《上清太极真人神仙经》

The Taiji (Supreme Ultimate) Perfected One Ingests the “Four Extremes Cloud Sprouts Immortal Upper Method”

The female disciple Wei Huacun received the secret instructions transmitted by Qingxu Zhenren.

The Taiji Perfected One absorbs the radiance of the primordial dawn of the five directions and ingests the essence of the nine rosy clouds, so that Shen (spirit) light appears from within the body while vermilion brilliance unfolds outwardly. The body becomes as crystalline as jade, and both form and Qi (vital energy) grow clear and translucent. After cultivating in this manner for ten years, the Elders of the Four Extremes and the Primordial Sovereign of the Center will descend. At that time you will mount the clouds and harness dragons together with them, ascending to heaven in broad daylight.

In former days the Taiji Perfected One Xiliang Ziwen received the oral formula of the Most High. The formula has endured a thousand years yet been passed down through only five generations and must not be divulged lightly. In accordance with the codes of the Four Luminaries and the Hidden Scriptures, one must first observe a five-day zhai (purification fast) before transmission, then make a solemn vow, form a blood covenant, and present five pairs of gourds as tokens of credence, thereby signifying that humans have sworn an oath with Heaven never to leak the formula. The formula is further attested by five pairs of rings. Five liang of cyan silk are also required. This is said to be the method of the Xiliang Perfected One; the Lady of the Southern Peak noted that Cloud-Palace silk may likewise be used, since the present Jing (scripture) does not mention the point.

Each day at the crowing of the cock, just as dawn is about to break, one may lie or sit in whatever posture is convenient. First knock the teeth together nine times, then silently recite the invocation:

“Azure Sprouts of the East, purple clouds streaming rosy mists, the Three Pristine Ones hovering, mysterious frost and jade gauze; ingest the dawn radiance and drink the morning splendor.”

When the recitation is finished, lick the outer surface of the upper lip with the tongue, collect the saliva in the mouth, and swallow it thirty times. After ten years of this practice the Elder of the Eastern Extreme will arrive, bestow upon you the Cinnabar-Azure True Registers (the true writs and Fulu [talismans and registers] of Daoism), and ascend to heaven together with you.

Next, silently recite:

“Vermilion Cinnabar of the South, rosy clouds illuminating the Grand Tenuity, nine paths of crimson smoke dispersing scenic radiance; ingest the numinous dawn and drink from the cinnabar pool.”

After reciting, lick the outer surface of the lower lip with the tongue, gather the saliva, and swallow it thirty times. Cultivating thus for ten years, the Elder of the Southern Extreme will come, confer the Cinnabar Scenery (Daoist true writs or immortal methods), and then ascend to heaven with you.

Then silently recite:

The luminous stones and flying-mist golden fluid of the West are the ingestible substances of the Great Illumination and also the essence of the Pure Numen. Drink the jade nectar (immortal wine resembling jade fluid) so that the Shen (spirit) radiance may open spiritual awareness and enable ascent into emptiness, rising to a realm of lofty purity. After the prayer, lick the inner side of the upper lip with the tongue, collect the saliva, and swallow it thirty times. After ten years of this practice the Elder of the Western Extreme will arrive and transmit the formula of the Mighty Spirit of the Pure Talisman; at that time all will ascend to heaven together.

Next, silently recite the invocation: The mysterious moisture of the North, auspicious clouds that open the immortal embryo; green numina that spread the morning light, purple floral canopies and azure banners appearing. Ingest the lunar florescence and drink the qiong-yi (immortal syrup like fine jade). After the prayer, lick the inner side of the lower lip with the tongue, collect the saliva, and swallow it thirty times. After ten years of this practice the Elder of the Northern Extreme will arrive and transmit the Precious Covenant of the Mysterious Register; at that time all will ascend to heaven together.

Then silently recite the incantation: Primordial of Wu and Ji, yellow-plain five clouds, four rosy mists and purple observatory, eight scenes and nine dawns, two luminaries stirring the radiance, seven planetary numinous lords, bestow the Precious Covenant of the Mysterious Register so that all may ascend to heaven together.

Then silently recite the incantation: Primordial of Wu and Ji, yellow-plain five clouds, four rosy mists and purple observatory, eight scenes and nine dawns, two luminaries stirring the radiance, seven planetary numinous lords, harmonize the Jing (essence) and Qi (vital energy) so that the breath becomes abundant, ingest the Qi of the Central Origin, obtain the jade-flower dragon embryo, and drink the sweet spring (delicious immortal fountain). After the prayer, fill the mouth with saliva and rinse thoroughly with the tongue across the upper and lower palates, inside and outside the mouth, and between the teeth, then swallow the saliva thirty times. After ten years of this practice the Central Primordial Lord and the Supreme Sovereign Mysterious Yellow Lord Lao will descend, transmitting the secrets of yellow Qi and yang Jing, the Green Chapter of Hiding Heaven Concealing the Moon and Escaping Scenes, and the Qingyao Tiger Script, and will ascend to heaven together with the four immortal elders.

The expressions “yin zhu” and “yin zhou” refer to silently recited invocations or incantations; licking the lips, rinsing the mouth, and swallowing saliva are the accompanying methods of storing and nourishing the vital fluids.

By cultivating the essential methods recorded in this Jade Jing (scripture), one can attain a state of communion with the Five Elders (the deities of the five directions according to Daoism). Practitioners may practice Bigu (ceasing to rely on ordinary grain-based foods), eliminate the turbid stagnation in the physical form, so that the complexion becomes radiant and youthful like that of a child; they will fear neither cold nor heat and remain unharmed by calamities. The Shen (spirit) becomes clear and luminous, lifespan is prolonged, years are added, and longevity may reach ten thousand years. If one succeeds in cultivating the Nine Lin Jade Fluids and the Eight Qiong Flying Clarity (terms in Daoist internal cultivation for Jing (essence), Qi (vital energy), body fluids, and the like), one can unite with the two luminaries of sun and moon and correspond with heaven and earth.

These five Yin Shen Zhu (prayers or cultivation methods related to the five Yin spirits) should all begin with knocking the teeth nine times. They may also be practiced frequently in ordinary times, without waiting until the cock crows or dawn approaches. At midnight, when body and mind are quiet, the Shen (spirit) is clear, and one dwells in a state of leisurely tranquility, one may then cultivate according to the method.

Those who practice Shouyi (concentrating the spirit to guard the original Shen or authentic Qi within body and mind), upon hearing this method, will achieve results more rapidly through cultivation. With the inner heart pale, quiet, and single-mindedly guarding within, nourishing original Qi and swallowing the fluids, this may be described as cultivating the “True One,” that is, seeking blessings through one’s own practice. Through the Six Fluids and Five Qi (the body fluids and breaths spoken of in Daoist internal cultivation), the Shen (spirit) is nourished; since both Qi and fluids are cultivated by oneself, it is therefore called “seeking much good fortune oneself.”

Practicing this method allows one to train in eating Qi. If hunger arises, one may eat some wheat-based foods or similar, then gradually reduce grains, and must not suddenly cease eating from the outset. This is precisely what is meant by “reducing and reducing again,” until one attains the state of Wuwei (non-action).

This is the Dao (the Way) of empty stillness and reflection, an efficacy that arises of itself. The principle of taking from afar the essence of heaven and earth, and from nearby one’s own Jing (essence) and Qi (vital energy), is precisely this.

“Yun Ya” is the Jing and Qi of the Five Elders (the honored deities of the five directions spoken of in Daoism), and is also the rosy mists and cloudy vapors of Taiji (Supreme Ultimate). Therefore cultivators gather the essences of the radiance of sun and moon in order to harmonize the six fluids within the body (the six kinds of bodily fluids referred to in Daoist cultivation). In this way they can penetrate the obscure and minute, and communicate with the Shen (spirit) in the dark unknown; the host of gods come to descend. The hidden and the bright respond to each other, answering even without being called.

The dragon chants and roars in the deep abyss, and auspicious cloud-Qi rises into the high heavens; the tiger howls upon the numinous mountain, and strong winds arise from the four directions. When the yangsui (an ancient fire-kindling implement) reflects the sunlight, vermilion flames blaze vigorously; when the fangzhu (an ancient dew-collecting vessel) faces the moonlight, clear dark dew fills and gushes forth. All of these come about naturally and cannot be known beforehand.

