《上清金阙帝君五斗三一图诀》

At midnight on the day of the spring equinox, rise and sit upright facing east. Close the eyes and visualize the Three Palaces and Three Ones within the body, the Three Ministers, and oneself—seven persons in all—with oneself seated in the center. Together they ride upon purple cloud Qi (vital energy) and ascend the Yangming Star of the Northern Dipper. The Yangming Star is the stellar deity on the eastern side of the Northern Dipper. Next visualize entering the star itself, sitting in its center, and swallowing the purple Qi thirty times. With long-term practice of this method one will come to see the Eastern Origin Highest Palace of the Yangming Star. Within the palace is a Blue-Mysterious Child who will bestow the True Light. When first beginning the visualization, first visualize a stream of purple Qi as thick as a bowstring beneath the Northern Dipper, pouring vertically downward from above to in front of oneself, and only then visualize the Three Ones.

Zhou Jun’s oral formula says: Visualize the seven persons standing side by side, the seven stars of the Northern Dipper covering their heads, ascending the Yangming Star together and arranged like a flock of wild geese, with oneself seated in the center. The so-called “kerchiefing the stars” means causing the Dipper’s bowl (the dipper-shaped portion formed by the first four stars of the Northern Dipper) to cover the head, with the handle pointing forward. When swallowing the purple Qi thirty times, visualize swallowing the purple Qi down. Then visualize the Three Ones and the Three Ministers swallowing at the same time as well. After this is finished, next visualize the seven persons descending from the purple Qi along the previously visualized direction and returning to the Three Palaces within one’s own body. After a short while, silently recite in the mind:

O three honored Highest Perfected Ones, lofty Shen (spirits) of the Great Mystery! Yangming governs spring, and the myriad children open the gate for me; Danyuan governs summer, and the vermilion Qi merges with the clouds and mist; Yinjing governs autumn, and heavenly majesty arrays itself like the six armies; the Northern Culmen governs winter, and all manner of evil influences and treachery are blocked. The Five Earths, Geng and Ren, Wu and Ji, together constitute the Heavenly Pass; whatever is destroyed, cause it to perish; wherever I turn, there is no obstruction. Refine and transform my seven po (the corporeal souls associated with the physical form), harmonize my three hun (the spiritual souls of a person), cause my five viscera to flourish vigorously, let me attain the Dao (the Way) and become a perfected being, ascend into Highest Clarity (the high celestial realm of Daoism), ride upon cloud-light to roam the Seven Origins, enjoy long life without decline, proceed in accordance with the Dao, and whistle to command a thousand Shen.

This describes a visualization (cunsi, a form of cultivation performed through visualization) ritual: the practitioner, at a specific time and facing a specific direction, visualizes the deities within one’s own body, the stellar deities of the Northern Dipper, and the purple Qi, combining this with swallowing visualizations and silent recitation of an invocation. Terms such as “Seven Origins” at the end belong to Daoist stellar and celestial terminology; phrases such as “Five Earths, Geng Ren” in the text are rather obscure in meaning, and the foregoing retains their terminology and general sense according to the original.

After the ritual is completed, visualization may also be practiced while lying down to sleep. The cultivation methods for all four seasons of spring, summer, autumn, and winter employ this same invocatory formula.

At midnight on the day of the Summer Solstice, rise and sit upright, facing south. Close the eyes and visualize the Three Palaces, the Three Ones, and the Three Ministers within one’s own body, together with oneself, making seven persons in all, with oneself seated in the center. The seven together ride upon clouds of rising purple Qi (vital energy) and proceed to the Danyuan star of the Big Dipper. The Danyuan star is the divine star of the southern direction among the seven stars of the Big Dipper. Visualize the seven persons entering the star, sitting down together, and swallowing the purple Qi thirty times. With prolonged practice of this method, one will behold the Supreme Palace of the Southern Pole on the Danyuan star. Within the palace dwells the Crimson Yang Numinous Consort, who will bestow upon you the crimson scriptures of precious writings.

