《上清握中诀》

Shangqing Wozhong Jue, Volume One In the Mysterious Upper Taiwei (the wondrous high realm of the heavens), beneath the Purple Canopy of the North Pole, there is a Supreme Perfected One (a noble Zhenren). She freely soars and wanders beyond the Nine Heavens. She wears emerald-colored splendid robes with skirts flying, adorned with golden bells and azure sashes, jade light gleaming at her waist, her entire person enveloped in dense mysterious clouds. She bestowed upon me the secret immortal writings, enabling me to harness the seven Qi (vital energy) and ascend, to climb into the realm of Clear Emptiness and ramble among the mists and rosy clouds; to meet with the Perfected Ones and seek the Dao (the Way) of flying ascent to immortality. May my name be recorded in the immortal registers of the Cinnabar Realm, so that wherever I go and whatever I seek may be fulfilled as wished, without disaster or harm. If anyone harbors malice toward me, let that person be wounded and brought to ruin.

Next, practice “Riding the Void and Treading the Luminescence” (the visualization of walking upon emptiness and flying by riding luminosity).

From the position of the North Star, together visualize the Heavenly Pass above. With the right hand resting on the heart and the left hand pointing toward the Heavenly Pass, hold the breath for three respirations, knock the teeth three times, swallow the saliva three times, then softly recite the invocation:

Supreme Seven Poles (the seven polar divine seats of heaven), ultimate stars of Purple Tenuity (the stars of the Purple Tenuity Palace), beyond the Precious Mystery Golden Chamber stands the Jade Gate, circling the Nine Palaces and attuning the Heavenly Pass. Within the Heavenly Pass there is a venerable deity named the Purple Sovereign. He bestowed upon me the secret immortal writings and takes me riding the dragon: floating upward through the Nine Heavens, flying downward to the Earth Origin (the primordial Qi realm in the depths of the earth). I ride the Luminous Cloud Cinnabar Carriage (the vermillion immortal vehicle formed of cloud-Qi), wearing mysterious-colored splendid emerald robes, a dragon tally at my waist, a tiger-patterned headcloth upon my head, thereby encompassing and nourishing the myriad things, instructing the flying immortals, and causing me to be struck from the registers of death. O Heavenly Dragon, bear me floating upward through the Nine Heavens, flying downward to the Earth Origin; let me ride the Luminous Cloud Cinnabar Carriage, wear mysterious splendid emerald robes, a dragon tally at my waist and a tiger-patterned headcloth upon my head, encompassing the generation of the myriad things, instructing the flying immortals, and causing me to leave the registers of death. May Heaven and Earth endure forever, that I may ride the dragon and tread the Dipper (the visualization of walking according to the stars of the Dipper), and that wherever I go I may receive grace. If anyone harbors malice toward me, let him suffer the disaster of wind-blades and fire.

Next, practice “Wandering through the Three Destinies” (visualizing a tour of three celestial realms connected with the transformations of life-destiny).

From the Heavenly Pass, together ascend to the Assistant Star. Hold the breath for one respiration, knock the teeth three times, swallow the saliva once, then softly recite the invocation:

Taiji (Supreme Ultimate) Assistant Star, whose Jing (essence) and Qi reside at the Purple Pass, nurturing life and guarding Shen (spirit) and hun-soul. The Golden Chamber opens once more, and I am able to pay homage to the Lord Assistant. May the Lord Assistant bestow upon me the secret immortal writings, that I may wander freely, my name listed in the immortal registers of the Sage Sovereigns, flying up to the Nine Heavens, wearing a golden headcloth and bearing the True Talisman, coming and going through the gates of the Grotto-Heavens.

Next, practice “Pacing among the Three Yang” (visualizing a tour of the Three Yang positions).

From the Assistant Star, together ascend to the Supporting Star. Hold the breath for one respiration, knock the teeth three times, swallow the saliva once, then softly recite the invocation:

In the Great Void there is the Niwan (the upper Dantian in the head), and in the Purple Palace (a site within the body that symbolizes the palaces of the heavenly realm) there resides the Heavenly Worthy. The true pivot in the mysterious and wondrous emptiness is the fundamental root that precedes the sovereign. When Jing (essence) and Qi (vital energy) enter the Hall of Light (an important inner visionary region of the head), they can strengthen the fetal origin and enhance the hun and po souls. The Vermilion Mountain opens once more to welcome the descent of the numinous origin: the left hand holds the sunlight, the right hand parts the lunar Jing-Qi, the entire body blazes with firelight for ten thousand zhang, clad in golden gauze and a jade-green skirt, a tiger tally bound at the waist and a floral crown upon the head. The Heavenly Worthy bestows a secret Jing (scripture) that enables passage through the Heavenly Pass, with the prayer to fly upward and become an immortal while commanding the myriad Shen (spirits); all things of the four directions will assemble, and blessings together with De (Virtue/Power) will be as deep as mountains.

This forms part of the worship of the heavenly poles of the four directions. In spring the left hand holds the sunlight, the right hand parts the lunar Jing-Qi, the entire body blazes with firelight for ten thousand zhang, clad in golden gauze and a jade-green skirt, a tiger tally bound at the waist and a floral crown upon the head. The Heavenly Worthy bestows a secret Jing (scripture) that enables passage through the Heavenly Pass, with the prayer to fly upward and become an immortal while commanding the myriad Shen (spirits); all things of the four directions will assemble, and blessings together with De will be like mountains.

After the pacing of the gang steps (a Daoist ritual of walking according to specific patterns) is completed in spring, the body is straightened and one enters the position of the Kui star, facing east while visualizing the Year Star (Jupiter) appearing in the liver. Two bows are made, then one kneels and prays: “Tai Sui primordial Shen, Wood Lord of the nine origins, Yang flower of the mysterious origin, please enter my body together.” The teeth are knocked nine times. When this is finished one whirls away as if ascending to heaven.

After the pacing of the gang steps is completed in summer, the body is straightened and one enters the position of the Kui star, facing south while visualizing the Sparkling Deluder (Mars) appearing in the heart. Two bows are made, then one kneels and prays: “Southern upper primordial Shen, fiery Yang of the four lights, doubled Li cinnabar fire, please enter the Cinnabar Chamber (the internal site for refining Jing and Qi).” The teeth are knocked nine times. When this is finished one whirls away as if ascending to heaven.

After the pacing of the gang steps is completed in autumn, the body is straightened and one enters the position of the Kui star, facing west while visualizing the Great White Star (Venus) appearing in the lungs, then kneels and prays: “Southern upper primordial Shen, fiery Yang of the four lights, doubled Li cinnabar fire, please enter the Cinnabar Chamber.” The teeth are knocked nine times. When this is finished one whirls away as if ascending to heaven.

After the pacing of the gang steps is completed in autumn, the body is straightened and one enters the position of the Kui star, facing west while visualizing the Great White Star (Venus) appearing in the lungs. Two bows are made, then one kneels and prays: “Western upper great mystery, metal Jing of the seven paths, jade origin of the two emperors, please cause the breath to reverse and nourish the fetal origin together with the brain marrow.” The teeth are knocked nine times. When this is finished one whirls away as if ascending to heaven.

After the pacing of the gang steps is completed in winter, the body is straightened and one enters the position of the Kui star, facing north while visualizing the Chronogram Star (Mercury) appearing in the kidneys. Two bows are made, then one kneels and prays: “Northern mysterious purple chronogram, metal carriage of the water origin, dragon fetus transforming the numinous, please enter my entire body.” The teeth are knocked nine times. When this is finished one whirls away as if ascending to heaven.

On the Jiazi day (the Jiazi day of the sixty-day cycle) and the eight festival days (the solar-term nodes of Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice), after completing the ritual of pacing the guideline, one straightens the body, stands behind the Kui star, faces the Perfected One, visualizes the Zhen star (that is, Saturn) appearing within the spleen, then bows again, kneels, and prays:

“Taiji (Supreme Ultimate) Nine Perfected, flowing Kang, Yin root, flying one Floral Canopy, arrive at the Niwan Palace (the cultivation site in the head).”

One then knocks the teeth nine times. When this is finished, one ascends the Heavenly Rotation (the celestial region of the stars’ motion) and exits.

This is the “Method of Pacing the Guideline to Escape the Death Register and Ascend the Jade Register” (a ritual of treading the stellar guideline so that the deceased leave the registers of the dead and have their names entered on the Jade Register). The procedure is roughly the same, only the specific applications differ.

When the pacing method is performed on the Six Jia days, after the practitioner has set out they still turn to the left and proceed in the direction of the Xiatai star (the Lower Terrace star among the seven stars of the Northern Dipper). Holding the breath, they follow the stellar guideline treading the Pace of Yu, stepping on the star positions and walking upward to the location of the Metal Star. First the left foot advances, the right foot follows, and both feet together tread upon one star. Upon reaching the Metal Star they still turn left back toward the Lower Terrace, hold the breath, follow the stellar guideline treading the Pace of Yu, and again step on the star positions walking to the Metal Star; again the left foot first, the right following, both feet together treading one star. Upon reaching the Metal Star they change to the right foot in front and step on the star positions to return. After going back and forth nine times in this way, they halt at the position of the Metal Star, knock the teeth three times, resume breathing, and pray, saying:

“Upper Terrace Void Essence, Middle Terrace Six Purity, Lower Terrace Crooked Life. If one seeks gold and jade, one reports it to the Upper Terrace; if one seeks stipend and official rank, one reports it to the Middle Terrace; if one seeks fields and land, one reports it to the Lower Terrace. These three kinds of wishes may all be requested according to one’s own intention.”

Afterward one follows the stellar guideline walking downward, then ascends the Five Stars.

Next one paces the Five Stars.

First facing the entrance of the stellar guideline, one lowers the eyes and holds the breath, knocks the teeth five times, swallows saliva five times, and visualizes the Jing (essence) and Qi (vital energy) of the Five Stars entering the five viscera respectively. The forms of the Five Stars and the number of their rays all appear within the five viscera, bright and penetrating. One softly prays:

“The Five Stars arrayed in illumination, their radiance lighting the five directions. The Water Star withdraws disaster, the Wood Star brings flourishing, the Flaming Star (Mars) eliminates calamity, the Great White Star (Venus) resists military misfortune, the Zhen Star (Saturn) guards the four quarters. I act with benefit and settle in correctness; my name is carved on the jade slips, my register recorded in the palace of the Imperial Lord. I ride the swift wind, harness light and shadow, fly up into the great void, enter and exit the mysterious nether realm, and roam the ten directions. Five-colored auspicious clouds form a canopy, summoning the spirits, drawing in wind and Qi, commanding the myriad numina, guarding the Immortal Duke above.”

Then silently recite in the heart the names of the Five Star Sovereigns and their Consorts, invoking them according to the “Method of Calling by the Eight Numbers.” After regulating the breath evenly, close the qi, then step over the Dipper Handle (Dou Gang) and onto the star positions: first raise the left foot to ascend the Metal Star (Venus), bring the right foot together beside it, then proceed according to the direction faced. Place the left hand on the heart and silently recite “Flying Immortal.” Next ascend the Earth Star (Saturn), turning the steps to face the Fire Star (Mars); then sequentially ascend the Fire Star, Wood Star (Jupiter), and Water Star (Mercury), afterward stepping backward to return to the Wood Star. Whenever returning by stepping backward, always raise the right foot first.

After going back and forth three times in this way, then according to the illustrated sequence ascend the Metal Star, Fire Star, and Earth Star, following the steps to turn toward the Wood Star; next ascend the Wood Star and Water Star, then step backward to return to the Wood Star. After going back and forth fifteen times in this manner, stop and descend from the altar. If worried about miscounting, one may also count by bending the fingers. Turn left to face the entrance of the Dipper Handle, visualize in the heart and silently invoke. Each time one ascends a star position, stand with both feet together, left hand pressing the heart, invoke the names of the Sovereign and Consort of that star, and silently pray “Flying Immortal.” After everything is completed, kneel, roll up the diagram, put it away and leave, then burn incense and bow again.

If encountering vicious ghosts or wicked people, visualize the Northern Dipper covering the crown of the head with the Dipper ladle pointing forward, close the qi, and silently recite in the heart:

“I am the Heavenly Eye, accompanying Heaven; Jing-Qi like thunder and lightning, radiance illuminating the eight directions, perceiving all within and without, nothing that cannot be subdued.”

Practicing this flying-step method, one year can avoid disasters, two years can avoid military calamities, three years can avoid death, and four years can become an earthly immortal. After fourteen years of practice, one can become a Shangqing Zhenren.

Secret Instructions for Sequential Records Practice (Lieji Xingshi Jue)

On the last day of each month at midnight, facing east, write the Solar Qi Talisman with cinnabar on green paper and the Lunar Jing Talisman with yellow pigment on green paper. First hold the solar talisman in the left hand, close the qi, and silently recite in the heart:

“The Cinnabar Script of Taiwei, named Solar Kai Ming, summon the hun-qi of the Great Yang so that it transforms into my physical form; at dawn attire and set forth, from the circle…”

The Taiwei Elixir Scripture is called “Kaiming.” It can summon the solar hun and cause it to transform and appear as one’s own bodily form. At dawn one straightens one’s robes and cap, sets out from the Circular Courtyard, and causes the Flying Flower Water Mother together with the Solar Root Golden Essence to descend, reflecting purple flowing radiance that is called the “Five Numina.” One then swallows it.

Next, holding the lunar talisman in the right hand, one holds the breath and silently recites in the mind:

The Purple Tenuity Yellow Scripture is called “Taixuan.” It can summon the water of lunar florescence, nourish the po and attune the hun. One acts respectfully in the appropriate direction, setting out from the Mysterious Pass, gathering heavenly light and concealing lunar florescence. The Lady of the Five Numina flies forth with nine rays of brilliance, illuminating the Niwan (the upper Dantian [energy center] within the head). One then swallows it.

Method of Ingesting Solar Qi

In the early morning, when the sun has just risen, one may sit or stand facing the sun, knock the teeth nine times, and silently call the names of the solar hun: “Zhujing, Zhaotao, Lüyìng, Huixia, Chitong, Xuanyan, Biaoxiang.”