How much more so for those who cultivate the Dao, concentrating the mind and gathering the Shen, earnestly inquiring into the root of the Great Dao. The filth and burdens in the breast gradually dissipate, so that the True One (the pure unified true Qi spoken of in Daoism) abides in the three palaces within the body (the upper, middle, and lower Dantian (energy center) in the human body). They collect the radiating brilliance of the Five Dawns, ingest the rosy nectar transformed from the Six Li (six kinds of sweet numinous fluids), invoke the marvelous treasures of the Nine Heavens, and recite the numinous secret words. Thereupon the dragon’s radiance leaps up, and bright light flashes seven times in succession. With pure white teeth they savor the Three Flowers (the essences spoken of in Daoism), drawing precious fluids from between the lips and teeth. Cultivators refine and nourish the six viscera within the body (the internal organs of the human body), making the ears and eyes keen and the heart-mind Shen clear and penetrating. They breathe the Qi of heavenly origin, refine and nourish the hun and po souls and the physical form, pay court to the Mysterious Dao and command the primordial Qi, ultimately attaining a numinous cultivation.

Cultivation need not last a full ten years before the Shen of the five directions descend—what is there in this particularly worthy of special boast? Though I am but a weak woman, I have had the good fortune to practice the superior methods of the Dao. These subtle oral transmissions have already been lost and cannot be publicly proclaimed; I tentatively record their profundities here to transmit to those of like mind. If there should be persons whose cultivation of De (Virtue/Power) is insufficient, I hope they will not on this account blame or vilify.

The above is the preface of Lady Wei of Nanyue.

Qingling Zhenren narrates the Baoshen Jing (Scripture of the Precious Shen).

Concentrate the mind and intention upon the Great Dao (Dao, the Way) and the authentic realm, silently visualizing the divine spirits. Even in the obscure and formless, spiritual beings oversee one’s thoughts and intentions. If external obstructions have not yet been eliminated and one can only recite while forcibly holding a visualization, one still cannot reverse the years of aging or regain the form of a mysterious child. So long as the mind is immersed in the mysterious and wondrous Dao and one practices with steadfast diligence, even if the teeth have fallen, the face is wrinkled, and white hair appears on the neck, the methods I transmit can transform a person into the appearance of an infant, and this can be accomplished in an instant. The key lies solely in the quality of one’s aspiration; cultivation of this Dao makes no distinction between old and young. I myself attained it in this way in the past.

The Supreme Scripture of Mysterious Truth of the Most High (Taishang Xuanzhen Shangjing)

The Lord of Destinies of the Eastern Minister (Dongqing Siming Jun) said: My former teacher Lord Wang once transmitted to me the Supreme Scripture of Mysterious Truth of the Hall of Light of the Most High (Taishang Mingtang Xuanzhen Shangjing). In practice one must purify the mind, observe fasting and abstinence, cease eating, and visualize in the heart the sun and moon located in the mouth: by day visualize the sun, by night the moon, making each as large as a circular ring. The sun is red and emits nine rays of purple radiance; the moon is yellow and emits ten rays of white radiance. Visualize swallowing the liquid formed from these radiances and practice this secretly over a long period.

If one does not perform this visualization, cause the sun and moon to return into the Hall of Light (Mingtang, in Daoist inner observation a facial region corresponding to spirit and qi): the sun on the left, the moon on the right, so that their light merges and communicates with the qi of the pupils. This method gathers, nourishes, and circulates the vital jing (essence) of life and attunes the hun souls and shen (spirit); the Six Ding (Liu Ding, six protective deities of Daoism) attend at the sides and heavenly troops stand guard. This is the Way of the Highest Perfected. To cultivate the Scripture of Mysterious Truth of the Most High one must first establish an oath and covenant, and only then practice according to the scripture; after such practice one may hear of the methods of the Jade Pendant and Golden Earrings (Yupei Jindang, symbolizing secret teachings of high immortals).

In former times Ji Wei, with harmonious contemplation, practiced prolonged fasting for three years, exhausting his sincere heart and concentrating his thoughts in complete unity, and only then learned this method. After divine light had illuminated his entire body he received the scripture. The essential instructions of this Way of Mysterious Truth are concise and unelaborate. I have always treasured and secretly guarded it, concealing the scripture in the sleeve near the armpit, and therefore now transmit it to those who are cautious and keep it confidential. The Mysterious Truth of the Hall of Light originally possessed a separate scriptural text of modest length; in general the oral instructions consist of practicing in this manner. Ji Wei at first likewise did not obtain the scripture but merely cultivated according to these methods and later acquired it. If you wish to obtain it you may seek it from Ji Wei. As for the Hidden Writings of the Jade Pendant, Ji Wei has never seen them.

When taking immortal medicines, one should face toward one's natal direction. After ingesting the medicine, do not immediately come into contact with funerals, inauspicious events, and similar matters, nor do anything that would harm the fetal spirit (taishen); otherwise, even if the medicine has been taken, no benefit will be obtained. When walking at night or lying down in a dim place, if fear arises in the heart, visualize the sun and moon returning into the Hall of Light (Mingtang, here referring to the dwelling of the spirits within the body); after a short while, all evil influences will dissipate of themselves. It is even better to practice this frequently when residing in the mountains.

Every day, one may press and knead the small cavities behind the eyebrows with the hands twenty-seven times (three nines), then rub both eyes and the area above the cheekbones using the palms and fingers; next, cup the hands over the ears and press thirty times. When rubbing, simply count the number of times without being particular about duration. After finishing, start from between the eyebrows and press upward along the forehead against the grain twenty-seven times, up to the hairline. Saliva generated in the mouth may be swallowed at any time without counting the number of times. Practicing this regularly will gradually make the eyes clear and bright; after persisting for a year, one will be able to write at night. One may also practice this quietly in the presence of others without announcing it, and should not reveal the specific method of practice to others.

The small cavities behind the eyebrows are the Palace of the Upper Origin of the Six Harmonies, which governs the generation and brightness of the eyes, making the gaze clear and luminous, the pupils distinct, and also nourishing the spirit of the eyes. This is known as a superior method in the daily cultivation of the Perfected One (Zhenren), also called the “Inner Classic of the Constant Dwelling of the Perfected One.” The Perfected One said: “If one wishes to write at night, one should cultivate the method of constant dwelling.” The Perfected One is able to observe from all directions, rendering the distant eight quarters brightly visible, precisely because the Emperor Lord (Huangdijun, a Daoist deity) possesses this art of clear perception.

The area below the eyes and above the cheekbones constitutes the supreme Dao (the Way) of “Clarifying Brightness, Protecting the Chamber, and Returning to Infancy”; cupping the hands to press the ears is the “Art of Deep Illumination and Reflection.” Practicing in accordance with this can circulate qi (vital energy) and blood, making wrinkles less likely to appear, rendering the gaze clear and the spirit (shen) abundant. When a person is about to age, signs often first appear in the ears and eyes; the features of aging frequently begin around the eyes as well.

The original text contains several repeated sentences, and some individual words and phrases are erroneous; the above is a rendering according to its intelligible meaning.

Place both hands on the forehead and visualize the infant (Chizi), the inner spirit within the body in Daoist Neidan (internal alchemy) cultivation, together with the two eyes that shine as brightly as the sun and moon. The Upper Origin (Shangyuan, one of the Three Origins spoken of in Daoism, often referring to the primordial Qi of the upper body or heavenly realm) rejoices, and the Three Origins (Shangyuan, Zhongyuan, and Xiayuan) gather at the space between the eyebrows. Once the visualization is complete, one may stop. This is the so-called method of using the hands to pay homage to the Three Origins, thereby making the head stable and the hair firm.

Next, press both hands around the circumference of the head, stroking and gathering the hair in the direction of its growth; the more times this is done, the better. This allows the Qi (vital energy) and blood of the head to circulate freely, so that pathogenic wind and dampness do not stagnate. After finishing, use the hands to massage the four corners of the eyes eighteen times each; the proper measure is that the eyes feel bright and objects are seen clearly. This is the method of nourishing the spirit of the eyes. With long-term persistence, it is said that one can behold the Hundred Spirits (numerous numinous deities).

