《太上玉佩金珰太极金书上经》

On the first day of the first month in the inaugural year of Shangling, the Qi (vital energy) of the six origins converged as all things celebrated together, coinciding with a Jiazi day. The Primordial Heavenly King (Yuanshi Tianwang) and the Great Emperor Lord (Taidi Jun) together rode a purple cloud chariot swirling with flowing azure radiance, ascending the cliffs of the Nine Mysteries into the colorless realm. They wandered freely through the grotto-heavens, their expressions at ease, gazing upon whatever they wished.

They beheld the opening of heaven and earth, observed the ceaseless arising of all things throughout the cosmos, and then descended to administer the throne of the Heavenly Emperor, rejoicing in the Great Dao (the Way). They calculated the calendrical numbers and adjusted the laws of cosmic motion, comprehending the cycles of generation and extinction of all beings amid the turning of the four seasons. They prayed for auspicious omens from the vast void, discoursed on the essentials of the supreme vehicle in the Nine Heavens, and swore oaths to inform the spirits while fasting and purifying themselves in the cloudy celestial court.

That day the sky suddenly darkened, and even in broad daylight the sun and moon lost their light. The Qi of the eight directions reversed and dissipated, the radiance of the seven stars of the Northern Dipper was concealed, the celestial signs grew silent and obscure, and hosts of true immortals hurried forth. This strange phenomenon lasted for three days and three nights until the azure rooster announced the dawn.

Then nine suns blazed with great brilliance in the east, their mysterious radiance illuminating the heavenly realms. A blue bird flew forth, bearing a purple heavenly scripture in its beak; it alighted upon the jade carriage and then descended from the void, mysteriously conferring the book upon the Primordial Heavenly King and the Great Emperor Lord. Thereupon the two heavenly lords fasted in the high heavens, reverently received the celestial mandate, and recorded this heavenly scripture, entitling it:

The Taiji (Supreme Ultimate) Golden Book of Jade Pendants and Gold Earrings, also known as the Precious Scripture of the Two Luminaries Flying through the Cavern of Mysterious Perfection. The scripture’s radiance is brilliant and fills the Grand Empyrean (the lofty celestial realm); divine light illuminates the Nine Heavens. Jade tablets (sacred talismanic seals) manifest wisdom in the Purple Void (the immortal realm), and precious sounds are transmitted through the Cloud-Glow Fords (among the rosy mists of heaven).

The High Sovereign transmitted this scripture to the Maiden of Pure Spirit, and the Grand Perfected bestowed it upon the Youth of Purple Dawn, each attended by three thousand guardians of the scripture. Jade maidens scattered flowers to drive away defilement; purple youths burned incense to dispel dust and grime. Flowering lights shone upon one another, and rosy vapors arose in all four directions. Auspicious clouds encircled them; the Seven Primes (the stellar deities represented by the seven stars of the Northern Dipper) poured forth Jing (essence) and Qi (vital energy), and nine rays of brilliant light shone brightly. The Celestial Perfected (immortal perfected beings of the heavenly realms) proclaimed the scripture, and the rivers and seas grew still. Winds from the eight directions stirred the banners; Golden Immortals held axes and halberds, and the Five Emperors grasped pennants and streamers.

Flying immortals rode feathered carriages, numbering as many as a billion myriads, holding command flags and raising ceremonial staffs, their formations stretching on and on. Flying dragons and fierce beasts leaped and clawed among the cloud-mountains; jade trees gave forth pleasing sounds, and the assembled immortals chanted in turn. The music rose and fell in correspondence, forming harmonious tones. The Queen Mother of the West struck the beat, and celestial maidens played instruments; the eight tones sounded together, and the lingering melodies passed into the clouds. The Dual Sovereigns quickened the tempo; luan birds danced and phoenixes soared. The Dragon Flower melody was played again and again, and the multitude sang in chorus. The tones of the Yun’ao (a celestial musical instrument) rang clear and bright, causing the Heaven of Jade Clarity to tremble; flying songs sounded in alternation, filling the vast celestial court with magnificent music. Between heaven and earth the radiance was glorious, like stars arrayed in ranks. The Three Treasures (the Dao [the Way], the Jing [scriptures], and the masters) shone upon one another, condensing in the air and encircling the divine spirits. All the myriad immortal perfected ones were joyful and unimpeded; three kinds of light combined to shine together, and between heaven and earth there was no distinction of day and night, long pervaded by auspicious clouds of Qi.

Thereupon the Primordial Heavenly King and the two lords of the Grand Emperor made a covenant of gold and azure, swearing an oath to Heaven, reporting to the Nine Voids (the nine-layered heavens), and receiving the scripture from the Higher Perfected. They cast gold to fashion tablets and inscribed the sacred graphs; they had the Turtle Mother take up the brush and Taiyi (the Grand Unity) brush the seating mat, then placed the scripture into a cloud-brocade satchel and secretly stored it in “Yu”—the original text breaks off unfinished at this point.

Thereupon, Yuanshi Tianwang, the Celestial King of Primordial Beginning, and the two Taidi lords swore a gold-and-azure covenant to Heaven, informed the spirits beyond the Nine Heavens, and received this Jing (scripture) from the Shangzhen, the high-ranking Perfected. They cast gold into tablets and inscribed the numinous writings upon them; they had the Turtle Mother take up the brush while Taiyi wiped the ceremonial mats. They then placed the Jing in a bag of cloud brocade, stored it in the Yusen casket (a precious scripture box), sealed it with the seal of the Three Primes of Jade Clarity (Yuqing), and entrusted it to the Left Duke of the Immortal Capital, the Attendant Immortal Feathered Gentleman, to be kept in the Mysterious Cloud Feather Chamber of the Jade Terrace of Grand Simplicity (Taisu).

Yuanshi Tianwang further commanded the Dragon Flower Jade Maidens of the Northern Cold Golden Terrace and the Western Numinous Jade Lads of the White Void Yu Palace, each dispatching three hundred, to burn incense, hold towels, serve, and guard the numinous Perfected. In accordance with the precepts of Taizhen and the rules of transmission, this Jing may be transmitted only after ten thousand kalpas to those whose bone physiognomy is complete and who can accord with the immortal Dao (the Way). Anyone who is able to see this book will be recorded in the name registers of Taiji (the Supreme Ultimate) and reported to Shangqing. If one carelessly leaks or neglects the Jing, one will be struck from the registers, listed among the ghost officials, and suffer the wind-blade punishment, with even seven generations of ancestors bearing the guilt. How can one not be cautious in this!

When the first year of Zhonghuang arrived, on the first day of the third month, a Gengyin day, at the time when Heavenly Virtue was in conjunction, Yuanshi Tianwang issued a teaching command from within the Yellow Chamber of the Jade Terrace in the Cold Numinous Cinnabar Hall, ordering the Five Elders of the Immortal Capital to don frost-gauze cloud-brocade robes and open the Yusen casket. How can one not be cautious in this!

