not become intoxicated with wine. Drunkenness ruins the physical form, confuses the Shen and the true Qi, the hun forgets its own dwelling, and the po wanders to the evil residence; the infant flies about crying, and the throat and head feel as if scorched by fire. This is the third failure that damages the immortal physiognomy.

One must not be filthy, negligent, or unclean. Filth and uncleanness cause the clear spirits to lose their original truth, the Jing hun cannot rest in peace, insects arise in the three palaces, and the infant floats and drifts; the blood becomes polluted and the marrow stinks, the Shen light loses its abode, the po flees to the evil gate, and in the end one incurs the document of death. This is the fourth failure that damages the immortal physiognomy.

One must not eat the flesh of any living animal. Eating meat causes the original primordial form to be lost, the root of life to lose its proper measure, the fetal Shen to wail, the Crimson Lord, a term in Daoist inner cultivation referring to a deity within the body, to grieve, the three hun to suffer agony, and the po as if fallen into a grave. Once meat enters the mouth, one's life force plunges into the long night. This is the fifth failure that damages the immortal physiognomy.

The sixth taboo is not to eat living animals from the water. Otherwise the physical form and spiritual consciousness will offend the true Dao (the Way), the Niwan Palace (the residence of the deities in the head) will decline, the Three Palaces (the dwellings of the deities within the body) will become blocked, the Infants (symbolizing the original spirit within the body) will become mutually disordered, the hun spirits will drift and scatter, and the po will seem as if urgently seeking a coffin. This is the sixth sign of corrupting the foundation of cultivating immortality.

The seventh taboo is not to eat the meat of flying birds. Otherwise the breath, physical form, voice and odor will all become filthy, the jing and ling will stagnate and obstruct, the brain will decline and the teeth wither and damage, the spleen will nourish deadly qi (vital energy); the hun spirits cannot endure the true Dao, the po generates evil qi, the body sinks into a deep abyss, and the marrow also perishes. This is the seventh sign of corrupting the foundation of cultivating immortality.

The eighth taboo is not to eat the five pungent vegetables (in Daoist fasting usually referring to vegetables of intense pungent odor such as scallions, garlic and the like). Otherwise the five viscera emit foul stench, the Three Flowers (the essences of jing (essence), qi (vital energy) and shen (spirit)) become disordered, the deities cannot ascend, the jing embryo sinks, hun and po separate, the newborn (symbolizing the original spirit within the body) becomes agitated and weary, the flying ling lose their protection, and the divine light in the eyes dissipates. This is the eighth sign of corrupting the foundation of cultivating immortality.

The ninth taboo is not to kill insects or larger living beings. Otherwise one will form enmities with all things, incur debts of bones and blood, the physical form becomes violent and the po qi fierce, the hun qi conflict with one another, the embryonic spirit becomes fearful and uneasy, the infant original spirit flees and scatters, the deities in the Niwan Palace become confused, the newborn abandons and betrays, and finally the physical body is as if fallen into a boiling cauldron, boiled by water and burned by fire. This is the ninth sign of corrupting the foundation of cultivating immortality.

The tenth taboo is not to face north when urinating or defecating or gazing up at the sun, moon and stars, nor to face north when combing the hair or undressing, or to spit or curse toward the north. This will offend and damage the “Wang.” Here “破” refers to the suixiachen (the earthly-branch direction opposite the year’s Jupiter), and “王” refers to the direction in which the wang qi resides.

Do not become angry toward the sun, moon and stars; do not carry out severe punishments on the eight festival days (Beginning of Spring, vernal equinox, Beginning of Summer, summer solstice, Beginning of Autumn, autumnal equinox, Beginning of Winter, winter solstice); do not become angry on the first day of each lunar month.

Do not harm turtles, dragons or scaly animals on the six jia days; do not harm pheasants on bingwu days; do not \ldots on bingzi days, after which the text continues by explaining the suixiachen and the direction of the wang qi.

On the six Jia days, one must not harm turtles, dragons, or other animals with scales and shells. On Bingwu days one must not harm pheasants, and on Bingzi days one must not harm black-colored beasts. On Gengshen days one should not give rise to stray thoughts, but should concentrate wholeheartedly on visualization and contemplate the true spirits (the deities venerated in Daoism). On Yimao days one should not drink wine or eat meat, but should observe fasting and keep oneself ritually clean, settling the mind and spirit.