Those who seek the Dao (the Way) should keep their eyes clear and their ears keen, for these are the foundation of all affairs. The ears and eyes are like the ladder for seeking the true Dao and the portal through which numinous responses gather; gain and loss, existence and extinction, all depend on whether the ears and eyes are clear.

This passage of scripture is now copied out for others to see, and they may likewise put the methods contained therein into practice.

Those who consume the □ meal cannot be harmed by any misfortunes, and diseases cannot afflict them. Distracting thoughts will gradually be eliminated, and the Three Corpses (the spirits of Daoism that cause people to generate desires and harm the body and mind) can also be eradicated. Such a person is sharp of hearing and sight, with light and swift steps. After ten years, the spirit of the Azure Essence will heed their commands. They can vanish suddenly while sitting or standing, able to conceal their form, transform, and summon wind and clouds.

In times of famine when there is no grain, or when poverty makes it impossible to gather the necessary items, one may take only Nanzhu, combined with Poria or with honey; alternatively, one may mix Nanzhu with pine and cypress leaves and take them in combination at the appropriate times. This practice does not necessarily require eating grains, but it cannot be called the “□ meal.” When taking these medicines, one should always combine them with breathing exercises and swallowing saliva in order to regulate the nutritive and defensive qi (rongwei, the qi and blood circulating within the body to protect it, as described in Chinese medicine). This should also be practiced in ordinary times. The text further states that the “□ meal” requires cloud sprouts; taking cloud sprouts does not necessarily involve eating the “□ meal.”

If many people are cultivating together, according to the ancient measure, two and a half ge may be taken each day. Taking more is not better; the essential point is to be able to maintain a continuous supply, and thus two and a half ge is established as the limit. When first beginning to take the medicine, it is not necessary to abstain from grains immediately. This is a famous formula transmitted by the highest immortals and a marvelous method for attaining the Dao (the Way) of grain avoidance.

The Dadong Zhenjing is the precious book of the Central Yellow Elder Lord. Only Daoists of high rank whose cultivation has reached the realm of the Upper Perfected are qualified to view its table of contents and verses; even among the true immortals, some have never heard of this scripture. Originally it was stipulated that it could be transmitted only once every hundred years, and only to those capable of completing the practice who are cautious in character. Thereafter one must wait a full three hundred or five hundred years before transmitting it to another person; altogether it may be transmitted only three times. The year of transmission must accord with the covenant, and a suitable recipient must be found. If one transmits it rashly without observing the time limits, or leaks the covenant by transmitting the scripture to an unsuitable person, or publicly discloses the documents of the heavenly realm, one will incur punishment and fall into hell.

The Taishang Yuyi Wen Jielin Zhang is the numinous and marvelous secret chapter of the Supreme Jade Emperor Lord, stored in the palaces of the Nine Heavens and the Cinnabar-Jasper Chamber. Only those who sincerely cultivate the Dao, love the true Dao, and have practiced for a long time are qualified to have contact with it...

The Taishang Yuyiwen Jielinzhang is a numinous secret precious scripture transmitted by the Most High Jade Emperor Lord (a high Daoist deity), stored in the Cinnabar Jade palaces of the Nine Heavens. Only those who sincerely devote themselves to the Dao (the Way), delight in the true Dao, and are fated with the endowment of a soaring mysterious celestial immortal may possibly see and hear its contents. Even the title of the chapter must not be mentioned at will. Reckless mention that violates the taboo brings punishment from the Three Officials (the spirits governing Heaven, Earth, and Water) and from Heaven and Earth.

Initially this scripture stipulated transmission to only one person every three hundred years; later the rule became one person every seven hundred years. Each recipient may pass it on to only one other person. Transmission is allowed solely when the appointed year has arrived, the oaths are fulfilled, and a suitable person has been found. Transmitting it rashly before the time limit, or violating the covenant by leaking it to an unsuitable person, constitutes leaking a heavenly book. Anyone who leaks a heavenly book becomes a lowly ghost after death; their ancestors of three generations are also punished, and in this life they encounter cruel torture, fire, or the calamity of weapons. The precepts and oaths of Daoist secret methods are overseen and verified by Jade Youths, who swiftly carry out the punishments.

You must be cautious lest you invite disaster and implicate your ancestors and parents. Even if you meet an immortal, so long as the transmission period has not elapsed you should keep silent; those who can hold their tongues naturally avoid misfortune. The Dadong Zhenjing (Great Cavern True Scripture) has a transmission period of five hundred years and is limited to three persons; once that number is reached it may not be transmitted further.

The Taishang Yuyi Jielin Wenzhang has a transmission period of seven hundred years and is limited to two persons; exceeding that number, it may not be transmitted further. If the person encountered is not the recipient stipulated by the scripture, one must not casually name this person nor casually discuss the chapter title; to speak of it is already a leak.

The Taishang Yuyi Jielin Wenzhang treats of the Jing (essence) and Qi (vital energy) of the sun and moon. Cultivating this method allows one to ascend to the sun and moon, communicate with heavenly light, and fly through the void; ultimately one rides a cloud chariot with feathered canopy, driving a host of dragons, and rises into the Purple Court of Imperial Heaven (a palace in the celestial realm).

The Dadong Zhenjing (Great Cavern Perfect Scripture) is the method that leads to the path of paying homage to the deities, summoning the divine spirits, and cultivating oneself into a Zhenren (Perfected One). Practitioners may ride upon clouds and harness dragons, soaring through the mysterious and wondrous void, clad in robes embroidered with feathered patterns, wearing the golden truth and jade radiance, roaming freely amid the Grand Rosy Clouds, and ascending to the Nine Heavens. This Perfect Scripture is an important secret teaching concealed by the Heavenly Emperor, subtle and mysterious.

Even the Taisu Zhenren (Perfected of Grand Simplicity) hid the titles of the scripture’s chapters without revealing them, merely alluding slightly to two matters, still for the sake of keeping the secret. How much more so ordinary people of the world—how could they be permitted to know the sequence of the scripture? If someone has the karmic affinity to encounter and obtain this scripture, they ought to sincerely love the Dao (the Way) and cultivate according to the methods one by one. In cultivation, one must always observe zhai (purification and fasting); the specific rituals are stipulated separately, and thus are not detailed here one by one.

Those who leak the Dadong Zhenjing, according to the Xuanzhong Ke (the Daoist precepts and regulations for punishment), will have one scripture deducted. If Jade Youths and Jade Maidens (immortal boys and girls who serve the deities) obtain this scripture, they too should sincerely love the Dao, cultivate according to the methods item by item, and observe zhai. The specific rituals have other regulations, therefore they are not explained one by one here.

If one leaks the Dadong Zhenjing, according to the Xuanzhong Ke, not only will one scripture be deducted, but the Jade Youths and Jade Maidens will each be reduced by one. After leaking three times, one will die and will no longer be able to cultivate into an immortal.

If the Taishang Yuyi Wen Jielin Zhang is leaked, the Jade Youths and Jade Maidens will each be reduced by ten, and the scripture will also be lost midway, returning to the heavenly realm. If leaked once more, the one who leaks it will die, will no longer be able to study the methods of the Dao, and ultimately will not become an immortal. If one leaks the contents of the scripture or arbitrarily discusses its chapter titles, one will be investigated and punished by the Three Officials (the Officials of Heaven, Earth, and Water). The master should transmit according to affinity at the appropriate time; some methods must wait until after the master has passed away, or after undergoing transformations such as withdrawal, removal of the corpse form, and disappearance of traces, before they can be transmitted to a suitable person. The key to transmission lies in whether the recipient is appropriate; if not a suitable person, the method will hide itself of its own accord.

Anyone transmitting this Jing (scripture/classic) must use green gold and cinnabar silk, binding both transmitter and recipient with solemn covenants and oaths before the text may be passed on. The master must also, according to the circumstances, submit a report upward stating the date of transmission. Failure to observe the rules of transmission constitutes leaking the text and transmitting it without authorization.

On the door pivot of the stone chamber in the northern cave of Mount Emei these twenty characters are carved: “Yu Yi draws the solar Jing (essence), Jie Lin summons the lunar Shen (spirit); attaining the Dao (the Way) one becomes of the Upper Palace, ranked as Grandee Zhenren.” Lesser immortals who read this inscription are often quite puzzled and do not know what it means. Content of this kind has never been seen even by many Zhenren (Perfected Ones) among the immortals.