On the gengyin day, the first of the third month in the first year of Zhonghuang, at an auspicious hour when Heavenly De (Virtue/Power) stood in conjunction, the Primordial Heavenly Worthy issued a teaching decree from the Yellow Chamber of the Jade Terrace in the Cold Spirit Elixir Hall. He commanded the Five Elder Immortal Capitals (five venerable deities of the immortal realm) to open the cloud-brocade treasure casket that sealed the scriptures, withdraw the Jade Pendant and Golden Pendant Hidden Book of the Grand Empyrean and the Mysterious True Cavern-Flying Two Scenes Precious Jing (scripture/classic), and transmit them to the High Sage Jade Dawn Supreme Great Dao Lord, the Jade Youths of the Three Heavens, the Queen Mother of the Western Turtle, the Purple Clarity Grand Simplicity Three Primes Lord, and the Central Yellow Elder Lord. The Great Emperor Lord then passed the scriptures onward to the Heavenly Emperor Lord, the Grand Subtlety Emperor Lord, the Southern Pole Upper Prime Restriction Lord, and the August Heaven Highest Clarity Golden Tower Emperor Lord.

At that time the assembled Perfected Ones ascended the Dongzhen Hall of the Grand Space Jade Terrace and entered the Jade Chamber of Golden Flower. They observed fasting and stillness for three months, arrayed objects of gold and cyan to swear their vows, reported to the higher true spirits, and bound themselves by a Cinnabar Covenant (a sacred oath constrained by vow). Then the Jade Pendant Hun-Jing Emperor Lord, clad in an embroidered-pearl floral cape and a cyan flying-brocade skirt, his belt adorned with sun and moon, a purple crown on his head and a jade pendant in his hand, stood on the left; the Golden Pendant Po-Shen Emperor Lord, clad in an embroidered-pearl purple cape and a red flying-gauze skirt, his belt likewise adorned with sun and moon, a floral crown on his head and a golden pendant in his hand, stood on the right.

The two Emperor Lords received the command to proclaim the covenant before the spirits. At once two rays of cyan and white light illuminated the Nine Heavens, their radiance flooding the Grand Space and shaking the Four Directors and Five Emperors of Jade Clarity together with countless flying immortals and feathered riders. In an instant they all arrived: immortal officials and jade youths bearing the Five Emperors’ numinous mills, the host of immortals taking their places, and myriad spirits guarding the ceremonial cortege.

The Primordial Heavenly Lord wore the crown of the Limitless Cavern Heaven, a nine-colored departing-gauze cape and a flying dense frost-pearl robe, a sword of divine-light sun-bell nurturing-extension at his waist, Huoluo on the left and Jinzhen on the right. The Great Emperor Lord wore a seven-pearl crown, a nine-colored natural cloud-patterned cape and a flying-gauze gleaming-light feather robe, a phoenix-chapter flowing-gold fire-bell at his waist, and held the nine-colored staff that commands demons. The Nine Elder Immortal Capitals raised aloft a soaring treasure table fashioned of golden Jing (essence); upon it rested the precious writings, which they conferred upon the assembled Perfected.

When the rites of transmission and covenant were complete, each High Sage dispatched three hundred Golden Immortal youths and three hundred Grand Flower maidens to attend and guard the divine Perfected. Thereafter the High Sages paid homage to the numinous writings three times every month.

Only at the close of the Three Ages, when the Qi (vital energy) of heaven and earth undergoes mutual transformation, may these scriptures be transmitted to those qualified to receive them: they must be “seed people,” their names inscribed in the Jade Registers and recorded in the charts of the Three Prime Heavens. Until that time the scriptures are to be stored in the Golden Chamber, kept under the strictest secrecy, neither casually proclaimed nor lightly allowed to leak the numinous writings.

The Jade Pendant Hidden Book of the Great Empyrean, Cavern-Flying Precious Classic

“Jade Pendant” is the name of the hun Jing (essence) of the Nine Heavens. High above the Nine Heavens it is called the “Dawn Lamp,” and also the “Supreme Hidden Mystery Cavern-Flying Precious Chapter.” It resides in the Taixiao (the lofty and remote heavens) within the Immortal Lodge of Jade Purity, condensed from azure-yang Qi (vital energy). Vacuously luminous, it shines upon the Nine Heavens, displaying a field of deep cyan radiance that thoroughly illuminates the Terrace of the Three Origins (the realms of Heaven, Earth, and Water in Daoist teaching). Its color resembles azure jade and its form is like the round moon.

Within it lie the Empty Mystery Jade Terrace and the Purple Hall, with the Emperor Lord of hun Jing (essence) dwelling at the center. The Jade Pendant is the writing of the Hidden Book of the Great Empyrean, inscribed on the southern veranda of the Mystery Terrace. The scripture states:

The Jade Pendant takes its name from the hun Jing (essence) of the Nine Heavens. Above the Nine Heavens it is termed the “Dawn Lamp,” also known as the “Great Person.” Never having appeared in the human world, it is therefore concealed in the Golden Chamber (mysterious heavenly palaces). One must not casually proclaim its true meaning, nor rashly disclose this numinous text.

Those who wish to pursue longevity should first begin with self-cultivation. Visualize the moon’s radiance and Jing-Qi (essence and vital energy) together with the sun’s rosy glow and Jing (essence). Turn the jade pendant with the left hand while holding the golden dang with the right (both being ritual implements in Daoist practice). This causes the two scenes of sun and moon to intertwine, allowing the two spirits of Yin-Yang within the body to become settled and healthy. Direct the spirit-intention upward to Taiji (Supreme Ultimate) and downward to the ten directions. Firmly hold the mysterious true Qi, protecting and nurturing the root of life so that it remains stable.

Visualize the Flower Infant in the Mysterious Valley, using Jing to infuse and illuminate the deeply hidden treasures. Swallow the lunar radiance and inhale the solar Jing so that they enter the Heavenly Gate. The golden dang receives from above while the jade pendant guards the passes and orifices. Cyan and white luminous Qi become clearly distinct and gather in the Niwan Palace (the site of Neidan [internal alchemy] cultivation in the head). This causes the precious fluids to condense and the Jing-Qi to be stored and sealed, refining and nourishing the body-spirits into gentleness. Three honored deities stand guard nearby: they wear crimson skirts, pearl-embroidered splendid garments, and cyan brocade skirts; they wear the moon, contain the sun, and don purple crowns as they sit at ease in the Mingtang (the spirit chamber within the human body), taking the Seven Origins (star-spirit concepts related to the seven stars of the Big Dipper) as their shelter.

The Wu-Ji Qi of the Yellow Court (Huangting) guards the source of pathogenic Qi. Reverently serve the three inner deities Wu Ying, Bai Yuan, and Tao Kang so that they protect the gates of one’s life. The Qi mechanism then reaches the five viscera, the twelve Qi meridians circulate, and breathing practices penetrate the six palaces (the regions of spirit and Qi within the body). As a result the hun and po souls rejoice, all illnesses recede, and heat and cold are harmonized. The two scenes of sun and moon interweave within the body, and the myriad spirits rejoice in peaceful tranquility.

