《上清太极真人撰所施行秘要经》

The Taosu Danjing Jing states that in ordinary times one should rub the face with both hands until it grows hot, taking care to cover every part—above and below, left and right—so that the entire face is thoroughly massaged. This practice imparts a lustrous glow to the complexion and prevents the appearance of wrinkles and blemishes. After five years of consistent practice, the skin will take on the color of a young girl’s. The phrase “Qi (vital energy) circulating through the mountains and rivers” refers to the breath flowing throughout the body, remaining constantly full and never diminishing. First rub the palms together until they are hot, then use them to wipe the face and eyes; afterwards stroke the hair in the manner of combing it. The kidney regions on both sides should likewise be rubbed alternately with the hands; it is said that this keeps the hair from turning white and prevents the meridians from becoming visible on the surface of the body.

The foregoing passage is taken from the middle volume of the Danjing Jing.

The Jingjing Massage Chapter of the Dadong Zhenjing says: Each day when rising from or retiring to bed, first regulate the breathing until it is even and sit in an upright posture. Then cross the hands, bring them around behind the body to press against the nape of the neck, tilt the face upward to gaze above, and allow the neck and the two hands to press against one another.

The foregoing passage is taken from the middle volume of the Danjing Jing.

The Jingjing Massage Chapter of the Dadong Zhenjing further states: Each day when rising or retiring, first even the breath and sit upright. Cross the hands, reach behind to grasp the nape, look upward, and let the neck and hands exert opposing force; perform this three or four times and then cease. Such practice harmonizes Jing (essence) and Qi (vital energy), promotes the free flow of blood through the vessels, and wards off the invasion of pathogenic wind. Long-term adherence yields longevity and few illnesses. Afterward, flex and extend the limbs, move the body, stretch the arms in the four directions, lean backward while pulling to the sides, and shake all the joints, repeating each movement three times. These exercises require oral transmission for proper guidance.

Each day upon rising or lying down, first wipe the area around the neck and behind the ears with a towel or thick cloth until the whole region becomes hot and warm; then stroke the neck following the hair as though combing it, without concern for a set number of strokes. After a short interval, rub the hands until they are hot and use them to massage the face and eyes. Practiced over a long period, this is said to brighten the eyes, prevent the intrusion of pathogenic qi, and keep the body clean and free of grime. When all of the above has been completed, swallow the saliva thirty times in order to guide the circulation of the bodily fluids within.

The foregoing passage is taken from the upper volume of the Dadong Jingjing Jing.

Whenever you pass through a dangerous road, a temple of ghosts and spirits, or any place that stirs suspicion or a vague unease in your heart, you should first press your tongue against the palate. This is the opening practice for warding off malevolent influences.

The method is as follows: press the tongue against the palate and swallow your saliva three times. Then, with the index and middle fingers of the left hand, pinch the spot just beneath the nostrils, at the inner base of the philtrum, which is the juncture on either side of the nasal septum. Pinch thirty-six times. While pinching, keep the fingers pressed steadily without lifting them, and there is no need to count. This spot is called "Mountain Source" (Shanyuan), and is also known as the "Ghost Well," the "Spirit Pool," the "Root of Evil," or the "Soul Terrace."

When you have finished pinching, click the teeth together seven times, then cover the nose with the palm of your hand, close your eyes slightly, and softly recite the invocation:

The Vermilion Bird rises into the sky, and its awesome power spreads throughout my body. The Mountain Source is guarded on all four sides, and the ghosts and evils in the Ghost Well scatter and flee. The qi of the Spirit Pool is breathed out, and the source of evil lies hidden; the Soul Terrace is bright on all four sides. The Jade Chamber is clear and resonant, and the Jade Perfected One sits enthroned on high, guarding the Bright Hall. With hands waving violet mist and a head crowned with the light of dawn, I recite the thirty-nine chapters of the Dongjing (Cavern Scripture). Within this scripture are dragons and tigers that repel evil, able to sever mountains and cut down the most stubborn malevolence. Fierce beasts and charging oxen hold swords and blades in their mouths and devour monstrous things. The divine sparrows and venomous dragons that heave up mountains and shake the heavens, and the six spirits that breathe out raging fire, are sovereigns who devour ghosts and evils. The Essence of Lightning and the Father of Thunder wield the stars and sweep swiftly and boldly across the sky. Owls and other divine beasts blaze with fierce brilliance, racing against the wind. The celestial bird-spirits stand in formation, all gathered at my side, breathing out ten thousand fathoms of raging fire to rid me of misfortune. The host of the Perfected opens the road before me and seals off the haunted wilds of the mountains; a thousand gods and a hundred spirits bow their heads together. The Marsh Magistrate holds the incense burner and burns incense for me. Wherever I may be, and in whatever place I pass, the myriad gods will come to welcome and protect me.

"Turning the tongue" (fanshe) is the term used here for the protective ritual gesture of pressing the tongue against the palate; clicking the teeth, swallowing saliva, and pressing and pinching the nose are the bodily movements that accompany the Daoist practice of visualizing the spirits (cunshen) and reciting invocations.