The Purple Texts of the Numinous Book of the Thearch Lord of the Golden Portal of Highest Clarity

The contents comprise the method of gathering and swallowing solar Qi (vital energy) from the Purple Texts of the Numinous Book; the Taiwei numinous talisman for donning solar Qi and opening brightness from the Purple Texts of the Numinous Book; the method of gathering and ingesting lunar Jing from the Purple Texts of the Numinous Book; the Tai Xuan Yin-generating talisman for ingestion from the Purple Texts of the Numinous Book; the method of restraining the three hun from the Purple Texts of the Numinous Book; the method of controlling the seven po from the Purple Texts of the Numinous Book; and the Tianhuang image talisman for ingestion from the Purple Texts of the Numinous Book. These seven items, written in vermilion and black, are all original contents of the Jing, with neither additions nor deletions.

The Method of Gathering and Swallowing Solar Qi from the Purple Texts of the Numinous Book

Here “Yu Yi” is the name of a Daoist deity associated with the sun and “Jie Lin” is the name of a deity associated with the moon; the “three hun” and “seven po” are the traditional Daoist terms for the composition of the human hun and po souls.

The Method of Collecting and Ingesting the Flying Root and Swallowing Solar Qi from the Purple Writ of the Numinous Book of the Golden Palace of Highest Clarity was formerly transmitted by the Heavenly Emperor Lord of Great Tenuity. It is also known as the Scripture of the Red Cinnabar, Golden Essence, Stone Radiance, and Water Mother.

During cultivation one should frequently visualize the sun just as it is rising, then face east toward the sun and click the teeth nine times. Next, silently recite in the mind, calling the name of the Solar Soul and the titles of the Five Emperors within the sun: “Solar Soul Pearl Radiance, Illuminating Sheath Green Reflection, Returning Sunset Red Child, Mysterious Flame Whirlwind Image.” After reciting these sixteen characters, close the eyes and form the grasping-firm mudra with both hands (a visualization posture of tightly clenched fingers). Visualize the five-colored flowing mists from within the sun coming to encircle the entire body down to the feet. Then visualize the five qi rising to the crown of the head. Subsequently visualize the sun’s five-colored light-mists entering the mouth together.

Within those solar mists also visualize several tens of purple qi the size of pupils, shining amid the five-colored light. These purple qi are called “Flying Root Water Mother” and likewise enter the mouth together with the five qi. Facing the sun, swallow the mist-qi a total of forty-five times. Afterward swallow saliva nine times, click the teeth nine times again, and softly intone the prayer: “Red Furnace Cinnabar Qi, Round Heaven Nurtures Essence, Hardness Receives Softness, Flame Water Yin Glory, Solar Chronogram Primordial Radiance, named Great Brightness. Eight-nine Yang transformation, two smokes arise together, condense the hun and harmonize the po, essence of the Five Qi, within generate the Five Emperors, ride the light to govern the form, collect the flying with emptiness, pluck the root to obtain fullness, headscarf of Dragon Flower, draped in vermilion with a green sash, reins the crow that flows in mystery, mists reflecting Highest Clarity, grant the jade slip of writing, empty pavilion engraves the name, ingest the morning flower, unite with the true numinous, pay homage to the immortal of Great Tenuity, ascend to obtain the Purple Court.” When the prayer is finished, face the sun and bow once more.

The practices of “swallowing solar qi” and “collecting and ingesting the flying root” described in this scripture constitute a cultivation ritual performed through visualization of sunlight, mist-qi, and internal breath, combined with teeth-clicking, swallowing of saliva, prayer, and bowing. In the original text a repetition occurs in the passage from “calling the name of the Solar Soul” to “visualizing the five-colored flowing mists within the sun”; the account above has been arranged according to the complete sequence of steps.

Among the true immortals, even when cultivation reaches more than ten thousand people, not a single person knows the name of the “Solar Soul.” This method of the Dao is mysterious and profound, and is not something that those who eat meat and dwell in the dusty mundane world can hear of. When the sky is overcast and there is no sun, one may practice visualization and cultivation in a clean indoor sleeping place. Those who purify the heart to cultivate the Dao, whose Jing (essence) and Qi (vital energy) communicate with the Dao, can cultivate even if they cannot see the sun.

If a Daoist practices grain avoidance in the mountain forests, observes long-term fasting, stays far from the dusty world, and wholeheartedly aspires to the realm of purity and authenticity, then one can ingest the “mists of the solar root” every day and swallow the Jing and Qi of the sun. In this way one will quickly feel the body producing a warm, moist luster like jade, with flowing light also appearing on the face.

If still entangled by worldly affairs, unable to quiet body and mind, drifting in the dusty world and subject to various constraints, then one should cultivate according to the previous method on the first, third, fifth, seventh, ninth, thirteenth, fifteenth, seventeenth, nineteenth, and twenty-fifth days of each month. Thus one cultivates ten times per month. These days are said to be the times when the Solar Soul descends to connect, the flying root fills abundantly, and the water-mothers gather in dreams. Persist for eighteen years, and Shangqing (the pure and empty immortal realm spoken of in Daoism) will refine you with golden authenticity and adorn you with jade radiance, placing you among the true immortals, flying in the great space, riding the splendid Three Su (a Daoist term referring to three colors or essences), and touring the world.

The Second: Lingshu Ziwen Taiwei Fu Riqi Kaiming Lingfu (Numinous Book of Purple Script, Taiwei Numinous Talisman for Ingesting Solar Qi and Opening Brightness)

(The talisman diagram is originally missing)

At midnight at the end of the month, write it with cinnabar on azure paper, face east and swallow it, in order to inform the Solar Soul in advance. When ingesting the Fulu (talisman), hold the breath, hold the talisman in the left hand, and silently recite in the mind:

“The Taiwei cinnabar writing is named Opening Brightness. Summon the soul upon the sun, causing it to transform my physical form. In the daytime, neatly arrange the attire and set out from the round courtyard. Flying splendor and water-mother, solar root and golden Jing, purple Qi reflecting, flowing light shining, named the Five Numina.”

After the silent recitation is finished, swallow the talisman paper.

The Third: Lingshu Ziwen Caifu Yuejing Zhifa (Numinous Book of Purple Script, Method of Gathering and Ingesting Lunar Essence)

Take down the Purple Texts (Ziwen) from the Numinous Book (Lingshu) of the Golden Porte (Jinque) of Highest Clarity (Shangqing), then gather and absorb the Yin Efflorescence, swallow them from the Round Courtyard (the courtyard in the inner landscape), along with the Flying Flower Water Mother and the Golden Essence of the Solar Root, so that purple light shines upon and flows brightly; this is called the “Five Numina.” When the prayer is finished, ingest the talisman.

The Method of Gathering and Ingesting Lunar Essence from the Purple Texts of the Numinous Book, Third

The method of gathering Yin Efflorescence and ingesting lunar essence contained in the Purple Texts of the Numinous Book of the Golden Porte of Highest Clarity was formerly transmitted by the Heavenly Emperor Lord of Grand Tenuity; it is also known as the Scripture of the Yellow Qi and Yang Essence Concealing the Hidden Moon of Heaven.

One should visualize the appearance of the moon just as it rises, then face westward and click the teeth ten times toward the moon. After clicking the teeth, silently recite a prayer in the heart, calling the name of the Moon Soul together with the titles of the five ladies within the moon: “Yuehun Aixiao Fenyan Yiliao Wanxu Linglan Yuhua Jieqiao Tingjin Qingying Jiongrong Taibiao.” After silently reciting these twenty-four characters, still close the eyes and grasp firmly (holding the hands tightly so that the thumbs press into the palms). Visualize the flowing five-colored essence-qi within the moon all drawing near to oneself, descending from the crown of the head down to both feet; then visualize the five qi rising from both feet up to the crown of the head. At this moment the five-colored essence-qi of the moonlight enter the mouth together.