Those who understand and cultivate this scripture can fly up to the Southern Pavilion, holding the golden dang and jade pendant, and enter the mysterious and wondrous brightness of these scenes. They remain together with the spirits of the Nine Heavens and dwell in one chamber with the Mysterious Mother. Yin Qi nourishes while yang Qi guides; the spirit’s appearance becomes bright and the complexion fresh and moist. One is ranked in the Elixir Chamber, with the name recorded in the palace of the Heavenly Emperor. After three cycles and nine degrees of cultivation, one can accord with the operations of heaven and earth.

This Jade Pendant Precious Text is the scripture of Taiji Mysterious Truth. All who are able to cultivate it can fly through the Great Void and roam freely in the realm of the Nine Purities. Their names are recorded on white slips and registered by Donghua Dijun (Lord of Eastern Florescence). The Queen Mother of the West has now inscribed this scripture in the palace halls of the Mysterious Garden on Kunlun Mountain. Those who do not possess the qualities of purity, stillness, emptiness, and luminosity will have no opportunity to glimpse or study it.

If one wishes to leap upward and fly to the Nine Purities, to roam freely in the Southern Pavilion, one should turn the jade pendant within the Great Void, wandering at ease through the Nine Purities so that the name is recorded on the white slips and entered into the register of Eastern Florescence.

If one wishes the body to ascend to the Ninefold Purity (the high heavenly realms of Daoism), to rest at ease in the southern Xuanque, causing the Jade Pendant (Yupei, a protective ritual implement here referring to the corresponding internally cultivated Qi) to revolve in the Hall of Light (Mingtang, an important internal cultivation site in the head) and introducing the Golden Pendant (Jindang, a symbolic numinous object in Daoist internal cultivation) into the Mud Pill (Niwan, an internal cultivation region in the head), one must summon the True Shen of the Hun under the morning lamplight and welcome the soaring radiance together with the Imperial Lord.

When cultivating this method, one typically lies down in the evening with both hands resting on the chest, closing the eyes in quiet contemplation. Visualize drawing in the Jade Pendant’s Azure Yang Qi (vital energy): its color is a chaotic deep azure, bright as the full moon, the empty-bright light shining upon oneself and penetrating the entire body.

The Hun Essence Imperial Lord (the inner Shen governing the Hun and Po), surnamed Kaiyuan, with the taboo name originally written as “(Men-shi-hang) Ming,” stands nine inches tall, wears a purple crown, is draped in a magnificent cape embroidered with pearls, wears a flying-brocade azure skirt, wears the moon at the waist while holding the sun in the mouth, rides a green crow, and descends in azure radiance into the practitioner’s body to settle and guard the Niwan. The practitioner then knocks the teeth nine times, swallows saliva twenty-seven times, and silently recites the incantation: “Mysterious Origin Supreme Numen, Nine Heavens Hun Essence, morning lamp brightly shining, condensing Qi in chaotic azure, named Jade Pendant, cavernously illuminating great brightness, wearing the moon and holding the sun, establishing Fulu and holding the bell, floral light flowing brilliantly, pervading heaven in dense obscurity, riding azure and controlling the wings, cinnabar shafts and purple carriage, first banqueting at the Three Origins, returning to descend into my form, guarding in the Niwan, flowing down to the Yellow Court, inspecting the Hun and binding the Po, all Shen at peace, the five viscera connecting in networks, the nine orifices flourishing in glory, the Eight Scenes soaring in flight, ascending into Jade Purity (Yuqing).”

The general meaning of the incantation is: O Mysterious Origin Supreme Numen, Nine Heavens Hun Essence, please condense into deep azure Qi amid light as bright as a morning lamp; this Qi is called the Jade Pendant, thoroughly illuminating. May you wear the moon and hold the sun, hold Fulu and the bell, with floral light circulating, riding a green bird and driving a purple carriage, first rest at the Three Origins (the upper, middle, and lower primordial Qi or spirit realms of Daoism), then return to my body, guard the Niwan, flow down to the Yellow Court (an important internal cultivation region in the body), govern the Hun and Po so that all the Shen within the body are at peace; cause the five viscera to interconnect, the nine orifices (the nine apertures of the body) to shine with glory, and finally the Qi of the Eight Scenes to soar upward, entering the Jade Purity (a Daoist heavenly realm).

After completing this, rub both hands together until they grow hot, then press and massage the hairline of the forehead nine times; wipe the eyes fourteen times; swallow Qi (vital energy) three times, then stop, and one may lie down to rest. Cultivating in this manner will settle the hun and tranquilize the po, cause the host of Shen (spirits) to dwell securely within the body, make the numinous Qi firmly guarded inside while blocking evil Qi from without. The eight inner landscapes (inner scenes within the body related to the spirits) will transform accordingly, and the practitioner can refine the true nature and transform into an immortal.

After nine years of cultivation one can perceive the nether realms, foresee events that have not yet occurred, travel instantaneously whether sitting or standing, and meet spirits face to face. After eighteen years the Dao (the Way) is accomplished, the true Shen descend, and one can fly and ascend to Shangqing (the upper realm spoken of in Daoism). If one does not study this method, the three hun cannot guard the body, the seven po cannot find peace, the three corpses (the three spirits within the human body that hinder cultivation, as spoken of in Daoism) will scatter in flight, the nine worms (a term in Daoist scriptures for pathogenic and depleting things within the body) will startle and scurry, attacking from within the physical form; evil Qi invades, Jing (essence) and Qi are lost, the spiritual illumination departs, and the body cannot remain pure. Thus even vainly swallowing saliva will only deplete Qi and lose numinous nature. If one can obtain this Dao, one can achieve longevity; one should treasure it and cultivate with caution—how could life easily decline?

The Inner Secret Names of the Precious Shen of the Nine True Ones of the Three Origins Transformed and Generated by the Nine Heavens

The Upper True One Lord of the Upper Origin, whose surname and personal name are missing from the original text, courtesy name Dixian. His height is three cun two fen; on his head he binds a Dark-Radiance Purple-Yang kerchief (headdress), wears the Nine Origins Flying Essence crown, a seamless deep-crimson brocade robe of nine colors, a nine-colored sash at the waist, and the Dragon Abyss Life-Immortal Sword. At times he can divide one bodily form into nine heads, holding the jade-pendant Opening-Yang Fulu (talisman), with the sun atop his head and the moon beneath his feet, seated and presiding in the practitioner’s Niwan Palace (a term of Daoist inner cultivation referring to the spirit chamber at the center of the head).

The Middle True One Lord of the Upper Origin, whose surname is missing from the original text, personal name Kai, courtesy name Chixuan. His height is five cun two fen; on his head he binds a five-colored Purple-Yang kerchief, wears the Dark-Origin Limitless crown, a seamless yellow patterned robe of five colors, a seven-colored sash at the waist, and the Dragon Abyss Life-Immortal Sword. At times he can transform into a phoenix, holding the jade-pendant Yang-Brightness Fulu, with the moon atop his head and the sun held in his mouth, seated and presiding in the practitioner’s Upper Origin Hall of Light Palace (a term of Daoist inner cultivation referring to the spirit chamber in the region of the upper Dantian (energy center)).