After the ritual is completed, knock the teeth three more times and seal the “Luoshanxiang” (an internal cultivation site or pass named in the scripture). A thousand gods and a hundred spirits together strike their foreheads with their hands, while “Zewi” (the name of a spirit) holds the incense burner and burns incense on my behalf. Wherever I may be and whatever place I pass through, the myriad gods will come forth to welcome me.

Then knock the teeth three more times, open the eyes, and slowly lower the left hand. Press the hand upon the “Shanyuan” and the Ghost Well will close; knead and press the “Shenchi” with the hand and the root of evil will dissipate; rest the hand upon the “Huntai” and the Jade Perfected will guard the pass. In this way one communes with the spiritual root, heavenly beasts arrive to protect, a thousand kinds of sprites and monsters are intimidated into submission, and nothing can encroach upon my original Qi (vital energy). This is a natural principle; once practiced, it will be so.

The “Shanyuan” beneath the nose is the vital passage for the circulation of Qi (vital energy) throughout the body and also the place where the orthodox and the heterodox communicate. If the heart-spirit is not upright, heterodox Qi (vital energy) arises; if the heart-spirit returns to the true, it prevents all manner of heterodox Qi (vital energy) from invading. The key lies in how one applies and gathers it oneself, so auspicious and inauspicious signs appear from this as well. The “Mingtang” (here an internal bodily location in cultivation) is likewise the pool-mansion of the whole body, the physical dwelling that concerns life and death. Preserving the spirit-intent within it allows one to penetrate into inner observation; abandoning the way of cultivation, the body declines and decays. Therefore, by regulating body and mind according to this method, the outcomes of life and death as well as regret and worry are thereby determined.

The above passage comes from the Dadong Zhenjing (Scripture of the Great Cavern), Gaoshang Shouzhang (Highest First Chapter).

The internal cultivation method of Taixu Zhenren, the Red Lord of Nanyue, states: At midnight on the fifth day of each month, visualize the solar disk appearing in the heart, entering through the mouth and illuminating the heart’s interior. Let one’s own heart become equally bright as the sun; after they merge, one should feel warmth in the heart together with a radiance like rosy clouds. After a while, recite the prayer:

“The Great Brightness nurtures Jing (essence) and Qi (vital energy), internally refining it into the elixir heart; the lights shine upon each other and the spirit-true ones come to meet.”

After the prayer, swallow the saliva nine times. Repeat the practice on the fifteenth, twenty-fifth, and twenty-ninth days of each month. This opens and brightens the mind, sharpens the hearing, makes all the body’s passes and orifices unobstructed and clear, gives the face a luster like jade, and lends the body a moist sheen like gold. Persist for fifteen years and Taiyi will send a precious carriage to welcome one, enabling ascent to the Great Empyrean. In cultivation one should practice as diligently as possible and need not be limited to the days mentioned above.

The above passage comes from the Taishang Xiaomo Jing (Scripture of the Highest Dispelling Demons).

The Xiaomo Shangling Jing (Scripture of Dispelling Demons and Upper Spirit) says that if one feels unease within the body, the tongue may be rolled backward to press against the throat while saliva is swallowed repeatedly; after a short time the discomfort recedes of itself. In ordinary life one should also take care to keep the body stretched, relaxed, and soft.

The above item comes from the Xiaomo Shangling Xu (Preface to the Scripture of Dispelling Demons and Upper Spirit).

The Xiaomo Jing Shangpian (Upper Chapter of the Scripture of Dispelling Demons) says that the ears should be frequently and gently pressed on both left and right sides, without any fixed number of times, so that hearing becomes clear and acute. This is called “yingzhi chengguo” (tending and governing the city walls), which means registering on the emperor’s name roster. The scripture also says that the nose should likewise be frequently pressed on both left and right sides, without any fixed number of times, so that the Qi (vital energy) becomes harmonious. This is called “guangai Zhongyue” (irrigating the Central Peak), which means registering on the Heavenly Emperor’s name roster.

The above two methods were transmitted and employed by Lady Li of Zhaoling of Fangzhang Terrace.

The massage method in the Taishang Lut Ting Fa Hua Jing (Supreme Record of Halting and Sending Forth Flowers Scripture) says that in ordinary times, when the Qi is harmonious, first swallow saliva fourteen times, then massage the painful parts of the body while facing south and reciting the incantation: “Left Xuan right Xuan, the three Shen (spirits) unite in truth; left Huang right Huang, the six Hua correspond. Wind-Qi and malignant illnesses hide in the four directions; jade fluid flows with moisture, circulating above and below. Internally dispatch Water and Fire, externally ward off the inauspicious; long life and flying immortality, the body always at peace and health.” After reciting, swallow saliva another fourteen times. Practiced regularly this prevents illness. The painful spot should also be rapidly massaged thirty-one times.

The above item comes from Lady Wang of Youying of Canglang Yunlin Palace.