Further visualize that within the lunar essence-qi there is also yellow qi, each the size of an eyeball, layered one upon another in several dozen, following the five-colored essence-qi of the moonlight. This yellow essence-qi is called the Essence of the Flying Yellow Lunar Flower. Visualize them entering the mouth together with the five qi, and, facing the moon, swallow the essence-qi fifty times.

After swallowing the qi, swallow saliva ten times, then click the teeth ten times and softly recite: “Huangqing Xuanhui, Yuanyin Shangfei.” The Essence of the Flying Yellow Lunar Flower likewise enters the mouth together with the five qi. Facing the moon, swallow the essence-qi fifty times; after swallowing the qi, swallow saliva ten times, then click the teeth ten times and softly recite the prayer saying:

The Huangqing Xuanhui, a yellow and pure numinous radiance, together with the Yuanyin Shangqi, the primordial Yin upper Qi (vital energy), scatters a clear and chilly wind. Clouds of Qi unfurl and then draw back into the stomach. This causes an orchid-like Jing (essence) to appear in emptiness and allows clear vessels to stand upright in purity. The moon’s Jing manifests in the night. Noble Shen (spirits) of the Xuangong, the deep celestial palace, together with the Five Jun Furen, the ladies of the five lords, and the spirit-position named Baomu Wei appear in succession. The newborn child flies upward and enters; the infant follows after. Yin Qi turns back, the three Qi combine, and mysterious radiance illuminates all directions. Harmonize the hun and po souls so that the Qi of the five viscera may circulate freely.

The practitioner rides rosy clouds and soars aloft, lightly entering the eastern void. Numinous clouds condense upon the crown of the head, and luminous florescence summons a clear breeze. On the left one wears a dragon Fulu (talisman); on the right one holds a tiger seal. The body is draped in a vermilion cape of phoenix feathers and adorned with jade ornaments and golden earrings. The Qian tree, a divine tree of the immortal realm, puts forth branches and leaves and is called the Wood King. A divine toad guards its roots, filled with bright Jing and Qi. The Jing internally reflects the Xuan Shui, the mysterious water-Qi, and exhales a bestowed writing from the beam; a jade tablet is inscribed with the practitioner’s name. In the cloud chamber the practitioner ingests the essences of sun and moon, uniting with the Dao (the Way) of the Zhenren, then flies up to Ziwei, the Purple Tenuity star palace of heaven, to pay court to the Taihuang, the supreme celestial deity. When the prayer is complete, face the moon and bow twice. Visualize the sun and moon; sitting or standing is equally acceptable, the posture being whatever proves convenient.

Among the immortal officials, no one knows the name of the moon’s hun soul; only the Zhenren of that time know it. When the sky is overcast and there is no moon, one may still practice indoors; the essential operations are the same as those of the method for ingesting solar radiance. Practicing the ingestion of moonlight every night, one will soon feel the body emitting light, with jing-radiance darting within the eyes. The original text is fragmentary and repetitive here. The dates mean, in substance, that one should practice on the nights of the second, fourth, sixth, eighth, tenth, sixteenth, eighteenth, twentieth, twenty-second, and twenty-fourth of each month. These ten nights suffice to become an immortal. On those nights, yin Jing flies forth to unite, the three Qi become abundant, and lunar water condenses into florescence. This is precisely the moment when the Yellow Shen descends to receive and guide the practitioner. After eighteen years of continuous practice, Shangqing will refine the hun souls and transform the quality of the po souls, illuminating the practitioner with jade light so that one may harness the Xuanpei Jing, the mysterious reins of radiance, and fly through the Great Void.

This is the fourth section of “Ingesting the Taixuan Yinsheng Fulu” in the Lingshu Ziwen. The original talisman graphs are missing at this point.

This talisman should be written at midnight on the last day of each month in yellow ink on azure paper and ingested while facing east; this constitutes a preliminary report to the moon hun. At this time one should also first ingest the Kaiming Talisman. When preparing to ingest the lunar talisman, hold the breath, take the talisman in the right hand, and silently recite in the mind:

“The Yellow Book of Purple Tenuity, named Taixuan. It draws forth the waters of lunar florescence to nourish the po (corporeal soul) and harmonize the hun (ethereal soul). In accordance with the method one reports to the moon hun, acting with solemnity and issuing from the Mysterious Pass. Hidden in heaven, concealed within the moon; the Lady of the Five Spirits flies across the Nine Paths, her radiance illuminating the Niwan Palace.”

When the silent recitation is finished, swallow the talisman.

The Method of Constraining the Three Hun from the Purple Texts of the Numinous Book of Taiwei, the Fifth

On the evenings of the third, thirteenth, and twenty-third days of every month the three hun easily become restless: the Shuangling hun wanders in all directions, the Taiguang hun leaves the body and takes visible form, and the Youjing hun is disturbed. Shuangling, Taiguang, and Youjing are the names of the spirits of the three hun.

On these evenings the three hun all leave the body to wander, drifting away from their original places. They may be discovered and detained by other wandering hun or external ghosts, or captured by sprites and monsters; sometimes they cannot return to the body, so that hun and po separate from the physical form; sometimes they conflict with incoming hun-spirits, and the two Qi (vital energy) of Yin-Yang contend. These circumstances cause a person’s mind and Shen (spirit) to become agitated and chaotic, thoughts to grow confused and numerous, the hun and po to come and go without a trace, and the heart to feel sorrowful and oppressed. Therefore the Daoist should seize and restrain the three hun, not allowing them to wander and disperse.

When practicing the “Juliu” (detention) method—a Daoist cultivation technique of visualization and of constraining the body spirits—one should lie supine in a calm, stable posture, remove the pillow, stretch both legs straight, and fold the hands over the heart. Close the eyes, hold the breath three times, and then knock the teeth three times. Visualize within the heart a mass of red Qi (vital energy) the size of a hen’s egg; it rises from inside the body and issues outward through the eyes. Once outside, the red Qi gradually expands, spreading like fire over the entire body and rendering it transparent and luminous within and without, as though burning like charcoal. After the visualization is complete, a slight warmth should be felt throughout the body.

At this moment knock the teeth three more times, then visualize the three hun—Taiguang (Fetal Light), Shuangling (Refreshing Spirit), and Youjing (Hidden Essence)—settling peacefully in place, and softly recite the invocation: “Taiwei Xuangong (Mysterious Palace of Great Tenuity), Zhonghuang Shiqing (Central Yellow Primordial Azure). Internally refine the three hun; Taiguang is at peace. The divine treasure of the jade chamber, born together with me, must not move recklessly. The inspector is the Great Numen. Should they wish to fly, they may go only to the Taiji Shangqing (Supreme Ultimate of Highest Clarity); should they feel hunger or thirst, they may drink only the circling waters of jade essence.”

This belongs to the sixth section of The Method of Controlling the Seven Po from the Purple Writ of the Taiwei Numinous Book. On the nights of the first, the fifteenth, and the last day of each lunar month the seven po—the seven spiritual forces within the human body according to Daoist teaching—readily wander in an unsettled manner, roaming through unclean places. At times they consort with blood-eating entities and attract ghosts and sprites; at times they attach themselves to corpses; at times they harass infants, gathering to commit evil and damage dwellings; at times they denounce a person’s offenses to the Three Officials and the River Earl; at times they transform into wangliang, the spirits of mountains and rivers, causing people to suffer malefic enchantments; at times they introduce ghosts into the body, inviting evil influences that injure the physical form. All manner of harm and illness is ascribed to the faults of the seven po. Their delight in human death is the very nature of the seven po; their hope that people will be corrupted is the vice of the seven po. A Daoist ought to subdue and admonish the seven po, causing them to appear and then undergo transformation, constraining and correcting them, and gathering them in by imposing authority.

The first po is named Shigou (Corpse Dog), the second po is named Fushi (Hidden Arrow), and the third po is named Queyin (Sparrow Yin). The original text thereafter contains repetitions and lacunae; the later passage continues: “…human death is the nature of the seven po; the desire that people suffer ruin is the vice of the seven po. The Daoist should subdue and warn them, causing them to transform after they appear, constraining and correcting them, and capturing them with imposing authority.”