The Lower True One Lord of the Upper Prime (Shangyuan) wears a brocade-patterned robe with a seven-colored sash at the waist and carries the Dragon Abyss Sword of Immortal Mandate. At times he differentiates into a phoenix, holding the jade pendant of the Yangming talisman, with the moon upon his head and the sun held in his mouth, stationed in the Mingtang Palace of the Upper Prime within the human body.

The Lower True One Lord of the Upper Prime, surnamed Man, taboo name Wanglie, courtesy name Yuanshan, stands three cun and two fen in height. He wears a penetrating-essence Purple Yang turban (a purple headscarf) and the crown of the Nine Qi (vital energy) of the Limitless, dressed in a seven-colored seamless green brocade-patterned robe, with a seven-colored sash at the waist and the Dragon Abyss Sword of Immortal Mandate. Sometimes he appears in the form of a human head with a crow’s body, holding the Beginning Yang talisman, wearing the sun and carrying the moon, stationed in the Upper Dantian (energy center) Palace of the human body.

The Upper True One Lord of the Middle Prime (Zhongyuan), surnamed Dan, taboo name Jiaoqianzhixianguì, stands three cun and two fen in height. He wears a Mysterious Light Limitless Great Yang turban and the Nine Origins Penetrating Dawn crown, dressed in a seven-colored vermilion-jade flying brocade-patterned robe, with a seven-colored sash at the waist and the Sword that Summons Immortals and Subdues Demons. At times he transforms into nine persons, holding the Great Yang talisman, with the moon at his waist and the sun attached, stationed in the Dongyang Palace of the Middle Prime within the human body.

The Central True One Lord of the Middle Prime, surnamed Dan, taboo name Xuanliang, courtesy name Guangming, stands three cun and two fen in height. He wears a seven-colored Purple Yang turban and the Heaven-Penetrating Precious Dawn crown, dressed in a seven-colored crimson patterned unlined robe, with a five-colored purple sash at the waist and the Dragon Immortal Sword. Sometimes he appears in the form of a human body with a crow’s head, holding the Upper Yang talisman, with the sun at his waist and the moon attached, stationed in the Crimson Palace of the Middle Prime within the human body.

The Lower True One Lord of the Middle Prime, surnamed Dan, taboo name Mao, courtesy name Xuandan, stands three cun and two fen in height. He wears a Seven Luminaries Purple Yang turban and the Mysterious Origin Heaven-Penetrating crown, dressed in a seven-colored flying brocade-patterned robe, with a five-colored purple sash at the waist and the Dragon Abyss Sword. Sometimes he appears in the form of a crow’s body with a human head, holding the Primordial Yang talisman, with the sun upon his head and seated upon the moon, stationed in the Primordial Dantian Palace of the Middle Prime within the human body.

In the text, terms such as “Upper Prime,” “Middle Prime,” and “Dantian Palace” are designations in the Daoist internal cultivation system for different regions or palaces within the human body; the scripture describes the images of these inner deities through the appearance, clothing, and palaces occupied by the spirit lords.

The Upper True One Lord of the Lower Origin (the true spirit stationed in the upper part of the Lower Origin) has the surname, given name, and style name Shu Hui and Yingzhi. He stands three cun and two fen in height, wearing a five-colored Yangming headscarf and the Nine Origins Huachen crown. He is dressed in garments adorned with the emblems of the five Qi (vital energy) and longevity, girded with a five-colored sash, and carries the Sword of Commanding Destiny. At times he transforms into five persons holding the Zhengyang Talisman, the sun in the left hand and the moon in the right, seated in the Mysterious Valley Palace of the Lower Origin within your body.

The Middle True One Lord of the Lower Origin (the true spirit stationed in the middle part of the Lower Origin) has the surname, given name, and style name Rui, Hu, and Xuanquan. He is three cun and two fen tall, wearing a seven-colored Purple Yang headscarf and a Flying Heaven crown. He wears nine-colored mysterious brocade flying robes, a nine-colored sash at his waist, and the Dragon Abyss Sword. Sometimes he takes the form of a single body with five heads, holding the Tongyang Talisman with the sun in the left hand and the moon in the right, seated in the Extreme Yin Palace of the Lower Origin inside your body.

The Lower True One Lord of the Lower Origin (the true spirit stationed in the lower part of the Lower Origin) has the surname, given name, and style name Ban, Hui, and Yangsheng. He measures three cun and two fen in height and wears a seven-colored Purple Yang headscarf together with the Nine Origins Limitless crown. His robes are crimson and patterned, decorated with jade pearls; a nine-colored sash encircles his waist and he bears the Sword of Ascending to Immortality. At times he transforms into a childlike infant Yang figure dwelling in the Dantian (energy center), the sea of Qi in the lower abdomen of the human body. There he holds the Mengyang Talisman while wearing the Nine Origins Limitless crown, the jade-pearl crimson robes, the nine-colored sash, and the Sword of Ascending to Immortality; in the image of the moon embracing the sun he sits in the Dantian Palace of the Lower Origin within your body.

The original text contains a number of repetitions as well as missing and disordered characters; the above is a direct translation according to the extant wording.

The inner Shen of the True One transforms and generates the Qi (vital energy) of the Three Origins, which then further differentiates into nine divine persons who garrison the three palaces of the human body; thus each palace has three divine lords. They are all condensed from the Qi of the True Emperor Jade Treasure at the initial birth of the Nine Heavens, taking human form and named “Jade Void” (Yuxu).

They reside above, dwelling beneath the nine-layered floral canopy of the Jade Clarity Palace above the Nine Heavens; in the middle, they roam the secluded and subtle places of the Great Void; below, they govern the three palaces of the human body. If these three true Shen are absent in heaven, the Jade Void will not be clear and bright, the Nine Heavens will not be luminous, and the sun, moon, and stars will lose their radiance. If these three true Shen are absent in the Great Void, heaven cannot float and stand, the Nine Mysteries cannot condense cloud Qi, the Three Caverns (Dongzhen/Dongxuan/Dongshen) cannot penetrate the secluded and subtle realms, and the Five Sacred Mountains cannot accomplish immortal true ones. If these three true Shen are absent in the human body, the three palaces will become empty and decayed, the multitude of Shen will scatter in disorder, the Qi will dissipate, the true Shen will depart, the Red Child (referring to the original Shen within the human body) will be startled and decline; the Three Corpses (the Shen that Daoism says reside in the human body and hinder cultivation) will fight among themselves, and the Nine Worms (generally referring to various pests within the body or yin evils that disturb body and mind) will seize the opportunity to invade, causing confusion and disorder.

Those who know this method and formula can rank together with the Three Treasures as true ones. This method is extremely secret and precious and must not be leaked casually. If one has not held an oath of alliance, informed the Shen, and sworn to believe in and serve the Nine Heavens, one must not reveal the names of the Shen to others. If one rashly transmits it to an unsuitable person, the guilt will implicate the departed souls: the seven ancestors will undergo examination and punishment in the Three Paths (the bitter places of the netherworld spoken of in Daoism), passing through five hardships and climbing the mountain of knives; oneself will also perish amid the wind-knives and finally go to the river source to atone.

