《上清紫微帝君南极元君玉经宝诀》

The Taiwei Dijun (the divine lord who governs the Taiwei heaven) is generated through the creative transformation of Taiyi. He is the inner Shen (spirit) within the Purple Origin, namely the twenty-four Zhenren (Perfected Ones). Formed from the transformation of blended Qi (vital energy), they preside over the Jing (essence) and Qi of the immortal realm, dissolve the knots and stagnation within the embryonic womb, remove obstructions, and open the original source of life.

The twenty-four nodes of the human body must each be presided over by one of these twenty-four Shen before they can be released. If the practitioner visualizes them and remembers their names, they will garrison the entire body and protect the primordial Jing (the essential Qi of the life source). When seeking to release the nodes, one must first invoke them; only then can the passes and orifices be opened.

These Purple Numina are the root of the knotted Qi and the true Shen that constitute the body. They circulate and guide the cloudy Qi, accompanying the arising of true Qi. Each can summon jade carriages and dragon steeds that array themselves by the thousands and tens of thousands, merging as one with the practitioner and assisting ascent to heaven in broad daylight. This is the method of the Taishang Zhenren for visualizing the mysterious Qi of the twenty-four Shen, guarding the original source, and ultimately ascending to Yuqing and rising on the wind.

In practice one should constantly keep the body stable, the mind quiet and concentrated, regulate the upright Qi evenly so that the form is harmonious, close the eyes and turn the gaze inward, forget bodily sensation, and concentrate on visualizing the Shen. Even while rinsing the mouth, keep the mind-Shen settled, visualize the Shen and hold the true Qi, faintly perceiving the Three Dawn (the sun, moon, and stars of the celestial realm in Daoist teaching) as bright and clear. This is the method of the Taishang Zhenren for visualizing the twenty-four Shen, guarding the original source, and finally ascending into Yuqing and flying up on the wind.

After eighteen years of continuous practice, the Most High will command the Taiwei Dijun and the Five Shen of Taiyi to transform into the Hunling Daojun and to assemble the twenty-four Zhenren. They will ride in a thousand carriages drawn by ten thousand steeds, treading the wind and traveling the clouds, breathing the rosy glow, and ascend into the heavens in broad daylight.

When practicing cunshen (spirit-retention) cultivation, do not associate with those who are incompatible. In a secluded and quiet room, avoid miscellaneous affairs, gather the spirit and condense the numinous Qi, visualize with the mind, and maintain xu jing (emptiness and stillness) in a subtle and profound manner, so that the hun and po souls are settled and the body is stable. This will prevent various calamities from encroaching, cause ghosts, demons, and evil spirits to retreat, and make disasters dissipate; the marvels of this practice are beyond complete description. Before cultivation, first knock the teeth twenty-four times, then begin visualization.

The Gaoshang Baoshu Shenming Kejing (Scripture of the Divine Codes of the Most High Precious Book) states that there are three methods of knocking the teeth: knocking the teeth on the left and right sides against each other is called “zhezhi tianzhong” (restraining the Heavenly Bell); knocking the teeth on the right side is called “zhenzhui tianqing” (vibrating the Heavenly Chime); knocking the upper and lower front teeth against each other is called “wuyan tiangu” (solemnly sounding the Heavenly Drum). If one suddenly encounters danger or inauspicious events, one can also respond by knocking the teeth: upon encountering fierce and evil matters, knock the “Heavenly Bell,” which is said to be able to halt ten kinds of afflictions; when passing through mountains and forests, needing to drive away evil influences or making announcements to majestic spirits, knock the “Heavenly Chime”; when practicing visualization, reciting the Dao, and wishing to communicate with zhenren (Perfected Ones) and summon spirits, knock the “Heavenly Drum.”

Knocking the teeth may all appear to be the same, yet in reality there are distinctions between left and right as well as upper and lower. The scripture holds that fierce evils fear the sound of the Heavenly Bell, mountain spirits are intimidated by the sound of the Heavenly Chime, and to summon spirits one must use the sound of the Heavenly Drum to solemnly order their domain. Here, “bell, chime, and drum” are terms used in Daoist cunsi (visualization) for different methods of knocking the teeth; they do not refer to actually striking musical instruments.

