《上清紫精君皇初紫灵道君洞房上经》

Lie at ease beneath the splendid stars and rest amid the Nine Jing (essences). Gather the hun and po souls above and refine and nourish the Five Shen (spirits) with true Qi (vital energy). Thus one may wander freely in the clear and numinous realms of the eight directions and have one’s name recorded in the mysterious heavenly books. The Supreme Great Lord recites as follows:

Ascend the purple heavenly gates and gaze upon the morning stars of the eight directions. Expand the Cinnabar Palace and summon the luminous spirits. Journey through the realms of the Nine Qi and dance with the celestial immortals. Use the azure heavens as a kerchief and chant the Great Calendar (Record of the Seven Sages). Wear the Huoluo Fulu (talisman) and recite the Numinous Register (Jade Emperor Scripture). Summon the flying dragons and tread upon the dual whites. Expand the Purple Youth and turn the two reds. Store the Great Simplicity and conceal oneself in the Flowery Jade.

This is the method of the Purple Essence Lord for attracting the Five Shen (spirits).

In cultivation, one typically visualizes at dawn when the birds begin to sing the azure Qi of the east rising from the sun and filling the Niwan Palace of the head (the upper Dantian [energy center] in the brain according to Daoism). Two strands of azure smoke rise from the Niwan Palace and emerge from the eyes, swirling thickly before transforming into two youths. These youths wear azure clothing from head to foot and resemble infants just learning to walk. The youth of the left eye is named Feiling, and the youth of the right eye is named Chenying. Visualize them emerging from the Niwan Palace through the two eyes, appearing clearly yet as if faintly seen. After a moment, knock the teeth nine times, swallow the saliva nine times, and softly intone the prayer:

The Five Numina of the East, the sunlight is bright and azure; they enter the Niwan Palace in the early morning, refine and nourish the brain marrow, and make the bodily form precious. Transformation on the left, manifestation on the right, grant me the name of one who has attained the Dao (the Way), that I may have audience with the Great Simplicity of Purple Clarity.

When the prayer is finished, concentrate on remembering the names of the two youths; it is said that then no disasters can disturb one. If practiced over a long period of eighteen years, one may ascend to heaven. Visualize the two youths coming out from the eyes so that the azure Qi suddenly generates them. Have them stand apart on left and right, each exhaling azure Qi that infuses and surrounds the entire body, allowing the azure Qi to penetrate both interior and exterior.

At noon, after eighteen years of cultivation, one may ascend to heaven. Visualize two youths emerging from the eyes, causing the cyan Qi (vital energy) to suddenly transform and generate them. The two youths stand beside me, each exhaling cyan Qi that infuses and encircles the entire body, penetrating both inside and outside.

At noon, slightly close the eyes and clench both fists tightly. Visualize two streams of red Qi from the sun entering the clenched fists. After a moment, the red Qi suddenly transforms into two youths in red clothing, each standing on one hand, resembling infants who have just learned to walk. They stand to my left and right, attending to my daily affairs. The youth on the left hand is the Siming (Director of Destinies) spirit of the sun, named Jiesheng; the youth on the right hand is the Taojun (Peach Lord) of the sun, named Fangying. Both youths exhale red Qi, which enters my mouth, rushes upward to the Niwan (the inner landscape site at the center of the head), and spreads downward throughout the body, rendering the interior and exterior of the body brilliantly translucent like firelight. After visualizing for a short while, softly recite this prayer:

“The authentic reality of the sun, the red numina conveying smoke, the jade numina transforming into life, becoming close to me; Jiesheng and Fangying are the spirits of the sun, who regulate my hun and po souls, protect my physical form, and extend my lifespan by hundreds of millions of millennia. May my entire body unite with the sunlight and ascend as a high immortal.”

The ritual is complete. Those who can frequently practice this cultivation and remember these divine names will be able to ascend to heaven rapidly, in the time of sitting or standing.

At dusk, sit upright with eyes slightly closed, and visualize two streams of white Qi from the moon entering directly into the soles of both feet and gathering in the heart. After a while, a white dragon is generated from each sole, standing separately to my left and right. The dragon on the left is named Biao Jing, and the one on the right is named Xu Ting. The two dragons together exhale white smoke, which enters my two nostrils and reaches the lungs. Visualize a youth in white clothing in the lungs, emerging from the right nostril and standing to my right; he is named the Suming Tongzi (Pure Bright Youth), resembling an infant who has just learned to walk. After a moment, visualize carefully so that the image is clear yet appears faintly visible. Then click the teeth seven times, swallow saliva seven times, and softly recite this prayer:

The Jade Emperor (Yuhuang Dadi) arrives riding swift clouds of Qi (vital energy). Two divine dragons descend at dawn, enter my two feet, and generate a child of distinct bodily form. He revolves leftward and coils rightward, harmonizing and gathering the six Qi, nourishing the Shen (spirit) of the five viscera; bearing me upon his back he flies upward, causing me to become a Precious Immortal of Taisu.

During cultivation one should persevere constantly. When affairs are conducted with stability, without haste one can nonetheless achieve rapid results. The child of the left eye is named Feiling, the child of the right eye is named Chenying, the child of the left hand is named Jiesheng, the child of the right hand is named Fangying, and the child of the lungs is named Suming—these are the names of the five Shen. Cause the five Shen to ride those two swift divine dragons, continuously exhaling Qi to infuse the self. One must not be negligent in practice; persist for eighteen years and Taisu will send Yubaogong down to receive one. The practitioner then rides the sunlight and drives the dawn Qi, reaching directly the immortal realm of Ziqing.

In visualization, one should visualize Suming standing on one's right, exhaling white smoke from the mouth so that the vapor pervades the face. One should concentrate in silence, focusing the Shen in visualization without mixing in miscellaneous thoughts. Visualization should be performed with the eyes closed, opening them only after completion. In daily practice constantly visualize the five Shen and the two divine dragons at one's left and right, infusing Qi into oneself without interruption.

On the eight festival days (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice, and other solar-term days) do not mix with others; do not lend clothing or headcloths to others, and do not share carriages or horses. These practices are to concentrate in purity and stillness, preserve inner resonance, and focus the intention in pursuit of the mysterious. Only then can one ride a purple carriage, travel through empty space, and ascend to heaven upon swift Qi.