Those whose names are listed in the Golden Name Emperor Chart, whose characters are listed in Jade Clarity, and who have received this formula should cautiously keep silent, concentrate on cultivation, and visualize day and night. Persist in practice, and within three years the image of the true Shen will descend, and one can naturally fly and ascend. This passage in the Jing (scripture) has repetitions and lacunae; the above has been arranged coherently according to the preceding and following context.

Taiji (Supreme Ultimate) Golden Book of Secret Characters: Three Origins Nine True Yang Talisman

“The Chan Shan Immeasurable Longevity Heaven Soul Essence Secret Sound Inner Taboo Jade Pendant Yang Companion Talisman” is able to communicate with the Immeasurable Heaven and open Yang Qi. This talisman governs the upper true inner Shen in the Niwan Palace. Write the talisman with cyan pigment on white silk and wear it on the body; it may also be written on white paper and ingested on the natal day or the eight festival days. When ingesting the talisman, inwardly visualize the upper true one in the Niwan Palace. Persist for three years and one will see the image of the true Shen, the Emperor Lord will descend, the Eight Sceneries will transform accordingly, and finally one will raise the body and fly and ascend.

Inscribe the Fu (talisman) called “Jade Pendant Yang Companion of the Secret Inner Name of the Soul-Essence of the Highest Meditation-Goodness Immeasurable Longevity Heaven” on a blue-green scroll or on white silk and wear it on the person; it may also be copied onto white paper and ingested on one’s benming day and the Eight Festival days. Here “benming day” refers to the day of a person’s birth; the “Eight Festival days” are the eight important solar-term days in the yearly cycle. During cultivation, visualize in the mind the inner deity within the Mingtang (Hall of Light). Persist for three years and one will see the true form, understand the sounds from above the Nine Heavens, and obtain the scriptures (Jing) of the Nine Heavens. Then the Imperial Lord will descend, the practitioner’s bodily form will soar upward, and one will ascend above the Nine Heavens.

Inscribe the Fu called “Jade Pendant Initial Yang of the Secret Inner Name of the Soul-Essence of Fanjian Heaven” on a blue-green scroll or on white plain silk and wear it on the person; it may also be copied onto white paper and ingested on one’s benming day and the Eight Festival days. During cultivation, visualize in the mind the inner perfected one within the Dantian (energy center). The Dantian is the place in the body where Qi (vital energy) gathers, as described in Daoist internal practice. Persist for three years and one will see the true form; the Chancellor of the Nine Heavens will enter the practitioner’s name in the registers of the Nine Heavens, so that one may behold the Father and Mother of the Nine Heavens. Thereafter the Imperial Lord will appear, the practitioner’s bodily form will soar and fly upward, ascending to Yuqing (Jade Clarity).

The three methods above belong to the Upper Three Heavens and respectively govern the Upper Origin, the Dantian, the Mingtang, and the Niwan Palace. In each case one must visualize a nine-colored dragon: the dragon’s head is crowned with the moon and its mouth holds the sun; its radiance is bright and luminous, appearing in the mysterious-yellow hue of nine colors, and its light shines through the entire body.

The Jade Pendant Solar Talisman corresponding to the secret sounds of the hun and po souls, Jing (essence) and Qi (vital energy), and the inner names (secret appellations used in cultivation) of Doushu Heaven (one of the heavens of the Desire Realm) enables one to obtain the solar Qi of Doushu Heaven and to take charge of the inner Shen (spirit) of the Upper Perfected of Dongyang Palace (a high-ranking true deity). Write the Fulu (talismans and registers) in cinnabar on white silk and wear it upon the body; write another copy on white paper and ingest it on one’s natal day and on the eight seasonal festival days (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice). Visualize inwardly the Upper Perfected of Dongyang Palace continuously without interruption for three years, and one will be able to see the true form of the inner Shen, which has five heads upon a single body. The Nine Heavens will record one’s name, and the Imperial Lord of the Southern Terrace will descend into the bedchamber, refining the hun souls and subduing the po Qi, causing one to manifest as the luminous vision of the eight Shen. After eighteen years of cultivation, the physical form flies up through the Nine Empyreans and ascends into Yuchen (the Jade Dawn, a celestial realm in Daoism).

The Jade Pendant Upper Yang Talisman corresponding to the secret sounds of the hun and po souls, Jing and Qi, and the inner names of Bujiaole Heaven (one of the heavens of the Desire Realm) enables one to obtain the upper yang Qi of Bujiaole Heaven and to take charge of the inner Shen of the Middle Perfected of the Crimson Palace (the true deity within the Crimson Palace). Write the Fulu in cinnabar on white silk and wear it upon the body; write another copy on white paper and ingest it on one’s natal day and on the eight seasonal festival days. Visualize inwardly the Middle Perfected of the Crimson Palace continuously without interruption for three years, and one will be able to see the true deity’s form and appearance; at times one may encounter a god with nine heads and a human body. The deity will bestow upon the practitioner a tablet of cinnabar jade (a jade tablet symbolizing celestial investiture) and confer the rank of “Master of the Southern Peak,” enabling one to preside over the myriad Qi (the primordial Qi of all things), to secure and consolidate spiritual illumination, and to preserve true nature. After eighteen years of cultivation, the Three Primes (the Three Officials of Heaven, Earth, and Water) will descend, receiving the practitioner with flying wheels so that one mounts the gates of the Nine Heavens.

The Jade Pendant Primordial Yang Talisman corresponding to the secret sounds of the hun and po souls, Jing and Qi, and the inner names of Huayingsheng Heaven (one of the heavens of the Desire Realm) enables one to obtain the primordial yang Qi of Huayingsheng Heaven and to take charge of the inner Shen of the Lower Perfected of the Middle Dantian (energy center) Palace (the true deity within the palace of the middle Dantian). Write the Fulu in cinnabar on white silk and wear it upon the body; write another copy on white paper and ingest it on one’s natal day and on the eight seasonal festival days. Visualize inwardly the Lower Perfected of the Dantian continuously without interruption for three years, and one will be able to see the true deity’s form and appearance; the Chancellor of the Nine Heavens will record one’s name. Thereafter one’s lifespan may last as long as the Nine Heavens; purple vein-patterns arise within the heart, golden radiance issues from the face, a mysterious light like a divine lamp illuminates the five viscera, the myriad Shen are all assembled, and at last the entire body attains immortality.

The Qi (vital energy) of the three heavens of the upper section governs the Zhongyuan Dongyang Palace, the Jiang Palace, and the Dantian (energy center) Palace. When these palatial residences are visualized, a nine-colored vermilion phoenix appears. The phoenix holds solar Jing (essence) in its beak and emits five-colored radiance, the light circulating and gleaming throughout the entire body.

