《上清明堂玄丹真经》

The great deity who guards the Crimson Terrace and Azure Chamber to the left of the Cunkou is named Zhengxin, courtesy name Chufang; the great deity who guards the Yellow Palace-Gate and Purple Chamber to the right is named Pingjing, courtesy name Fawang. Both deities have the appearance of infants, wear garments matching the colors of their respective dwellings, and hold in their hands golden fire-bells that revolve and glow.

When a Daoist practitioner prepares to sleep or to practice visualization (cunsi, the contemplation of deities through focused intention), first visualize the forms and attire of these two great deities, then invoke their names three times, and afterwards softly recite this prayer:

“Within the purple portals and azure chambers there are two great deities, holding revolving fire-bells, with wind and clouds arising about them. They guard the true Dao (the Way) and allow no external evils to enter, causing my thoughts to communicate and respond, opening the spiritual pass (lingguan, the aperture through which body, mind, and spirits communicate) so that coming and going proceeds smoothly and in accordance with the proper Way, enabling me to ascend the Nine Gates and to behold the Nine Perfected and the supreme Most High Honored Spirit.”

When the prayer is finished, next visualize the three spirits within the Hall of Light (Mingtang): on the left, Ming Tong Zhenjun Xuanyang, courtesy name Shaoqing; in the center, Ming Jing Shenjun Zhaojing, courtesy name Siming; on the right, Ming Nü Zhenguan Weiyin, courtesy name Shaoyuan. All three spirits resemble infants, wear green brocade robes, have four red jade bells at their waists, and hold red jade mirrors in their mouths. They sit opposite one another, facing outward or facing each other. This is the Way of the Hall of Light.

Yellow Robes and Black Garments (original subsection heading)

If a Daoist feels fear in the heart, visualize these three spirits causing them to shake their jade bells so that the ringing reaches Taiji (Supreme Ultimate, the highest heavenly realm spoken of in Daoism); then visualize them exhaling red light from their mouths, shooting forth from the jade mirrors in ten-thousand-zhang rays of brilliance. After completing the visualization, invoke the names of each of the three spirits three times and knock the teeth nine times; it is said that this will cause all manner of demons and evils to submit and ghosts and monsters to vanish.

If a Daoist feels hunger or thirst, visualize the three spirits and invoke their names. The spirits then exhale red Qi (vital energy) from their mouths, pouring it into the Daoist’s mouth; after the practitioner inhales and swallows it, it is said that satiety will come in a moment.

If a Daoist travels at night and cannot see the road clearly, visualize and invoke the three spirits, causing each to emit fire-light from the mouth to illuminate the way ahead; in an instant the surroundings become bright.

When encountering ferocity, disaster, or weapons at the body, visualize and invoke the three deities to shake the jade bells so that their ringing fills heaven, earth, and the four directions; the harmful things then cease to injure one.

If seeking longevity or the removal of illness, rectify the mind, lie down at ease, and visualize while invoking the Three Lords. The Three Lords kneel facing outward and exhale red Qi (vital energy) from their mouths; this Qi is to be poured into one’s own mouth and swallowed repeatedly. Next visualize red light enveloping the whole body, turning into flames that burn the body until body and fire become one. After a long time the body seems entirely reduced to ashes. Then visualize the Qi of the Four Kings sending forth wind that scatters the ashes; afterward let the Shen (spirit) Qi gather again and open the eyes. Practiced frequently, this visualization makes the countenance as youthful as a maiden’s and forms the foundation of lasting longevity. What is described is a method of inner visualization and contemplative meditation, not an actual burning of the body.

In the Dongfang Palace (one of the residences of deities within the human body) the left is occupied by Wuying Gongzi, the center by Zhonghuang Laojun, and the right by Baiyuan Jun. This is the Dao (the Way) of Flying Perfection (the method of cultivating ascent to become a perfected being); the related Jing (scripture) is collected in the Jinhua Jing.