Becoming an immortal begins with cultivating the heart-mind; when the intention is sincere one can become an immortal. Seeking the Dao (the Way) requires inner cultivation; when the inner heart is secluded and still, the Dao arrives. Cultivating authenticity values purity and stillness; only by attaining profound quietude can one unite with the true Dao. The spirits require resonance; when resonance accumulates deeply one attains spiritual efficacy. If one can constantly maintain these, one draws ever closer to immortality.

If the inner heart is competitive and the thoughts of Shen are disturbed, even if the body is harmonized it cannot be concentrated. Whether in action or seated stillness one dissipates Jing (essence) and Shen, and the ears and eyes greedily seek wide hearing and seeing, then even after years of seeking the Great Dao one will only feel the Great Dao growing ever more distant.

[Scripture of the Twenty-Four Shen Returning to the Origin of the Taiwei Dijun]

The Taiwei Dijun and Taiyi (the spirit who governs the generation of all things) shape the bodily form. The inner Shen of Ziyuan and the twenty-four true Shen, mixing primordial Qi and transforming into being, are all superior numinous essences of the Jade Immortals. They cause what has coagulated in the embryonic womb to disperse and dissolve, remove obstructions, and open the original source of life.

The twenty-four knots (the passes where Qi (vital energy) condenses within the body) must be presided over by twenty-four deities before they can be untied. If the practitioner cultivates and visualizes the names of these deities, they can garrison the entire body and preserve primordial Jing (essence). To untie the knots, one should first recite an incantation in order to open the passes.

These deities are the mysterious roots formed through the transformation of Qi, and they are also the true Shen (spirits) that constitute the physical form. They circulate and guide the clouds and mists, bringing the true Qi of life; each can summon jade brushes and dragon chariots, with a thousand carriages and ten thousand riders arrayed in procession. If the practitioner can unite with them as one, they may ascend into the heavenly realm in broad daylight. This is the method of the twenty-four deities of the Supreme Perfected One, who guard and preserve the mysterious, protect the primordial Qi, and enable the Emperor Lord to ride the wind swiftly and ascend into Highest Clarity.

In daily practice one should stabilize the body and quiet the mind and Shen, making the breath regular and the form relaxed; close the eyes to visualize inwardly, forget the body, and concentrate on the deities. Burn incense, wash and purify the body, visualize the deities and guard the true Qi, as if the deities appear three times, enveloping the whole body in clear and bright mysterious light. After eighteen years of such cultivation, the Supreme One will command the Taiwei Emperor Lord and the Taiyi Five Shen to generate the Mixed Spiritual Dao Lord through transformation, and will dispatch twenty-four Perfected Ones leading a thousand carriages and ten thousand riders, riding the wind and treading the clouds, rising with the breath, so that the practitioner ascends to heaven in broad daylight.

When cultivating and visualizing the deities, do not associate with those who are incompatible; dwell in a secluded inner chamber, avoiding miscellaneous affairs. Gather the Shen as if soaring through the air, visualize with the heart and observe with the eyes, subtly holding to emptiness and stillness. In this way, quieting the mind and Shen and securing the form, one can be free from all manner of harm, causing a hundred ghosts to flee and a thousand demons not to invade, dispelling disasters and scattering misfortunes, with inexhaustible blessings and felicity.

First knock the teeth twenty-four times, then visualize. The brain Shen is named Juewuzi, style Daodu; its form is one cun and one fen in length and pure white in color. The hair Shen is named Xuanwenhua, style Daoheng; its form is two cun and one fen in length and mysterious black in color. The skin Shen is named Tongzhongzhong, style Daolian; its form is one cun and five fen in length and yellow in color. The eye Shen is named Lingjiansheng, style Daotong; its form is three cun in length and clothed in five-colored garments.

The Shen (spirit) at the junction of the crown of the head and the neck is named Lingmogai, styled Daozhou, five cun in height with white skin. The Shen on both sides of the spine are named Yilifu, styled Daozhu, three and a half cun in height and clothed in plain garments the color of white jade. The Shen within the nose is named Zhonglongyu, styled Daowei, two cun and five fen in height, wearing garments of green, white, and yellow. The Shen of the tongue is named Shiliangzhi, styled Daoqi, seven cun in height and entirely of a vivid red hue.

These are the names of the Shen among the Eight Jing Spirit Children of the upper body (the inner-body deities visualized in Daoist visualization practices). In cultivation one first visualizes these Shen, imagining them all as infants that appear faintly throughout the body, each dwelling securely in its proper place. When the visualization is finished, knock the teeth eight times, swallow the saliva eight times, and then recite in a low voice the following incantation:

“Eight Shen of the Upper Jing, Sovereign Lord and Mysterious Mother, the five Shen each manifest and unite to enter my body; causing my physical form to conceal itself and transform, circulating in accordance with the True Dao. A thousand chariots and ten thousand riders ascend together to the Imperial Dawn; Baiyuan and Wuying nourish Taibin by means of the Dao; the eight numina protect the body while jade blossoms enclose cloudy vapors. In a trance of Shen-thought one wanders a thousand circuits and proceeds directly to the Gate of the Sun.”

At the beginning of visualization first call the names of the Shen three times in succession. After the incantation is recited, call the names three times once more. As soon as the voice of invocation issues forth, the three sections of the body respond in unison.

Every day at dawn, noon, and midnight one must in sequence visualize, recite the incantation, and invoke the twenty-four Shen according to the method given above.

The Gaoshang Baoshen Mingke Jing records that there are three methods of knocking the teeth. Knocking the left teeth of the upper and lower jaws together is called “knocking the Heavenly Bell”; knocking the right teeth of the upper and lower jaws together is called “striking the Heavenly Chime”; knocking the upper and lower teeth in the center against each other is called “sounding the Heavenly Drum.”

If one suddenly encounters danger or inauspicious events, one should knock the Heavenly Bell thirty times. When traveling through mountain forests, if one wishes to drive away evil influences and overawe the mountain deities, one should knock the Heavenly Chime. When visualizing the Shen (spirits), contemplating the Great Dao (the Way), or hoping to commune with the Zhenren and summon the spirits, one should knock the Heavenly Drum. Although all are called knocking the teeth, in actual practice there are distinctions of left and right as well as upper and lower positions. Therefore the Jing (scripture) says that the inauspicious and evil fear the sound of the Heavenly Bell, the mountain gods dread the resonance of the Heavenly Chime, and to summon the spirits one uses the sound of the Heavenly Drum to compose their minds.