Mysterious and wondrous sounds have their own rhythms; subtle and hidden responses must be initiated from within the heart-mind, and cannot be achieved through deliberate forcing nor casually copied. All Daoist jing (scriptures) and cultivation methods should be followed in this way: the methods of knocking the teeth have their variations, and what the bell, chime, and drum refer to also differ. Therefore, the sequence of Daoist methods must not be mistaken, nor can the techniques be mixed; otherwise, this will result in confusion and damage. The transmission of Daoist methods is not without continuity, but if the practitioner lacks proper procedure, the order will be lost. Failure in cultivating the Dao and ineffectiveness of practices often occur because those seeking the true have not mastered the correct methods, have followed deviant paths, and thus committed many errors.

Knocking the “Heavenly Bell” thirty times alone, without additional invocations, is used to eliminate inauspiciousness. If one practices according to the described methods yet they prove ineffective, the scripture considers the reason to be that the seeker of the true has not obtained the correct methods, has taken the wrong path, and therefore has many faults.

Knocking the teeth thirty times means that when there is no other prayer, this method is practiced independently in order to drive away inauspiciousness. If one is performing a ritual according to the prescriptions of another Jing (scripture), then the teeth are knocked the number of times stated in that scripture; it is not necessary to knock thirty times.

The spirit of the brain is named Jueyuanzi, courtesy name Daodu; its form is one cun and one fen in length, and its color is pure white. The spirit of the hair is named Xuanwenhua, courtesy name Daoheng; its form is two cun and three fen in length, and its color is deep black. The spirit of the skin is named Tongzhongzhong, courtesy name Daolian; its form is one cun and five fen in length, and its color is yellow. The spirit of the eyes is named Lingjiansheng, courtesy name Daotong; its form is two cun and five fen in length, and it wears five-colored garments. The spirit of the nape marrow is named Lingmogai, courtesy name Daozhou; its form is five cun and three fen in length, and its color is white. The spirit of the spine is named Yilifu, courtesy name Daozhu; its form is three cun and five fen in length, and it wears garments as plain and pure as white jade. The spirit of the nose is named Zhonglongyu, courtesy name Daowei; its form is two cun and five fen in length, and it wears garments of green, yellow, and white. The spirit of the tongue is named Shiliangzhi, courtesy name Daoqi; its form is seven cun and three fen in length, and its color is white.

The names of the spine spirit Yilifu, the nose spirit Zhonglongyu, and the tongue spirit Shiliangzhi are recorded a second time in the original text; the latter passage states that the tongue spirit is seven cun in length and wears red garments.

The above are the names of the Eight Scenery Spirit-Children of the upper body. When performing visualization (cunxiang), one first recalls the names of these spirits and visualizes them as resembling infants, faintly appearing within the body, each dwelling in its corresponding location. After the visualization is complete, one knocks the teeth eight times, swallows the saliva eight times, and then softly recites the prayer: “May the eight spirits of the Upper Scenery enter together into my body. May the Emperor Lord, the Mysterious Mother, and the five spirits each manifest. Cause my entire body to transform in response, circulating and uniting with the True Dao (the Way). Mounted on a thousand carriages and ten thousand horsemen, we ascend together to the Imperial Dawn. Baiyuan and Wuying guide and nurture the Grand Guest; the eight numinous spirits guard the body, and Jade Floriate holds the vapor. In a trance, coming and going ten times, we arrive directly at the Solar Gate.”

When first beginning the visualization, one calls the names of the spirits three times. After the prayer is finished, one calls the names three times again; as soon as the sound is uttered, the upper, middle, and lower sections of the body respond together. Every day at the three periods of dawn, noon, and midnight, one visualizes the twenty-four spirits in sequence, employing the method of calling and praying as described above.

The spirit of the throat is named Bai Liufang, courtesy name Daotong. His form measures eight cun nine fen in length and is red in color. The spirit of the lungs is named Su Sanshi. Twenty-four spirits constantly dwell within the lungs; they should be visualized in sequence and the invocations recited according to the method described previously.

The spirit of the throat is named Bai Liufang, courtesy name Daotong. His form measures eight cun nine fen in length and is red in color. The spirit of the lungs is named Su Lingsheng, courtesy name Daoping. His form measures eight cun one fen in length and is entirely pure white. The spirit of the heart is named Huanyang Chang, courtesy name Daoming. His form measures nine cun in length and is red in color. The spirit of the liver is named Kaijuntong, courtesy name Daoqing. His form measures six cun in length and is green-blue in color. The spirit of the gallbladder is named Long Deju, courtesy name Daofang. His form measures three cun six fen in length, with mixed colors of cyan, yellow, and green. The spirit of the spleen is named Bao Yuanquan, courtesy name Daoqian. His form measures seven cun three fen in length and is yellow in color. The spirit of the left kidney is named Chun Yuanzhi, courtesy name Daoqing. His form measures three cun seven fen in length and is deep black in color; at times it transforms into white or red, the five colors remaining unfixed. The spirit of the right kidney is named Xiang Tawu, courtesy name Daoyu. His form measures three cun in length, and its color is sometimes white, sometimes black.