Then one closes the eyes and grasps firmly (the visualization posture of clenching the fists and gathering the fingers), visualizing the five-colored flowing mists from the sun arriving upon the body and rising from both feet to the crown of the head. One further visualizes that within the luminous mists there is purple Qi (vital energy) shaped like a child’s eyes, stacked in dozens of layers, entering the mouth together with the five-colored light. One swallows the breath forty-five times, then swallows saliva nine times, knocks the teeth nine times, and softly recites the prayer:

“Red-furnace cinnabar Qi, the round heaven nurtures Jing (essence). Hard Qi receives soft Qi; within fiery water is contained the yin-yielding elite Jing. The solar chen original radiance is named Great Illumination. The nine yang transform together, the two breaths generate as one, congealing the hun, attuning the po, gathering into the Jing of the five Qi. The Five Emperors appear from within it, riding the radiance to drive the bodily form, soaring through empty space, gathering the root and becoming replete. The head wears a dragon-patterned canopy, the body is draped in red-green sashes, driving a dark-colored being and carrying hidden-mysterious Qi; the misty radiance illuminates Shangqing (the Daoist immortal realm). Bestow upon me the jade tablet, engrave my name in the Golden Pavilion; ingesting the Qi of morning mists, uniting with the true numina, I fly up to Taiwei and enter the Purple Court.”

One bows twice.

Method of Ingesting Lunar Jing

When the moon has just risen, sit or stand facing it, knock the teeth ten times, and silently recite in the mind: “Lunar Po, warmly obscure and fragrant in splendor, veiled in vast graceful emptiness, numinous orchid and lush florescence, binding and soaring, pure gold clear and lustrous, Gen countenance and terrace emblem.” Then close the eyes and form the wogu gesture with both hands (clenching the fists tightly and gathering in the mind and Shen (spirit)). Visualize the five-colored Jing (essence) flowing out from the moon, spreading through the entire body and rising from the feet to the crown of the head. Next visualize that within this radiance there is a yellow Qi (vital energy), like the pupil of the eye, stacked in several dozen layers, entering the mouth together with the five-colored radiance. Swallow the breath fifty times, then swallow the saliva ten times, knock the teeth ten times, and softly recite this invocation:

“Yellow and cyan mysterious radiance, primordial Yin and ascending Qi, scattered lushness of the cold gale, ordered spirits contracting the stomach, numinous waves and orchid-like brilliance, standing washed and still as a vessel. Lunar Jing of the night vista, exalted noble of the Mysterious Palace. The Five Lords and Ladies each guard the maternal positions. The Red Infant flies inward; the Infant arrives in succession. Distant Yin in threefold union, mysterious light throughout the ten thousand regions. Harmonize the Hun and restrain the Po, let the five embryos circulate. Ride the rosy clouds and let the Jing take flight, roaming the void in the East. The head is bound with numinous clouds; scenic florescence summons the wind. On the left is worn the dragon Fulu (talisman); at the right waist, the tiger seal. Phoenix feathers and a vermilion cape, jade pendants and golden ornaments. The Qian tree forms a bower, titled the King of Wood. Divine flourishing holds the root; there is waning and there is waxing. Bright Jing reflects within; mysterious water sends forth a beam. Bestow the writings and jade tablets; inscribe the name in the numinous chamber. Ingest the lunar florescence and unite with the True. Fly as an immortal to Purple Tenuity and ascend to audience with the Great Sovereign.”

When the invocation is finished, perform two bows. If the sky is overcast, the visualization may be practiced in the bedchamber. When dwelling in the mountains and forests, this method should be performed regularly both morning and evening. The cultivation of lunar florescence is an internal practice of preserving Shen and nourishing Qi through visualization of the moon’s Jing, regulation of the breath, and swallowing of saliva.

When you lie down to sleep in the evening, remove the pillow, lie on your back with both feet extended straight, and fold your hands over the heart. Close your eyes and hold the breath three times, 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, exits through the eyes, then turns to cover the entire body, transforming into flames that pervade both interior and exterior until all is thoroughly transparent as one. After you feel the body grow slightly warm, knock the teeth three times again and call upon the three spirits Shuangling, Taiguang, and Youjing, urgently commanding them to settle and abide. Then softly recite the invocation:

Taiwei Xuangong (the lofty, wondrous, and profound divine palace), Zhonghuang Shi Qing. Internally refine the three hun, causing Taiguang to be at peace. The Divine Treasure Jade Chamber is born together with you; you must not move recklessly. The overseer and guardian is Tailing. If you wish to fly, you may go only to Taiji (Supreme Ultimate) Shangqing. If you feel hunger or thirst, you may drink only the circling waters and jade essence.

Method for Controlling the Seven Po

When you lie down to sleep in the evening, lie on your back with both feet extended straight, and press both palms over the ears so that the fingertips meet behind the neck. Close your eyes and hold the breath seven times, then knock the teeth seven times. Visualize at the tip of the nose a mass of white Qi the size of a small bean, which in a brief moment gradually grows larger.

Method for Controlling the Seven Po

When you lie down to sleep in the evening, lie on your back with both feet extended straight, and press both palms over the ears so that the fingertips meet behind the neck. Close your eyes and hold the breath seven times, then knock the teeth seven times. Visualize at the tip of the nose a mass of white Qi the size of a small bean, which in a moment gradually grows larger, covering the body in nine layers, then suddenly transforming separately into celestial beasts: two azure dragons located within the two eyes; two white tigers located on either side of the nostrils, their heads and necks all facing toward the place where you lie; a vermilion bird above the heart, facing toward the mouth; a dark tortoise beneath the left foot and a numinous serpent beneath the right foot, their heads and necks also turned upward. A jade maiden dressed in black brocade, holding a ball of firelight in each hand, stands guard beside the ear gates.

After visualizing in this manner for a long while, swallow saliva seven times, then knock the teeth seven times, and call upon the seven po: Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, and Choufei. Then softly recite the invocation:

The white Qi turns nine times, subdues the seven po, and drives away evil. The celestial beasts guard the portals; the charming maiden holds the passes. Refine and transform the seven po, causing them to become harmonious and compliant, to dwell in peace together with me, not to move recklessly, and to examine the root of the body. If you are hungry or thirsty, you may drink only the yellow of the moon and the elixir of the sun.

(Untitled) 2

Every night before going to sleep, first visualize the Infant in the Niwan Palace (the Upper Dantian, or energy center, in the head), named Sanyuan Xian, also known as Diqing, wearing red robes; then visualize the Perfected One in the Crimson Palace (Jianggong, the palace of the heart), named Zinan Dan, also known as Zhongguang Jian, wearing red robes; then visualize the Infant Elder in the Dantian Palace, named Yuanyangzi, also known as Guxia Xuan, wearing yellow robes. These deities number six in all; their heads resemble those of infants, they wear garments of gold-red, and their bodies emit a golden radiance with a jade-like luster.

Next visualize the Great Lord of the Mysterious Pass of the Life Gate at the navel, in the Palace of Life. He wears vermilion robes and a purple hibiscus crown, and holds the Heavenly Emperor’s Image Talisman (a Fulu, or set of talismans and registers, symbolizing the divine power of the Heavenly Emperor). He sits facing outward, with the deities of the three hun souls standing in attendance beside him. Then hold the breath for twenty-four respirations, and silently call the name of Tao Hai, courtesy name Heyan, three times; swallow saliva fifty times, click the teeth three times, and softly recite this prayer:

“Great Spirit of Fetal Numina, Heavenly Lord of the Imperial Outline, holding the placental talisman, wearing a purple crown. Yellow Qi (vital energy) revolves and red Qi flows; the superior Jing (essence) returns to the Life Gate, causing Shen (spirit) and Qi to transform and be reborn. Heaven, earth, and the four directions unite with one another; the physical form becomes luminous and lustrous, and jade maidens protect my body.”

First visualize these deities, then gather and restrain the hun and po souls. On the nights of the first and fifteenth of the lunar month, at midnight, write the Heavenly Emperor’s Image Talisman in cinnabar on blue paper. Facing north, hold the talisman in the left hand, hold the breath, and silently pray:

“The mysterious writing of the Heavenly Emperor, the efficacious Fulu of the Celestial Sovereign, is used to harmonize original Qi and circulate Jing, causing life to return to embryonic breathing, to long remain in the state of an infant, and at last to fly up as an immortal and ascend the Celestial Pivot. Great Spirit of the Palace of Life, clad in vermilion robes and wearing a purple hibiscus crown, I ask that you accomplish this together with me.”

After ingesting the Fulu, perform two bows. One should ingest this Image-Spirit Talisman upon one’s own sleeping couch, in order to harmonize original Qi and circulate Jing, causing life to return to embryonic breathing, to long remain in the state of an infant, to fly up as an immortal and ascend the Celestial Pivot; and to request that the Great Spirit of the Palace of Life, clad in vermilion robes and wearing a purple hibiscus crown, jointly devise this with oneself. After ingesting it, perform two further bows.

By practicing according to this method for eighteen years, one will be able to ride the splendid Three-Plain chariot and fly through the Great Void.

End of the Upper Scroll of the Shangqing Wozhong Jue.

The original text is slightly incomplete. The base text originally lacked the two characters “Que Ti” (Missing Title); these were supplied by the collator according to the sense of the passage.

Shangqing Wozhong Jue, Middle Scroll: The Method of Guarding the Mysterious Cinnabar.

On the first, third, seventh, eleventh, and fifteenth days of each lunar month, at midnight, the method of visualization is the same as the previously described “Three-Ones” (Sanyi) cultivation practice. On ordinary days, practice at night according to the method set forth in this present section.

At night lie down quietly and banish all distracting thoughts. First visualize the Polar Star of the North, seeing it emit a strand of purple Qi (vital energy) like a taut string that descends into the Xuandan Palace (an internal cultivation site within the body). After a moment the purple Qi fills the palace and overflows, encircling the entire body so that both interior and exterior merge with the purple Qi. Next visualize the sun suddenly flying forth, entering the Xuandan Palace and shining brilliantly amid the purple Qi. Then visualize the True Lord Taiyi of Central Yellow of Highest Clarity (Shangqing Zhonghuang Taiyi Zhenjun, a deity of the Shangqing pantheon) arriving from the polar purple Qi to sit within the sun; his clothing, colors, titles, and the objects he holds all accord with what was described earlier. Recite his rank and name three times in succession.

Next visualize yourself approaching True Lord Taiyi, performing the rite of double bows and kowtows, and requesting the Dao (the Way) and immortality. Swallow the purple Qi thirty times, then swallow the saliva thirty times. Visualize a strand of red Qi like a taut string issuing from the Kui of the Northern Dipper (the group of stars preceding the Dipper’s handle) and shooting straight into the Xuandan Palace. Imagine yourself coming before True Lord Taiyi once more, repeating the rite to request the Dao and immortality, then swallow purple Qi thirty times and saliva thirty times. Next visualize True Lord Taiyi riding the sun together with you, ascending along the path of red Qi to rest in the Kui of the Northern Dipper. Concentrate on the visualization until the scene is clear, then sleep as usual; a spiritual response will follow. If not practicing at night, simply visualize True Lord Taiyi in the Xuandan Palace, envision purple Qi encircling the body, and swallow the purple Qi.

If ringing in the ears is heard, cross the hands over the ears and recite the prayer:

“The Infant (Chizi) is in the palace, the Nine Perfected Ones (Jiuzhen) are in the chamber; heed the divine command and also discern inauspicious signs; Taiyi streams forth fire to overawe all evils.”

After reciting, press the ear gates seven times with the fingers; if the face feels hot, this is an auspicious sign.

If the neck suddenly turns cold, take it as an invasion of evil Qi. Immediately lie down, close the eyes, and visualize True Lord Taiyi of the Xuandan Palace causing the fire bell (a divine fire implement that symbolizes exorcism) to shine and hurling it forth so that the evil Qi is instantly expelled from outside the ears; at the same time let the firelight brightly illuminate the entire body. Continue the visualization for a time, and the body will return to calm.

Whenever one hears or sees something inauspicious, one should concentrate the mind and visualize the True Lord (a venerated Daoist deity), praying for His protection and rescue. In this way all manner of dangers and perils cannot encroach. If there is inauspicious or evil Qi (vital energy), imagine using a fire bell (a Daoist ritual implement) to emit blazing light and hurl it forth, causing the evil Qi to dissipate at once outside the ears; the firelight then brightens, illuminating the entire body. After a short while, body and mind return to calm.

Great Stillness Method

Those who cultivate the practice of guarding the One (concentrating on and holding the inner deities), on the midnights of Jiawu, Jiachen, and Jiayin days, should sweep clean the courtyard of a quiet bedroom; alternatively one may set up an altar one zhang square, enclosing it on all four sides with curtains and spreading mats. Burn incense, bow twice facing north, then sit evenly with both hands placed before the body, slightly closing the eyes, and according to the method visualize the Three Ones (the deities guarded in each palace) in the upper, middle, and lower three palaces.

Next imagine three-colored cloud Qi pausing respectively in the three palaces, the three deities dwelling within the cloud Qi, wearing garments of purple, azure, and crimson, layered in profundity and difficult to discern clearly. Then look up at the Big Dipper and imagine purple Qi emerging from the Doukui (the bowl formed by the first to fourth stars of the Big Dipper), entering the mouth as straight as a taut string, then flowing separately into the three palaces.

At this moment imagine the Three Ones, the Three Ministers (the deities assisting the Three Ones), and oneself together riding the three-colored clouds suddenly rising, jointly riding the purple Qi to ascend the Doukui, then riding the three-colored clouds to enter the North Pole. One sees the Purple Chamber, Jade Steps, and the heavenly officials arrayed in ranks; the Great One Emperor Lord, wearing a Purple Dawn crown and clad in dragon-patterned brocade and phoenix-patterned robes, sits facing south. We seven persons ascend the steps, face north, kowtow and pray, seeking the way of flying to true immortality and longevity (the cultivation path of ascending to become a realized being and attaining long life). Visualize in this manner for a long time, until one forgets one’s own self, as if remaining long in heaven, then quietly arise and return to the sleeping place. On overcast or rainy days one may also perform the visualization while on the bed.

On the morning of a Jian day, sit upright facing the Wang direction, hold the breath, slightly close the eyes, and inwardly visualize the Three Officials, the Three Ones, and the Three Ministers, practicing according to the method. Then imagine that they suddenly come before oneself and sit facing one another. In the heart, respectfully bow twice to each of them as if seeing them with one’s own eyes, then silently offer a prayer in the heart:

The Heavenly Venerable Three Emperors (venerable deities of the heavenly realm and the three imperial lords) guard my Mingmen (Gate of Life) and travel forth into the void. The Six Qi (the six kinds of vital energy circulating between heaven and earth) differentiate in a subtle and faint manner, nourishing my Five Shen (the spirits dwelling within the five viscera), rectifying my Three Hun, causing the five viscera to grow naturally of themselves, and ultimately leading to longevity and becoming a flying immortal. Next, visualize the Three Emperors suddenly returning from the void into the Three Palaces of the body (the upper, middle, and lower Dantian (energy centers)), settling and dwelling there according to the method, then swallow the saliva thirty times. With prolonged practice, one ought to dream of the Three Hun appearing like gold and jade; as the five viscera grow naturally, one can achieve longevity and become a flying immortal.