The secret hun-Jing tones, inner hidden names, and Jade Pendant Zhengyang talisman (Fulu) of Fanmojiayi Heaven (the name of an upper-realm heaven) embody the Zhengyang Qi of Fanmojiayi Heaven and govern the honored inner Shen (spirit) of Xuangu Palace, the exalted inner divinity of that palace. Write the talisman on yellow paper or white silk and wear it on the person; it may also be written on white paper and ingested on one’s natal day or the eight seasonal festival days. At that time visualize the upper true divinity of Xuangu Palace. After three years of examined cultivation, one may hope to behold the true form, to see what lies above the Nine Heavens, and to hear the sounds of the Nine Heavens. The Imperial Lord descends and transmits the authentic Jing (scripture). After eighteen years of practice one may mount the Eight-Scenery Cloud Chariot, the cloud carriage ridden by immortals, and fly upward to the Heaven of Highest Clarity.

The secret hun-Jing tones, inner hidden names, and Jade Pendant Tongyang talisman of Fanbao Heaven (the name of an upper-realm heaven) embody the Tongyang Qi of Fanbao Heaven and govern the true inner Shen of Jiyin Palace. Write the talisman on yellow paper or white silk and wear it on the person; it may also be written on white paper and ingested on one’s natal day or the eight seasonal festival days, while visualizing the true Shen of Jiyin Palace. After three years of examined cultivation, one may hope to see the true Shen. The Mysterious Mother of the Nine Heavens will then transmit the Upper Writings of the Nine Heavens; after eight further cycles of refining the numinous mushroom florets, one attains the natural Dao (the Way) and ascends in broad daylight.

The secret hun-Jing tones, inner hidden names, and Jade Pendant Mengyang talisman of Bolidahe Heaven (the name of an upper-realm heaven) embody the Mengyang Qi of Bolidahe Heaven and govern the lower true inner Shen of the Dantian Palace below the navel. Write the talisman on yellow paper or white silk and wear it on the person; it may also be written on white paper and ingested on one’s natal day or the eight seasonal festival days, while visualizing the lower true divinity of the Dantian Palace. After three years of cultivation and successful examination, the true Shen appears before one’s eyes. The Three Primes (the Three Officials of Heaven, Earth, and Water) descend to refine and transform the bodily form and the spirit. As the Qi of the Three Divisions and Eight Sceneries circulates, it assists the practitioner in becoming an immortal, flying through the Great Void, and at last reaching the heights of the Nine Heavens.

The Upper Three Heavens described in the three sections on the right preside over the palaces of Xuangu (Mysterious Valley), Yinji (Yin Pole), and Dantian (energy center) of the Lower Origin. When these places are visualized they all appear as nine-colored lions holding the Jing (essence) of the moon in their mouths, their whole bodies radiating splendid colors. Transforming as they descend, they refine the practitioner’s physical form and Shen (spirit). The Three Sections and Eight Sceneries (the inner deities and inner landscapes of the human body) then circulate in response, giving the practitioner the omen of immortality, allowing flight through the Great Void, and finally ascent to the Nine Heavens.

The Upper Three Heavens described in the three sections on the right preside over the palaces of Xuangu (Mysterious Valley), Yinji (Yin Pole), and Dantian (energy center) of the Lower Origin. When these places are visualized they all appear as nine-colored lions holding the Jing (essence) of the moon in their mouths, their whole bodies radiating splendid colors, transforming inside the body into twelve hues that flow and illuminate every part of the person.

Anyone practicing this method should, on the natal day (the day corresponding to one’s year of birth) or on one of the Eight Nodes (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, Winter Solstice), bathe and observe a purification fast. At the zi hour enter a quiet chamber, face north, knock the teeth twenty-four times, and recite once the Jade Pendant Mysterious Terrace Southern Pavilion Scripture. After the recitation, visualize the cyan-yang Qi (vital energy) of the “Jade Pendant Morning Lamp”: its light forms a single undifferentiated whole like a full moon, descending from the Nine Heavens, emptily and brightly illuminating the practitioner and covering the entire body. Next visualize the surnames, personal names, appearances, and dimensions of the inner deities of the Three Origins and Nine Perfected (the spirits linked to the Three Origins and Nine Perfected within the body), following the method already described so that they appear clear and exact; then swallow the breath in thirty-six portions. Rise, face northwest, and perform nine bows in the mind to pay homage to the Nine Heavens; then turn back to face north and, according to the written instructions, silently recite in sequence and ingest the “Jade Pendant Yang Talisman of the Secret Characters of the Golden Script of the Soul Essence of the Nine Heavens.”

Then silently recite the invocation:

Solar Hun Essence, Mysterious Supreme Emperor Lord! The golden ornaments receive from above, the jade pendant holds and guards the passes and orifices; the two sceneries of sun and moon intertwine, opening the Golden Gate upward. May the Three Sections and Nine Perfected stabilize the Shen (spirit) and quiet the hun and po souls, gathering every breath into one and guarding the Nine Sources. The mysterious true Qi (vital energy) spreads, cyan and white lights distinct, the Morning Lamp shining brightly, so that I may look up to the Imperial Honored One. Record my elixir name (the practitioner’s Daoist name) that I may soon attain the Dao and become an immortal; may the Three Sections and Eight Sceneries unite with me as one, clad in feathered robes, helping me soar and fly upward to the Jade Dawn.

Note: After the words “the yin invocation says,” the passage beginning “Solar Hun Essence…” is repeated in the original; it is rendered here as a single invocation.

After the ritual is completed, rub the two palms together, then wipe the forehead, the heart center, and the area below the navel with the hands, three times each; next press and knead the four corners of the eyes three times, and finally swallow the saliva in the mouth twenty-one times. The ritual thus ends. This is a cultivation method secretly transmitted from on high. If this numinous text is carelessly leaked, the seven generations of ancestors will all be held accountable, and one will also dispel calamities.

The above is the “Nine Heavens Hunjing Golden Book Secret Characters Supreme Empyrean Yang Talisman” (the secret golden writing corresponding to the hunpo Jing (essence) and Qi of the Nine Heavens, the Taixiao Yang Talisman), inscribed in the hidden grotto-heaven within the jade pendant. Its written symbols are the guiding hub of the Nine Heavens and also the precious canopy for soaring through the void in the Jade Purity (Yuqing) heavenly realm. Heaven without this writing cannot hover in the great emptiness; Earth without it cannot become a realm of clear purity and empty stillness; humans without it cannot preserve the body. Therefore the Primordial Heavenly Worthy carved the characters on jade tablets and named them the “Jade Purity Golden Book Secret Characters.” The pronunciation of these characters is the secret appellation within the heavenly hun.

It is said that on the first day of the ninth month in the Shang Kaiyuan year a blue bird brought this writing and transmitted it by the mysterious Dao (the Way) to the Queen Mother of the West. Now it is inscribed upon the Mysterious Garden (Xuanpu, an immortal realm), with jade youths managing the incense and serving as guardians. All the Highest Perfected of Jade Purity wear this writing and thereby become ministers of the Jade Emperor. The Nine Heavens treasure it in the Jade Terrace and do not allow it to circulate among humans. If one is fortunate enough to see this writing, the radiance of the morning lamp will illusorily shine upon the body; if one can wear it, the Young Lad of Great Subtlety will hold the Five Diagrams beside the Emperor Lord, the Perfected of the Crimson Palace will present the Five Talismans before the Fetal Worthy, combining and transforming with the Three Su Qi (vital energy). The practitioner thereby obtains a form of brightness like the morning lamp, with the name registered in the Heavenly Emperor’s registers, and no longer suffers the calamity of the weeping corpse.