At midnight on the day of the Autumnal Equinox, rise and sit upright, facing west. Close the eyes and visualize the Three Palaces, the Three Ones, and the Three Ministers within the body, together with oneself, making seven persons in all, with oneself seated in the center. The seven together ride upon clouds of rising purple Qi and proceed to the Yinjing star of the Big Dipper. The Yinjing star is the divine star of the western direction among the seven stars of the Big Dipper. Visualize the seven persons entering the star, sitting down together, and swallowing the purple Qi thirty times. With prolonged practice of this method, one will behold the Supreme Palace of the Western Origin on the Yinjing star. Within the palace dwells the White-Plain Maiden, who will bestow upon you the jade tablets of tiger writings.

At midnight on the day of the Winter Solstice, rise and sit upright, facing north. Close the eyes and visualize the Three Palaces, the Three Ones, and the Three Ministers within the body, together with oneself, making seven persons in all, with oneself seated in the center. The seven together ride upon clouds of rising purple Qi and proceed to the Beiji star of the Big Dipper. The Beiji star is the star among the seven stars of the Big Dipper that represents the deity of the mysterious (northern) direction. Visualize the seven persons entering the star, sitting in the center, and each swallowing the purple Qi thirty times. With prolonged practice of this method, one will behold the Supreme Palace of the Northern Origin on the Beiji star. Within the palace dwells the Mysterious Essence Perfected One, who will bestow upon you the golden scriptures of secret characters “Three-Five Sequential Circulation.”

The “visualization” referred to here is the Daoist method of contemplative visualization: while sitting in stillness with eyes closed, one visualizes the deities within the body as well as the scene of ascending into the stellar palaces. “Swallowing Qi” means regulating the breath according to the cultivation method, visualizing, and swallowing the Qi that has been visualized. In the original text, the Autumnal Equinox passage is repeated before the Winter Solstice section; the meaning has been recorded here according to the context.

On the first or fifteenth day of the sixth month, when undertaking this practice, one should avoid the Autumn Equinox and the Summer Solstice. At midnight, sit facing southwest, close the eyes, and visualize within one’s own body the Three Palaces, the Three Ones, and the Three Ministers, together with oneself—seven persons in all—with oneself seated in the center. The seven ride together upon smoke formed from Qi (vital energy) of four colors—crimson, purple, azure, and yellow—and ascend the Heavenly Pass Star within the Northern Dipper. The Heavenly Pass Star is a spirit among the seven stars of the Northern Dipper.

Next, visualize the entire company entering the Heavenly Pass Star and sitting down together. Then, with the eyes slightly closed, ingest the four-colored Qi in sequence, ten times for each color, beginning with the crimson Qi and proceeding in order. After long practice, it is said that one will see the Primordial Palace of the Most High within the Heavenly Pass Star. Within the palace is the Most High Majestic True Great King, who will confer upon you the Demon-Destroying Fulu (talismans and registers), the Evil-Seizing Battle-Axe, and the Yellow-Robed Soldier Register (Fulu and ritual implements used in Daoist arts to suppress evil and command spirit troops).

Each of the Eight Nodes (the eight seasonal turning points of the ancient calendar) requires eight days of guarded practice, beginning at midnight on the festival day itself. On the remaining days, it is sufficient simply to visualize the company seated at ease within the Three Palaces. One must visualize with concentrated and refined attention, so that the scene becomes as if actually manifest.

The foregoing is the oral formula of the Jing (scripture) of Guarding the True Ones of the Five Dippers.

Practitioners of the Dao (the Way) who resolve to seek learning seclude themselves in quiet places among the mountain forests, withdrawing from the world for long periods, living in caves, and remaining far from the mundane affairs of human society. Those who cultivate in this manner find that as their diligence deepens day by day, the spirits (Shen) will also quickly descend. Nevertheless, people who have long lived in seclusion often do not know how to calculate calendars, solar terms, and dates. Without knowledge of the calendar they cannot ascertain the precise days of the twenty-four solar terms and the Eight Nodes. If they are moreover unable each year to inquire among people in the world and copy out almanacs, this too is a perplexity for scholars of the Dao.