Then visualize the Three Emperors suddenly returning from the void into the Three Palaces, settling according to the method, and swallow the saliva thirty times. With prolonged practice, one ought to dream of things such as gold, jade, and white crows, which are omens of gradually perceiving the “One” (referring to the inner true realm sought in cultivation).

On every Upper Chu day (a day suitable for performing rites of discarding the old and instituting the new), at midnight, quietly arise, face north, gaze up at the Northern Dipper, and visualize the forms of the Fu and Bi stars within the Dipper. Suddenly one sees the Three Ones and the Three Ministers (venerable deities associated with the spirits of inner cultivation) emerging from the Fu star and descending into the Three Palaces of the body. Then return indoors, hold the breath, slightly close the eyes to contemplate inwardly, concentrate on the visualization according to the method for a considerable time, and then softly intone the prayer: “The Supreme Heavenly Fu (the assisting deity of the heavens) is the place where the Three Emperors wander and travel. The Three Ministers follow and arrive, descending together with the Zhenren, entering my body and dwelling there in stillness, exhaling Jing (essence) and Qi to irrigate and nourish my physical form, causing the Hun and Po to become harmonious and moist, enabling me to become a flying immortal, riding the cloud chariot to float and roam.” After the prayer, swallow the saliva twenty-seven times.

On every Kai day (a day suitable for opening and commencing affairs), at midnight, arise and sit upright, face east, remove the head covering; one may also undo the hair knot and then bind it up again. Close the eyes to contemplate inwardly and softly invoke: “The Three Zhenren of the Upper Origin (the three Perfected Ones of the Upper Origin heavenly realm), the infant within the True (the infant image in the true realm), with hair hanging loose, spreading out the cloud Qi, connecting upward to the Heavenly Terrace, causing the Niwan Palace (the upper Dantian in the head) to become firm and coagulated, coexisting with heaven in duration, enabling me to become a flying immortal, coming and going in the grotto-heaven immortal realms.” After the prayer, swallow the saliva nineteen times, then put on the head covering and lie down.

Furthermore, visualize the Three Ones exhaling thirty times within the palaces, while one oneself also exhales thirty times. One should then feel a warm heat steaming and rising within the body, which is the verification of the Hun and Po blending in harmony and coagulating in stillness.

When the moon has just risen, face the moon and bow twice more, visualize the moon sending forth ten rays of white light that come to shine upon and connect with one’s body, thoroughly illuminating the Three Palaces, and then pray silently in the heart:

The Taiyin Xuanjing, the mysterious essence of the Great Yin, together with the Lady of the Bright Moon, a goddess associated with the moon, are called upon to release the initially rising radiance so that it may shine upon one's Three Palaces, the three residences within the human body where deities are enshrined. May the immortals ascend on high and wander freely through the eight directions; may every request and every wish receive blessings and protection. After speaking these words one may bow once more.

When beginning a meal one must first rectify the mind, close the eyes, and visualize the Three Ones—the deities envisioned as dwelling in the three palaces of the body—each settled peacefully in its own palace, then imagine them jointly partaking of the sacrificial food from afar. Only after they have finished should one eat. Upon finishing the meal, silently recite this invocation: The hundred grains enter the stomach and combine with the divine Qi (vital energy) to nourish the blood; the corpse-evil, that impure and harmful qi which afflicts people, dissipates and is extinguished. May I share the longevity of heaven and earth, fly up to the Jade Palace of the immortals, command the Six Ding, the six yin deities of Daoism, and be attended and guarded by spirit youths.

The method known as the Central Dipper Repelling Evil and Guarding the One consists in visualizing the star deities of the Northern Dipper in order to drive away evil and protect the mind-spirit. Whether entering or leaving, walking or remaining still, one should constantly visualize the Northern Dipper covering the crown of the head with its handle pointing forward and the Heavenly Pass, a stellar position within the Dipper, seven chi distant from the face. Practiced in this way, all evil spirits and baleful qi will not dare to encroach. Following this essential formula one may also recite the flying-step invocation: I am the Heavenly Eye, a divine being resembling a celestial vision, circulating together with heaven; my Jing (essence) and Qi are as swift as thunder and lightning, my radiance illuminating the eight directions, able to penetrate both inner and outer realms, with nothing that cannot be subdued.

Inhaling fire to refine the form is performed at night by facing a firelight, closing the eyes to visualize, then inhaling the firelight through the mouth and swallowing it, with no restriction on the number of times. Visualize the firelight spreading throughout the entire body so that it becomes transparent and luminous as if burning, maintaining this state for a period before stopping. After three years of such practice one will be able to sit amid fire. This is the form-refining method of Chijiangzi, a legendary immortal.

To pay homage to Taisu, that is, to salute the Taisu deity, observe the ninth day of the first lunar month, the eighth of the second, the seventh of the third, the sixth of the fourth, the fifth of the fifth, the fourth of the sixth, the third of the seventh, the second of the eighth, the first of the ninth, the tenth of the tenth, the eleventh of the eleventh, and the twelfth of the twelfth. At night, in a quiet bedchamber facing north, bow twice, kowtow while kneeling, and recite:

Respectfully report to the Taishang Dadao (the supreme and unsurpassed Great Dao, the Way), the High Void Jade Dawn Taisu Purple Palace, as well as the Eight Spirits Three Primal Lords, the Central Yellow Elder Yuanying Baiyuan, the Great Emperor Five Elders High True Upper Immortals, the Taiji (Supreme Ultimate) Yellow Essence Three Sovereigns Jade Lords, and other deities.

The Great Cavern Three Scenes disciple so-and-so, on the night of the reporting day, at the moment when the Heavenly Pass opens nine times, reports upward to the Supreme Jade Emperor True Lord, praying to live long in the world and enjoy an inexhaustible lifespan; wishing to ride the yellow-dawn green-canopy dragon carriage, ascend into the various purple courtyards, command the ten thousand spirits, and obtain the attendants of the Four Luminaries. After the report is finished, do not let others know.

It is said that those who practice the Hidden Book of the Great Elixir and visualize the Three Primal Cavern Chambers are cultivating advanced methods. These methods do not belong to the Three Ones dharma-gate, but are various secret formulas. If one has not practiced this type of dharma-gate, one should not employ this kind of petition. Nevertheless, this day is an auspicious day of each month, suitable for performing all manner of good deeds.

Worship of the Jade Dawn

The fourth day of the first month, the eighth of the second, the fifteenth of the third, the eighth of the fourth, the ninth of the fifth, the sixth of the sixth, the seventh of the seventh, the eighth of the eighth, the ninth of the ninth, the fifth of the tenth, the third of the eleventh, and the twelfth of the twelfth month are all days for worshiping the Jade Dawn. One should face north at sunrise in the early morning, bow twice, then state one’s inner wishes; after speaking, swallow saliva thirty-six times. This is the method of storing saliva and swallowing fluid in cultivation.

It is said that on these days the Taishang Dadao Jade Dawn Lord will ascend to the Jade Empyrean Lin Chamber and look down upon those in the world who are determined to cultivate the Dao and harbor the aspiration for distant wandering, so those who cultivate the Dao ought to make their petitions at this time. Before beginning the ritual, one should invoke the names of the spirit positions according to the worship rite and say, “This dust-like humble little omen so-and-so prays...” then state the wish.

If rain or snow is encountered, the reporting and praying may be completed in a quiet indoor room, after which one bows twice, then remains kneeling for a long time while swallowing saliva, and finally concludes.

Worship of the Azure Lord

On a Dingmao day (one of the days of the sexagenary cycle), face the sun at sunrise, bow twice, and then offer a prayer. After the ninth month and before the first month, one should likewise face the sun at sunrise. In this way one may ingest the solar Jing (essence) by visualizing and absorbing the Jing-Qi (vital energy) of sunlight.

On this day the Azure Lad of the Eastern Sea (a Daoist deity) ascends the Donghua Terrace of Fangzhu Mountain and gazes in all four directions. Fangzhu Mountain lies east of Kuaiji and slightly to the south, so one should face the Yi direction (east). In summer the sun rises in the northeast and cannot be faced directly; therefore visualize and pay homage toward the location of Donghua, offering prayers in that direction. After the prayer is complete, bow twice more and then practice the solar method. Those who have received the method need only inhale and ingest the rosy Jing (the visualized and absorbed solar essence), swallowing it in nine portions.

Visualization

Ordinarily, on the nights of the second day of the second month, the third of the third, the eighth of the eighth, the ninth of the ninth, and the tenth of the tenth, visualize in the bedchamber the Dongzhong Jue (the cultivation formula transmitted within the cavern), burn incense, recite the Zhenwen (true writs), concentrate single-mindedly on the practice, and do not sleep. It is even more suitable if one can exercise extra caution and wait with focused attention on these days.

It is said that those who practice the Dong Jue, on these days the Jade Lads and Jade Maidens who guard the scriptures and methods will accompany the Zhenren (Perfected One) of the Taiji (Supreme Ultimate) Canonical Prohibitions into the air to inspect people's good and evil. Therefore one must act cautiously, undertake no other affairs, devote oneself solely to cultivating the Dao (the Way), and practice every kind of good deed.

Nightmares

If one is startled awake by a nightmare, pinch and press the Renzhong (philtrum) fourteen times with the left hand, knock the teeth fourteen times, and then softly recite the following prayer:

“Great Cavern of True Mystery, unfurl and refine the three Hun. First Hun, swiftly guard the Po; second Hun, swiftly guard the Niwan (the cultivation site in the center of the head); third Hun, heed the regulation of the Xinshen (heart-spirit). Swiftly invoke the Taishang Sanyuanjun (Three Primal Lords of the Most High, Daoist deities). I have just encountered an inauspicious dream; this is the Seven Po (the seven corporeal spirits in the hun-po conception of the human person) wandering and attracting evil Qi. Urgently summon Taokang to protect life, eliminate the noxious Qi, turn the ominous into the auspicious, and restore life to its original affinity.”

After reciting, lie down again and auspicious confirmation will follow. Frequent nightmares are said to have three causes: the Po being invaded by evil influences, the Xinshen (heart-spirit) undergoing a test, and the corpse-thieves (the evil filth that, according to Daoist teaching, damages body and mind and hinders cultivation). Therefore this method should be used to exorcise and eliminate them, suppressing these disturbances beneath the Three Passes and transforming the ominous into the auspicious.

Upon encountering an auspicious dream, after waking one should rub the eyes fourteen times and knock the teeth fourteen times, then softly recite this prayer:

“O Taishang of lofty Jing (essence), Three Emperors of cinnabar numen, may the Crimson Palace shine in perfect clarity, may auspicious impressions convey the true state of affairs, may the Three Origins soften the po-souls, may the Heavenly Sovereign confer the Jing (scripture), may every direction bring harmony, flying as an immortal of Highest Clarity, always together with the Jade Perfected, assembling in the Purple Court.”

This is a method for praying for good dreams and dispelling nightmares, drawn from the Taidan Dongfang Shi. Anyone who has not received transmission of this jing method should not presume to pay homage, petition for personal wishes, and then perform the prayer; such conduct is regarded as improper.

If a nightmare occurs, the following morning one should report it to Taishang (the Daoist honorific for the supreme deity) in order to stabilize the hun and po souls and remove inauspicious influences. Homage is to be paid, the matter stated to the deities, and pardon requested so that the inauspiciousness arising from the dream may be eliminated. A piece of musk placed around the neck to serve as a pillow can ward off the qi (vital energy) of water infusion—regarded as a yin-evil qi that induces nightmares—and thereby bring nightmares to an end.

If one frequently dreams of tombs or the deceased, after waking one should look upward, knock the teeth three times, and recite:

“O Great Origin of Upper Mystery, Nine Capitals of Purple Heaven, regulators of hun-souls and protectors of life, Gao Su Zhenren, I have received the superior method and been instructed by Great Mystery; grant me long life and enduring vision, let my Shen (spirit) soar and my body become immortal, let the tombs remain forever at peace, let ghostly lawsuits block all treachery, let hun and po be harmonious and joyful, let no evil qi arise as smoke, let wandering specters not gaze in envy, and let illusory forms not dare offend my Shen; may the Northern Emperor shout his command and restrain them, gathering the qi into the abyss; may I obtain the register of the Upper Sovereign and have protection reported to the Jade Dawn.”

The prayer is recited twice, with three additional knocks of the teeth after each recitation; it is known as the Secret Incantation of the Northern Emperor. Every variety of nightmare or inauspicious dream may be treated by this method, and those who wish to cultivate it may likewise employ it.

Upon waking at night one should as a rule keep the eyes tightly closed at once, knock the teeth nine times, and swallow saliva nine times. Afterward the hands are used to massage around the nose, moving left and right, up and down, several dozen times, while softly reciting the prayer:

The Taishang Siming (Most High Fourfold Illumination, a Daoist deity or divine power that governs the clarity of the ears and eyes) opens the nine orifices so that Jing (essence) and Qi (vital energy) fill and issue forth. The ears and eyes become subtle and penetrating, able to communicate with the true realm and attain spiritual illumination. The breath of the pavilions in the heavens flows and is harmonized; Jiaonü Yunyi (the spirit named in the Jing [scripture]) and Yantong Yingming (the spirit symbolizing the brightness of the eyes) confer wisdom and clarity upon seeing and hearing, enabling one to perceive the subtle with purity and brightness.