By cultivating this Dao method and wearing the Fulu (talismans and registers), after a full nine years the brightness of the morning lamp appears upon the practitioner and the Emperor Lord descends to the bedchamber. The practitioner can then ascend the cloudy empyrean, roam in the Taiji (Supreme Ultimate) realm, dwell at ease in the great emptiness, and come and go through the void.

If no mysterious name has been left at the Cinnabar Terrace (Dantai, the immortal bureau that manages cultivators’ name registers) and the name has not been recorded in Jade Purity, this secret writing may not be transmitted at will. Unless one possesses extraordinary natural endowment and extraordinary bone physiognomy, and moreover ascends the Mysterious Peak to swear an oath of alliance while displaying gold and azure objects in vow to the spirits, one cannot receive the transmission nor hear its pronunciation. If it is carelessly leaked, the seven generations of ancestors will be held accountable, one will lose one’s life, and after death one will still undergo examination, falling into the Three Paths (hell, hungry ghosts, and animals), remaining unpardoned through ten thousand kalpas.

The transmission of this Jing (scripture) should be chosen for the day of the recipient’s natal Tai Sui. The Jing is written according to the proper regulations, after which one ascends the Mysterious Peak (the high mountain used for the ceremony). An oath must first be sworn with azure gold to the Nine Heavens above and the Five Numina of the lower passes; only then may the Jing be transmitted, together with the oral formulas and phonetic formulas. Great caution is required; the text must never be leaked at random. Arbitrary proclamation brings examination and censure by the deities and the loss of any chance of immortality.

The Golden Dang of the Grand Empyrean as the Book of the Cavern-Flying Precious Jing

The Golden Dang (a Daoist ritual implement) speaks of the Po-spirit of the Nine Heavens, which dwells above the Nine Heavens and is named “Rainbow Reflection,” also called “the Inner True within the Yin Scene of the Flower Canopy of Upper Clarity.” It resides in the lodges of Shangqing, in the midst of the Grand Empyrean, condensed from white-smoke Qi (vital energy). Empty and luminous, it reflects the Nine Heavens; its white radiance is brilliant and able to discern Shangqing. Its color is that of white clouds, its form that of a jade mountain; on the mountain stands a palace of jade groves, the dwelling of the Emperor Lord of the Po-spirit. The Golden Dang Jing secretly stored in the Grand Empyrean is kept within the northern veranda of the Mysterious Terrace. The Jing says:

Whoever wishes to fly and become an immortal must cultivate the Po-spirit. The Po-spirit and the Hun Jing (soul essence) are jointly endowed from the Nine Heavens; the two scenes of sun and moon intertwine, and the two deities shine with penetrating clarity. On the right it encircles the Golden Dang, on the left it whirls the Jade Bell; flowing radiance fills the Purple Void and illumines Shangqing. It flies through the realm of Taiji (Supreme Ultimate) and descends to the eight directions of the nether gloom.

Hold firmly to the Mysterious True, nourish and stabilize the Flower Infant; let the Qi of sun and moon irrigate one another until the Mysterious Valley is full. The jade pendant and Golden Dang, green and white in clear distinction, guard my Bright Hall (the inner palace chamber for visualizing spirits), rendering the Hun settled and the Po tranquil. This is the Flower Canopy (the numinous covering that protects the bodily spirits), the Emperor Spirit of the Nine Heavens: draped in a purple embroidered pearl cape, encircled by flying lights of cinnabar and azure, wearing the sun and moon, Flower Essence planted upon the head; seated at ease in the Bright Hall, the seven stars hanging their shade above.

It descends to bestow favor upon Lingfan, Wuyou, Huangning and the Three Elder Emperor Venerables, protecting my longevity; it opens the stomach tube, the six palaces and five courts, so that Rainbow-Reflection light winds about the entire body while ten thousand spirits guard the physical form. One who obtains this Jing may fly and ascend to Shangqing.

This “Precious Scripture of the Golden Dang” (a precious scripture concerning the Golden Dang) is an authentic formula for inner cultivation from the Yin Scenery of Shangqing (the celestial realm of Daoism). Those able to practice it can all ascend the rosy clouds, roam through Taiji (the Supreme Ultimate, here the celestial realm), dwell securely above the Nine Heavens, and come and go in the Purple Void (the immortal paradise). The Queen Mother of the West carved this scripture on the shady side of the piled stones of Mount Kunlun. Without the Mysterious Charts and Imperial Tablets (celestial maps and documents) recording its wording, the Cinnabar Terrace (the archive of immortal scriptures) cannot include it; without these credentials, one cannot read this scripture.

Those who wish to fly up above the Nine Auroras, circulate the body while roaming in the Shangqing heavens, welcome and turn the Golden Dang in the Niwan (the inner cultivation site in the head), draw the Jade Pendant into the Mingtang (the inner cultivation site in the head), cause the Floral Canopy (the protective spiritual aura) to descend amid rainbow light, and summon the Flying Scenery (flying numinous lights) to meet the Imperial Lord should practice at the rooster’s crow, before the sky has brightened.

At this time click the teeth twenty-four times and visualize the white-cloud Qi (vital energy) of the Golden Dang: it is brightly colored and vivid, like a jade mountain, illusorily reflecting the self and penetratingly illuminating the entire body. The Imperial Lord of the Po Spirits is surnamed Yin, with the taboo name Huitiao; he stands nine inches tall, wears a floral crown, is draped in a purple embroidered pearl cape and a flying-gauze cinnabar skirt, has the moon at his waist and the sun in his mouth, rides a white-winged luan bird, and descends upon the self amid white light to enter the Mingtang. Then inhale Qi twenty-four times, swallowing each time, and silently recite the incantation:

“Po Spirits of the Nine Heavens, Primordial Highest Perfected, rainbow reflections lofty and towering, white light like a jade mountain. Named Golden Dang, it is the spirit of the Heavenly Thearch. Moon at the waist, sun held in the mouth, driving a white luan, traveling swiftly. Ascending to the banquet of Jade Clarity, entering and exiting the Three Origins (levels of the celestial realm), turning to descend upon my body, pacifying and guarding the numinous passes, restraining the hun and po, causing the myriad spirits within to rejoice, causing radiance to arise in the five viscera, causing the countenance to be numinous and refined like jade. Riding clouds in flight, ascending to the heavenly court of the Imperial Lord.”

After reciting, rub the two palms together until they grow hot, wipe the forehead with the palms fourteen times, then press and knead behind both eyes fourteen times, and finally swallow the saliva fourteen times; the ritual is then concluded. The scripture states that practicing in this way, the Golden Dang will send down its radiance to shine upon the self, the Imperial Lord will be settled and guarded, the myriad spirits will gather and return, and the body will generate luminosity; after nine years of practice one can fly and ascend into Shangqing.