The sound of knocking the teeth should accord with the rhythms of the musical tones such as gong and shang; even subtle sounds can elicit a response in the inner mind. It must not be chaotic or coarse, nor performed merely by chance. All practices of cultivating the Dao and performing rituals should follow the corresponding methods: each way of knocking the teeth has its proper form, and the sounds of the bell, the chime, and the drum each have their distinctions. Therefore the regulations of Daoist liturgical methods cannot be disordered, nor can the techniques be mixed. Disorder leads to confusion and error; mixing invites censure and calamity. This is not because there is no connecting principle in the unseen, but because the practitioner has not followed the proper sequence in practice. That cultivation of the Dao fails to succeed and that liturgies fail to take effect is often because the methods of seeking the true have not followed the correct path.

If there are no other special invocations, and one merely wishes to eliminate inauspiciousness, one may knock the Heavenly Bell twenty times. If one is performing according to a particular liturgical method, then knock the teeth the number of times stipulated in the Jing; it is not always necessary to knock thirty times.

The throat Shen is named Bailiufang, courtesy name Daotong, eight cun in height, clad in nine-colored garments. The lung Shen is named Sulingsheng, courtesy name Daoping, eight cun and one fen in height, entirely white. The heart Shen is named Huanyangchang, courtesy name Daoming, nine cun in height, red in color. The liver Shen is named Kaijuntong, courtesy name Daoqing, six cun in height, cyan in color. The gallbladder Shen is named Longdeju, courtesy name Daofang, three cun and six fen in height, of the three colors cyan, yellow, and green.

The spirit of the left kidney is named “Chunyuanzhi,” with the courtesy name “Daoqing.” He is three cun and seven fen in height, black in color, and constantly changing, appearing in the five colors of white, red, and others.

The spirit of the right kidney is named “Xiangta Wu,” with the courtesy name “Daoyu.” He is three cun and five fen in height, white in color, and at times also black.

The spleen spirit is named “Baoyuanquan,” with the courtesy name “Daoqian.” He is seven cun and three fen in height and purely yellow in color.

Next, visualize in sequence the eight spirits of the middle region of the body, imagining them all in the form of infants, as if they were within the body, each dwelling peacefully in their respective positions. When the visualization is complete, knock the teeth eight times, swallow the saliva eight times, and then softly recite the prayer:

“Eight spirits of the middle region, who have undergone four transformations and nine flying ascents; who refine and nourish the hun and po, rendering the body upright; whose luminous visages shine together with the sun and moon. May I journey together with the eight spirits and share their majesty, riding a thousand chariots and leading ten thousand horsemen, to ascend to Taiwei.”

The stomach spirit is named “Tonglaiyu,” with the courtesy name “Daozhan.” He is seven cun in height and yellow in color.

The spirit in the lower section of the intestines is named “Zhaotengkang,” with the courtesy name “Daohuan.” He is one cun and four fen in height and yellow-red in color.

The spirit in the large and small intestines is named “Pengsongliu,” with the courtesy name “Daochu.” He is two cun and one fen in height and red-yellow in color.

The spirit of the torso is named “Shouhoubo,” with the courtesy name “Daoxu.” He is nine cun and one fen in height and wears nine-colored garments.

The spirit of the chest and diaphragm is named “Guangyingzhai,” with the courtesy name “Daochong.” He is five cun in height and white in color.

The spirit of the two flanks is named “Pijiama,” with the courtesy name “Daocheng.” He is four cun and one fen in height and red-white in color.

The spirit of the left yin and left yang is named “Fuliqi,” with the courtesy name “Daogui.” He is two cun and two fen in height, with colors of green, yellow, and white. Men visualize him as the spirit of left yang, while women visualize him as the spirit of left yin.

The original text contains several repeated sentences as well as one incomplete phrase; the above has been interpreted and arranged according to the meaning of the passage.

The names of the right yang spirit and the right yin spirit are both “Baobiaoming,” with the courtesy name “Daosheng.” Their spiritual form is two cun and three fen in height, with colors of green, yellow, and white intermingled. When a man visualizes, he regards it as the right yang spirit; when a woman visualizes, she regards it as the right yin spirit.

One then visualizes the eight jing spirit-children of the lower body (the eight spirits that guard the body), remembering their names and imagining them all in the likeness of infants, faintly appearing within the body and each dwelling in their corresponding positions. After the visualization is complete, knock the teeth eight times, swallow saliva eight times, and then recite softly: “Eight spirits of the lower jing, scatter form and transform into numina, purple mist densely arises, containing the origin and guarding Jing (essence), Taiyi the Primordial Father, the Imperial Lord stands forth in birth, the seven splendors illuminate the registers, Siming records life, hun and po thereby at peace, the five splendors nurture brightness, a thousand chariots and ten thousand riders join together with me, first creating Taisu, then bowing to Shangqing.”

Next visualize the Dao-One inner spirit named “Zhuwuma,” courtesy name “Daojisheng.” Its spiritual form is two cun and two fen in height and purple in color. When a man visualizes, he calls it the “Dao-One inner spirit”; when a woman visualizes, she calls it the “Zhenyuan Zhongling.”

This is the secluded spirit in the deepest recesses of the body, and also the superior spirit that guards the central pivot of body and mind. Visualize it once more, causing it to appear in infant form and sit peacefully in its own position. After the visualization is complete, knock the teeth thirty times, swallow saliva twenty-four times, and then recite softly: “Mysterious superior inner true one, nourish the form and attend the dawn, gather the knots and hold the net, nine measures and eight revolutions, Dipper stars inwardly mysterious, palaces and lodges arrayed ninefold, the Imperial Lord unites in prosperity, nine paths and seven swallows, emit fluid and take in Jing, harmoniously irrigate the host of spirits, the five viscera generate splendor, reverse old age to a youthful countenance, a thousand chariots and ten thousand riders ascend to heaven with me, go up to court at the Grand Stairs, and bow high to the Jade Dawn.”

The “precious name” of the body and its corresponding inner characters constitute the transforming and generating Shen (spirit). Without knowing this name, the immortal Dao cannot be accomplished. If on the day of untying the body’s knots one does not first invoke this name, the knots cannot be undone; if the knots remain undone, the three hun fall into disharmony, the Qi (vital energy) of the upper origin suffers internal damage, the Five Elders lose their brightness, and the Imperial Lord grows distant. When a man visualizes, he regards it as a boy spirit; when a woman visualizes, she regards it as a girl spirit, yet both use the same name.