Now, in accordance with the natural Jing-method of the Northern Emperor (Beidi, the sovereign deity of the north), it is stipulated that the third day of the first lunar month is the Beginning of Spring, the fifteenth of the second month is the Spring Equinox, the first of the fourth month is the Beginning of Summer, the sixteenth of the fifth month is the Summer Solstice, the seventh of the seventh month is the Beginning of Autumn, the twelfth of the eighth month is the Autumn Equinox, the fifth of the tenth month is the Beginning of Winter, and the eleventh of the eleventh month is the Winter Solstice. Those secluded in the mountain forests may adopt this set of dates; if they can obtain the almanacs circulating in the outside world, they may of course follow those instead. The Eight Nodes determined by the calendar are the moments when the sun, moon, and stars reach their critical positions, and they are also the days when numerous Zhenren (Perfected Ones), numinous immortals, and divine spirits hold audience and take rest.

According to the Northern Emperor's natural method, the two days each month on which the sun and moon correspond are likewise times of great auspiciousness, suitable for cultivating the Dao and accumulating De (Virtue/Power). As for the selection of these days, I employ only this one explanation.

There is a method of calculation from other lands that takes the first of each month as the “Jian day” and the second as the “Chu day,” proceeding in sequence thereafter. If one now finds oneself in straitened circumstances without an almanac, this method may be used. The Xiongnu country takes the first day of the first month as a Jia-yin day and calculates according to the sixty Jiazi cycle, repeating cyclically. The successive lengths of the months are the first month long, the second month long, the third month short, the fourth month long, the fifth month short, the sixth month long, the seventh month short, the eighth month long, the ninth month short, the tenth month long, the eleventh month short, and the twelfth month long.

If one is in the deep mountains and dense forests, far removed from the dusty world and unable to communicate with the outside, one may also follow this method.

On every Jian day (the Jian day of the traditional calendar), or in the early morning of the first day of each month, visualize the Three Ones (the three deities within the body) emerging from the Three Palaces inside oneself and sitting before one. Then perform a double bow in the mind. If one faintly perceives them, pray inwardly:

“Heavenly Worthies, Three Emperors, please guard my Mingmen (the root of life), roam out into the empty void, distribute yourselves among the mysterious Six Qi (six kinds of vital energy), nourish my Five Shen (spirits), rectify my Three Hun, let the five viscera grow of themselves, and grant me long life as a flying immortal.”

After the prayer, visualize the Three Ones returning from the void into the Three Palaces. Wait quietly a moment, then swallow saliva thirty times. Practiced in this way, one ought to dream at night of the Three Ones and the Three Ministers (three assisting deities). Dreams of a white crow, white crane, white tiger, or objects of gold and jade are likewise signs of the Three Ones appearing in transformed guise.

By keeping to this practice without slackening, one gradually comes to visualize the forms of the Three Ones and then, little by little, as if meeting them face to face.

On every Chu day (the Chu day of the traditional calendar) at midnight, quietly rise facing north and look up at the inner spirit images of the seven stars of the Northern Dipper. Visualize the Three Ones descending from the Fu star and entering the Three Palaces within the body. When the visualization is complete, return to sleep quietly, concentrating on the image until one faintly feels their presence, then softly pray:

“The Supreme Heavenly Fu is the roaming-place of the Three Emperors; the Three Ministers support them, accompanying the Zhenren who comes together with them. Please descend into my body, sit at ease, emit Jing-Qi (essence and vital energy) to nourish my form, render the hun and po harmonious and moist, grant me flying immortality, and let me float upon a cloud chariot.”

After the prayer, swallow saliva fourteen times. Practice this on only one Chu day each month.

On every Kai day (the Kai day of the traditional calendar) at midnight, rise and sit properly facing east, remove the cap; the hair may also be left loose. Then comb the hair and bind it up; after a while, softly recite the incantation:

Within the true bodies of the Three Perfected of the Upper Origin (the three true deities of the Upper Origin), each contains an infant. They wear their hair unbound, emit vapors that rise to communicate with the Heavenly Terrace (the high place of the celestial realm spoken of in the scriptures). The Niwan Palace (the location of Shen (spirit) and Qi (vital energy) within the head) becomes firm and concentrated, remaining together with Heaven, enabling me to fly upward and become an immortal, traveling together with them through the grotto-heaven immortal realms.