Next, visualize the eight jing-spirit infants of the central body (spirits who guard the body and are associated with inner-landscape visualization), remembering their names in sequence. Imagine them in the form of infants, faintly appearing within the body, each dwelling in its proper place. After completing the visualization, click the teeth eight times and swallow the saliva eight times. Clicking the teeth and swallowing saliva are common practices in Daoist visualization cultivation. Then recite softly: O eight spirits of the central region, transform and fly aloft, refine and nourish the hun and po, protect the body so that its radiance shines together with the sun and moon. The Imperial Lord unbinds my fetters, causing the constraints received in the womb to dissolve; I communicate upward with the Mysterious Mother, dispersing numinous Qi and manifesting power. May I travel together with the eight spirits, sharing one carriage and flying aloft side by side, riding a thousand chariots and ten thousand horsemen, together ascending to Taiwei (the heavenly star palace).

The spirit of the stomach is named Tong Laiyu, courtesy name Daozhan. His form measures seven cun in length and is yellow in color. The spirit of the intestines is named Zhao Tengkang, courtesy name Daohuan. His form measures two cun four fen in length and is yellow-red in color. The spirit within the large and small intestines is named Peng Songliu, courtesy name Daochu. His form measures two cun one fen in length and is red-yellow in color.

In the original text, passages such as “the throat spirit named Bai Liufang” and “the stomach spirit named Tong Laiyu” are repeated; the section on “the lung spirit named Su Sanshi” differs from the later record of the lung spirit’s name, courtesy name, and appearance, and is retained as it stands in the original.

The inner Shen of the torso (the spirit dwelling within the body) is named Shouhoubo, courtesy name Daoxu. Its form stands nine cun and one fen high and wears robes of nine colors. The Shen of the chest and diaphragm is named Guangyingzhai, courtesy name Daochong; it is five cun tall and white. The Shen of the two flanks is named Pijiama, courtesy name Daocheng, four cun and one fen in height, colored in intermingled red and white. The left Yin-Yang Shen is named Fuliqi, courtesy name Daogui, two cun and three fen high, displaying the three colors green, yellow, and white. When men visualize it they call it Left Yang; when women visualize it they call it Left Yin. The right Yin-Yang Shen is named Baobiaoming, courtesy name Daosheng, likewise two cun and three fen tall and of the same three colors. Men visualize it as Right Yang, women as Right Yin.

Next visualize the names and forms of the eight scenic spirit-youths of the lower body so that they appear like infants, as if manifesting inside the body, each dwelling in its proper place. When the visualization is complete, knock the teeth eight times, swallow saliva eight times, and recite softly: “Eight scenic Shen of the lower body, disperse your forms and transform into ling Qi, as dense purple clouds and smoke rise, containing and guarding the primordial Qi and Jing. The Taiyi Yuanfu and the Emperor Lord stand forth, the seven splendors illuminate the name registers, and Siming records the spirits. Hun and po are thereby settled; the five splendors nourish and emit radiance. A thousand chariots and ten thousand riders travel with me: first to Taisu, then to pay homage to Shangqing.”

Here “cunxiang” (visualization) is the Daoist inner-cultivation practice of contemplating the Shen within the body and concentrating intention on bodily sites; “knocking the teeth” and “swallowing saliva” mean lightly tapping the teeth and swallowing the mouth’s fluids the prescribed number of times.

Then visualize the inner Dao-One Shen named Dunwuma, courtesy name Daojisheng. It stands two cun and two fen high and is purple. When men visualize it they call it the inner Dao-One Shen; when women visualize it they call it the True Origin Central Ling. This is the hidden Shen at the deepest root of the body and also the superior ling that guards the middle region. Contemplate its form once more so that it sits like an infant in its appointed place. After visualization, knock the teeth thirty times, swallow saliva twenty-four times, and recite softly: “Xuan Shang Nei Zhen...”

The Jing breaks off at this point. In the original the passage on the eight scenic spirit-youths of the lower body and the following invocation appears a second time; the account above combines them according to their complete content.