This maintains harmony in the Qi of Shangyuan (the Jing Qi of the upper body), as thoughts of Shen (spirit) travel back and forth through the Nine Cities (the palatial cities that serve as dwelling places of the deities within the body). The foundations of the five viscera remain firmly established, and the ears and eyes become naturally clear. The Heavenly Terrace is purified, its supporting pillars and beams unyielding. The seven Po are washed and refined, the three Hun settled. The Chizi (the Infant, symbolizing the primordial Shen within the body) carries the scenic radiance and constantly accompanies me. Should anyone dare to obscure my ears and eyes, Taishang will crush it with the liuling (flowing bells, a ritual implement held by Daoist deities to subdue evil spirits), extinguishing all manner of fierce evils and thereby preserving the Qi of Shangyuan. Thoughts of Shen travel through the Nine Cities, the foundations of the five viscera remain firm, and the ears and eyes are naturally clear; the Heavenly Terrace is purified and its pillars and beams do not tilt; the seven Po are refined and the three Hun settled; the Infant carries light and accompanies me. If anyone dares to obscure my ears and eyes, Taishang crushes it with the flowing bells so that all evils are extinguished. Whatever is prayed for will surely be accomplished. The sun and moon guard the gates, the five stars (the celestial bodies corresponding to the Jing of the Five Phases) are stored in the heart, and the words announced by the Zhenhuang (True Sovereign, the supreme deity) will be respectfully heeded by the multitude of spirits.

When the prayer is completed, swallow the saliva in the mouth nine times, then rub the face and eyes until they become slightly warm, taking this as a daily practice. Upon waking at night, perform the rubbing and recitation in just this manner, without omitting it even once upon any awakening. It is said that this is the method constantly practiced by Zhenren (Perfected Ones) in their daily life and activities; whether sitting or reclining, one continues the cultivation, which can make the ears sharp and the eyes bright, restore the countenance to the youth of a child, restrain the Hun, refine the Po, and drive away a thousand demons and evils.

After waking at night, visualize that the image of the sun still remains and quickly grasp it with the hand. Let the red radiance of the sun reverse its course and ascend through the arm, reaching the elbow and armpit. After lingering for a moment, visualize the sunlight suddenly transforming into flames that burn the arm, making it thoroughly penetrating and interconnected inside and out, bright and transparent. Linger a while longer, then silently pray: “Siming of Shangyuan, the Qi of the sun and moon are both present. Quickly grasp the sun with the hand so that its red radiance reverses and ascends through the arm, reaching the elbow and armpit. Linger a moment, visualize the sunlight suddenly becoming flames that burn the arm, making it thoroughly penetrating inside and out, bright and transparent.”

The Four Brightnesses of the Upper Prime (the luminous radiances of the four directions during the Shangyuan period): the Qi (vital energy) of the sun and moon distributes and circulates, shining with brilliance, infusing the fluids and condensing the hun and po souls. The spirit-fire radiates its glory, sweeping away filth and refining the smoky vapors, so that the pathogenic wind-qi has nowhere to hide and the hundred evils are all incinerated, thereby enabling a person to attain longevity with sound and complete limbs. In addition, the ghosts and sprites that harm people are bound and delivered to the Beichen (the Polar Star and the deities it governs). After the rite concludes, visualize for a moment, then relax the body and forget oneself. The scripture states that this may be practiced when suffering from wind disease of the hands; if wind-qi affects the head, face, or other regions, apply the method according to the afflicted site and recite the prayer.

Ordinarily, during the hours of generating Qi (times regarded as suitable for circulating Qi and nourishing life), swallow saliva fourteen times, then knead the painful areas of the body while facing the Wangfang (a named direction) and pray:

“Left Mystery and Right Mystery, the three spirits unite as one True; Left Yellow and Right Yellow, the six splendors correspond with one another. The ghostly pathogenic illnesses caused by wind-qi lie hidden in the four directions. The jade fluid flows and moistens, rendering the body unobstructed from above to below; internally water and fire are harmonized, externally inauspicious influences are expelled. May one attain long life and become a flying immortal, the body forever secure in peace and vigor.”

After the prayer, swallow saliva twenty-seven times. The scripture says that practicing this regularly will keep one free of disease. It is also said that one should rapidly press the painful area thirty-one times; while urgently pressing the diseased spot, recite the prayer, then repeat several times after finishing and stop. The painful area referred to here is not necessarily a precisely identifiable fixed location.

When the arm cannot be extended, first slowly massage the afflicted arm with one hand; after a while, close the eyes and look inward (closing the eyes to quietly observe the interior of the body). Knock the teeth thirty-one times, then urgently press the afflicted place while reciting the prayer; after the prayer, repeat several times and then cease. Here too, the painful area mentioned is not necessarily a clearly locatable fixed spot.

When the arm cannot be extended, first slowly massage the afflicted arm with one hand; after a while, close the eyes and look inward, knock the teeth and swallow saliva three times, compose the mind, and quietly recite the prayer, saying:

The Taishang Four Mysteries, Five Flowers and Six Courts, Three Hun and Seven Po, Heavenly Pass and Earthly Jing (essence), Divine Mansion’s camps and guards, Heavenly Terrace of Upper Brightness, hundred Shen of the four limbs, and myriad numina of the nine joints all receive the Fulu (talismans and registers) of Yu Chen (the sacred realm where Daoist deities dwell) and are registered in the Five Cities (immortal palaces of the celestial realm). Jade maidens attend at one’s side and jade youths guard one’s life, enabling one to shine long together with the sun and moon, ultimately to fly up to Shangqing (a Daoist immortal realm), to endure together with the sun and moon, to transcend the dusty world and become an immortal, and thereby to enjoy peace and tranquility.

Scattered evil winds invite illness; ghosts, demons, and the Qi of tombs, carrying yin Qi, invade and entwine a person’s four limbs, damaging the rise and decline of their fortune. May the Taishang Heavenly Ding (divine soldiers of the heavenly realm) appear and the awesome light of dragons and tigers shine forth, slaying ghostly hauntings and inauspicious things and destroying wind evils, so that kaozhu (ghosts and spirits charged with examining and recording sins) and hidden lawsuits have no means to cause mischief and all poisonous harms and evil spirits have nowhere to hide, restoring me to normalcy and allowing me to shine together with the sun and moon. If kaozhu infringe upon me, then Beichen (the Polar Star, also referring to related stellar deities) shall capture and annihilate them. May my rise and decline, fortune and misfortune likewise receive the protection of the Taishang Heavenly Ding and the awesome light of dragons and tigers, slaying ghostly hauntings and inauspiciousness, destroying wind evils, restoring me to normalcy and allowing me to shine with the sun and moon; if kaozhu infringe, then Beichen shall capture and annihilate them, manifesting the majestic power of the deities.

This incantation is called the Beidi Quzhe Zhu (Northern Emperor’s Prayer for Twists and Difficulties). Whenever one encounters various twists, disasters, and afflictions, this method may be used. If it is inconvenient to perform the pressing and wiping oneself, another person may be asked to do it on one’s behalf; one must still practice neiguan (calmly visualizing the inner scenes of the body), swallow saliva, and knock the teeth while reciting the prayer. Performing this one hundred times, the illness will be eliminated.

At night before retiring, first close the eyes tightly while facing east. Using the parts of both palms behind the thumbs, press and wipe the eyes from left and right all the way to the ear gates, then let the two palms meet behind the neck; do this twenty-seven times. Visualize that within each eye there are three-colored breaths of purple, cyan, and crimson gushing forth from before the eyes, then silently recite the incantation:

The method called “the Three Clouds of the Eye Pupils and the True Lords of Both Eyes” is a visualization of the true spirits within the eyes, in which “cloud-qi” symbolizes the numinous and luminous Qi (vital energy). In practice one visualizes their brilliant radiance concentrating Jing (essence) and Qi, so that the clear Shen (spirit) may circulate unimpeded; the numinous Qi drifts and flows, protecting both eyes and opening all the passes and orifices of the body. One then visualizes the hundred joints responding to one another in harmony, the fluids rising to pay court at the Niwan (the upper Dantian in the head), and one’s own person ascending into the Jade Palace (a palatial image of the immortal realm) to take a place among the Highest Perfected. After finishing, swallow saliva fifty times and then open the eyes.

The practice may be done while sitting or standing in ordinary daily life and need not be restricted to nighttime, though it is best chosen at times when the vital Qi is flourishing. After one year of cultivation according to this method the ears and eyes become clear; with prolonged practice one can see through a thousand li and illuminate the spirits. This exercise need not be performed while lying in bed at night; from after the zi hour until dawn, one may practice whenever there is spare time, and one should always face east.

At noon and in the evening swallow saliva twenty-seven times each, then press with the hands the “Tianzhen” (the inner sides of the two eyebrows), the “Shanyuan” (the slight depression of the philtrum below the nose), and the “Huating” (the hollows below the two eyebrows). While pressing, count silently to twenty-seven and recite the incantation:

“Open the Heavenly Court, grant me long life, let me see clearly for ten thousand li, return the hun and po souls to infant-like purity, annihilate ghosts and goblins, drive back demonic evils, and summon a myriad of numinous Perfected. Ascend to the Most High, unite with the sun and moon, be enrolled among the Zhenren, and have my name inscribed in the mysterious immortal registers.”

It is said that practicing in this manner can attract numinous responses, confer the ability of penetrating vision, and prevent all kinds of evil influences from invading. The three locations may be pressed in sequence or simultaneously; reciting the incantation while pressing is sufficient.

Regularly press the hands on the small points behind the two eyebrows and knead twenty-seven times. Then use the palms and fingers to massage the area below the eyes and above the cheekbones, and massage around the ears thirty times with the hands. After completing this, starting from the center of the eyebrows, massage the forehead upward in the reverse direction twenty-seven times until reaching the hairline. Then swallow the saliva in the mouth freely, without any limit on the number of times. Next, use both hands to massage all around the head, combing and arranging the hair in the direction of its growth, doing so as many times as possible. After finishing all of this, use the fingers to knead the inner and outer corners of both eyes eighteen times each, so that the eyes feel bright and see clearly. Practice this diligently; there is no need to be rigid about the exact number of repetitions or to restrict the time. Persist for one year and one will be able to write at night; with long-term practice, one will be able to see the hundred spirits (various deities). This method originates from the Taishang Baoshen Jing (Supreme Precious Spirit Scripture), and it is said that even those who have become Perfected Persons (those who have attained the Dao) still do not abandon it. It can be practiced whenever one has free time, without restriction according to the hours of the day.

In daily life, one should frequently rub the face with both hands until the palms become hot. Before sleeping and after rising, first use a towel or cloth to wipe around the neck and behind the ears so that these areas feel warm. Then massage the head following the hair and rub both palms until hot to nourish the face and eyes. The specific method is to first rub the two palms until they are hot, then use them to wipe the face, then comb and arrange the hair in its natural direction, massaging alternately with both hands. After finishing, swallow saliva thirty times.

Before sleeping and after rising, breathe evenly and sit upright. First cross both hands and place them behind the neck, then raise the head so that the neck and hands exert force against each other three or four times. Next, bend and move the body, stretch both hands in all directions, then extend them backward and pull them to the sides, stretching and activating all the joints of the body, performing each movement three times. This is the Jingjing Massage Method (a health-preserving practice that harmonizes the body through massage and stretching). The scripture states that this can harmonize Jing (essence) and Qi (vital energy), make Qi and blood flow smoothly, and prevent the invasion of wind pathogens. With long-term practice, one can become immortal and free from disease.

In ordinary times, frequently knead the corners of the eyes near the sides of the nose with the hands while holding the breath. Stop when breathing becomes obstructed, then exhale and begin again. Long-term practice is said to enable the eyes to see with penetrating clarity. The ears should also be frequently pressed on both sides with the hands, without a fixed number of times; the nose may likewise be massaged in this way. One may also frequently cover the mouth and nose with the hands, close the eyes, and gently exhale. After a while, saliva will appear in the palms; then use it to wipe the face and eyes, which is said to make the body emit a fragrant aroma.

When sitting quietly in daily life, close the eyes and turn the gaze inward, visualizing the five viscera together with the intestines and stomach. Prolonged practice of this will naturally make them appear more and more clearly. When lying down with eyes closed, keep the body settled and the breath slow and even. After some time, fluids arise in the hands; these are then used to rub the face and eyes, and it is said this can cause the body to give off a fragrance.

When sitting quietly, close the eyes and observe inwardly, imagining that one sees the five viscera and the intestines and stomach; with long practice they gradually become distinct. While lying with eyes closed, keep the body at rest and the breath gentle, then visualize inwardly while listening in the four directions, picturing that one’s ears and eyes can look out ten thousand li. Devoted practice is said to enable one to see things a hundred li away and often to hear the sounds of metal and stone, silk and bamboo. At the beginning, even if there is not the slightest vague sensation, one need not grow impatient; sincere long-term cultivation of itself leads into the mysterious and wondrous. In practice, first choose one direction and gradually extend from near to far, reaching a hundred li, a thousand li, and ten thousand li, then change to another direction and proceed likewise through all quarters; one should also visualize that seeing and hearing extend without obstruction.

When combing and arranging the hair, face toward “Wangdi” (the particular direction indicated). As combing begins, softly recite:

“Niwan (the upper Dantian, energy center in the head), mysterious splendor, preserves Jing (essence) so that it endures forever; the right is the hidden moon, the left is the root of the sun; the Jing-Qi of the Six Harmonies (above, below, and the four directions) is refined, nourished, and gathered, and the myriad Shen (spirits) all receive its grace.”

After reciting, swallow the saliva in the mouth in three portions.

When bathing, one should constantly visualize the Six Ding (the six Ding deities spoken of in Daoism). In this way, wherever one goes, one’s wishes can be fulfilled. Each of the Six Ding corresponds to one xun (a ten-day period), and when bathing one should also face the matching direction. One ought to bathe frequently; bathing is never feared for being too often, only that people may fail to do it. Bathing washes away the Qi of corpse filth and allows the true Qi (the original vital energy of life) to enter the body. One should bathe on every Jiazi day; if not on a Jiazi day, then on the first day of a given month, so as to open spiritual communication.

If one treads on or covers filthy objects, or enters other unclean places, one should bathe, wash the hands, and remove clothing to wash it, thereby removing filthy Qi. The method is to take ten liang of bamboo leaves and four liang of the white inner bark of peach, add them to one hu and two dou of clear water, bring it to a single boil, wait until the temperature is suitable, and then bathe the whole body; this eliminates every kind of filthy Qi. Bathing with this water is even more effective, yet the water is suitable only for the body and not for the hair; the hair is still washed in the ordinary way.

It is also said that ordinary talisman water (water empowered by Fulu), water used for rinsing after reciting spells, and similar techniques all fall short of this method. Such practices may still be used; the water is only for bathing the body, not the hair, which continues as usual. It is further said that other talisman-water methods exist in the world. Zhengyi Daoists have their own customary talisman water, while the Eight Officials and Six Jia possess another that is most effective at dispelling filthy Qi. The present method is recorded here as an appendix and may be employed together with the others.