Upon completion, swallow saliva nineteen times, then don the cap and lie down at rest. Concentrate the mind in visualizing the Three Ones and the Three Ministers (the three divine perfected ones within the body and their official attendants) rising to communicate with the Heavenly Terrace. The Niwan Palace becomes firm and concentrated, remaining together with Heaven, enabling me to fly upward and become an immortal, traveling together with them through the grotto-heaven immortal realms. Upon completion, swallow saliva another nineteen times, then don the cap and lie down at rest. Concentrate the mind in visualizing the Three Ones and the Three Ministers each dwelling securely in their own palaces, with the Imperial Lord sitting face to face with the various ministers. Visualize the Three Ones and the Three Ministers exhaling thirty times within their respective palaces; the practitioner likewise exhales thirty times at the same time. Here “exhaling” means opening the mouth to expel the breath. If during practice one feels heat throughout the entire body, this is a sign that Shen and Qi are in harmony and the hun and po souls are concentrated and settled. Visualize the Three Ones illuminating both eyes, and observe the spirit palaces by means of inner vision.

The method of visualizing and guarding the One is to cause the Three Pure Qi of the Most High to appear within the three palaces. The Three Pure Qi manifest in three subtle colors of purple, azure, and crimson, with purple occupying the upper position. Then visualize the Three Ones dwelling securely therein, and imagine seeing the Jade Palace of the Purple Chamber of the North Pole (the palace in which the Imperial Lord resides), with the heavenly officials arranged in sequence within the palace. Then imagine oneself sitting opposite the Imperial Lord in his presence; if there is a request, perform a bow and report it within the mind.

The Most High refers to Shangqing. The Imperial Lord of Shangqing occupies an extremely exalted position; the Purple Chamber of the North Pole is the residence of the Imperial Lord. One may also visualize the Three Ones within one’s own body discussing with the Imperial Lord the Dao (the Way) of flying upward to become a perfected being and of extending life.

Whenever facing abundant food and drink, one should always rectify the mind and visualize the Three Ones. Then imagine that the Three Ones first partake of the food and drink, after which one oneself eats. Doing this regularly will cause deviant Qi to recede and disperse, and true Qi to arrive at one’s side.

After eating, silently recite the incantation in the mind:

“The hundred grains enter the stomach, unite with the spirit Qi, and nourish the blood; the corpse-evils perish and fall into extinction, enabling me to ascend beyond the Golden Pass, to live long between Heaven and Earth, to command the Six Ding (the six divine generals of Daoism), and to be guarded by the numinous youths.”

When practicing Shouyi (the cultivation method of concentrating on visualizing the spirits within the body), one should choose the nights of the Jiawu, Jiachen, and Jiayin days at midnight. First sweep clean a quiet bedroom courtyard, spread a mat over an area of one zhang in circumference, burn incense, and bow twice facing north; alternatively, the rites may be performed only in the heart. Then look up at the seven stars of the Big Dipper, visualizing purple Qi (vital energy) surging from the stars and entering the three palaces within the body. Next, facing north, fold the hands and rest them on the thighs, visualizing the Three Ones, the Three Ministers, and oneself together riding the purple Qi up to Taiji (Supreme Ultimate). Here “Taiji” refers to the Big Dipper. During the visualization one must forget the existence of the body, entering a trance as if ascending to heaven. Cultivating in this manner is regarded as drawing near the immortal Dao. The immortals call this state “Great Stillness.”

On overcast or rainy days the same visualization may be performed on the sleeping bed; alternatively an altar may be prepared in advance in a clean place, the altar ground measuring about one zhang in circumference and enclosed by a fence several chi high. On the appointed days one should practice at the proper time. This is the way of Great Stillness.