The Mysterious Upper Inner True (the wondrous inner true Shen (spirit) within the body) nurtures the physical form and attends upon the morning light; it oversees the governing principles, traversing the nine measures and eight revolutions. Externally the stars are arrayed; internally the Nine Palaces are laid out. The Sovereign Lord and the various spirits unite in harmony and flourish. Through the nine pathways and seven swallowings, one expels saliva and takes in Jing (essence) and Qi (vital energy), blending and irrigating to nourish the host of spirits, causing the five viscera to emit radiance and reversing old age to restore youth. Numerous carriages and horses accompany me as I ascend to heaven; I proceed to the high ranks of the heavenly palace and respectfully bow to Yu Chen (a venerated Daoist deity).

The foregoing are the precious names and inner true characters of all the spirits of the body; they constitute the root of generating and transforming the Shen (spirit). Without knowledge of these names, the immortal Dao (the Way) cannot be achieved. If on the day of untying the knots (a Daoist cultivation or ritual practice of releasing physical and mental blockages) one has not first recited and invoked these names, the knots cannot be loosened. Should the knots remain unloosened, the Three Hun lose their ease, the Upper Origin (the seat of spirit-qi in the upper body) suffers internal depletion, the Five Elders (the spirits of the five viscera) lose their sight, and the Sovereign Lord likewise becomes distant. When a man practices visualization, he sees the spirit of a male child; when a woman practices visualization, she sees the spirit of a female child; the names of both are the same.

To visualize the twenty-four body spirits, one ordinarily removes the pillow at midnight, lies supine, performs grasping firmly (wogu: clasping the hands and gathering the spirit), relaxes the body, and allows the breath to become even and subtle. Imagine that all the body’s spirits are present, settle the thoughts, and visualize the Sovereign Lord as if occupying his proper place; close the eyes and observe inwardly. If any spirit positions are incomplete, one should burn incense, sit upright with eyes closed, grasp firmly with both hands resting on the knees, concentrate on the visualization, and recite the invocations according to the ritual. Visualization of the spirits at dawn and at midday should likewise be performed while sitting upright, without being seen by others; in each case, one gazes inward and visualizes just as the eyes are about to close.

On the midnight of the first day of each month, after completing the visualization of the various spirits, further imagine a ball of white Qi (vital energy) the size of a hen’s egg between the two eyes, suspended before the face. After a short while, it transforms into two bright mirrors, each nine cun in diameter, which illuminate from front and back the twenty-four body spirits throughout the entire body, causing them to appear distinctly. After some time, silently intone in the heart:

“Great Luminous Precious Mirror, dividing form and dispersing transformations, illuminating and revealing the primordial Shen (spirit), subduing and driving back the myriad demons.”

Later in the Jing (scripture), it again repeats “the flying upper bright mirror, nine cun in diameter, illuminating from front and back the twenty-four spirits of my entire body, causing them to be clearly discerned; after a good while, the heart intones,” which duplicates the previous content and appears to be a redundant interpolation.

The Great Bright Precious Mirror can differentiate physical forms and scatter transformations, illuminate and perceive the primordial Shen (spirit), and subdue all manner of demonic obstacles. It enables a person to fly up to the Upper Clarity (Shangqing, a high celestial realm in Daoism), wearing a cloud kerchief and gauze robes, commanding the myriad numina, sealing mountains and summoning rivers.

Once the above ritual has been completed, it is performed once every five days. This is what is meant by “covering and gathering the inner Jing (essence), inspecting and collecting the five Shen” (drawing in the Jing and Qi within the body, restraining and settling the spirits of the five viscera). With regular practice, disasters will not arise, and one may ascend to the rank of a high immortal.

The method of “Brushing the Youths” enables one to clearly see the five Shen of the Imperial Lord as well as the twenty-four Shen. Customarily, on the Gengwu day within a Jiazi decade, at high noon, one takes one sheng of clear water, casts one zhu of true elixir (a medicinal elixir refined in Daoist practice) into the water, and stirs it leftward twenty-one times while reciting this prayer:

“Mysterious and wondrous flowing water and vermilion fluids, radiating brightness through the eight directions; all the Shen within my body, come and manifest your forms; let me see through ten thousand li, reaching straight to the Nine Numina; the Imperial Lord shines upon the youths, granting me superior Jing and Qi (vital energy).”