The practice of xiucun (visualization to stabilize the mind-spirit and commune with the deities) of the twenty-four body Shen (spirits) is ordinarily performed at midnight. One first removes the pillow and lies flat. If this is done, the three hun souls (the soul-spirits of the human body in Daoism) lose their ease, the Upper Origin (the Shen-Qi of the upper body) is also harmed, the Five Elders (the deities of the five directions) lose their radiance, and the Imperial Lord (the honored deity designated in the Jing, or scripture) is thereby treated with neglect.

When a man visualizes, he should imagine these body Shen in the form of youths; when a woman visualizes, she imagines them in female form. The names used for both images are the same.

When practicing xiucun of the twenty-four Shen, one ordinarily removes the pillow and lies flat at midnight, both hands grasping firmly (holding the thumbs inside the palms and wrapping them with the remaining four fingers), allowing the body to relax with the breath even and faint. Visualize the Shen within one’s own body, concentrating intently upon the Imperial Lord so that he appears to sit securely upon his divine throne, then close the eyes and turn the gaze inward. If one is unable to accomplish this, first burn incense, sit upright with eyes closed, rest the firmly grasping hands upon the knees, concentrate on visualizing the host of Shen, and then offer prayers according to the ritual. When practicing xiucun of the Shen at dawn and at noon, one should sit upright and not allow others to observe; the entire process is performed with eyes closed in inward visualization.

On the first day of each month at midnight, after the xiucun is complete, further visualize a mass of white Qi (vital energy) the size of a hen’s egg appearing within both eyes and suspended before one’s face. Presently the white Qi transforms into two luminous mirrors, each nine chi in diameter, which shine from front and rear upon the twenty-four Shen of the entire body, causing them to appear clearly and distinctly. After a short time, silently recite within the heart:

“Great Luminous Precious Mirrors, dividing forms and dispersing transformations, you illuminate and make manifest the primordial Shen, subdue and drive back the myriad demons; cause me to fly upward to Shangqing, to don cloud-kerchiefs and silken robes, to command a thousand numina, to seal the mountain peaks and summon the river gods. Illuminate the twenty-four Shen of my whole body and render them clear and distinct.”

When the prayer is finished, perform this once every five days. This is what is termed reviewing the inner Jing (essence) and inspecting and gathering the five Shen (examining and collecting the Jing-Qi and Shen within the body). One who constantly cultivates in this manner will encounter no calamities and will be able to ascend to the rank of a high immortal.

The Dao (the Way) of Brushing the Youths is the method that enables one to see clearly the Imperial Lord, the five Shen, and the twenty-four Shen. Ordinarily one selects a gengwu day within a jiazi ten-day period, takes one dou of clear water at noon, casts one zhu of true cinnabar (the elixir or cinnabar employed in Daoist ritual) into the water and stirs it, making twenty-one circles to the left while offering this prayer:

“Mysterious and wondrous flowing water together with vermilion cinnabar Jing, generate luminosity and enter into luminosity; may all the Shen within my body come forth and manifest their forms, that I may see through ten thousand li and communicate with the Nine Numina; may the Imperial Lord shine upon this youthful body and grant me superior Jing-Qi.”

After reciting the incantation, face east and wash the eyes with water fourteen times. Doing this constantly enables one to see the myriad Shen (spirits) clearly. When reciting the incantation the voice should be light and subtle; when washing the eyes the water should be oriented toward the monthly establishment of that day (the direction determined by the earthly branch that records the month), and one should always face east.

The Supreme Perfected One, in the Inner Chamber (the palatial chamber within the body for storing Shen), summons the Five Stars (the stellar bodies of the five directions), registers the name-lists of the flying immortals in the Six Harmonies (above, below, and the four directions), causing them to conceal themselves in the secret Dao (the Way) and thereby connecting with the Primordial Lord of the Southern Pole and the myriad Shen. When reciting the incantation the voice should be light and subtle; when washing the eyes the water should be oriented toward the monthly establishment of that day, and one should always face east.

The Supreme Perfected One summons the Five Stars in the Inner Chamber, registers the flying immortals in the Six Harmonies, and causes them to conceal themselves in the secret Dao. The Primordial Lord of the Southern Pole transmits the precious secrets of the Jade Jing (scripture).

At midnight, in a quiet and still environment, one may sit or lie down. Stabilize the body, still the mind, relax the breathing, attune the Shen, close the eyes slightly, and visualize inwardly.

First visualize the Western Tai Bai Star (Venus), located above the two eyebrows and called the “Jade Pendant Purple Palace.” From one cun above the eyebrows, then one cun inward, lies the Jade Pendant Purple Palace. On Yang days (odd-numbered days) visualize the star above the left eyebrow; on Yin days (even-numbered days) visualize it above the right eyebrow.

Next visualize the Northern Chen Star (Mercury), located in the Mysterious Palace of the Imperial Homeland at the Center of Heaven. From the bridge of the nose upward to a point five fen at the hairline, then one cun inward, lies the Mysterious Palace of the Imperial Homeland.

Then visualize the Eastern Wood Star (Jupiter), located at the Vermilion Terrace of the Cavern Pass. The Vermilion Terrace of the Cavern Pass is one cun behind the outer canthus of the eye, then one cun inward. On Yang days visualize the star behind the left eye; on Yin days visualize it behind the right eye.

Next visualize the Southern Yinghuo Star (Mars), located in the Flowery Chamber of the Jade Gate. The Flowery Chamber of the Jade Gate is at the inner canthi of the two eyes (the corners near the bridge of the nose), five fen inward. On Yang days visualize it at the inner canthus of the left eye; on Yin days visualize it at the inner canthus of the right eye.

Then visualize the Central Zhen Star (Saturn), located in the Long Valley of the Yellow Chamber of the Golden Coffer. The Long Valley of the Yellow Chamber of the Golden Coffer is in the center of the philtrum below the nose, two fen inward, the star seeming to hang suspended above.

Once the visualization is complete, it is as though one sees the five stars each in their positions; cause them to emit radiance and release five-colored cloudy Qi (vital energy) that courses through the entire body, illuminating interior and exterior. One should feel as if warm stellar Jing (essence)-Qi enters the body.