Draw a talisman in cinnabar on white paper, place it in clear water, face the “Wang” direction, hold the vessel in the left hand and a sword in the right, knock the teeth three times, then blow toward the water and recite the incantation: “Ghosts of a hundred kinds of filthy Qi, depart at once ten thousand li; if you do not leave, you shall be slain. White Boy of the West!” Immediately strike the rim of the vessel three times with the sword, recite the incantation once more and knock the teeth once, repeating the sequence three times before stopping. Then take the water to rinse the mouth. Whether for oneself, for another, or for a defiled place, the attached filthy Qi is thereby removed; bathing is not always required.

When taking immortal medicines, one should always face one’s natal direction (the direction corresponding to the year of birth) while ingesting them. After taking the medicine, do not speak of death, funerals, or other inauspicious matters, lest one offend and harm the Fetal Spirit (the deity overseeing pregnancy), rendering the medicine of no benefit.

When about to eat, do not discuss matters of death, nor leave food exposed, lest numerous malevolent qi (vital energy) be attracted. When eating, it is best to face one’s natal direction or the direction of the prevailing vigorous qi of the season.

In practicing the superior methods of the Dao, one should wear one’s own cloth garments and not borrow clothing from others; carriages, horses, clothing, beds, and bedding should likewise not be shared with others. The room in which one dwells should be kept clean so that it may receive numinous qi; if unclean, stale qi will be attracted. Stale qi disturbing the dwelling will cause one’s plans to fail and one’s undertakings to remain unaccomplished. The body too should be frequently bathed and kept clean; otherwise there is no hope of attaining the path of immortality.

Infrequent bathing is the inherent nature of the po soul. To cause the po to withdraw from worldly dust and return to original authenticity is to refine away defilement; the po will thereby diminish day by day. When bathing frequently, one should constantly visualize the Six Ding (the six yin deities of Daoism), which will cause one’s requests to be fulfilled. One must be cautious and not speak of one’s own study of the Dao; speaking of studying the Dao will attract the intrusion of ghosts and spirits, causing one to be offended and even to fall ill immediately, because body and mind have not yet been cultivated to purity.

Whenever copying scriptures, one should always burn incense nearby, which will cause one’s requests to be fulfilled. Whenever concentrating in visualization, one should likewise burn incense nearby. An impatient and violent temperament is a calamity that injures oneself; in all things one should be gentle and unhurried, striving to achieve focused purity.

Those who wish to study the Dao should all avoid letting others know of what they have seen and heard; in all matters one should be thus cautious.

Method of Visualizing the Sun in the Heart (the method of contemplating the sun entering the heart)

On the midnight of the fifth, fifteenth, and twenty-ninth days of each lunar month, visualize the sun entering the heart through the mouth, illuminating the entire interior of the heart so that the heart and the sun shine forth together in mutual union, continuing for a short while. After feeling warmth in the heart, recite the prayer:

“The Great Illumination nourishes jing (essence) and qi; internally it refines the cinnabar heart. Radiance intermingles, and the true spirits come seeking.”

Then swallow saliva nine times. Another account states that the practice of this method emphasizes frequency and need not be restricted to these days; it may be performed every night. This is called the “Inner Method of the Red Lord of the Great Void.”

Method of Ingesting the Images of the Sun and Moon (the method of visualizing the forms of the sun and moon)

Men ingest the image of the sun (visualizing the solar disk as the object of cultivation), while women ingest the image of the moon (visualizing the lunar disk as the object of cultivation). This must be performed every day without interruption. According to older accounts, one writes the character for “sun” or “moon” as a talismanic graph and swallows it, without specifying morning or evening. Nowadays one may also write the character “sun” with cinnabar on azure paper; this belongs to the inner method of the Red Lord of Great Emptiness.

Method of Ingesting the Images of the Sun and Moon

Men ingest the solar image and women the lunar image, and this practice must not be interrupted each day. According to the old teaching, one writes the characters “sun” or “moon” and swallows them, with no stipulation of morning or evening. Nowadays one may write a single “sun” character with cinnabar on azure paper, about nine fen square, and cut it into several thousand pieces. Every morning at dawn, facing east, take a slip of paper in the left hand, visualize it transforming into the solar disk whose radiance appears according to the method, then swallow it while concentrating on the solar disk remaining in the heart. Next knock the upper and lower teeth together and swallow the saliva in the mouth, nine times each.

Women should write the “moon” character in yellow and hold it in the right hand to swallow. This is said to be the method transmitted by the Perfected of Eastern Florescence.

Method of Ingesting the Solar Rays

The forms of the sun and moon should be depicted separately and their true shapes ingested respectively; related material is found in the Hidden Instructions.

Sit upright with the eyes slightly closed and visualize within the heart a solar disk the size of a copper coin, red in color and emitting nine rays of purple light. The disk rises from the region of the heart, passes through the throat, and arrives between the teeth; before it issues from the teeth it turns back and returns into the stomach. Quietly visualize for a time until one clearly sees the solar disk situated between the heart and the stomach, then expel the breath, rinse the saliva, and swallow the saliva thirty-nine times in all. Perform this three times daily: at dawn facing east, at midday facing south, and toward evening facing west.

Method of Ingesting the Lunar Rays

At night visualize the moon within the Niwan (the upper Dantian [energy center] in the center of the head), yellow in color and emitting ten rays of white light. The moon likewise does not issue from the teeth but returns into the stomach. According to the arrangement of this method, one should face south at midday and west in the evening.

At night visualize the moon in the Niwan, yellow and emitting ten white rays; before the moon issues from the teeth it returns to the stomach. It is said that this method too should be performed three times each day. The concrete practice is as follows: during the hours of hai, zi, and chou (approximately 9 p.m. to 3 a.m.), visualize a moon one inch in diameter located in the Palace of the Dantian (the inner cultivation site in the lower abdomen). The ten white rays of the moon flow into the mouth, pass through the throat, and are swallowed into the stomach so that the interior of the stomach is illuminated by white light. Afterward likewise expel the breath and swallow saliva thirty-nine times. One may continue the visualization after lying down.

This is the inner method of Eastern Florescence as related by Lord Wang of the Western Citadel. If the cultivator can cause the light of the sun and moon constantly to shine within the body, ghosts and sprites will be unable to take form; by persevering in the practice one can preserve one’s person and behold the Great Peace.

One should ordinarily perform this on a clear, cloudless day, facing the sun with the eyes slightly closed, visualizing the three-colored Qi (vital energy) of green, white, and red descending from the sun like fine threads and entering directly into the mouth. With each visualization of an inhalation, swallow once, accumulating a total of ninety times; stop upon feeling satiated. This allows the three kinds of Qi to enter the five viscera and six bowels, circulating separately and penetrating the entire body. Once the count is complete, the visualized Qi ceases. The Jing (scripture) states that this is the Taosu Inner Vision Method of Gaoyuan Jun as received by Tongchu Fan Jian Youzhong; the method is simple and readily effective.

Method of Ingesting Mist

This should be done in the early morning, sitting or lying in a quiet bedroom in any comfortable posture. First close the eyes and look inward as if seeing one’s own five viscera; then slightly close the eyes and exhale five-colored Qi from the mouth twenty-four times. The Jing states that this is easy to take effect.

Method of Ingesting Mist

This should be done in the early morning, sitting or lying in a quiet bedroom in any comfortable posture. First close the eyes and look inward as if seeing one’s own five viscera; then slightly close the eyes and exhale five-colored Qi from the mouth twenty-four times. Next visualize five-colored Qi appearing before the eyes, intertwining densely and gathering upon the face; then inhale this five-colored Qi into the mouth fifty times. Afterward swallow saliva sixty times and softly recite the prayer:

“The great mist scatters and emits radiance, the numinous mist circulates in all four directions, the Qi coils and condenses, the five colors fill the cavern-heaven. The wondrous smoke opens together, metal and stone reveal their splendid true forms, the purple sky grows dense with cloud Qi; thereby refine and nourish the physical form so that life is preserved. Manifesting brilliance yet hiding in the subtle, the five numinous Qi differentiate and transform, gathering light and filling the void. I timely ride the six-colored auspicious clouds, letting them harmonize and nourish my body, soaring to the nine heavens.”

After the prayer, knock the teeth seven times, swallow saliva seven times, then open the eyes. This is the Donghua Method transmitted by the female immortal Zhang Weizi, host of Hanzhen Terrace.

The Jing explains that this method visualizes the Qi emitted by the five viscera. The so-called “ingesting mist” means that after exhaling the viscera Qi twenty-four times one causes it to merge with the mist Qi of heaven and earth and then inhales them together, which is why fifty inhalations follow.

Method of Guarding the Mysterious White

Ordinarily in the early morning, whether sitting or lying down, visualize Qi within the Niwan (the inner-landscape location above the head).

In the early morning, one may sit or lie down; the posture need not be fixed. Visualize a stream of Qi (vital energy) in the Niwan (the upper Dantian [energy center] in the head), a stream of white Qi in the heart, and a stream of yellow Qi in the navel. The three streams of Qi surge forth simultaneously, at first the size of small beans, then gradually growing larger, intertwining with one another and merging into a single whole that covers the entire body. Next, visualize this transforming into flames, which then burn the body, rendering it transparent and luminous both internally and externally, becoming one undifferentiated unity. Practice from morning until noon and then stop. Afterward, perform the method of ingesting Qi one hundred and twenty times, and thus the practice is complete.

The scripture states that this is the “Inner Method of Black and White of the Central Scene of Fetal Jing (essence)” transmitted by Du Guangping (a cultivation method of visualizing the inner breath). It can avert all manner of misfortunes and enable one to live long without dying. Before cultivating, one must completely abstain from sexual intercourse and refrain from consuming any meat as well as the five pungents (spicy foods such as onions and garlic). If one cultivates according to this method for thirty years, one can conceal the physical form and walk five hundred li each day.

The Method of Ingesting the Heart-Opening Talisman

On Kai (Open) days, as well as on the first, fifteenth, and twenty-seventh days of each lunar month in the early morning, face the Wang direction, write the talisman with cinnabar, bow twice, and recite the prayer: “May the Five Shen (spirits) open the heart and intellect, perceive with clarity and listen attentively, shutting out all miscellaneous sounds; may the Three Hun gather and collect Jing (essence) and Qi, all protecting the cinnabar heart, causing me never to forget, and allowing the five viscera each to seek and return to their proper positions.” When the prayer is finished, ingest the Fulu (talisman); after ingesting the talisman, swallow saliva five times, then click the teeth five times. Do not allow others to see this.

The scripture states that this is the method transmitted by Lord Wang and belongs to the “Heart-Opening and Will-Repelling Talisman” of the Inner Scripture of the Hall of Light. The talismans should be written beforehand with cinnabar on white paper, preparing more than ten copies in reserve; when the appropriate day arrives, hold the talisman in the left hand, perform the bowing ritual, and then ingest it.

The Great Incantation for Passing Through Evil

Whenever one is about to pass through dangerous and difficult-to-travel roads, between ghost temples, or other places that inspire fear and suspicion, one should first curl the tongue with its tip pointing inward and swallow saliva three times. Then, using the index and middle fingers of the left hand, press and pinch the location below the nostrils and on the inner side of the chest diaphragm thirty-six times. While pressing, count silently in the mind and do not lift the fingers. Afterward, click the teeth seven times, bring the palm of the hand close to cover the nose, close the eyes, and softly recite the prayer:

“The Vermilion Bird soars to heaven, divine majesty expands within; the Mountain Source of the Four Guards, ghostly essences flee and vanish; the Divine Pool emits Qi, the roots of evil hide and conceal themselves; the Hun Terrace of the Four Centers.”

The Vermilion Bird (Zhuwu, the red divine bird) rises into the sky, its divine might filling the body from within. It guards the mountains and rivers of the four directions and sends ghosts and spirit-demons fleeing. The Divine Pool (Shenchi, the sacred waters of visualization) breathes forth refined Qi, and the roots of evil withdraw into hiding. The Soul Terrace gleams on all four sides, and its jade-like palace chambers ring clear and delicate. The Jade Perfected One sits enthroned on high, guarding the Hall of Light (Mingtang). She waves purple mist in her hand, bears the morning radiance upon her head, and recites the Cavern Scripture (Dongjing, the Daoist canon of the Three Caverns) in thirty-nine chapters.

Within the scripture are the dragon and tiger that ward off evil, able to cut through mountains and cleave open ridges. There are fierce beasts and charging oxen that hold blades in their mouths and swallow weapons. There are also divine beasts and spirits such as Jieshan Zhongtian, the Divine Sparrow and Poisonous Dragon, the Six-Collared Fire-Breather, the King Who Devours Ghosts, and the Thunder Father. They pull the stars along, soar across the sky, and let out cries like owls. Their flames flash and blaze as they race against the wind. The heavenly birds stand in formation all around me, spewing fire for ten thousand fathoms to drive away all that is inauspicious. The multitude of spirits clear the way ahead and seal off the mountains and wilds, while a thousand gods and a hundred numinous beings clasp their hands and bow their heads to the ground. The Marsh Marshal holds up the lamp and burns incense for me. Wherever I am, and wherever I pass, the myriad gods come forth to welcome me.

When the invocation is finished, tap the teeth three times, then open the eyes and lower the hands. This is the "Great Invocation of the Supreme Great Cavern" (Dadong Gaoshang Dazhu Fa), used to summon heavenly beasts as guardians and to awe and subdue the countless spirit-demons.

The Great Invocation of Fengdu

First close the eyes and visualize the five viscera until each appears distinctly. Then tap the teeth thirty-six times and recite the invocation. For every four characters recited, tap the teeth lightly once to keep the rhythm.

Tianpeng (a Daoist guardian deity), the Nine Origins Killing Youths, the Five Ding Commanders, Gao Diao the Northern Lord, the Seven Governors and Eight Spirits, the Supreme Vast Malevolence, the Long-Cranium Giant Beast, holding the Emperor’s Bell; the Three Gods of the Plain Owl, strictly arraying their carriages, arriving mounted on Kui dragons. The Divine King of the Mighty Sword slays heterodox spirits and eliminates their traces; purple cloud Qi rises to the heavens, red auroral light surges fiercely. Swallowing demons, stretching the body to drink the wind; the old man with a cyan tongue, green teeth, and four eyes; the Heavenly Ding warriors intimidate and resist vicious evil in the south, the Heavenly Zou (celestial mounts or divine beasts) swift and fierce, guarding with blades in their mouths in the north. Three hundred thousand heavenly soldiers guard my nine-layered portals, causing the corpse-evils to retreat a thousand li.