In the Dantian (energy center) Palace (the palatial residence corresponding to the Dantian within the human body) dwell the Shangyuan Zhenyi Dijun together with two ministers, three in all. This concerns the cultivation Dao of earthly perfected beings who ride cloud carriages and drive dragons and deer; separate specialized Jing record it.

The cultivation method of the Liuzhu Palace is the Dao practiced by the Taiji (Supreme Ultimate) Gongqing Siming (divine officials who oversee lifespan and registers of destiny). After three hundred years of practice one must swear an oath with pearls, jade, and silk goods before the method may be transmitted.

The Sanguan Jing mentioned earlier is a method for seeking immortality and becoming a Zhenren (perfected person) and has already circulated in the world. Only those of outstanding bone physiognomy and endowed destiny, who possess a true name in the world and truly have the affinity to encounter this method, may obtain it. Methods of this kind practiced by the Taiji Gongqing Siming require, after three hundred years of cultivation, an oath sworn with pearls, jade, and silk before transmission.

The Sanguan Jing mentioned earlier is a method for seeking immortality and becoming a Zhenren and has already circulated in the world. Only those of outstanding bone physiognomy and endowed destiny, who have a true name in the world and truly have the affinity to encounter this method, will receive a decree from the Taiji Dijun authorizing transmission.

In the Jade Emperor Palace there is the Yuqing Shenmu (Jade Clarity Divine Mother), surnamed Lian, named Xian, styled Huangyan. She wears a sash of mysterious-yellow plain-numinous quality, her hair arranged in seven-layered vermilion jade chignons, and she wears the Wuji Jinxian Guan.

The Upper Essence True Woman of the Heavenly Court Palace, surnamed Jue, named Hui, courtesy name Bilei. She wears a nine-colored sash of azure treasure divine light embroidered frost gauze, her hair arranged in a jade treasure flying-cloud bun, and she dons a mysterious-yellow advanced-worthy crown.

The Taiji (Supreme Ultimate) Imperial Consort of the Extreme True Palace, surnamed Xuan, named Xusheng, courtesy name Bowu. She wears a five-colored phoenix-patterned sash of mysterious gauze flowing light, her hair arranged in a seven-treasure mysterious-pattern bun, and she dons an infinite advanced-worthy crown.

The Supreme Sovereign Empress of the Grand Emperor Palace, surnamed Qian, named Hanhai, courtesy name Heyansheng. She wears a nine-colored sash of seven-treasure flying-essence mysterious-light cloud-brocade frost gauze, her hair arranged in a nine-mysterious jade-essence drooping-cloud bun, and she dons a mysterious-yellow infinite three-treasure jade crown.

The Jing (scripture/classic) methods of these four palaces are the cultivation methods transmitted by the Female True One to those who have already become immortals and seek the true Dao (the Way); this Dao stands higher than that of the Male True One. Beginners who have not yet attained accomplishment in the palaces may not take part in hearing its essentials, for Suling has set strict prohibitions upon this.

The Taiyi True Lord of the Mysterious Elixir Palace, surnamed Jue, named Guiying, courtesy name Huaxuan. His appearance is like that of a newborn infant; he sits upright amid a golden bed and jade curtains, clad in purple embroidered brocade robes, a flowing-fire bell at his waist, the seven stars of the Northern Dipper held in his left hand and the outline of the North Star grasped in his right, sitting alone in the Elixir Mysterious Palace.

After the Daoist completes visualization of the Three Ones, he should contemplate and invoke the Shangqing Central Yellow Taiyi True Lord, praying for long life and enduring vision. Next, lying at rest from the Taiyi Palace, he absorbs the clear Qi (vital energy) exhaled from the mouth of the Taiyi True Lord fifty times, then swallows saliva fifty times. When this is done, he recites the invocation in a low voice:

Taiyi Zhenhuang (a venerated Daoist deity), also known as Zhonghuang Zijun, has the personal name Guiying and the courtesy name Huaxuan. He sits on a golden bed within a jade tent, dressed in a purple embroidered brocade skirt with fire bells at his waist, able to slay evil and extinguish treachery. He holds the Jing (essence) and Qi (vital energy) of the stars, with the true light of the sun appearing above his head. Seated, he exhales breath for me to swallow and converses with me, causing me to sit together with him in the Xuandan (the Jing or elixir method employed in internal cultivation).