The first Po is named Shigou, the second Po is named Fushi, the third Po is named Queyin, the fourth Po is named Tunzei, the fifth Po is named Feidu, the sixth Po is named Chuhui, and the seventh Po is named Chofei. These are the names of the seven Po. The scripture regards the seven Po as turbid ghosts within the human body. To restrain and inspect them, one may practice the following cultivation: lie supine, remove the pillow, extend both legs straight, cover both ears with the palms, and interlace the fingers at the nape of the neck. Retain the breath seven times. Visualize at the tip of the nose a ball of white Qi (vital energy) the size of a bean; in a short while it gradually enlarges and encircles the entire body in nine layers, reaching down to both feet and up to the crown of the head.

After visualizing the crown, the white Qi suddenly transforms into heavenly beasts: two Azure Dragons in the two eyes and two White Tigers in the two nostrils, all facing outward; a Dark Turtle above the heart facing toward the mouth, a Dark Turtle beneath the left foot, and a Numinous Snake beneath the right foot. In each ear stands a Jade Maiden wearing black brocade robes, guarding the ear portals and holding firelight in each hand. Wait quietly for a moment until the visualizations are complete, then swallow the saliva seven times, knock the teeth seven times, and call the names of the seven Po. Thereupon recite this prayer:

“Let the pure Qi revolve nine times, restrain the seven Po, and dispel all ferocity and evil. Let the heavenly beasts guard the gates and the lovely maidens hold the passes. Refine the seven Po until they become gentle and compliant, dwelling peacefully with me. They must not stir recklessly but must examine the root of the body. Should they hunger or thirst, they may drink the essence of the moon and the elixir Qi of the sun.”

In this manner the seven Po will gather within the body, protect one another, and submit to restraint. If this practice is performed regularly, the scripture maintains that the turbid Qi of the seven Po will gradually disperse, inclining toward goodness, uniting with the physical form, and rising to harmonize the Three Palaces, until at last they merge with the primordial Qi and attain spiritual efficacy.

The scripture further states that every human body contains the deities of the Three Primordial Palaces, the Xuanque Taijun within the Mingmen, and the deities of the three Hun, amounting to seven spirits in all, each dwelling inside the form. These spirits promote longevity and embody benevolence and good fortune. Although the seven Po likewise arise from a person’s life, they turn against the body and therefore must be restrained. A Daoist who knows only the arts of seeking immortality yet remains ignorant of how to restrain the seven Po may well labor in vain.

The Upper Origin Palace is located within the Niwan Palace, the central hub of Shen (spirit) and Qi (vital energy) in the head. The spirit dwelling there is the Infant, styled Sanyuanxian and also known as Diqing. The Middle Origin Palace is at the center of the Crimson Chamber in the heart region. The spirit dwelling there is the Perfected Person, styled Zinandan and also known as Zhongguangjian. The Lower Origin Dantian (energy center) Palace lies three cun below the navel. The spirit dwelling there is the Infant, styled Yuanyangzi and also known as Guxiaxuan. These three spirits are called the “Spirits of the Three-One.”

When one wishes to restrain the hun and po souls, one should first silently recite the names of these three spirits in the mind and visualize them all as having jade-like complexions with golden radiance, appearing in the form of infants: those of the Upper and Middle Origins wear red garments, while that of the Lower Origin wears yellow garments, and their heads all resemble those of newborn infants. When practicing the Dao (the Way) and ingesting Qi, one should likewise visualize them and silently recite their names. Here, “visualization” refers to mentally visualizing the spirits during cultivation; “ingesting Qi” is the Daoist method of regulating the breath and nourishing Qi.

The Gate of Life refers to the navel. The Mysterious Gateway is the passage connecting the placenta and intestines at the time of a fetus’s birth, within which there is a Palace of Life. In this palace resides a Great Lord named Taohai, styled Heyan, wearing a vermilion headcloth and purple cap and robes. He sits upright at the Gate of Life, with the spirits of the three hun souls standing in attendance beside him. The Great Lord constantly holds the Celestial Emperor’s Image Talisman, which he uses to gather and regulate primordial Qi, nourish the fetal placenta, and restore its vitality.

Each night before sleeping, first hold the breath for twenty-four respirations, then silently recite the Great Spirit’s name three times in the mind, swallow saliva fifty times, knock the teeth three times, and then offer this prayer:

“Great Spirit of Fetal Numen, Heavenly Lord of the Imperial Image, holding the placental talisman, wearing a purple crown. Yellow Qi revolves, red Qi circulates; the upper Jing (essence) returns to the Gate of Life, causing Shen and Qi to transform and be reborn. Heaven, earth, and the four directions correspond with one another; the physical form becomes lustrous, and the Jade Maiden dwells securely within the body.”

Here, “swallowing liquid” refers to swallowing the saliva in the mouth; knocking the teeth is a common ritual action in Daoist practice.

If one can persistently cultivate for eighteen years, the Great Lord (here referring to the deity who presides over the relevant method of cultivation) will assist the practitioner: activating the three Dantian (energy centers, namely the upper, middle, and lower Dantian) on the left and commanding the three Qi (vital energy) on the right. The Dantian transform into flying carriages and the three Qi into mysterious dragons. The practitioner may then command twenty-four Shen (spirits) from above, employ the hun souls from below, summon the Yang officials of the Six Jia and call forth the Yin officials of the Six Ding, possessing a thousand chariots and ten thousand mounted attendants, and ascend to heaven in broad daylight. All of this results from the sympathetic response of the Peach Lord. Although this Dao (the Way) is only a minor path, it is nevertheless worth examining.

The Seventh: The Numinous Purple Script for Ingesting the Heavenly Mysterious Image Talisman (original talisman diagram missing)

The foregoing is the Heavenly Emperor Image Talisman, entrusted to the Great Shen of the Birth Official, Tao Hai He Yan. This talisman is used to attune primordial Qi, regulate the embryonic womb, and circulate Jing (essence) and Qi. It is written in cinnabar on azure paper and ingested at midnight on the first and fifteenth of each month while facing north. Holding the talisman in the left hand, one closes the breath and silently recites in the heart:

“The mysterious writing of the Heavenly Emperor, the numinous talisman of the imperial image, used to attune primordial Qi, circulate Jing and Qi, and regulate the embryonic womb, that I may endure like an infant. Heavenly Pivot weary of flight, Great Shen of the Birth Palace, clad in a cinnabar robe and wearing a vermilion cap, with a purple crown upon the head, please take counsel with me.”

When the prayer is finished, one swallows the talisman and then rises to bow twice. The talisman should be ingested while on one’s own sleeping couch.

If a Daoist cultivates the way of returning Jing (the method of circulating Jing Qi back through cultivation to nourish the body), causing the Jing Qi to return from yellow and turn red, the morning Jing to irrigate destiny, and the saliva to nourish the body so that men and women alike receive the elixir Qi and their faces display a jade-like radiance, then one must know the name of the Great Lord and ingest the Heavenly Emperor Image Talisman in order to achieve agelessness. If one merely undertakes the related cultivation without knowing the names of the Shen, merely practices the method of returning Jing without knowing to ingest the talisman, and remains ignorant of the wording of the prayer and the palaces inhabited by the Shen, then even if one lives a thousand years, one will in the end return the corpse to Taiyin (returning to the netherworld after death) and after long ages still have to surrender the bones to the Three Officials (the deities in Daoism who oversee life, death, merit, and transgression).

A Daoist who visualizes the Great Lord upon retiring at night and recites the prescribed prayer, ingesting the talisman on the first and fifteenth of each month so as to obtain the benefit of circulating embryonic Jing, may also become an immortal and enjoy an extended lifespan, yet must ultimately still surrender the bones to the Three Officials.

Daoist practitioners, when sleeping or at night, may visualize and internally hold the Great Lord in mind while reciting according to the method of invocation. On the new moon and full moon they ingest the talisman (fu) in order to nourish the embryonic Jing (essence), and in this way they can likewise cultivate themselves into immortals without the trouble of employing methods of sexual intercourse and gathering Jing-Qi.

If, however, one seeks flying ascension through the art of riding women or seeks to become a heavenly immortal through the method of circulating Qi, the danger exceeds that of water and fire and the harm arrives even more swiftly than an axe. Those who cannot make the mind like dead ashes and concentrate solely on guarding the Dao will find it difficult to avoid injury. Ordinary people of average talent and cultivation who attempt this method are like someone who swallows a sword yet still hopes the throat will remain unharmed—how could it possibly succeed?