When the prayer is finished, one faces east and washes the eyes with the water fourteen times. Practiced regularly, this allows one to see the myriad Shen with clarity. The prayer should be recited in a low voice, and the water should be oriented toward the “monthly establishment” (Yuejian, the direction determined according to the month).

Inner Record of the Divine Immortals of the Perfected of Grand Vacuity: Precious Instructions of the Supreme Perfected on Summoning the Five Chronograms, the Flying Hun, the Cavern Chamber, and Hidden Visualization of the Six Harmonies

The Supreme Perfected, within the Cavern Chamber (the inner palace in the practitioner’s body where one visualizes and maintains the Shen), summons the Five Chronograms (the stellar spirits of the five directions) and settles the flying hun-soul amid the Six Harmonies (heaven, earth, and the four quarters). This is the hidden cultivation method recorded in the Precious Instructions of the Jade Jing (scripture) of the Primordial Lady of the Southern Pole.

Precious Instructions for Hidden Visualization of the Six Harmonies in the Pure Chamber at Midnight

The hidden cultivation method whereby the Supreme Perfected summons the Five Chronograms in the Cavern Chamber and settles the flying hun-soul amid the Six Harmonies. This is recorded in the Precious Instructions of the Jade Jing of the Primordial Lady of the Southern Pole.

At midnight remain in stillness and quietude; sitting or lying down is equally acceptable. Stabilize the body, purify the mind and Shen (spirit), relax the breathing, and regulate the spirit until it is even. Close the eyes slightly and turn the gaze inward in visualization.

First visualize the Great White Star of the West (Taibai, that is Venus) situated above the two eyebrows on the face, the place known as the “Jade Pendants of the Purple Palace” (Yudang Zique). From a point one cun above the eyebrows, proceed perpendicularly inward one cun; this is the location. On odd-numbered days visualize it above the left eyebrow; on even-numbered days visualize it above the right eyebrow.

Next visualize the Chronogram Star of the North (Chenxing, Mercury) situated at the “Mysterious Palace of the Emperor’s Village in Heaven’s Center” (Tianzhong Dixiang Xuangong). This location is found by going upward from the bridge of the nose to a point five fen below the hairline, then perpendicularly inward one cun.

Then visualize the Wood Star of the East (Jupiter) situated at the “Vermilion Terrace of the Cavern Pass” (Dongguan Zhutai), namely one cun behind the eyes and then another cun inward. On odd-numbered days visualize it behind the left eye; on even-numbered days visualize it behind the right eye.

Next visualize the Sparkling Deluder of the South (Yinghuo, that is Mars) situated at the “Flowery Chamber of the Jade Gate” (Yumen Huafang). The scripture first states that this site lies five fen from the inner corners of the two eyes, then five fen farther inward; on odd-numbered days visualize it at the left inner canthus, on even-numbered days at the right. The original text here mentions “Yumen Huafang” in successive passages; an earlier statement also places it one cun behind the eyes and then one cun inward, distinguishing left and right according to Yin-Yang days.

Finally visualize the Stabilizing Star of the Center (Zhenxing, Saturn) situated at the “Long Valley of the Golden Casket and Yellow Chamber” (Jinkui Huangshi Changgu), that is, two fen inward from the exact center of the philtrum, the star appearing as if suspended there.

When the visualization is finished, it is as if one allows the five stars to take up residence each in its proper place, and one feels them emit radiance together with five-colored vapor that penetrates the entire body and illuminates it inside and out; it is as though the Jing (essence) and Qi (vital energy) of the stars enter the body.

Thereupon knock the teeth five times, swallow the saliva twenty-five times, and softly recite the invocation:

“High Purple Palace above, within one sees the Imperial Lord; Taiyi blends in unity, purple outer …”

The original text breaks off at this point; a section of the preceding material is also repeated at the end.

In the lofty Purple Palace (the palaces of the heavenly realm), visualize the Sovereign Lord appearing. The Qi (vital energy) of Taiyi mixes and condenses, forming the gate of the Purple Chamber. Inside the gate, light shines brilliantly; this is the Three Origins (the Qi of the upper, middle, and lower origins). The Three Origins condense Jing (essence) and Qi, thereby giving birth to five Shen (spirits). Precious radiance unfolds, emitting light to guard the dawn; Jing and Qi accumulate and transform, changing into an elder. He wears a white cap upon his head and is clad in a green cape and a deep crimson skirt; on his right he hangs flowing bells, and on his left he wears the Huben (a protective spirit-object). He holds the Heavenly Gang (a stellar ritual implement), radiating sharp brilliance as he flies across the stars; his feet tread the floral canopy, exhaling radiance to refine and nourish the body. The Three Luminaries (the heavenly lights of the sun, moon, and stars as described in Daoism) protect and sustain me, enabling me to attain the Dao (the Way) and become realized, to nourish the Po and subdue the Hun, and to ride the wind in flying ascent as an immortal.