Then knock the teeth twenty-five times, swallow the saliva twenty-five times, and softly recite the incantation:

In the lofty purple heavenly palaces (the gates of the celestial realm), visualize the Imperial Lord appearing. The Qi (vital energy) of Taiyi (the primordial Qi that unifies and governs all things) intermingles and converges, forming the gate of the Purple Chamber. Brilliant light shines within the gate; this is the Three Origins (the primordial Qi constituting the various levels of heaven, earth, and humanity). The Three Origins condense into Jing (essence) Qi, within which five Shen (spirits) appear. The precious light of the Shen spreads and illuminates, its radiance bursting out beyond the gate; the Jing Qi continually condenses and transforms, generating an old man.

The old man wears a plain-colored headscarf, his face clear and bright, draped in a green cape and clad in a crimson skirt; flowing bells are tied on his right, and a tiger-patterned ornament is worn on his left. He holds the Heavenly Net (the symbol of celestial order), waving it to scatter sharp rays that set the stars in motion; he treads upon the Floral Canopy (the ceremonial umbrella of the heavenly retinue), exhaling radiance to refine and nourish himself. May the three luminaries of sun, moon, and stars protect me, enabling me to attain the Dao (the Way) and become a realized being, to nourish the hun soul and subdue the po soul, and to ride the wind and ascend as an immortal.

After the visualization is complete, swallow the saliva three times and knock the teeth three times. If this method is practiced without interruption for fifteen years, the Southern Pole Elder, the Upper Perfected of Danling, will come riding a green cloud to welcome you; the Western Pole Elder, Suling Ziqi, will come riding a yellow wind-chariot to welcome you; the Northern Pole Elder, the Mysterious Upper Immortal Sovereign, will come riding a black luminous dragon to welcome you; the Eastern Pole Elder, Young Lord Fuyang, will come riding a cyan carriage to welcome you; the Central Origin Elder, the Upper Mysterious Child of the Center, will come riding the Canopy of Winding Dawn to welcome you. The five elders will gather together and jointly ascend into the Purple Vacuity (the distant heavenly realm).

The practice of this method must not be interrupted, and the visualization must be performed with concentrated sincerity. Avoid treading on filthy objects, do not mix with disorderly people, burn incense frequently, and bathe often. Those who violate these requirements will decline day by day; those who follow them will be able to fly and become immortals.

After completing the visualization of the stars, if there are still wishes, concentrate on the wish after the prayer and then speak it aloud.

When performing this visualization (cunsi), first visualize the five stars (five celestial bodies) occupying a single chamber, located three cun below the exact center of the crown of the head, in an area about one cun square. The stars are the size of pellets, their radiance illuminating the entire body. On the first and fifteenth days of each month, as well as on the seventh, ninth, thirteenth, seventeenth, twentieth, and twenty-fifth, at the hour of cockcrow, then visualize the images of the sun and moon, located in the Palace of the Soul Chamber and Six Harmonies (Hunfang Liuhe zhi Fu, a visualization site in the head).

The Palace of the Soul Chamber and Six Harmonies lies at the upper outer corners of both eyes, slightly tilted upward, as if suspended in empty space. When pressing and knocking the teeth, one can feel four places converging below; the site of activity is just beneath it. It extends one cun inward and is nine fen in circumference, and is named the Palace of the Soul Chamber and Six Harmonies. Visualize the sun on the left and the moon on the right, allowing the radiance of sun and moon to shine through and penetrate the body, so that they appear clearly settled in their original positions. Close the eyes and concentrate on the visualization, not allowing the images to dissipate.

After completing the visualization, knock the teeth six times, swallow the saliva in the mouth nine times, then softly recite the incantation:

“Great Brightness of the Numinous Dawn, nine degrees of dense azure, summoning rosy clouds and concealing radiance, irrigating and refining the five forms, palaces harnessing the Six Harmonies, seven spirits attuned and balanced, cause me to become a flying immortal, ascending to practice in Highest Clarity (Shangqing).”

According to the scripture, after fifteen years of practice, the Jade Emperor will send three unadorned jade youths to come and receive the practitioner, and will have the practitioner softly recite the same incantation.

One should also keep a rooster that crows at the proper time, letting it announce the dawn so as to maintain a regular daily routine. If one conceals the written chapters while practicing this method, the efficacy of the sun and moon illuminating one another will be lost. The Lady of the Southern Pole received this protective method from the High Perfected of the Most High; it is called the “Hidden Path of Dual Radiance Winged Form.”

The concluding phrase “Taishang Qiyuan Jiuchen Jing Dongfang Bajie Men Yuzi” (Jade Characters of the Eight Gates of Liberation of the Cavern Chamber in the Scripture of the Most High Seven Origins and Nine Chronograms) is the title of the scripture chapter or a related section heading.

The nine stars of the Northern Dipper are respectively the first, the Tai Star, whose Jing (essence) is named Xuanshu and whose Shen (spirit) is named Yangming; the second, the Yuan Star, whose Jing is named Beitai and whose Shen is named Yinjing; the third, the Zhen Star, whose Jing is named Jiuji and whose Shen is named Zhenren; the fourth, the Niu Star, whose Jing is named Xuangen and whose Shen is named Xuanming; the fifth, the Gang Star, whose Jing is named Tianping and whose Shen is named Danyuan; the sixth, the Ji Star, whose Jing is named Mingji and whose Shen is named Beiji; the seventh, the Guan Star, whose Jing is named Xuanyang and whose Shen is named Tianguan; the eighth, the Di Star, whose Jing is titled Gaoshang Yuhuangjun and whose Shen is named Bajing Lingyuanjun; and the ninth, the Zun Star, whose Jing is titled Taiwei Yudijun and whose Shen is named Taisu Qichen Yuanjun. These titles of the Dipper-star divine lords are collectively known as the “Nine Chen.”

The hun-po stars of the Northern Dipper encircle the Dipper stars from without and also wind around the Northern Dipper, while the Northern Dipper itself lies among these hun-po stars. The trajectories of the hun-po stars run on the outer periphery and do not appear in the form of the Northern Dipper, because hun and po wander and transform, unbound by any fixed physical shape.

When performing the pacing of the Dipper (the ritual of treading the guideline and walking the Dipper according to the star positions of the Northern Dipper), one must visualize in the mind and invoke the names of the seven hun: each time a black star is stepped upon, a hun name is called. If these names are not known, the ritual methods cannot be performed and the Dao (the Way) cannot be cultivated to completion.