This allows one to refine and wash the seven po (a component of the human hun-po), harmonize and soften the three hun (the other component of the hun-po), so that the Shen (spirits) protect me and I may ascend as an immortal; so that the five viscera spontaneously generate vitality, restoring a pure white complexion and a youthful face, obtaining the Jing (scriptures) of Shangqing (the high heavenly realm of Daoism), and becoming a subordinate of the Siming Dijun (the deity who governs lifespan). All that is wished and sought can approach a hundred blessings. The ritual concludes here.

After fourteen years of cultivation, one can reach the Outline of the Seven Origins (a sacred place in the Daoist heavens) together with Taiyi. The passage “so that the Shen protect me ... approach a hundred blessings” may also be recited on its own. After eighteen years of cultivation, one may go to Shangqing to receive scriptures, wear Fulu (talismans and registers), and command eighteen jade youths and jade maidens. Anyone may practice this method, or may specialize in this Dao; it is not necessary to cultivate the Three Ones (the method of guarding the three spirits within the body).

The Taishang Taiji Dijun Zhenfu Baozhang was transmitted by the Taiwei Tiandijun to the Jinque Dijun.

The above are the true talismans of the Taiji (Supreme Ultimate) Dijun: six talismans of the Upper Origin, five of the Middle Origin, and five of the Lower Origin. The method of the Most High for summoning the Three Ones and protecting the bodily form is: on the first day of each of the eight solar terms—the Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—write the Fulu with cinnabar. At dawn, facing the wang direction of that day (the prevailing directional position), ingest one talisman; then ingest one talisman each day in sequence, completing the sixteen talismans by the sixteenth day. Thereafter, at every other solar term, ingest the talismans in the same way. When ingesting the talismans, always face the wang direction, make two bows, and recite the incantation:

“The One True of the Upper Origin firmly guards the Niwan (the head); the One True of the Middle Origin stabilizes the Jianggong (the heart palace); the One True of the Lower Origin protects the Mingmen (between the waist and kidneys). The radiance of the Three Origins unites, preserving life and ensuring long endurance without decline; it summons the numinous Qi, causing it to descend naturally.”

After reciting, again face the wang direction, make two bows, and chant the incantation:

The True One of the Upper Prime guards and stabilizes the Niwan (the cultivation site at the center of the head); the True One of the Middle Prime settles the Jianggong (the region of the heart); the True One of the Lower Prime protects the Mingmen (the site connected with the root of life). When the Qi (vital energy) of the Three Primes gathers together and shines forth, one can preserve life and endure long, attracting numinous Qi that descends of itself. By transforming the physical form and refining the body, the bones become immortal bones and the hair turns into a feathered robe; one soars aloft and wanders through the Imperial Dawn (an immortal realm of the heavens).

Then write a fulu (talisman) in cinnabar, place it in a brocade pouch, and wear it upon the head, taking care that it not come into contact with anything unclean. After wearing the talisman for five years, one can meet with the Zhenren (Perfected Ones); after nine years one can communicate with the Shen (spirits), perceive hidden and subtle matters, conceal one’s form whether sitting or standing, and command the Liujia (spirit-generals in the service of Daoism). Heaven will bestow twelve jade lads and twelve jade maidens, and one will be able to ride the clouds and harness dragons, feasting and roaming in the Jade Palace.

The method of Guarding the One is the opening chapter of the true scripture personally written by the Imperial Lord of the Golden Portal of Highest Clarity (Shangqing); it is also the supreme Jade Way, the ford leading to the realm of the immortals, and the wondrous secret transmitted by the host of Perfected Ones. If you can guard the One, the One will also guard you; if you can see the One, the One will also appear to you. The One is established by relying on the human body, and the body depends on the One in order to live. Keep it constantly in mind, never letting it go whether waking or sleeping, and there is hope of long life.