The Danzi Zishu Sanwu Shunxing Jing (Cinnabar Characters Purple Book of Three-Five Sequential Practice Scripture) says that when sitting in meditation in ordinary times one should close the eyes and look inward, imagining that one sees the five viscera together with the intestines and stomach. With prolonged practice they become clearly visible of themselves.

The Shijing Chizi Jing states that one should regularly cover the mouth and nose with the hands, close the eyes, and breathe gently for a period of time. Saliva then forms in the palms and can be used to massage the face and eyes. Frequent practice of this can cause the body to carry a fragrant aroma.

According to the Zidu Yanguang Neishi Zhongfang, when one wishes to cultivate, the eyes are closed, the body settled, and the breath made light and slow in a posture resembling impending sleep so that others nearby remain unaware. Visualization is then sent far into the distance in the mind while listening to the four directions, concentrating the ears and eyes upon a distance of ten thousand li. Long-term practice is said to enable one to see things ten thousand li away, and concentrated cultivation even things a million li distant. In the course of practice the ears are also said to hear the sounds of gold and jade along with music of silk and bamboo, which is the marvelous quality of this method.

The “four directions” referred to is merely a general expression. One should begin by selecting a single direction and concentrating the mind-spirit, hearing, and vision there. At the outset of practice there is often no response whatsoever; only after prolonged persistence may one gradually enter a subtle and refined state.

The Taishang Tianguan Santu Jing advises regularly pressing with the hands the inner corners of the eyes adjacent to both sides of the nasal bridge while holding the breath, stopping when the breath penetrates, and then beginning again from the start. Frequent practice of this is said to confer thorough and penetrating vision.

The above four methods are those which the Mysterious Master (the teacher transmitting the mysterious dharma methods) ordered to be adopted.

The Taiji Lujing states that when combing the hair one should face the Wangdi (the auspicious direction). At the beginning of combing, one recites softly: “Niwan (the spirit palace in the head) of mysterious florescence, preserve Jing (essence) so that it endures long; the left is the hidden moon, the right is the root of the sun; the Six Harmonies (heaven, earth, and the four directions) are purified and refined, and the hundred Shen (spirits) receive the blessing.” After the recitation, saliva is swallowed three times. If this is practiced regularly, it is said that the hair will not fall out and will even increase day by day. While combing, several combs should be used in succession, combing as much as possible without causing pain; an attendant may also be asked to comb extra. This promotes the unimpeded circulation of Qi (vital energy), blood, and body fluids, so that the hair roots remain constantly firm.

The above method was communicated and enjoined for practice by An Jiuhua (the person who transmitted this method).

The Zhengyi (Orthodox Unity) Ping Jing says that when performing rites one should hold the Qi (vital energy) and make obeisance in the Jing (the place where Daoists set up altars for cultivation and prayer). This can make a hundred ghosts fearful; the Gongcao officers, envoys, Dragon and Tiger Lords, and other spirits may also appear and converse with you. This means that one must cultivate with concentrated mind and persist over a long period.

It also says that when burning incense one should not look back; looking back will offend the true Qi and attract heterodox responses. When entering the Jinghu (the doorway of the Jing), first step with the right foot, followed by the left, so that both feet are aligned. Then walk as usual, so that the matters one states and reports can be communicated upward and heard.

When about to eat, do not discuss matters of death, and do not leave food exposed, lest evil Qi be attracted. One should bathe frequently. On Jiazi days (Jiazi days in the sexagenary cycle) one should bathe; if this cannot be done, the original text further says that one should bathe on the first day of each month, so as to communicate with the spirits. One need not fear bathing too often, only that people cannot persist. Bathing can wash away the corpse stench of the body, allowing the true Qi to enter.

The above item is a command issued by the Original Master, requiring that it be carried out in this way.

The Taishang Jiubian Shihua Yixin Jing (Most High Scripture of Nine Transformations and Ten Changes for Renewal) says that if one treads on filthy things or goes to various unclean places, one should wash, wash the hands, and undress to bathe in order to remove the filth. The method is to take ten liang of bamboo leaves and four liang of the scraped white inner bark of peach trees, add one hu and two dou of clear water, and boil it in a pot until it boils; when the water temperature is suitable, use it to wash the body, and all kinds of filth can be eliminated. This method can also drive away diseases such as damp obstruction and sores with itching.

Bamboo is hollow and white in quality, peach wood can ward off evil and remove filth, so these two things are used to clear the turbidity in the body. After celestial beings have descended to the lower world to travel and then returned, none fail to wash themselves with this water. As for the simple methods of the world such as using talisman water or reciting spells to rinse the mouth or hold it therein, they all fall short of this formula. Using it for bathing is better, but do not use it to wash the head. The so-called white slurry of “refining the corpse” is precisely suitable for bathing. This is an extremely marvelous and secret method of washing away filth.

The preceding item was transmitted by Lady Wang of Purple Tenuity (Ziwei Wang Furen, a female immortal in the Shangqing scriptures) who also instructed that it be used.