The first hun-po star is situated between Yangming and Yinjing and is the leader of the hun and po of the Northern Dipper, named Tianshu Hunshen. Next one proceeds upward to the second star, named Tianxuan Hunshen. Then, moving in the Yangming direction in prograde sequence to the third star, it is named Tianji Pojing. Facing the fourth star at the location of Zhenren, it is named Tianquan Pojing. Next, facing the fifth star at the location of Danyuan, it is named Yuheng Poling. Then facing the sixth star at the location of Tianguan, it is named Kaiyang Poling. Finally one walks upward to stand opposite the seventh star at the location of Beiji, named Yaoguang Daming. The titles of these seven hun-po stars are collectively called the “Numinous Brightness of the Seven Origins.” In performing the steps, one visualizes in the mind the seven-star hun upon the black stars and invokes the corresponding names; this is known as “Feixian.”

The Taishang Yuzhen Yinyuan Neiguan (a Daoist inner-visualization cultivation method) is to be practiced on the Six Ding days, when the vital Qi (vital energy) is abundant. At that time the Qi of the heavenly origin is dispersed while the embryonic Qi coagulates and becomes firm. The seven Po (the seven kinds of spiritual activity in a person) report upward and the three Hun (the three souls of a person) record the faults. Transgressions are left as a legacy to seven generations of ancestors, and punishments accumulate within the Three Yin. A method for dissolving sins has therefore been established in order to resolve faults and culpability. Only those who cultivate this practice may be called seekers of immortality.

Ordinarily one performs it at midnight on the Dingmao day of the Jiazi ten-day period. Sit upright on the bed facing north, join the hands, and knock the teeth seven times. Then look upward while visualizing the seven stars of the Big Dipper so that they shine brightly in the north. After a while recite softly: “First Great Star, Mysterious Pivot of Yang Brightness, Heavenly Pivot Soul-Spirit Upper Mysterious Lord.” Invoke the name seven times. Next recite: “May, after the teeth have been knocked seven times, one look up and visualize the seven stars, causing them to shine brilliantly in the north. After a considerable time, softly pray: First Great Star, Mysterious Pivot of Yang Brightness, Heavenly Pivot Soul-Spirit Upper Mysterious Lord. Invoke seven times, then pray again: May I obtain the elimination of all yang sins and yang faults from my seven generations down to my own person, causing them all to be dissolved; that wherever I turn it be as I wish, that all affairs accord with my heart; that I fly-step the Seven Origins, incline together with Heaven, that my name be inscribed in the Dipper’s dawn, and that my allotted span be extended by hundreds of millions.”

When the recitation is finished, visualize the Yangming Star flying from the Big Dipper, entering the mouth and proceeding directly to the heart. Then visualize the starlight illuminating both the interior and the exterior of the body, rendering everything perfectly clear and translucent, while concentrating the mind upon it. This is called “Jiechen Jieluo Neiying Shangdao.”

In the visualization one should see that one of the seven stars is missing, leaving only six hanging in the heavens. Then visualize the missing star flying toward one and suddenly entering the mouth, so that six stars still remain in the sky. All other procedures are carried out according to this method.

At midnight on the Dingchou day of the Jiaxu decade, sit upright on the sleeping couch facing north, with both hands joined. First knock the teeth seven times. Then raise the head and visualize the seven stars of the Northern Dipper, causing them to shine brightly in the north. After a little while, softly recite the invocation: “Second Primal Star, Upper Jade Lord of the Hun Shen (spirit) of Heavenly Rotation, Yin Jing (essence) of the Northern Terrace.” Call this name continuously seven times.

Still sitting upright facing north with hands joined, knock the teeth seven times again and visualize the seven stars of the Northern Dipper shining brightly in the north. After a moment, softly recite: “Second Primal Star, Upper Jade Lord of the Hun Shen of Heavenly Rotation, Yin Jing of the Northern Terrace.” Call this continuously seven times. Then recite further: “May the yin sins and yin transgressions I have accumulated from seven lifetimes past down to this present life all be eliminated; may the six Qi (vital energy) become full and abundant, and the four spirits empty, still, and at ease of themselves; may I fly among the Seven Primordials, have my name entered in the Jade Books, ascend to Purple Clarity, mount the mysterious and formless carriage, come and go smoothly and fittingly, and accord with the Heavenly Dao (the Way).” When the recitation is finished, visualize the Yin Jing Star flying from the Northern Dipper, entering the mouth and passing straight into the lungs, so that it can illuminate both interior and exterior and make the five viscera appear distinctly. When visualizing the star entering the mouth, one should feel its radiance scattering throughout the mouth; if a slight warmth is felt in the mouth, this is regarded as the verification that the stellar Jing has entered the body.

When practicing the way of visualizing the Seven Primordials and contemplating the Nine Dawn Stars, the bed and bedding used for sleep must not be shared with others, nor may clothing be worn in common. If a man and a woman sleep in the same bed, they will be entered in the sin registers of the Northern Mystery; if one violates the taboos of impurity and defilement, the resulting calamity will be recorded in the examination registers of three generations of ancestors. This particular taboo does not bind masters and disciples, nor fellow practitioners of the same school.

At midnight on the Dinghai day of the Jiashen decade, sit upright on the sleeping couch facing north, with both hands joined. Knock the teeth seven times, then raise the head and visualize the seven stars of the Northern Dipper, causing them to shine brightly in the north. After a little while, silently recite: “The Third True Star, Supreme Perfected of the Nine Extremes, Upper Origin Weifan.”

During the Jia Shen ten-day period, on the Ding Hai day at midnight, sit upright on the sleeping bed facing north with both hands joined and knock the teeth seven times. Then gaze upward and visualize the seven stars of the Northern Dipper (Beidou), causing them to shine brightly in the north. After a moment, recite in a low voice: “Third True Star, Nine Extremes Highest True Upper Origin Perfected Person, Heavenly Mechanism Po Essence Upper Plain Lord.” After calling this seven times, further pray: “May all capital offenses, faults, accumulated evil deeds and hidden sins committed from my seven generations of ancestors down to myself, as well as every transgression against the Three Officials of Heaven, Earth and Water (the Daoist divine offices governing the three realms of heaven, earth and water), be eliminated and dissipated. May my eyes become clear and penetrating so that I can discern the obscure and minute, fly through the Seven Origins (the celestial realm of the seven stars of the Northern Dipper), have my name inscribed in Highest Clarity (Shangqing), command the myriad Shen (spirits), ascend the Jade Court, ride the light and traverse the void, uniting with Heaven.” When the prayer is finished, visualize this Perfected Person flying from the Northern Dipper, entering through the mouth and proceeding directly into the liver, so that light illuminates the five viscera and they become transparent inside and out. Then face north and bow twice; after the bows, swallow saliva nine times. One may also simply perform the salute to the True Star inwardly.