Drive away the inauspicious. If any little ghost dares to appear, then with the great axe that splits the heavens, sever the ghost’s form; the Flame Emperor causes its blood to burst, the Northern Dipper burns its bones, the Four Bright Gods shatter its remains, the Tianyou God annihilates its kind. With one flourish of the divine blade, ten thousand ghosts naturally scatter. Complete.

If during the day or in the deep of night, or when needing to pray due to illness, one should recite it frequently. If a ghost suffers this incantation three times, its eyes will ulcerate and it will die. It is said that this is the secret incantation of the Northern Emperor of Fengdu (the deity in charge of the northern netherworld); those listed therein are all names of the divine offices responsible for slaying ghosts; only by keeping it secret can it take effect. If people of the world obtain this incantation and practice it often, they can thereby attain the Dao of longevity.

The Incantation of the Names of the Six Palaces

When preparing to sleep in the evening, first face northward and recite in a low voice:

I am a disciple of Taishang Laojun and command the palaces of the Six Heavens. These palaces fall under my jurisdiction as well as the sovereignty of the Most High. I know the names of the gates of the Six Heaven Palaces and thus can attain longevity. Whoever dares to offend will be beheaded by the Most High.

The first palace is named Zhoujue Yintian Gong; proceeding eastward in sequence, the second palace is named Dasha Liangshi Zong Tian Gong, the third palace is named Mingchen Naifan Wucheng Tian Gong, the fourth palace is named Tianzhao Zui Qi (vital energy) Tian Gong, the fifth palace is named Zongling Qifei Tian Gong, and the sixth palace is named Gansi Lianwan Lü Tian Gong. After reciting them, knock the teeth six times, then recite the incantation three times and lie down; it is said this can avoid the Qi of ghosts and evils. The Jing (scripture) states that these are the words transmitted by Dinglu (the spirit who manages Daoist name registers and records of divine offices). If people of the world know the names of the six heavenly palace gates of Fengdu (the city of ghosts and spirits in Daoist legend), a hundred ghosts will not dare to harm them.

Ode to Fengdu

Xiang Liangcheng composed the Ode to the Feng Palaces, which says: “Zhoujue Palace stands marked between the imperial dawn, Liangshi Palace leads to the layered heights; raging flames are like smoke in the cloudy heavens, brilliance blooms as if illuminated by sunlight; Wucheng Palace bears a sharpness like that of divine soldiers, Tianzhao Palace seems to swallow the cyan Milky Way; Changhe (the Heavenly Gate) nears the cinnabar well, the cloud gate towers high and profound; Qifei Palace reaches the marvelous floral canopy, Lianwan Palace also exerts its dharma power. The Six Heavens are arrayed across the northern road, and this is precisely the dwelling place of ghosts and spirits.”

Reciting this ode softly at night can ward off ghosts. What the ode mentions are the names of the six palace gates, so ghosts also fear them. Wuyang and Wucheng are different names; when using them, each is called according to the transmitted designation.

When walking at night, one should also knock the teeth. There is no fixed number of times; the more times, it is said, the better it can drive away ghosts, for evil ghosts often fear the sound of teeth knocking. Combining this with swallowing the saliva in the mouth and reciting the prayer yields even better results. Immortal formulas say that frequently swallowing saliva and knocking the teeth can restore a person from old age to youth.

Some people of a lower order in the world can be deluded by malevolent ghosts and demons. Certain ghosts and demons often take the form of women in order to confuse and test those who cultivate the Dao (the Way). When one encounters such a situation, one should hold the breath, visualize the measures of the Heavenly Pass (Tianguan) and the stars Heng and Fu, contemplate the various Shen (spirits) within the body, compose one’s countenance and settle the mind, and carefully examine the pupils in the other person’s eyes. If the pupils are dim, turbid, and indistinct, it is a ghost or demon making a trial. One should immediately visualize the Seven Stars (the seven stars of the Northern Dipper) appearing before one; one may also visualize them situated above the crown of the head, in order to drive the ghost or demon away. One may further recite the “Incantation of the Seven Stars Heavenly Eye” (a formula for visualizing the Seven Stars protecting the heavenly eye and expelling evil), while at the same time contemplating the Grotto Chamber (Dongfang) and Hall of Light (Mingtang) (inner landscape images of the movements of sun and moon and the dwelling places of spirits), the reversed-circle elixir of sun and moon (solar and lunar images in Daoist visualization practice), and the True Lord Taiyi (Taiyi Zhenjun, a Daoist high deity); one may also visualize the spirits of palaces such as Tianpeng and Zhuwu (the Vermilion Bird).

If the pupils in the other person’s eyes are bright and clear, or square in shape, then it is an immortal or a person who has attained the Dao, and one should salute him and seek instruction. If one does not know how to distinguish the genuine from the false, one cannot pass the test; if one encounters an evil influence yet mistakes it for a perfected person, one likewise cannot pass the test. Therefore one must be especially cautious.

When ingesting divine medicines, do not face north or the Hai direction. On Zi days (the zi day in the sexagenary cycle), do not spit. These sayings come from the oral formula of Shen Xi.

When a Daoist practitioner binds the hair, combs the hair, as well as in matters of diet, daily living, and activity, including the shoes one wears and the pillows and bedding one uses, none of these should be seen or touched by those who do not cultivate the Dao, lest they suffer offense. These sayings come from the oral formula of Chen Shi’an.

When taking medicines, one should especially avoid eating garlic, pomegranate seeds, pork, and dog meat. These sayings come from the oral formula of Huang Yuanjun.

During the period of ingesting [substances] and cultivating, do not eat food that contains blood, nor any kind of meat, otherwise the efficacy of the cultivation will be impaired. These sayings come from the oral formula of the wife of Cheng Wei.

Those who seek immortality and cultivate the Dao should avoid seeing corpses; only when one’s parents or master has died is one obliged to be present in person to offer mourning. These sayings come from the oral formula of Li Shaojun.

Those who seek immortality and cultivate the Dao should not meet with women on the ninth day of the third month, the second day of the sixth month, the sixth day of the ninth month, and the third day of the twelfth month. The scriptures hold that on these days the “Three Corpses” (Sanshi, three spirits or corpse-worms said in Daoism to dwell within the human body) of men and women emerge from the eyes and mutually attract misfortune. One should also avoid associating with women and entering their rooms; cutting off such intercourse is regarded as the more appropriate practice. These sayings come from the oral formula of the wife of Liu Gang.

When seeking immortality, do not have sexual intercourse with a woman even once, otherwise it will greatly deplete a full year’s medicinal power. This is the oral formula transmitted by the Little Lad of the Eastern Sea.

When a Daoist falls ill, one should close the eyes and inwardly visualize one’s own heart, causing fire to arise from the heart and burn the entire body completely; wherever the body hurts, visualize the fire burning that place. This is the oral formula transmitted by Feng Gang.

When studying the Dao, do not claim that one has already attained the Dao. At night close the eyes and visualize, causing the lads within the eyes to appear in the Niwan Palace (the inner divine aperture at the center of the head), thereby inwardly illuminating the various Shen (spirits) within the body. This is the oral formula transmitted by the Holy Mother of Dongling.

When lying down in the evening, visualize the sun upon the forehead and the moon upon the navel, in order to ward off all kinds of evil influences and ghosts. This is the oral formula transmitted by the Green Ox Daoist.

When entering the mountains, while still a hundred paces from the mountain, first retreat a hundred paces, then reverse the footsteps to climb the mountain; it is said that in this way the mountain essences dare not encroach. This is the oral formula transmitted by Lü Gong.

When passing temples of spirits, visualize a Perfected One (a sacred being who has succeeded in cultivation) in the mouth, named Chiling Zhangren. This is the oral formula transmitted by Daoist Niu.

When passing temples of spirits, visualize a Perfected One in the mouth named Chiling Zhangren, with two Jade Maidens standing in attendance: one named Hua Zheng and one named She Jing. Chiling Zhangren wears a red robe and the Jade Maidens wear yellow garments. Then shout loudly in rebuke, commanding the ghosts and spirits of the temple to come forth at once so that various evil influences go to Chiling Zhangren to receive execution; thus all evils will withdraw a thousand li. This is the method of the Three Heavens’ vanguard capturing ghosts (a ritual art in which the spirits of the Three Heavens dispatch vanguard forces to seize ghosts and evils), from the oral formula transmitted by Le Ba.

Originally the Fulu (talismans and registers) rituals used in the Sanhuang Qingtai Juan, together with the contents of the mountain-prohibiting talismans, should have been inserted here, but they have not yet been compiled.

Shangqing Wozhong Jue, Middle Volume

Shangqing Wozhong Jue, Lower Volume

The practical oral formulas transmitted by Lord Su

The human head has Nine Palaces (nine divine palaces within the head). From between the two eyebrows, three fen upward and inward, is the Shoucun. Here there are the Green Chamber and the Purple Door; the Fulu rituals used therein, as well as the contents of the mountain-prohibiting talismans, have not yet been compiled.

Shangqing Wozhong Jue, Middle Volume

Shangqing Wozhong Jue, Lower Volume

The practical oral formulas transmitted by Lord Su

The human head contains nine palaces. From between the eyebrows one enters three fen inward; this place is called the Shoucun. There a Green Chamber and a Purple Portal stand, each inhabited by a deity.

One inch further inward is the Mingtang Palace, occupied by three deities: the True Official of the Bright Youth, the Divine Lord of the Bright Mirror, and the True Official of the Bright Maiden. Two inches inward lies the Dongfang Palace, home to the three deities Wuying, Huanglao, and Baiyuan. Three inches inward is the Dantian (energy center) Niwan Palace, inhabited by two deities, the Infant of the Upper Prime and the Imperial Minister. Four inches inward is the Liuzhu Palace, residence of the True Deity of Flowing Pearls. Five inches inward is the Yudi Palace, occupied by the Divine Mother of Jade Clarity.

One inch above the Mingtang Palace stands the Tianting Palace, inhabited by the True Maiden of Highest Clarity. One inch above the Dongfang Palace is the Jizhen Palace, home to the Imperial Consort of Taiji (Supreme Ultimate). One inch above the Dantian is the Xuandan Palace, occupied by the True Person of Supreme Unity. One inch above the Liuzhu Palace is the Taihuang Palace, residence of the Empress of the Most High.

The human head thus holds nine palaces in all, each one inch square. The four palaces of Yudi, Tianting, Jizhen, and Taihuang are palaces of the “Female One”; their scriptures are to be transmitted only to those who have already become True Persons. The scriptures of the remaining five palaces already circulate in the world, yet the scripture of the Liuzhu Palace has not yet been seen.

To cultivate the method of Shouyi (Guarding the One), sit upright at midnight on the day of Lichun facing east, hold the breath, close the eyes slightly, form the grasping-firm mudras with both hands, and rest them on the knees. First visualize and guard the site of the Shoucun: on the left a Crimson Terrace contains a Green Chamber in which a deity clad in green robes named Zhengxin, courtesy name Qiefang, resides; on the right a Yellow Watchtower contains a Purple Portal in which a deity clad in purple robes named Pingjing, courtesy name Fawang, resides.

Join both hands to hold the Flowing Gold Bell, then invoke the names of the two deities three times in succession and recite in a low voice this prayer:

“In the Purple Portal and the Green Chamber dwell two great deities. They hold the Flowing Gold Bell and sit upon the winds and clouds, guarding the True Dao (the Way) so that no external evil may intrude. May they cause my heart and spirit to respond to one another, open the spiritual passes, allow me to enter and exit in peace and ease, and ascend the nine gates, so that I may behold the Nine True Ones and the supreme Most High.”

Next, visualize within the Bright Hall (a divine chamber inside the body) three Perfected Officials: on the left is the Bright Youth Perfected Official, named Xuanyang, whose courtesy name is Shaoqing; in the middle is the Bright Mirror Divine Lord, named Zhaojing, whose courtesy name is Siming; and on the right is the Bright Maiden Perfected Official, named Weiyin, whose courtesy name is Shaoyuan. The heads of all three divine officials resemble those of infants. They wear green brocade robes, with four red jade bells fastened at their waists, and hold red jade mirrors in their mouths. They sit facing outward in a formal kneeling posture. Together they exhale a crimson breath from their mouths, which encircles my entire body; I close my eyes and gently swallow this breath.

Then visualize them ringing the jade bells, the sound of which reaches the Taiji (Supreme Ultimate, the celestial realm). The mirrors in their mouths emit ten thousand zhang of crimson light. Before long, the red breath encircling the body transforms into fire and burns throughout the entire body; I close my eyes and gently swallow. Visualize once more that they ring the jade bells, the sound reaching the Taiji, and that the mirrors emit ten thousand zhang of crimson light. Before long, the red breath encircling the body turns into flames that burn the entire body inside and out, so that the body and the firelight merge into one. Then call the names of the three divine officials three times in succession, and knock the teeth nine times. Knocking the teeth is a common ritual action in Daoist visualization and the practice of circulating Qi (vital energy).

If one feels hungry or thirsty, visualize the three divine officials exhaling red Qi from their mouths, pouring it into my mouth; then inhale and swallow it. If walking in darkness, visualize the three divine officials emitting three beams of firelight from their mouths to illuminate the path ahead. If encountering danger, likewise visualize the three divine officials ringing the jade bells and brightly casting forth the light of the bells.

Next, visualize within the Cavern Chamber (another divine chamber inside the body) on the left Lord Wuying, wearing a lotus-flower crown, riding a Purple Dawn canopy, wearing flowing golden bells, and sitting facing outward. Then softly recite this prayer:

“The outstanding Qi of the Three Primes, the Great Mystery of the Purple Dawn, the Yellow Watchtower and Golden Chamber—within them there is a great Shen (spirit). Wearing a magnificent crown, riding a purple chariot canopy, clad in robes patterned with dragons and tigers, coming and going through the Dantian (energy center) and the void, calling forth Yin Qi and summoning Yang Qi. In the Heavenly Dao (the Way) there is a true Shen named Qi. The Great Mystery of the Purple Dawn, the Yellow Watchtower and Golden Chamber—within them there is a great Shen. Wearing a magnificent crown, riding a purple chariot canopy, clad in robes patterned with dragons and tigers, coming and going through the Dantian and the void, calling forth Yin Qi and summoning Yang Qi. In the Heavenly Dao there is a true Shen named Wuying. I ask you to assist me and protect me, that I may live long.”