The Great Divine Lord of the Life Palace warns: avoid eating raw blood, avoid burning the hair of the six domestic animals, avoid burning the skins and leaves of garlic, and avoid all meat and strongly flavored foods. These damage and disturb the embryonic Qi (vital energy); the foul odors also injure the Infant Shen (spirit), the inner spirit that represents the primal Jing of life’s beginning. Extreme caution is required.

The True Formula of the Three Origins Scripture

(The original lacks the talisman diagrams.)

The foregoing is the Taiji Treasure Chapter. On the morning of the first day of the first lunar month write it in azure, face north and bow twice, then ingest it and recite the Three Origins True Formula.

The Three Origins True Talisman is ingested beginning on the mornings of the Eight Seasonal Nodes and continuing until the sixteenth day. Face north, visualize the deities of the Three Palaces, hold the talisman, and recite:

“The Infant concentrates the celestial true Qi, filling my Niwan (the cultivation site at the center of the head); the Perfected One’s divine pearl guards, stores and protects my body; the Infant Brother’s primal Jing-Qi flows freely and generates saliva.”

The Three Origins True Talisman is ingested beginning on the mornings of the Eight Seasonal Nodes and continuing until the sixteenth day. Face north, visualize the deities of the Three Palaces, hold the talisman, and recite:

“The Infant concentrates the celestial true Qi, filling my Niwan; the Perfected One’s divine pearl guards, stores and protects my body; the Infant Brother’s primal Jing-Qi flows freely and generates saliva. Today coincides with the Upper Origin, Middle Origin and Lower Origin; I ingest the talisman to summon the true spirits.”

After ingesting the talisman, bow twice more.

The Oral Formula of the True One Scripture

Ingest the talisman for sixteen days at each of the Eight Seasonal Nodes. On the morning of the first day of the first lunar month write the Treasure Chapter talisman in azure and ingest it.

Approximately one cun below the space between the two eyebrows, entering inward about three fen into the bone, the left side is the Crimson Terrace Azure Chamber (Jiangtai Qingfang) and the right side is the Yellow Watchtower Purple Portal (Huangque Zihu). Further inward seven fen lies the Palace of the Hall of Light (Mingtang Gong). Within this palace sit three spirits, all facing outward and dressed in green brocade. One cun farther inward is the Palace of the Crimson Chamber (Jiangfang Gong), which houses one’s own hun spirit clothed in red embroidered robes. Another cun inward is the Palace of the Mud Pellet (Niwan Gong). At the center of the heart, in a space about one cun square, is the Crimson Palace (Jiang Gong). Directly below the exact center of the navel by two cun and five fen, then three cun into the skin, the inner area of roughly one cun square is the Dantian Palace (Dantian, energy center).

The foregoing identifies the locations of the central terraces and gates, the Hall of Light, the Cavern Chamber, and the Mud Pellet Palace in the head, together with the Crimson Palace in the heart and the Dantian Palace below the navel. Here “palace” (gong) is the term employed in Daoist visualization practice (cunsi) for the residences of the inner spirits; the measurements given describe these internal sites.

Whether sitting, lying down, walking, or eating, or in sorrow or joy or while observing things, a Daoist adept should always preserve and abide in the “One.” “Preserving the One” (cunyi) is a Daoist method of cultivation through visualization (cunsi), which means concentrating on visualizing the Shen (spirits) and Qi (vital energy) within the body.

When visualizing the various deities, one imagines them all in the appearance of newborn infants, faintly manifesting within the palatial chambers of the body. During visualization, each terrace and gateway (the towers and palaces within the body that symbolize the dwellings of the deities) has one deity, and the clothing of the deities is also imagined according to the forms and styles of those terraces and gateways.

Next, visualize the three deities in the Hall of Light (Mingtang), as well as the form of one’s own hun and po souls within the Grotto Chamber (Dongfang); then visualize the Niwan Palace, the Crimson Palace (Jianggong) in the heart, and the Dantian (energy center) Palace below the navel. These palatial chambers are all pervaded by Qi of three colors—purple, azure, and crimson—resembling deep, secluded mist.

When visualizing the Niwan Palace, the seven stars of the Northern Dipper appear within the purple Qi, with the handle of the Dipper pointing forward. In the azure and crimson Qi beneath the stars, the Infant (Chizi) is on the left and the Imperial Minister (Diqing) is on the right; both deities wear magnificent garments embroidered with floral patterns.

Then visualize the three-colored vapor within the heart: the Divine Pearl (Shenzhu) is on the left and the Assisting Sovereign (Fuhuang) is on the right; both deities wear splendid robes of vermilion brocade.

Then visualize the three-colored Qi of the Dantian below the navel: the Infant (Ying’er) is on the left and the Supporting Minister (Biqing) is on the right; both deities wear yellow gauze robes with embroidered patterns.

At midnight, one must also carry out visualization according to the monthly establishment (yuejian) of the current month (the designation of the month as marked by the twelve earthly branches). After this is completed, continue to visualize the purple Qi within the Niwan Palace shooting forth from between the two eyebrows, as thick as a sinew, rushing straight into the sky, its light illuminating ninety thousand li. In the mind one should visualize this light reaching ninety thousand li and silently count according to this number of li.

Next, visualize the vermilion vapor within the heart shooting forth from the hollow in front of the heart, as thick as a sinew, rushing straight into the sky, its light illuminating thirty thousand li, and cause it to remain within the range of the preceding purple Qi.

Then visualize the white Qi of the Dantian below the navel shooting forth from the navel, as thick as a sinew, rushing straight into the sky, its light illuminating seventy thousand li, and cause it to remain within the vermilion vapor. Finally, visualize the three-colored Qi of vermilion, purple, and white interweaving and spreading, reflecting one another, clearly visible.

After completing this, recite the invocation:

In the Purple Portal (Zihu) and Green Chamber (Qingfang) dwell two great deities known as the Tranquil Dharma Kings. Rectify the mind’s intent, grasp flowing bells in both hands, and let the body seem to generate wind and clouds. They guard the True Dao so that nothing from outside may intrude, allowing the heart-spirit to respond, the spiritual passes to open freely, and coming and going to proceed without hindrance. In this way one may ascend the Nine Gates and behold the Nine Perfected Ones together with the supreme Taishang Honored Deity. [The rite is concluded.]

Thereafter, in a trance one forgets the self, lies down, closes the eyes, and visualizes the spirits. After three months of such practice the spirit-qi descends and appears before you; at that moment you should seek to fly upward and attain immortality.

When cultivating “visualizing the True and guarding the One” (cunzhen shouyi)—holding the true spirits through visualization and concentrating the mind—clothing and shoes must never be lent to others, nor may one share a bed with anyone. Each time you visualize, imagine yourself ascending to roam the heavenly realms and constantly discern the direction of the Northern Dipper (Beidou) in the sky.

At midnight on the day of Lichun sit facing east, hold the breath nine times, and swallow the saliva thirty-five times. Visualize the seven stars of the heavenly Northern Dipper slowly descending onto the crown of the head. Their size may be imagined as you wish, seeming present yet not present; the bowl of the Dipper covers the top of the head, its handle points forward, and the starlight shines brightly.

Then, following the usual method, clearly visualize the deities within the palaces, but do not imagine any qi rushing toward the sky. Offer the customary prayer to the Purple Portal and Green Chamber. After a short while a sovereign deity from each of the Three Palaces appears and enters the Northern Dipper atop the head; a moment later a ministerial deity from each of the Three Palaces likewise appears and enters the Dipper on the head. The six deities within the Dipper’s bowl arrange themselves in sequence, supporting one another like a flight of wild geese, traveling along the stellar net before them to the Heavenly Pass star ahead, then turning together toward my mouth.