After the visualization is complete, swallow saliva three times and knock the teeth three times. If one is able to practice this method persistently for fifteen years, the Southern Pole Elder, the Supreme Perfected of Danling, will come to receive one riding a green cloud chariot; the Western Pole Elder, Suyun Ziqi, will come riding a chariot of yellow cloud-Qi; the Northern Pole Elder, the Mysterious Supreme Immortal Sovereign, will come riding a mysterious-hued heavenly dragon; the Eastern Pole Elder, Young Lord Fuyang, will come riding a cyan chariot; the Central Origin Elder, the Central Supreme Mysterious One, will come riding the Canopy of the Twisting Dawn (a chariot canopy or ceremonial ensign). Once the five elders have assembled, they ascend together into the Purple Void (the immortal realm of the heavens).

Practice this method without interruption; during visualization, maintain single-minded sincerity. Avoid unclean places, do not associate with the mixed and ordinary, constantly burn incense, and bathe frequently. To violate these requirements is to decline; to follow them is to fly and ascend as an immortal. After visualizing the stars, if one has a wish, one may silently recite the desired prayer in the heart and then speak it aloud.

Visualize the five stars gathering together in one place, located about two cun below the neck; then visualize this spot as a square measuring one cun on each side. The five stars are the size of pellets, their radiance shining through the body both inside and out.

On the first, fifteenth, seventh, ninth, thirteenth, seventeenth, twentieth, and twenty-fifth days of each month, at the hour of the rooster’s crow, visualize the images of the sun and moon located in the Hunfang Liuhe. The Hunfang Liuhe lies at the outer corners of the eyes slightly above, where the flesh is faintly raised as if hanging empty and high. Press with the hands while knocking the teeth and listen to discern the Sihui below; the area of activity beneath it is the position indicated. Directly inward one cun, covering a range of about nine fen, this is called the Palace of the Hunfang Liuhe. Visualize the sun on the left and the moon on the right so that their light shines brilliantly and permeates the entire body, allowing the images of sun and moon to appear faintly in the corresponding places. Keep the eyes open and concentrate fully on the visualization without omission. When finished, knock the teeth seven times and recite softly:

“Great Bright Numinous Dawn, nine degrees of lush azure, summon the rosy glow, gather in the radiance, infuse and refine the form of the five viscera, let the palatial carriages dwell securely in the Liuhe, bring the seven Shen (spirits) into harmony and stability, make me a flying immortal, and let the hun-Shen ascend to Shangqing.”

According to the Jing (scripture), after fifteen years of this practice the Jade Emperor will send the Three Plain Palanquins (carriages ridden by immortals) to come and receive the practitioner. The cultivator should raise a rooster that crows at the proper hour so that it may announce the dawn and keep a regular time; concealing the records or practicing haphazardly will cause one to miss the moment of the sun and moon’s intermingling radiance.

The Lady of the Southern Pole received this method from the High Perfected of the Most High; it is called the Hidden and Stored Mysterious Way of Dual Scenes and Winged Forms. The Jing states that only those who truly possess immortal bones may hear this scripture.

The directions of worship and the divine Perfected are then given. Facing east, one pays homage to the Limitless Great Dao (the Way) of the Mysterious Origin of the Supreme Three Heavens of Taiqing together with the various Lords and Elders. Facing west, one pays homage to the Celestial Master (Tianshi), the Female Master, the Successor Master, and the Lineage Master, the Three Master Lords. Facing north, one pays homage to the Most High Lord Lao, the Lord of Taiyuan Shangyi, and the Most High Elder. Facing south, one pays homage to the Lord of Dao and De (Virtue/Power) and the Elder of Dao and De, the Lord of Myriad Emoluments and the Elder of Myriad Blessings, the Lord of Myriad Lives and the Elder of Myriad Lives.

The Jade Scripture and Precious Instructions of the Imperial Lord of the Purple Tenuity and the Primal Lady of the Southern Pole (Shangqing Ziwei Dijun Nanji Yuanjun Yujing Baojue) of the Shangqing tradition ends here.