Then visualize on the right Lord Baiyuan, wearing a Yellow Dawn floral crown, clad in dragon-patterned robes, wearing the Divine Tiger talisman, and sitting facing outward. Then softly recite this prayer:

“The Supreme Divine Jing (essence), dwelling rightly at the Spirit Gate, clad in dragon-patterned robes with a tiger-patterned sash, wearing a Yellow Dawn floral crown, overseeing the registers of names and holding the documents—this is Baiyuan. Please allow me to journey forth together with you, ascending to the Yang Pass, touring the Nine Purities (the celestial realms), then returning to dwell at ease in the Yellow Chamber (a divine chamber within the body).”

The above is the Cavern Chamber Method.

After midnight, when yang Qi (vital energy) first arises, press both knees with the hands, hold the breath, close the eyes and visualize inwardly, then swallow the salivary fluids one hundred and twenty times. Visualize Lord Wuying (a Daoist deity), and according to the prescribed method visualize the colors of his garments and recite the invocatory verses. At sunrise, face east and perform two bows, hold the breath, close the eyes and visualize inwardly, then swallow the salivary fluids one hundred and twenty times. Visualize Lord Baiyuan (a Daoist deity), and according to the prescribed method visualize the colors of his garments and recite the invocatory verses.

On jiazi days after midnight, loosen the hair, apply powder, press both knees with the hands, practice ingesting Qi and swallowing the salivary fluids one hundred and forty times, then call the names of the two deities. Listen with full concentration, as if hearing someone respond; if one hears the sound of reciting scriptures (Jing), regard it as a spiritual response.

At the Beginning of Spring face east, at the Beginning of Summer face south, at the Beginning of Autumn face west, and at the Beginning of Winter face north. At midnight on the Spring Equinox, sit upright facing east, close the eyes and visualize purple Qi beneath the Northern Dipper, the size of an ear; listen with full concentration, as if someone responds, or if one hears the sound of reciting scriptures (Jing), regard it as a spiritual response.

At the Beginning of Spring face east, at the Beginning of Summer face south, at the Beginning of Autumn face west, and at the Beginning of Winter face north. At midnight on the Spring Equinox, sit upright facing east, close the eyes and visualize a wisp of purple Qi appearing beneath the Northern Dipper, as fine as a string, falling straight down from above to before oneself. Cause the Three Ones and the Three Ministers (deities within the body according to Daoism) together with oneself to become seven persons, with oneself in the center, encircling one another in a ring. The handle of the seven stars of the Northern Dipper points forward; the seven persons line up like wild geese, together riding the purple Qi, ascending to the Yangming Star (one of the seven stars of the Northern Dipper), entering it and sitting side by side. The seven persons together swallow the purple Qi thirty times. After this is completed, further visualize green and purple Qi descending and entering the three palaces within the body (the upper, middle, and lower Dantian (energy centers)). Concentrate on the visualization and silently pray in the heart:

O three honored Highest Perfected Ones, lofty gods of the Great Mystery: Yangming governs spring, and the myriad youths open the Heavenly Gate for me; Danyuan governs summer, vermilion and purple Qi blending together; Yinjing governs autumn, Heavenly Might of the Six Arrays; the Northern Culmen governs winter, causing the myriad evils to be blocked and wickedness to cease; the Five Earths as kings of the seasons, the Heavenly Pass of wuji. All that is destroyed by divine power is annihilated, and none can obstruct wherever one turns. Refine and transform my seven po, harmonize my three hun, nourish my five viscera, that I may attain perfection, fly up to Highest Clarity, riding the luminous scenes to and fro among the Seven Origins, living without end, calling and commanding a thousand gods.

On the day of the summer solstice, face south and visualize yourself ascending the Danyuan star (the star corresponding to the south). At the autumn equinox, face west and ascend the Yinjing star. At the winter solstice, face north and ascend the North Star. This practice allows each of the five viscera to receive its proper nourishment, enabling one to attain the Dao and become a realized being, ascending into the Shangqing realm (the immortal realm spoken of in Daoism), floating among the seven primordial stars, following the way of longevity, and summoning the assembled deities.

On the summer solstice face south and ascend the Danyuan star; at the autumn equinox face west and ascend the Yinjing star; at the winter solstice face north and ascend the North Star, all performed according to this method.

If practicing on the first or fifteenth of the sixth month, avoid the summer solstice and autumn equinox. Face southwest and visualize yourself simultaneously riding the four Qi (vital energy) of crimson, purple, azure, and yellow, ascending the Tianguan star, and swallow each of the four colored Qi ten times. Begin with the crimson Qi, then sequentially swallow the remaining three. This is the Five Dippers Internal Method (an internal cultivation method involving visualization of stars and ingestion of Qi).

On every Jian day (a type of date in the ancient calendrical selection method), at dawn when the sky first brightens, visualize the Three Ones (the three deities within the body) emerging from the Three Palaces (the three locations in the body that house the deities) and sitting before you, visualizing this as vividly as if seeing it with your own eyes. Then rise slightly, perform two bows, and silently recite in your heart:

“The Celestial Worthy and the Three Emperors (the honored deity and the three imperial lords) guard my Mingmen (the vital point that sustains life), travel forth among the clouds, distribute the mysterious six Qi, nourish my five Shen (spirits), rectify my three hun souls, cause the five viscera to generate and nourish naturally, and grant me longevity so that I may fly as an immortal.”

Then visualize the Three Ones returning from the void into the Three Palaces, swallow saliva thirty times, and the practice concludes.

On every Chu day (a type of date in the ancient calendrical selection method), rise quietly at midnight, face north, and gaze upward at the Big Dipper. Visualize the Three Ones descending from the Fu star (a companion star in the Big Dipper constellation) and entering separately into the Three Palaces of your body. Then return to rest quietly, calmly maintain the visualization, and softly recite:

“The Supreme Heavenly Assistant (the Tianfu star of the Big Dipper) is the place where the Three Emperors travel; the three ministerial deities support one another and arrive together with the Zhenren, descending into my body to sit in peaceful repose, exhaling Jing (essence) Qi to nourish my form, rendering the hun and po souls harmonious and gentle, enabling me to fly and become an immortal, riding a cloud chariot to float and wander.”

Then rest quietly, continue the visualization, and softly recite once more:

“The Supreme Heavenly Assistant (the Tianfu star of the Big Dipper) is the place where the Three Emperors travel; the three ministerial deities support one another and arrive together with the Zhenren, descending into my body to sit in peaceful repose, exhaling Jing (essence) Qi to nourish my form, rendering the hun and po souls harmonious and gentle, enabling me to fly and become an immortal, riding a cloud chariot to float and wander.”

Then swallow saliva twenty times.

On every Kai day (a type of date in the ancient calendrical selection method), rise at midnight and sit, face east, and remove your headscarf; alternatively, you may loosen your hair bun and comb your hair. Then softly recite:

Among the Three Perfected of the Upper Prime (the three true deities residing in the Upper Prime) there is an infant. Visualize their forms appearing as smoky vapor unfurls and reaches upward to the Heavenly Terrace. The Niwan Palace (the inner palace at the center of the head) becomes firm and concentrated, existing as one with Heaven, so that I may fly aloft to become an immortal and travel back and forth among the Cavern Terraces. Swallow the saliva in the mouth nineteen times, then put on a headcloth and retire to bed. Next visualize the Three Ones (the triune deities within the body) and the Three Ministers (the corresponding deities), sitting opposite each other in their respective palaces. The Three Ones exhale thirty times, and I myself also exhale thirty times. This is the visualization method used on Jian, Chu, and Kai days. One should also proceed as previously described, beginning in sequence from guarding the Cun until the names of the three palaces have been fully recalled, then carry out the complete method.

At midnight on Jiawu, Jiachen, and Jiayin days, go into the courtyard onto the open altar, spread a mat one zhang square, burn incense, face north, bow twice, then sit with both hands on the knees while gazing up at the Northern Dipper. Visualize purple Qi (vital energy) rising from the Northern Dipper and entering the three palaces within the body; the Three Ones, the Three Ministers, and oneself together ride the purple Qi to ascend the Pole Star. At this moment the spirit grows dazed, as if forgetting the self, like mounting a chariot of heavenly ascent. Visualize the Purple Chamber, jade steps, and ranks of celestial officials in the Polar region; these seven celestial officials stand in attendance before the Celestial Emperor, sitting opposite one another and discoursing on the Dao (the Way). Petition them for flying ascent to immortality, then salute them in the heart, and return to bed to sleep. The Northern Emperor is the Supreme of Highest Clarity; his other residence lies within the Taiji (Supreme Ultimate).

Then, facing north, visualize that the purple chamber and green room within the Xuandan Palace are filled with red vapors. In the palace there is a Taiyi True Lord named Guiying, courtesy name Huaxuan. His head is shaped like an infant’s; he wears a purple brocade embroidered robe and has a flowing-gold fire bell fastened at his waist. In his left hand he holds the handle of the Northern Dipper, and in his right he grasps the net of the North Star. He faces outward, seated before a golden couch and jade canopy. This scene must be visualized clearly.

Next, visualize the purple Qi of the North Star descending, entering the palace, filling the chambers and then overflowing, circling around the body and merging thoroughly with it. Then visualize the sun entering the palace, situated in the center of the purple Qi, its light and color faint and indistinct. Subsequently, visualize the Taiyi True Lord entering the sun from the polar purple Qi and seating himself within the sun; oneself suddenly rises into it and sits before the True Lord, in the center of the purple Qi, likewise with faint and indistinct light and color. Then visualize the Taiyi True Lord entering the sun and sitting face to face with oneself. In the mind, form the intention of bowing twice to the True Lord, kowtowing before his knees, inquiring of him about the methods of the Dao (the Way) and seeking the immortal path. Then swallow the purple Qi thirty times and swallow saliva thirty times. Next, visualize that within the Northern Dipper there is a red Qi like a taut string, connecting straight down to the three palaces below. The Taiyi True Lord and oneself together ride the sun, ascending along the red Qi, and arrive at the bowl of the Northern Dipper to rest. Then one lies down to sleep.

This method can also be practiced independently, without being performed together with the visualization of the Three Ones.

On the first, third, seventh, eleventh, and fifteenth of each month, at midnight, visualize the Taiyi True Lord—his appearance, name, and attire as previously described—sitting facing outward and exhaling green Qi from his mouth. The green Qi descends and enters one’s own mouth; swallow it fifty times, then swallow saliva fifty times. Then softly recite the invocation:

The Supreme True Sovereign, Middle Sovereign Purple Lord, whose taboo name is Guiying and style name Huaxuan, sits upon a golden couch within a jade canopy. He wears a purple embroidered brocade skirt with a fire-bell fastened at his waist, slaying evil and destroying wickedness. He holds the Jing-Qi (essence and vital energy) of the stars, and from the crown of his head issues a radiance like the sun. Seated upright he exhales breath for me to swallow; he converses with me and together we partake of the Mysterious Elixir (the numinous pill that symbolizes the cultivation of Jing-Qi). With Jing-Qi he irrigates and refines the seven po (the seven spiritual activities of a person) and harmonizes the three hun (the three souls of a person), causing the Shen (spirits) to guard me.

He causes me likewise to become as he is: seated upon a golden couch within a jade canopy, wearing a purple embroidered brocade skirt with a fire-bell at the waist, slaying evil and destroying wickedness, holding the Jing-Qi of the stars, sunlight issuing from the crown of the head. Seated upright he exhales breath for me to swallow; he converses with me and together we partake of the Mysterious Elixir, irrigating and refining the seven po, harmonizing the three hun, causing the Shen to guard me, and causing me to fly aloft and become an immortal. The five viscera spontaneously generate and flourish; one recovers pure white skin and a youthful countenance, receives the Shangqing Jing (scriptures), and becomes a Siming Imperial Official (a divine officer who oversees life and heavenly offices). All that one wishes and seeks will bring new blessings. Visualize yourself ascending into the official residence and resting in sleep before Taiyi (a revered Daoist deity); therefore lie down to sleep.

All who cultivate Guard the One (the method of concentrating visualization upon the inner spirits of the body) should, after rising each day, swallow saliva thirty times while visualizing the saliva as red in color, then rub the face and ears with the hands until they grow hot. On days that are not those prescribed for visualization, it is sufficient simply to visualize the Three Ones (the spirits dwelling in the three palaces of the body) seated peacefully within the three palaces. As for the Mysterious Palace, it should be visualized constantly without interruption.

If one suddenly feels discomfort between the head and neck, as though an inauspicious Qi has invaded, one should immediately lie down, slightly close the eyes, and visualize the Taiyi True Lord of the Mysterious Elixir Palace causing the flowing-fire bell to emit light and hurling it forth, so that the evil Qi is at once expelled from outside the ears. The firelight then brightens as well, illuminating the entire body. After a short while the body returns to calm.

If one suddenly experiences ringing in the ears, take it as ghosts and evil seeking to invade. At such a time one should guard the three spirits at the cunkou point and command the ear spirits Jiaonü and Yunyi to strike the bell in warning. Cross the hands to cover the ears and recite the prayer:

“The Red Infant (an inner spirit) is in the palace; the Nine Perfected (nine true spirits) are in the chamber. Please listen to the commands of the divine Shen, and also inspect inauspicious things. The flowing fire of Taiyi extinguishes all ferocious evil.”

Then press the ear gates seven times with the fingers.

When about to eat, first visualize yourself consuming the food, then eat. After the meal also remain attentive to inspect whether anything inauspicious is present, and recite the prayer:

“The flowing fire of Taiyi extinguishes all ferocious evil.”

Then press the ear gates seven times with the fingers.

The five grains, upon entering the stomach, combine with the Shen (spirit) and Qi (vital energy) of the human body, nourishing the blood and causing the corpse-evil (the pathogenic qi that invades the body) to dissipate. In this way one attains immortality without death, flies up to the Golden Palaces (the palaces of the heavenly realm), commands the Six Ding (the six yin deities of Daoism), and is guarded by numinous youths.

Regularly, just as the moon has begun to rise, one bows twice toward the moon and silently prays in the heart: “Great Yin Mysterious Essence, Lady of the Bright Moon, please bestow the newly born moonlight to illuminate my Three Palaces (the three divine residences within the human body). May I fly up and become an immortal, soaring high through the eight directions, and may all that I encounter and all that I desire accord with the gods of fortune.”