During the Jia Wu ten-day period, on the Ding You day at midnight, sit upright on the bed in the sleeping chamber facing north, join both hands and knock the teeth seven times. Gaze upward and visualize the seven stars of the Northern Dipper, making them bright in the north. After a while, softly invoke: “Fourth Knot Star, Xuanji Mysterious Darkness Heavenly Authority Po Essence Upper Void Lord.” After calling this seven times, pray: “May all sins of ingratitude and lack of virtue, of unkindness and unfiliality, and of secretly committing evil, from my seven generations of ancestors down to myself, however numerous they may be, be dissipated. May I ingest and absorb Jing (essence) through cultivation, increasing day by day, fly and ascend to the Seven Origins, have my name recorded in the Great Mystery (Taixuan), take a place above the Jade Emperor, ride the rushing wind to soar to the Nine Heavens, command the Shen (spirits) and drive numinous beings, making myself constantly renewed like the sun and moon.” After the invocation, visualize the Mysterious Darkness star flying from the Northern Dipper into the mouth and directly into the spleen, with light thoroughly penetrating and illuminating the five viscera. Finally swallow saliva fourteen times (“two sevens,” that is, twice seven times).

On the dingwei day of the jiachen decade, at midnight, sit on the bed in the sleeping chamber facing north, join both hands, and knock the teeth seven times. Then gaze upward and visualize the seven stars of the Northern Dipper (Beidou), allowing their starlight to illuminate the five viscera. When this is complete, swallow saliva fourteen times.

On the dingwei day of the jiachen decade, at midnight, sit on the bed in the sleeping chamber facing north, join both hands, and knock the teeth seven times. Then gaze upward and visualize the seven stars of the Northern Dipper so that they appear brightly in the north. After a short while, softly recite the prayer: “Fifth Gang Star, Tianping, Danyuan, Yuheng, Poling Shangjun, Shangxuan Jiuhuangjun.” Invoke them seven times. Next pray: “May this eliminate on behalf of so-and-so all filthy sins from the seven generations down to so-and-so himself, whether inner or outer, together with all deeply concealed faults of surface and interior; may all the countless millions of sins recorded in the registers of the netherworld be wiped away. May the body become substantial and primordial Qi (yuanqi) abundant, the Yellow Court (Huangting, the visualization site in the middle of the body) rest securely at the center, be ranked with Grand Simplicity, ride the purple luminous scene to ascend into the Purple Palace, attended on the right by jade maidens and on the left by jade youths, the radiances of sun and moon reflecting one another, thereby attaining the station of a True King.” After the prayer, visualize the Danyuan star flying down from the Northern Dipper, entering the mouth and reaching straight into the stomach, causing brilliant light to shine thoroughly through it and to illuminate and clearly distinguish the five viscera. When this is complete, swallow saliva eighteen times.

Here “cunxiang” (visualization) in Daoist cultivation means using mental intention to contemplate stars, luminosity, or scenes within the body; “swallowing saliva” means ingesting the saliva gathered in the mouth.

On the ding-si day of the jia-yin ten-day period, at midnight, sit on the bed in the bedchamber facing north, join both hands, and first knock the teeth seven times. Then look upward and visualize the seven stars of the Big Dipper, causing them to shine brightly in the north. After a short while, reciting softly: “Sixth Recording Star Mingji, Northern Culmen Kaiyang, soul-spirit Highest True Elixir Sovereign of Vacuity Lord.” After calling the name seven times, pray as follows: “May the sins of harm, evil deeds, treachery, rebellion, disorder, and falsehood that I have committed from seven generations past until this present life be eliminated; may these sins be completely erased from the registers recorded in the palace of the Heavenly Emperor. May all illnesses be healed, the body’s Qi (vital energy) and breath become harmonious and unobstructed, my name registered on the Immortal Terrace and inscribed upon the Shangqing Golden Registers, that I may command the ten thousand spirits and fly amid the Nine Brightnesses.”

After the prayer is complete, visualize the North Star descending from the Big Dipper, passing through the body into the mouth and then entering the kidneys, making the light penetrating so that the five viscera can be clearly illuminated. Then swallow saliva fourteen times. On odd-numbered days, visualize it remaining in the left kidney; on even-numbered days, visualize it remaining in the right kidney.

This practice especially prohibits sexual intercourse. The scripture states that if one engages in such joining, the Most High will send down punishment upon the practitioner, the ancestors of three generations, and the parents; after death the person will become a lower ghost.

On the last night of each month, just as the following day is about to become the first of the lunar month, one should, before the rooster crows, face east while sitting on the bed in the bedroom, join both hands together, sit down evenly, and knock the teeth seven times. Then gaze upward and visualize the seven stars of the Northern Dipper (Beidou, the seven northern stars), allowing them to appear brightly on one’s left side.

Remain silent for a brief moment, then softly recite the prayer: “Seventh Pass Star, Xuanyang Heavenly Pass, Yaoguang Great Brightness Supreme Jade Emperor Dao Lord.” Invoke this seven times in succession. Next, offer this further prayer: “May I eliminate the secret sins accumulated since seven lifetimes ago, together with the remaining culpability from having incurred the Five Punishments (the five ancient forms of punishment). May the tens of millions of myriads of spirits within my body—those spirits recorded under the names of the ghost officials of the Northern Emperor (Beidi, the northern office that oversees ghost and spirit affairs)—all have their sin registers erased. May my Shen-Qi (spirit and vital energy) reach throughout the eight directions, so that even while sitting I can see distant things clearly, my ears can hear the most subtle sounds, and purple light issues from my eyes; may the merits I have cultivated be recorded in Taisu (the celestial archives spoken of in Daoism), enabling me to perceive the physical forms of ghosts and spirits, my name entered into Dixuan (the register of the Heavenly Emperor), my lifespan matching that of the sun and moon, and may I fly among the Seven Origins of the Northern Dipper (Beidou Qiyuan, the star deities corresponding to the seven stars of the Big Dipper) and dwell in peace in the Purple Court (Ziting, the heavenly palaces of Daoism).”