When practicing Shouyi one should also frequently bow twice toward the moon just as it rises. After bowing, pray silently in the heart:

“Taiyin Xuanjing (the mysterious essence contained in the Great Yin), Lady of the Bright Moon, as you first rise and spread your radiance, please illuminate my three palaces so that I may fly up and become an immortal, soaring high through the eight directions; whatever I yearn for and pray for, may it all be gathered into the blessings.”

When practicing Shouyi one should constantly visualize the seven stars of the Big Dipper covering the crown of the head, the Dipper’s handle pointing forward. Cultivating in this way, the texts say, a hundred evils dare not invade and malevolent Qi naturally dissipates; this is an important secret of Shouyi.

Those who cultivate Shouyi must avoid eating the five pungents (strongly scented spicy vegetables) and all meats, and should not visit households where a woman has recently given birth. When visualizing on Jiazi days one must also avoid seeing drunken people and all kinds of filth and foul odors; these should be carefully shunned without harboring doubts. In addition, do not hold infants, nor approach birds, beasts, or insects; during visualization do not share clothing or footwear with others, nor occupy the same bed or mat. Whether visualizing the true spirits, quietly nourishing the mind-spirit, or reciting the Dao to seek numinous response, one should always choose a separate quiet place; the things to be avoided are not limited to those listed above.

The Later Sage, Lord of the Golden Palace, once received four cultivation formulas: the Sanyuan Zhenyi Jing (Scripture of the True One of the Three Primes), the Taiji Dijun Zhenfu (True Talisman of the Taiji [Supreme Ultimate] Emperor Lord), the Wudou Zhenyi Jing (Scripture of the True One of the Five Dippers), and the Taiji Dijun Baozhang (Precious Chapter of the Taiji Emperor Lord). He later transmitted them to the immortal Juanzi. Legend has it that Juanzi caught a carp while fishing in a river; after cutting open the fish’s belly he discovered a box of azure jade. Opening the box, he found two talismans and two scriptures—these being the talisman methods and scripture methods described above.

These constitute the secret internal cultivation methods privately transmitted by the Most High, and they are also the superior methods of the Dao attainable by practitioners of earthly perfection. Upon successful completion, one may pay court to and banquet-roam in Shangqing (the high immortal realm spoken of in Daoism), visit Taiji (Supreme Ultimate, one of the Daoist immortal realms), soar through the Hollow Void (the empty realm spoken of in Daoism), and dwell at rest in Kunxuan (a Daoist immortal realm).

According to the transmission regulations of the “Illuminating-Life Numinous Talisman” recorded in the Siji Mingke (Luminous Code of the Four Poles), all superior scriptures of earthly perfection specify the number of years after which they may be transmitted. Transmission requires swearing an oath to the Three Officials (the Officials of Heaven, Earth, and Water), presenting offerings of silk upon a blood altar, and establishing a credential through the rite of cutting the tally and forming a covenant; only then may the texts be transmitted.

The recipient of the method must observe a purification fast of one hundred days. The original text then mentions the “method of the fifty talismans,” but afterwards it again repeats the transmission regulations for the superior scriptures of earthly perfection, so that the semantic connection is not entirely clear.

Those who receive the transmission should observe a purification fast of one hundred days; periods of fifty, thirty, ten, or seven days are also acceptable. Only those who devote themselves wholeheartedly to the Dao (the Way) and sincerely believe in the True Dao may be given this method.

Cultivating the truth of the Three Origins, employing the talismans of the Two Emperors, and entering the path of the Five Dippers is known as the superior way among the earthly perfected. According to the regulations, it may be transmitted to only one person every forty years; within four hundred years, at most ten people may receive it. If no suitable recipient is found, a copy should be written on white plain silk, sealed, and hidden in a secret rock chamber of the Five Sacred Mountains (Wuyue). Thereafter another copy is made every forty years and likewise sealed and stored in the Five Sacred Mountains. As for the so-called “Five Sacred Mountains,” it is enough to choose a single mountain; there is no need to hide copies separately in all five. One should select a place relatively close at hand. If one cannot reach the Five Sacred Mountains, the scripture may also be hidden in other famous mountains. Mount Baodu in the north, Mount Difei in the west, Mount Luofu and Mount Dahe in the south, and Mount Tiantai and Mount Kuohuo in the east are all such famous mountains.