After a while I inhale one breath and the two deities of the Upper Origin follow the qi into the mouth, returning to the Niwan Palace; I inhale again and the two deities of the Middle Origin follow the qi into the mouth, returning to the Lower Dantian (energy center) Palace. When the visualization is complete, recite the prayer as follows:

The spirits of the five directions, receiving their command, open the stellar Dipper and summon the deities of the seven stars. The three honored deities condense and transform, rising upward to welcome the Purple Numinous; the six spirits travel back and forth on their patrols. The Three Officials dwell in the Cinnabar City; the mysterious Qi (vital energy) communicates with the Supreme Emperor above and descends to the realm of Huangning. Celestial perfected spirits guard the surroundings and summon the Six Ding spirits. The practitioner unites with the immortals and, mounting the vapors, ascends into the realm of the Three Pure Ones (Sanqing). The four limbs thereby become firm and strong, and the five viscera naturally brim with vitality. Upon completion, in a state of trance one forgets one's own person and lies down at ease.

This set of visualizations (cunsi, a method of cultivation through quiet sitting and visualization to commune with the spirits and the inner landscapes of the body) is begun on the eighth night after the Beginning of Spring. At midnight on the Beginning of Summer one sits facing south in quiet visualization; at midnight on the Beginning of Autumn, facing west; at midnight on the Beginning of Winter, facing north.

The foregoing is the practice of guarding the One (shouyi, concentrating upon one spirit, one Qi, or one inner landscape) during the seasonal periods of the Three Origins and the Four Beginnings, with eight nights of practice in each period. The methods of visualization all follow the visualization practice used at the Beginning of Spring.

At midnight on the Spring Equinox one sits facing east, holds the breath nine times, circulating the Qi each time according to the method described, and then swallows saliva thirty times. One visualizes purple Qi within the Yangming star of the Northern Dipper in the heavens, descending vertically like a bowstring and pouring into one's own body. One then completes the visualization in the usual manner and next performs the “Purple Portal and Green Chamber method.”

Next one visualizes one's own hun appearing within the Dongfang Palace (an inner-landscape chamber in the brain), its garments colored in accordance with the ritual instructions; then one visualizes the Northern Dipper covering the Niwan Palace (an inner-landscape chamber in the head), with two spirits beneath the Dipper. Subsequently one visualizes the spirits of the Heart Palace and the Navel Palace, which together with the others make six spirits, plus one's own hun that covers the Dipper. All these scenes appear in a hazy, trance-like manner before one's eyes.

The three Imperial Lords appear in front, one's own hun occupies the center, and the three Minister spirits stand behind, together constituting seven spirits. They ride together upon the Niwan Palace that is covered by the Northern Dipper; each of the seven stars corresponds to one spirit and points upward. The seven spirits float upward through the purple Qi that descends from the Yangming star, riding the Dipper into the Yangming star in the heavens. One visualizes them situated hazily within the Purple Palace, seated in succession, each swallowing purple Qi thirty times, one's own hun swallowing along with them.

After a considerable time the seven spirits ride the covering Dipper together, descending along the purple Qi, and in a trance each returns to its own palace. Once the scenes have become clear, one recites the invocation:

The Three Venerable Supreme Perfected and the High God of Great Mystery respectively preside over the four seasons. Yangming governs spring, with the Myriad Youths opening the portals for him; Danyuan governs summer, as the vermilion and purple qi converge like smoke; Yinjing governs autumn, attended by the heavenly might of the Six Arrays; the Northern Pole governs winter, slaying evil influences and blocking treachery. The Five Earths uphold the Ren qi, while Wu and Ji form the Heavenly Pass. All that they destroy is annihilated, and none can obstruct them wherever they go. I pray that you refine my seven po, harmonize my three hun, invigorate the vitality of my five viscera, enable me to attain the Dao and become a perfected being, fly upward to Shangqing with my body floating among the Seven Origins, and achieve immortality without death. Proceed with caution and summon the thousand spirits to obey.

When the prayer is finished, one should rest in a state of trance-like tranquility while continuing to visualize the various spirits.

At midnight on the summer solstice, face south and visualize the purple qi of the Danyuan star descending into one's own body; then visualize the seven spirits mounting the Northern Dipper and ascending into the Northern Pole star.

The cultivations of the four seasonal nodes together with the Earth-King periods are collectively called the Five Dippers and Three Ones. Each practice lasts eight days, with visualization performed every night. The methods of visualizing the spirits and reciting the invocatory texts all follow the procedure used on the vernal equinox, requiring only concentrated spirit and focused intention.

Each month select an Upper Jian day. In the early morning face the direction of the monthly Jian. After completing the visualization in the usual way, visualize the six spirits of the Three Palaces suddenly appearing before one, then kowtow to them three times and pray: “Heavenly Venerable Ones and Three Emperors, please guard the Gate of Life of so-and-so. Let the spirits roam in the numinous realm, cause the six qi to circulate in the mysterious, nourish my five spirits, rectify my three hun, allow the five viscera to grow of themselves, and grant me long life as a flying immortal.”

When the prayer is finished, visualize the spirits returning in a flash to the Three Palaces, then swallow saliva thirty times.

Each month select a Chu day. At night gaze upward at the Fu star of the Northern Dipper, slightly close the eyes, and visualize the six spirits of the Three Palaces emerging from the Fu star and descending directly into one's own Three Palaces. While still lying down, continue the visualization and pray saying:

The Supreme Heaven is in motion. Wherever the Five Emperors (the celestial lords of the five directions) travel, the Three Ministers (heavenly official deities) support and guard them, moving in unison with the Perfected Ones (Zhenren). Invite them to descend and enter my body, to sit quietly and settle, to emit Jing (essence) and Qi (vital energy) that nourish the physical form, making the hun and po souls harmonious and lustrous, so that I may become a flying immortal, riding a cloud chariot and floating aloft.

[When the ritual is complete] Swallow the saliva in the mouth thirty-seven times.

Each month, choose an “Opening Day.” At midnight face east, unbind the hair and comb it; after combing, bind the hair up and recite this prayer:

The Three Perfected of the Upper Prime (the three true deities of the Upper Prime heaven), the infant among the true deities: unbind the hair, open the clouds and mist, and communicate upward to the Heavenly Terrace. Make the Niwan Palace (the upper Dantian in the head) firm and concentrated, coexisting eternally with Heaven, so that I become a flying immortal, coming and going among the grotto-heaven immortal terraces.

[When the ritual is complete] Swallow saliva nineteen times. When the spirit grows dazed and indistinct, lie down and visualize the Three Palaces and Six Spirits (the three Dantian within the body and the deities that guard them) together with one’s own hun and po souls in the Cavern Chamber. Each exhales Qi outward thirty times, filling the palaces with Qi so that they circulate among one another at the immortal terrace.

Whenever taking a meal, close the eyes and click the teeth three times, then visualize the Three Palaces and Six Spirits suddenly appearing. After eating, visualize them returning into the Three Palaces and recite this prayer:

The hundred grains enter the stomach and unite with the Qi of the spirits; Qi fills and enriches the blood, causing the corpse-evil (the pathogenic influences that invade the body) to perish and fall away. May I fly up to the Golden Towers, live long between Heaven and Earth, command the Six Ding (the six yin deities of Daoism), and be guarded by spirit youths.

Only after the prayer is finished does one begin to eat.

Each time one combs the hair, face the “Wang” direction. After binding the hair, click the teeth three times and recite this prayer:

The mysterious and wondrous Jing within the Niwan preserves Jing-Qi and grants longevity. On the left is the Hidden Moon, on the right the Root of the Sun; purify and refine Heaven, Earth, and the four directions, so that the hundred spirits receive this grace.

[When the ritual is complete] Swallow saliva three times. Then use the comb to repeatedly comb left and right, bind the hair, combing several tens of times in total from front to back.

On the first day of every month one should bathe, in order to receive more True Qi. Common people use eight liang of white peach bark and twenty liang of bamboo leaves.

Boil these materials in one hu and two dou of water, adjust the temperature until it is neither cold nor hot, and use it to bathe the body—not the hair. When Perfected Ones descend to the human realm and return to Heaven, they also commonly employ this method of bathing.

The Shangqing Taiji (Supreme Ultimate) Zhenren Shenxian Jing (scripture) ends here. Drawing on the sense of the surrounding context, the collator has supplied the two characters “shuangling” as well as the character “zi,” and has likewise supplied the character “bi.” Another instance of “bi” occurs in the text, providing the basis for this restoration. The character “chang” had originally been written in error as “shang” and has been emended by reference to the Xiwangmu Baoshen Qiju Jing. The final sentence notes that this method is also commonly employed for bathing.