In the first month one must not take life; on the ninth day of the second month one must not eat meat; on the third day of the third month one must not eat the tender hearts of plants and trees; on the eighth day of the fourth month one must not kill grass or fell trees; on the fifth day of the fifth month one must not look upon blood; on the sixth day of the sixth month one must not break the ground; on the seventh day of the seventh month one must not think of evil things; on the fourth day of the eighth month one must not buy or sell shoes, sandals, or other items worn on the feet; on the ninth day of the ninth month one must not move beds or mats; on the fifth day of the tenth month one must not punish others; on the eleventh day of the eleventh month one must not fail to bathe; and in the three days before the end of the twelfth month one should fast, burn incense, and recite the names of the true spirits.

These taboos are matters strictly forbidden both in the heavens and in the human world. They are subject to investigation by the Three Officials (the spirits who govern Heaven, Earth, and Water), and are therefore regarded as grave offenses. Some of these taboos cause a person’s Three Hun (the three souls spoken of in Daoism) to fall into discord with one another and the Seven Po (the seven souls bound to the physical form) to become chaotic; others invite the aversion of the fetal spirit, so that the Three Palaces within the human body (the dwelling places of the body’s spirits and Qi (vital energy) as described in Daoist cultivation) are disturbed. Nightmares will then agitate the inner mind, and demons, evil spirits, and ghosts will seize the opportunity to invade the Vermilion Palace (the residence of the body’s divine spirits as described in Daoism). If one further violates Jing (essence) and Qi, the true spirits will become dazed and confused, and the dynamics of Qi will shift and transform, giving rise to many further taboos, so that one can no longer discern the rules that ought to be observed. If you are able to follow these precepts, you possess the qualifications to become an immortal; if you do not observe the heavenly prohibitions, you will suffer harm.

The twenty-ninth section of the Taishang Huangsu Shangqing Fafu Fa (The Most High Yellow-Plain Shangqing Method of Ritual Vestments).

The ritual vestments of the Shangqing school consist of a cape made in the two colors of purple and azure, purple on the outside and azure on the inside. The cape measures four chi nine cun in width, to symbolize the number of the four seasons, and five chi five cun in length, to symbolize the Qi (vital energy) of heaven and earth. Both the outer and inner layers of the garment must be made according to regulation: the outer layer comprises twenty-four strips and the inner layer fifteen, totaling thirty-nine strips, which correspond to the thirty-nine Imperial Perfected. Wearing this garment symbolizes being clad in the robes of an emperor. For this reason, without this ritual vestment one may not presume to recite the Precious Jing (scriptures) of Highest Clarity. This vestment is supplied by twelve Jade Lads; it must not be casually lent to others, nor allowed to become soiled, nor may the sacred robes be treated with disrespect.

Women wear a robe of purple gauze, using two zhang four chi of material; the length of the body and sleeves may be cut to the required measure. The two sleeves are made into sixteen strips and the body into twenty-three, amounting to thirty-nine strips in all.

Women also wear a skirt of azure gauze, using forty-five chi of material, cut into eight panels each four chi nine cun long; the remaining cloth is used for the waistband. The eight panels are then divided into thirty-two strips; this is the “Flying Azure Skirt.” Without this set of ritual vestments, one may not recite the Precious Jing of Highest Clarity. This garment is supplied by twelve Jade Maidens; it must not be casually lent to others, nor allowed to become soiled, nor may the sacred robes be treated with disrespect.

The Thirtieth: Invocation Methods for the Demon-Dispelling Daoist of Jade Clarity When Traveling through Mountains and Marshes

When a Daoist adept journeys through the Five Sacred Mountains or travels among mountains, rivers, and lakes, he should perform the “Invocation of the Three Heavens Zhengyi (Orthodox Unity)” (the prayer method of the Three Heavens Orthodox Unity lineage), together with the methods for overawing evil spirits, summoning numinous deities, and attracting the immortal perfected. At the outset of climbing a mountain, one should first, while still outside the mountain, knock the teeth nine times (a ritual gesture employed in Daoist visualization and the conduct of rites). Closing the eyes, one imagines five-colored cloud Qi surging forth in abundance, gathering from the four directions and enveloping the entire mountain; one is oneself also within the cloud Qi. After a short interval, one visualizes the immortal officials of the Five Sacred Mountains, along with all the beings of the mountain—its woods, plants, birds, and beasts—coming forward to pay homage. Then, raising the head, one recites the invocation, saying:

When the Supreme Deity sets forth, both the day and the hour are auspicious and fair. Yuhua (Jade Splendor) shades the Supreme Deity, Taiyi (the Great One) supports at his side, Baiyuan guards on the left, and Wuying assists on the right. The Eight Emperors, Nine Perfected, and other immortal spirits look down from Fantian (Brahma Heaven), treading upon flourishing qi (vital energy), guiding and escorting me so that I shine with the same radiance as they. I shall traverse the Five Sacred Mountains, and the assembled immortals come forth to welcome me; entering and leaving the rivers and seas, the ten thousand paths open before me. I command the Six Ding spirit generals and tread upon the qi of the Five Phases (Wood, Fire, Earth, Metal, Water). The Three Heavens issue their command, sweeping away all that is inauspicious and evil; Huoluo clears away defilement, and flowing gold extinguishes calamity. The Orthodox Law is lucid and unobstructed, its majesty like frost. Splendid radiance gleams, the dragon chariot rises high; azure kingfisher plumes flutter upon it, and embroidered silk robes stream in the wind. Wherever one proceeds, all is auspicious and successful. Ten thousand Perfected Immortals come to pay homage, and together we ascend into Yujing (the Jade Capital, abode of the Celestial Emperor).

After the recitation is complete, draw in qi and swallow it thirty-six times. Practiced in this manner for one thousand days, the Perfected Immortals of the Five Sacred Mountains will descend upon cloud chariots and feathered canopies, enabling one to fly through the Great Void.

A Daoist who wishes to enter the mountains should choose a suitable month and an auspicious day. According to this method, the seventh day of the third lunar month is an auspicious day. Another tradition holds that in spring one should not enter mountains of the east or west, in summer one should not enter mountains of the south or north, in autumn one should not enter mountains of the west or east, and in winter one should not enter mountains of the north or south.

Auspicious days for entering the mountains include Bao days, Yi days, and Zhuan days; Zhi days and Fa days are all inauspicious.

The Yi days suitable for entering the mountains are Jiazi, Bingyin, Dingmao, Jisi, Xinwei, Renshen, Guiyou, Yihai, Gengchen, Xinchou, Gengxu, and Wuwu.

The Bao days suitable for entering the mountains are Dingchou, Bingxu, Jiawu, Gengzi, Renyin, Guimao, Yisi, Dingwei, Wushen, Jiyou, Xinhai, and Bingchen.

The following are also Bao days: Wuchen, Jichou, Wuxu, Bingwu, Renzi, Jiayin, Yimao, Dingsi, Yin, Guimao, Yisi, Dingwei, Wushen, Jiyou, Xinhai, and Bingchen.

The days Wuchen, Jichou, Wuxu, Bingwu, Renzi, Jiayin, Yimao, Dingsi, Jiwei, Gengshen, Xinyou, and Guihai are called “Zhuan days” and are auspicious days.

The days Yichou, Jiaxu, Renwu, Wuzi, Guisi, Jiachen, Gengyin, Xinmao, Yiwei, Bingshen, Dingyou, and Jihai are called “Zhi days” and are inauspicious days.

The days Gengwu, Bingzi, Wuyin, Jimao, Xinsi, Guiwei, Jiashen, Yiyou, Dinghai, Renchen, Guichou, and Renxu are called “Fa days” and are inauspicious days.

If a Daoist suddenly encounters danger or an inauspicious event, he should strike the Heavenly Bell (a ritual implement used in Daoist ceremonies) thirty-six times while simultaneously clicking the teeth on the left side.

If a Daoist passing through the mountains performs a Great Invocation in order to expel evil influences and overawe the mountain spirits, he should strike the Heavenly Qing (a Daoist ritual implement) thirty-six times while simultaneously clicking the teeth on the right side.

If one recites the Dao (the Way) through visualization (cunsi, the focused imaginative meditation of Daoist cultivation) in order to communicate with authentic spirits and summon deities, one should sound the Heavenly Drum (a ritual enacted by clicking the teeth and similar practices) thirty-six times while simultaneously clicking the upper and lower teeth.

When a Daoist spends the night alone in mountain forests and is frequently disturbed or tested by mountain sprites and malevolent ghosts, he should click the teeth fourteen times, hold the breath, and recite the following invocation:

“Yesterday I received an audience with the Celestial Emperor, was given command of the true origin, and was ordered to govern the Northern Peak and suppress Mount Feng. The myriad spirits all act in obedience and come together before the Celestial Emperor; the Seven Spirits come forward to report and take their leave, while the Three Origins preside over the true Dao. If there are any petty demons or evils, they should be beheaded and eliminated at once. Mountain sprites and the gods of waters and marshes, come quickly to welcome and attend upon me. The orally transmitted command of the Divine Master has already been submitted to the Three Pure Ones (Sanqing); everything is to follow the statutes of the Dadong Jing (Scripture of the Great Cavern) and must not be delayed.”