On the days of the Eight Nodes (the Beginning of Spring, the Spring Equinox, the Beginning of Summer, the Summer Solstice, the Beginning of Autumn, the Autumn Equinox, the Beginning of Winter, and the Winter Solstice), one writes the Three Origins True Talismans (Daoist Fulu related to the Three Origins) with cinnabar. In the early morning one faces the honored position, swallows one of them, then bows again after taking it, and offers a prayer according to the wishes of the heart. One begins ingesting them from the first day of the lunar month and ceases on the sixteenth; at the next solar term one starts again according to the same method. Additionally, one writes the talisman with cinnabar on white silk brocade, places it in a silk pouch, and wears it on the head. After five years one will be able to meet the True One (the original true deity revered in Daoism). The content of the prayer may follow whatever one wishes in the heart. One begins taking them from the first day and stops on the sixteenth; one proceeds in the same way at the following solar term. Additionally, one writes the talisman with cinnabar on white silk brocade, places it in a silk pouch, and wears it on the head.

On the morning of the first day of the first lunar month, one writes the Precious Chapter (secret transmitted Daoist memorial texts) in azure, bows twice facing north, and then swallows it. Additionally, one writes it with cinnabar on white silk and wears it on the left elbow. After eight years the Three Ones (the three deities within the human body) will all come to meet one. One then takes a gold plaque nine inches long, four inches wide, and three fen thick, engraves writing upon it, and uses it to seal and subdue the mountain deities of the Five Sacred Mountains.

The method of refining the form of Chi Jiangzi consists of closing the eyes at night, facing the mouth and nose to absorb moonlight, and visualizing the radiance burning the body so that it becomes thoroughly transparent and luminous inside and out, like flames. Cultivating in this manner for three years, one can enter into fire. This is the oral formula transmitted by Lord Zhou, and it also belongs to the contents of holding to the Three Origins True One and the inner methods of the Five Dippers. After the Jing (essence) and Qi have been halted for three months, it is as if one can see the form appear, and one attains long life. After fourteen years of cultivation the Earthly True Guardian of the Mysterious Elixir True Lord, together with Taiyi (the supreme deity), arrives at the net of the Seven Origins; after sixteen years of cultivation one proceeds to the Highest Clarity (the highest immortal realm of Daoism) and is assigned eighteen jade youths and eighteen jade maidens.

This is the oral formula of practice transmitted by Lord Mao.

When practicing the Method of Visualizing the Mysterious True in the Hall of Light (Cun Mingtang Xuanzhen Fa), one should do so in a quiet bedroom, closing the eyes in the early morning with both hands resting on the knees. Visualize the sun once each day and the moon once at night. Imagine the sun and moon each as large as a circular ring, suspended nine chi in front of oneself. The sun appears red, emitting nine rays of purple light; the moon appears yellow, emitting ten rays of white light. The rays are straight like a taut string, and one draws this radiance into the mouth.

Next, visualize within the sun and moon a Jade Maiden of Cinnabar Clouds named Chanxuan, courtesy name Mizhen. She wears a purple hibiscus flower crown and is dressed in a vermilion brocade cape and skirt, facing directly toward oneself and announcing her name. Then visualize her exhaling a red breath into one’s mouth; following this breath, one performs exhalation and inhalation while swallowing, for a total of ninety times. Next, imagine the sun and moon gradually drawing closer in front, as the Jade Maiden also sends the breath and saliva from her mouth into one’s own.

Then softly recite the invocation: “Purple True One of the Supreme Empyrean, Yin Spirit of the Hall of Light, the sun and moon gestate Jing (essence) and Qi (vital energy). The Jade Maiden Chanxuan, born of innate numinous excellence, courtesy name Mizhen. Head wrapped in purple flowers, wearing a hibiscus numinous crown, body covered with a brocade cape, wearing a vermilion flying skirt. She comes and goes between the sun and moon, where heavenly light is distant yet fragrant. Her mouth exhales red breath, infusing my Three Origins (the loci of primordial Qi in the human body). Facing the Heavenly Well, she softens the Yin Po and regulates the Hun and Shen (spirit). The mysterious saliva flows, the Jing of embryonic breathing increases and becomes full, the five viscera generate radiance, causing the youthful countenance to reappear. She oversees and commands the myriad numina, governs human lifespan, and assists in flying ascent to become an immortal.”

Then visualize the Jade Maiden’s saliva pouring into the mouth, holding and rinsing until the mouth is full, then swallowing, ninety times in total. If one is unable to perform this visualization of ingesting Qi and swallowing saliva, then visualize the sun and moon returning into the Hall of Light (Mingtang, the location within the head related to Shen and consciousness): the sun on the left, the moon on the right, allowing their radiance to mutually illuminate the pupils of the eyes.

Additionally, on the first day of each lunar month and on one’s Benming day (the day corresponding to one’s birth date), at midnight facing east, write in vermilion and pour saliva into the mouth, rinse until full then swallow, ninety times. If unable to ingest and swallow, one should likewise visualize the sun and moon returning into the Hall of Light, sun on the left and moon on the right, so that their radiance reflects with the pupils of the eyes.

On the first day of the lunar month or on one's natal day (the day corresponding to one's date of birth), at midnight face east and write the yang talisman with cinnabar on green paper, then write the yin talisman with yellow pigment on green paper. Slightly close the eyes and visualize the sun emitting purple radiance while the moon radiates yellow Qi (vital energy); together they illuminate the Mingtang (the place within the body where the heart-mind Shen (spirit) resides), rendering the entire body luminous and clear. Holding the yang talisman in the left hand, hold the breath and silently recite in the mind: “The dual lights of sun and moon circulate their Jing (essence), their radiance shining upon my body. From the left draw in the sun’s brilliance; from the right gather the moon’s elite Jing. Merge these two Qi and infuse them into the three Dantian (energy centers) (the upper, middle and lower Dantian, the gathering places of internal Qi described in cultivation). Mysterious luminous Qi like flying rosy clouds illuminates the whole body, protecting my spiritual root so that I may live long and coexist with heaven and earth.” After ingesting the talisman, perform two bows. Then holding the yin talisman in the right hand, hold the breath and silently recite: “Yellow Qi unites with the moon’s splendor, the sun’s Jing Qi is bright and penetrating; the five Shen receive gentle tempering and the three fluids are firmly retained. The dual lights of sun and moon shine in correspondence, flowing rosy Qi infuses the true Qi; Yin-Yang Qi interpenetrate, causing the yellow Qi to return and enter the Dantian. The whole body transforms and conceals itself, ascending into the immortal official realm of the Heavenly Emperor.” After ingesting the talisman, perform two more bows. After cultivating the “Way of Mysterious Perfection” for five years one will induce the descent of the Taixuan Jade Maiden (a Daoist immortal designation), who will obey commands, enabling attainment of spiritual subtlety and the true realm. The body will manifest a jade-like luster, commanding the myriad Shen and ascending into the Jade Chamber (a palatial hall in the immortal realm).

The Oral Formula for Practice Transmitted by Lord Wang

During the time of generating Qi (hours suitable for gathering the arising vital energy), whether sitting or lying, first knock the teeth nine times and silently recite: “Eastern azure fangs, purple clouds flowing with rosy mists, the three whites circling, mysterious frost and jade silk; ingest the radiance of dawn, drink the Jing of morning rosy clouds.” Use the tip of the tongue to lick the outer side of the upper lip, then lie down at ease, knock the teeth nine times again, recite the same formula, press the tongue against the outer upper lip, gather the saliva in the mouth and swallow it thirty times. Next knock the teeth nine times and recite: “Southern vermilion cinnabar, rosy light illuminating Taiwei (the abode of the celestial star officials), nine paths of red vapor dispersing radiance; ingest the wondrous morning Qi, drink the water of the Cinnabar Pond.” Lick the outer side of the lower jaw with the tongue tip, gather the saliva and swallow thirty times. Then knock the teeth nine times and recite: “Western bright stone, golden liquid like flying rosy clouds; ingest the Qi of Great Brightness, absorb the Jing of white clouds, drink the jade liquid. Wondrous radiance opens spirituality, allowing me to tread the void and ascend to the lofty immortal realm.” Lick the inner side of the upper lip with the tongue tip, gather the saliva and swallow thirty times. Then knock the teeth nine times and silently recite:

The mysterious fluids of the North (the Jing (essence) and Qi (vital energy) fluids spoken of in Daoism) nurture auspicious spiritual energy. In the early morning, green rosy clouds unfold, purple floral canopies and verdant banners are raised high. Ingest the Cinnabar Flower (the essence Qi spoken of in cultivation practices), drink the jade nectar. Use the tongue to lick the fluids from below and swallow them thirty times.

Then knock the teeth nine times and silently recite the invocation:

The mysterious fluids of the North nurture auspicious spiritual energy; in the early morning green rosy clouds unfold, purple floral canopies and verdant banners are raised high. Ingest the Cinnabar Flower, drink the jade nectar. Use the tongue to lick the fluids from below and swallow them thirty times.

Then knock the teeth nine times and offer the prayer:

The primordial of Wu-Ji (the original Qi representing imagery of the center, spleen-earth and the like), the yellow-plain five clouds, the rosy lights of the four directions together with the purple immortal palaces, as well as the Eight Scenes and Nine Dawns (scenes and deities of the Daoist heavenly realms), emit brightness and stimulate the solar radiance; the spiritual lords of the Seven Luminaries (deities of the sun, moon and five planets) harmonize Jing and Qi and infuse the primordial Qi. Ingest the Qi of the Central Origin, partake of the Lin-hua Dragon Embryo (marvelous essences of the immortal realm), drink the Sweet Spring (delicious spring water). Allow the fluids to fill the mouth, rinse them thoroughly between the teeth and tongue, then collect the fluids and immediately swallow them forty times. This practice may be undertaken after midnight.

The Practice Instructions Transmitted by Lady Wei

In the evening, burn incense and recite the Huangting Neijing Jing once through. There is also a separate volume of scripture secrets. The morning and evening rites of homage and quiet cultivation should be regularly performed without interruption.

Counting from one's natal day, after ninety days, when the Jiazi day arrives, on the mornings of these two days enter stillness, burn incense, face northward and pay homage to the Taiwei Emperor (a venerable deity of the heavens), silently reciting the invocation:

The humble disciple so-and-so amid the dusty world respectfully kowtows and bows twice in homage before the Jade Watchtower Purple Palace of the Taiwei Heavenly Emperor Lord. I pray that I, so-and-so, may attain long life and realize the Dao, that whatever I seek and whatever I desire, all affairs may be brought to accomplishment; may the god of fate inscribe my name upon the Purple Slips (the immortal registers of names), enter it upon the roster of the Jade Emperor, make me the ancestor of the myriad things, and grant me ascent to immortality and deliverance from the world. Bow again.

Counting one hundred and eighty-two days from the first day of the first lunar month, at midnight enter stillness, burn incense, pay homage to the Taishang Yuchen Great Dao Lord (a Daoist deity), kneel and silently recite the invocation:

My name is Xiao Zhao. I respectfully perform a double bow to the Supreme High Sage Lord (Taishang Gaosheng Jun, a venerated deity of Shangqing Daoism), praying that you transmit your command to the Director of Destinies (Siming, the deity who governs human lifespan and the registers of fate), that I be inscribed in the register of immortality, so that wherever I go and whatever I wish may be successfully accomplished, that I may become an immortal, ascend in flight, and attend the banquet of the Nine Heavens. I kowtow once more.

The three rituals listed here must all be preceded by one day of fasting and purification. Change into clean garments, first still the mind and pay homage, and only then carry out the ritual.

Whenever one enters stillness for cultivation, first purify the mouth and hold the breath. When entering the chamber door, step first with the right foot, then bring the left foot up beside it, and only then proceed forward. When going out, do not look back; rinse the mouth and withdraw. Reciting the Huangting Jing (Yellow Court Scripture) ten thousand times enables one to see the five viscera with one’s own eyes and to live long without dying. Performing homage in this manner three times is said to free a person from illness, calamity, and death; after eighteen years of practice one may ascend as an immortal.

Secret Formula for Cultivating and Treasuring the Shen (Spirit)

Rub the two hands together until they grow hot, then use the heated palms to wipe the face, repeating until the face itself becomes warm, so that the complexion is lustrous and free of wrinkles and blemishes. This method originates from the Taisu Danjing Jing (Scripture of the Cinnabar Radiance of Great Simplicity).

At midnight on the fifth, fifteenth, twenty-fifth, and twenty-ninth days of each month, visualize the disk of the sun entering the body through the mouth, coming to rest in the heart and illuminating its interior, then recite the prayer:

“The Great Brightness (Taiming, a spirit of radiance) nourishes the Jing (essence) and Qi (vital energy), inwardly refining the cinnabar heart; light and radiance shine upon one another, and the true Shen come forth to assemble.”

Then swallow the saliva in the mouth nine times. This method may also be practiced every day and need not be restricted to these four days. It is said to make one intelligent and perceptive, and to cause the body to glow with luster. This method originates from the Taishang Xiaomo Jing (Most High Scripture for Dispelling Demons).

After lying down or after rising, first sit upright, gather the two hands together, then raise both hands and press them behind the neck; tilt the head back against the hands, performing this three or four times. Then flex and stretch, move the body, extend the hands toward the four directions, then stretch them backward, pull to the sides, and shake all the joints of the entire body three times. This method originates from the Taishang Dongjingjing Jing (Most High Scripture of Cavern Essence Radiance).

Regularly press and knead the small cavities behind both eyebrows with the hands, three times for each. Then use the palms and fingers to rub the areas below the eyes and above the cheekbones; massage around the ears with the hands thirty times; afterward, from the center of the eyebrows, push and massage the forehead upward all the way to the hairline, repeating this three times.

While massaging, visualize in the mind the Infant (Chizi, the spirit symbolizing the inner vital Jing (essence) and Qi (vital energy)) together with the sun and moon both shining brightly. Feel that the Shangyuan (upper Dantian (energy center), referring to the upper region of the head) is joyful and peaceful, and at the same time swallow the saliva beside the mouth. This practice can make the Qi (vital energy) and blood flow unobstructed, disperse stagnation, and reduce wrinkles and facial spots. With long-term persistence, it is said that one can thoroughly see the hundred spirits (perceive numerous deities). The above content comes from the Baoshen Jing as spoken by Lord Pei.

Shangqing Wozhong Jue, lower volume.