If ten people worthy of receiving the transmission appear within forty years, they should be given it; once the stipulated number is exceeded, no further transmissions may be made. Those who violate the precepts, leak the secret methods, or fail to observe the regulations will be taken to the Water Official and subjected to the torment of the wind-blades; after death, misfortune will also afflict their descendants.

Substituting a fragile covenant for a blood oath is the practice handed down by Qing Tong Jun (the Azure Youth Lord), set forth as a model for later students and as a lasting rule to be observed. Those receiving the Scripture of the True One of the Three Origins (Sanyuan Zhenyi Jing) should perform a covenant oath. The oath is made in order to protect the spirit, while kneeling to the covenant is in order to firm one’s resolve; in this way the myriad things cannot encroach, and Heaven and Earth themselves cannot violate the pact.

To receive the method of the Upper One, forty chi of purple patterned silk and one bright mirror are required; to receive the method of the Middle One, forty chi of deep crimson silk and two pairs of gold rings; to receive the method of the Lower One, white plain silk measured according to the recipient’s age at one chi per year of life, together with two pairs of gold rings. After the scripture master receives these tokens of the covenant, they should be kept for later use in aiding those in distress in the mountains, forests, and marshlands, as well as those who suddenly fall ill while traveling; they must not be used for personal gain. Anyone who violates this will become a lesser ghost or spirit after death and suffer the torment of the wind-blades.

Even transmission of this method between father and son must follow the regulations and include a covenant oath. Those who transmit this scripture should treat one another as teacher and friend; this is a regulation jointly observed by the celestial and the human realms.

Whoever transmits the Dadong Shouyi Jing is the teacher, and whoever receives this scripture is the disciple. This is done in order to honor and firmly establish the foundation of cultivation, to demonstrate the utmost sincerity toward the heavenly Dao (the Way), to provide a place of reliance for the spirits, and to cultivate together with the guidance of teachers and friends. Teachers and friends are responsible for ordering the external practice, while the Sanyi (the Three Ones, referring to the triune true spirits within the body as described in Daoism) illuminate the inner heart. The Emperor-Lord delights in his palaces, and the Red Infant (referring to the primordial spirit within the body) dwells peacefully in his residence. Thereupon the Purple Chamber (the spirit chamber within the body) radiates brilliance from on high, the Dantian (energy center, an important location within the body in Neidan [internal alchemy] cultivation) shines with bright radiance, the Three Elders (the spirits within the body) descend to occupy the dwelling, and the Three Flowers (the splendors of jing [essence], qi [vital energy], and shen [spirit] within the body) rest in the sleeping quarters. Cultivating thus, one will eventually wander in spirit through the Great Empyrean, truly be saved in the realm of cavernous emptiness, unite one's physical form with the wondrous numen, and ascend to heaven in broad daylight. Those who violate this Dao cannot preserve themselves; those who leak the forbidden methods will suffer injury. Those who hear of this Dao may extend their years, and those who practice this Dao can become immortals. How can one not be cautious?

If one does not already possess immortal affinity from a previous life, a mysterious register (the roster recording names in the immortal ranks), and a name of gold and jade (referring to being listed in the immortal registers), one generally has no means of hearing or seeing the wondrous Dao of the True One. Some people have performed good deeds in previous lives, accumulating a full three hundred merits; some are compassionate, kind, and of profound virtue, with grace extending even to birds and beasts; some have their original destiny coinciding with an opportunity and meet with the spirits. People such as these can all obtain the Dao of the Sanyi. In the past, after Zijin attained the Dao, he rode a crane and mounted the clouds; after Anqi attained the Dao, he was able to revolve the Five Chen (the stars of the five directions); after Juanzi attained the Dao, he ascended to Taiqing; after Zhushi attained the Dao, he rode the flying wind to reach the Northern Darkness. This Dao is mysterious and wondrous, able to confer longevity upon people.