After the prayer is completed, visualize the Heavenly Pass star flying down from the Northern Dipper, entering straight into the mouth, then proceeding from the mouth to the pupils of the eyes, its radiance penetrating both eyes so that interior and exterior become bright, allowing one to visualize the five viscera and see them clearly. On yang days, visualize the star entering the left eye; on yin days, visualize it entering the pupil of the right eye. While performing this visualization, both eyes should be gently closed.

On the Six Jia days (a category of days reckoned by the Heavenly Stems and Earthly Branches), at the midnight hour when Qi (vital energy) arises, one may lie or sit upon the bed in the bedchamber, facing any direction. The hands are held in the grasping-firmly posture of Daoist cultivation (fingers clenched together), the breath is closed and the Shen (spirit) concentrated. After a while the teeth are knocked nine times, then one visualizes the nine stars of the Northern Dipper shining brightly above the head. Let their radiance blaze, the eighth and ninth stars standing in front of the Dipper’s handle with their lights reflecting one another.

At this moment reciting softly, invoke: “Eighth Imperial Star, High Superior Jade Emperor Spirit Eight-Scenes Primordial Lord; Ninth Honored Star, Grand Subtlety Jade Emperor Lord Spirit Grand Plain Seven-Dawn Primordial Lord.” Each of these two honorific titles is called nine times. Next invoke: “May all faults committed by me, so-and-so, from my nine generations of grandparents down to myself, whether great or small, including sins connected with mountains, rivers and water sources, be removed. All those thereby entered in the death registers, concealing evil deeds or harboring treachery and deceit, regardless of number, if already listed in the roster of the Ghost Emperor of Fengshan, or recorded among the various sins and capital offenses from the Northern Mother down to those I myself have committed, or entered in the black register of the Northern Upper Nine Origins Taiji (Supreme Ultimate) Zhenren, I earnestly request the Nine Origins Supreme Emperor Honored Jade Mysterious Lord to eliminate every one of them item by item. May I fly upon the Seven Paths, ascend to Yuqing, roam freely in the Great Nonbeing, be born riding the morning radiance, attend the banquet in the Northern Eight-Plain realm, shine in correspondence with sun and moon, have audience with the various True Consorts, and command the myriad spirits.”

When the invocation is finished, again visualize the Eighth Imperial Star and Ninth Honored Star flying down from the Northern Dipper into one’s Niwan Palace (the inner-landscape site at the center of the head) and the Purple Chamber. Let the starlight illuminate the Niwan Palace and shine upon the five viscera throughout the body, causing purple luminous Qi to penetrate both interior and exterior, filling the whole form with a vigorous flourishing appearance; maintain a hazy yet continuous visualization of this. Finally swallow the saliva in the mouth in three portions, nine swallows each time.

If the visualizations required on Six Jia days conflict with those to be performed on Six Ding days (another category of days reckoned by stems and branches), cultivate them separately in sequence; remaining items are handled in the same way, and the true method must be followed completely. After the visualization is finished, again swallow the saliva in three portions, nine swallows each time. At this point the Taishang method of “Returning to the Origin and Confessing Sins” is completed.

The Supreme On High (Taishang, an honorific for the highest Daoist deity) stored the Way of the Five Penetrations (Wutong zhi dao) as a treasure, sealing it within the jade caskets of the Five Sacred Mountains (Wuyue), and secretly placed the Way of Returning to the Origin (Huiyuan zhi dao) in the Palace of the Nine Dawn Stars (Jiuchen zhi gong). After accomplishing the Five Penetrations, one should still cultivate Returning to the Origin: the Five Penetrations are the beginning of the work, and Returning to the Origin is its completion.

Those who practice the Five Penetrations must first observe a three-day fast and then carry out the practice on the appointed days. Those who practice the Seven Origins Returning Way (Qiyuan Huidao, a method related to the Seven Origins and Returning to the Origin) abstain from meat and pungent foods, but need not observe additional fasting before or after the practice, because they have already fasted while cultivating the Five Penetrations. The days of the Five Penetrations are the days when the Supreme On High holds auspicious assemblies; the days of Returning to the Origin are the days of the Supreme On High’s renewal.

Without understanding the Way of the Five Penetrations, one cannot dissolve one’s transgressions; without understanding the Hidden Way of Returning to the Origin, one cannot have one’s name inscribed on the registers and submitted to the Upper Perfected (Shangzhen, the perfected immortals of the higher realms). On these days one should constantly contemplate auspicious matters and confess and repent of one’s own transgressions before the deities. This is what is meant by liberation from the bonds that constrain the physical form and the name-register. These methods must not be shown or transmitted to the immortals of the Nine Palaces (Jiugong).

All who practice the methods of the Cavern Chamber (Dongfang) and the Purple Chamber (Zifang), as well as those who visualize the Nine Origins and the Seven Origins, should, upon first waking, upon first lying down, and after finishing a meal, silently recite the following invocation:

“The five stars correspond with the Five Penetrations, and the Six Directions (Lihe, above and below and the four quarters) return to the Purple Chamber; the Hidden Way of Returning to the Origin opens through to the Seven Dawn Stars. He who bestowed my hun and po souls is the Mysterious Father (Xuanfu); the Father transforms and becomes spirit (Shen). She who bestowed my po soul is the Mysterious Mother (Xuanmu); the Mother transforms and gives birth to the body. He who governs my sinews and bones is the Young Lord (Gongzi); he who fills me with essence (Jing) and vital energy (Qi) is White Origin (Baiyuan). May I enjoy long life and enduring vision, and ascend in flight to the immortal realm.”

After reciting the invocation, do not let others hear the sound. This is a secret invocation of the Supreme On High, used to dispel deviant qi and concentrate the spirit, so that one will never become dull or weary throughout one’s entire life.

Thus ends the Shangqing Upper Scripture of the Cavern Chamber of the Purple Essence Lord, the August Beginning Purple Numinous Dao Lord (Shangqing Zijing Jun Huangchu Ziling Daojun Dongfang Shangjing).

Note: The small heading at the beginning of the chapter has been supplied from the Scripture of the Twenty-Four Spirits Returning to the Origin of the Taiwei Emperor Lord (Taiwei Dijun Ershisi Shen Huiyuan Jing); the words “he who governs my sinews and bones is the Young Lord, he who fills me with essence and vital energy is White Origin” have been supplied from the Jade Scripture Precious Instructions of the Shangqing Purple Subtlety Emperor Lord and the Southern Pole Primordial Lady (Shangqing Ziwei Dijun Nanji Yuanjun Yujing Baojue).