After the invocation has been recited, click the teeth fourteen times again. This is the method by which the Imperial Lord replenishes Shen (spirit) and Qi (vital energy) and campaigns against mountain sprites and the hundred ghosts. When the deities and earthly spirits of the various mountains, as well as the gods who oversee the orthodox Dao in halls and shrines, hear the invocation, they will all come to welcome him holding whips and will dispatch divine troops as escort; it will then be as if ten thousand people were lodging together.

Those who have received the Three Grades of the Superior Dao, if they have not yet ascended to the Three Pure Ones (Sanqing)—the highest heavenly realms in Daoism—and obtained the title of Immortal Lord, will in most cases undergo trials by heavenly demons and also be harassed by various numinous spirits. At such times one should recite the prayer for expelling demonic evils: communicating upward with the numinous sounds of the heavenly realm, summoning downward the mighty deities of the Three Realms, binding the myriad kinds of sprites and goblins within the Heavenly Bell, and using the Dongzhang (Daoist scriptures or sacred chapters) to slay the demons and monsters.

When carrying out this method, one should always face north. First visualize a circular luminous form appearing behind the neck, resembling the sun; on the left there is a vermilion phoenix, on the right a mysterious dragon, with purple clouds covering over them, and the body emitting radiance. Next visualize immortal youths and jade maidens holding five-colored ceremonial insignia, arriving in the company of the host of deities from the Three Realms; in front nine phoenixes cry out at length, behind eight luan birds play music, a white qiu (white dragon-shaped divine beast) opens the way, and the deity of Taiji (Supreme Ultimate) follows along.

After the visualization is complete, first knock the left teeth thirty-six times, then knock the right teeth twenty-four times, next knock the upper and lower teeth twelve times, and then recite the prayer.

The poisonous beasts of Luo Heaven gather at the four great gates, swallowing those who have sunk and drowned while severing oaths. In the mountains thousands upon thousands of hideous and evil spirits gape their mouths wide as if to swallow the sky. Fierce horses gallop forth, poisonous dragons raise their claws, and golden-headed monsters charge wildly to devour. Thousands of mighty divine soldiers, receiving talismanic commands, patrol the immortal realm. The ghosts of the Six Heavens remain unconstrained, and fierce evils gather in groups. Xie demons (evil demons) clamor and raise an uproar, filthy Qi (vital energy) spreading everywhere. Hollow ballads and chaotic sounds obscure the cloudy heavens. Little ghosts administer punishments, standing guard beside a person’s Gate of Life.

The proclamations of the Divine Kings are heard everywhere: they inspect the Six Qi above and examine the river sources below. Within the Five Sacred Mountains and Four Great Rivers (the five famous mountains and four great rivers), good and evil become quickly distinct. Thousands upon thousands of spirits all come before me to await judgment. The Five Emperors check the registers of names for merits and faults, pardoning those who have merit. Fierce demons and the Thousand Perfected (the numerous immortal perfected ones) must all bind their forms and obey the commands of the Imperial Lord—who dares to resist? All who should be executed and eliminated receive no pardon: their livers are sliced open and abdomens gouged, heads chopped off and roots extinguished. They are thrown into the boiling soup of the northern cauldrons and burned with raging fire at Nanling. Using the Golden Perfected method of recording Qi their Qi is seized, and flowing bells capture their hun and po souls. No evil influence is omitted until the roots are completely eliminated. Wearing the heavenly book on the body and practicing according to the Orthodox Dao (the Way), one washes the nine abdomens, chops off heads and extinguishes roots; they are thrown into the northern boiling soup and burned with fierce fire at Nanling; their Qi is bound and souls captured, thoroughly clearing the evil influences. The practitioner wears the heavenly book and practices according to the Orthodox Dao, washing away the nine Qi so that the Three Primes (the levels of primordial Qi corresponding to heaven, earth, humanity, and so on) become clear and bright, causing the mysterious void realm to manifest the true realm and uniting above with the natural Dao. Evil influences cannot invade, and any changes must be reported.

After the ritual ends, draw in Qi and swallow twelve times, then stop.

The above is the “Incantation of Wisdom Sweeping Away Demons,” that is, the blessing that uses a wisdom spell to drive away evil demons.

Any scholar cultivating the Dao who, while traveling in famous mountains, spends the night alone in a place haunted by a hundred ghosts and feels fear, or who falls ill with many ghosts guarding outside the door, recites this blessing once. The effect is like boiling soup melting ice or raging fire melting metal. This makes the hun-Shen (spirit) clear, bright, and upright, the breath stable and the body strong. Even if there is calamity in one’s allotted fate, one will ultimately not die easily.