On the first day of every month, rub both palms together until they grow hot, then wipe the forehead fourteen times. Next, use the fingers to knead and press the areas behind both eyes fourteen times each, and finally swallow the saliva fourteen times. In this way the Golden Pendant (Jin Dang, a sacred Daoist ornament used in cultivation) shines downward in reflection, the Emperor Lord (Dijun) settles and stands guard, the assembled spirits gather, and the body generates radiance. Within nine years of practice one can fly and ascend to Shangqing, the Highest Clarity heaven.

On every first of the month, as well as on Jiazi days, Taisui days, and one’s Benming day (the day corresponding to the year of birth), maintain quietude, observe fasting and purification, and enter the inner chamber. Write in white on green paper the “Nine Heavens Po-Spirit Grand Empyrean Yin Talisman.” At midnight, face north, knock the teeth twenty-four times, and recite the Scripture of the Golden Pendant (Jin Dang Jing) once. Visualize the Golden Pendant emitting white luminous Qi (vital energy), its brilliance as bright as a jade mountain, vacantly reflecting upon oneself and circulating throughout the entire body.

Then draw this white light into the body and swallow it in twenty-four successive portions. Next ingest the Grand Empyrean Yin Talisman according to the method and softly offer this prayer:

The mysterious Yin Qi forms seven layers of clouds, gathering the Jing (essence) of the Po-spirits of the Nine Heavens. The jade mountain shines with brilliant radiance, rainbow light reflecting Shangqing. The Golden Pendant and jade ornaments enable me to share life with Heaven; the two Scenes of sun and moon continuously interweave their reflections and descend upon my body. I pray that my merits be listed and reported to the Cinnabar Terrace, that my name be inscribed upon the Purple Register, that I may ride the flying carriage, soar through the air amid the flowing yellow and dense gloom, enter the Cavern Court, enjoy infinite longevity above, and share spiritual nature with Heaven.

When the prayer is finished, rub both palms together and wipe the forehead twenty-seven times; massage the outer corners of the eyes with the hands fourteen times; finally swallow Qi twenty-one times.

Taiji (Supreme Ultimate) Golden-Character Jade Text of the Nine True Yin Talisman

The foregoing is the “Talisman of the Nine Heavens Po-Spirit Grand Empyrean Yin-Born Upper Scene.” If it is inscribed within the Yin scene illuminated by the rainbow light of the Golden Pendant, it becomes the crucial pivot for communicating with the Nine Heavens and the floral canopy of the Shangqing heavens. When this writing is absent from the celestial realm it is called the “Jade Text Nine True Yin Talisman.”

This scripture discusses the “Talisman of the Nine Heavens Po-Spirit, the Supreme Empyrean Yin-Born Upper Scenery” (a secret celestial talisman of Daoism). When it is engraved upon a golden dāng (an ancient gold ornament worn as jewelry) so that it reflects within the Yin scenery, it becomes the crucial pivot of the Nine Heavens and the floral canopy of the Shangqing realm. Without this writing, the heavenly realms could not form day and night; without it, the Great Void could not become the Shangqing realm. Therefore the Primordial Heavenly Worthy (Yuanshi Tianzun) engraved the characters upon a golden tablet, naming it the “Shangqing Golden-Character Jade Script.” The pronunciation of these characters constitutes the secret inner names of the Heavenly Po.

According to tradition, on the first day of the ninth month in the first year of Shang Kai, a blue bird carried this writing in its beak and delivered it to the Queen Mother of the West. It is now engraved on the northern face of the piled stones of Mount Kunlun, where jade maidens tend the incense and guard the Jade True. All the Perfected of Shangqing (the immortal Perfected of the Shangqing realm) receive this text from the Primordial Heavenly Worthy and wear it as they come and go within the Shangqing Palace. The Nine Heavens keep it secretly stored in the Jade Terrace, never transmitting it to the human world.

If anyone sees this writing, the golden dāng will shine downward, rendering the entire body luminous. If anyone wears it, they can ascend Rainbow-Reflection Mountain, display radiance upon the Jade Flower Mat, unbind the fetal constraints at the Jade Pass, escape the Three Paths (the three bitter realms of hell, hungry ghosts, and animals) in the Numinous Pavilion, change the Nine Talismans to obtain new life, and finally be entered in the name registers of the Heavenly Emperor, becoming a flying immortal.

Those who cultivate this Dao (the Way) and wear this talisman will, after nine years, receive a visit in their bedchamber from the Soul-Spirit Emperor Lord and the Prime Minister of the Nine Heavens, who arrive riding a white luan carriage to transmit the way of the Divine Perfected. Thereafter the Three Divisions and Eight Sceneries (a Daoist system of inner-body spirits and form-spirit cultivation) will carry the practitioner aloft to the Nine Heavens to feast and roam upon Jade Mountain; the practitioner’s name will also be entered in the immortal registers of the Northern Window, with golden characters carved upon the Cinnabar Terrace, emerging from the pre-birth destiny and forming a jade treasury within the Purple Fetus. The Upper Talisman of Yin Scenery must not be casually gazed upon, nor may the Jade Sounds be rashly spread.

If one treats this text with contempt or leaks it, one will be punished by the ghost officials, and seven generations of ancestors will also be conscripted into penal labor, suffering through ten thousand kalpas without pardon.

To wear this talisman, write it with white pigment on black silk fabric. Choose one’s natal day or a Tai Sui day to ascend the Mysterious Peak (a numinous mountain used in Daoist worship and cultivation), swear an oath to the Nine Heavens with cyan-gold, and report to the Five Numina (the directional spirits of the five directions in Daoism) before it may be transmitted. In secret transmission one must also orally impart the oral formulas and make invocations according to the Tai Zhen liturgical texts (Daoist ritual regulations). Do not leak it casually; otherwise one will suffer the Wind-Blade ordeal of the Left Officials (an underworld punishment of Daoism), lose the immortal Dao, and perish.

The Hunjing Dijun (Sovereign of Soul Essence) is the Siming (Director of Destinies) of the Nine Heavens. He governs the hun Jing of the Nine Heavens and, in the lower world, oversees the lifespan and destiny registers of later practitioners of the Dao. This Sovereign is stationed within the Golden Court of the Solar Gate.

The Poling Dijun (Sovereign of Po Spirit) is the Chancellor of the Nine Heavens. He governs the po Shen of the Nine Heavens and, in the lower world, oversees the registers of later practitioners of the Dao. This Sovereign is stationed in the Linlang Capital of the Lunar Palace.

Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning) told the Queen Mother of the West: If those who cultivate the Dao do not know that the Jade Pendant and Morning Lamp represent the hun souls of the Nine Heavens, that the Yang Talisman represents the primordial Qi of life’s first arising, and that the secret characters of the Golden Script are the hidden names of the Nine Heavens, then even if they study the Eight-Plain True Scripture and the Purple Texts of the Numinous Book, ingest the essences of sun and moon, and swallow the Flying Root, they still cannot cause the solar Jing to descend or the flowing rosy clouds to spread through the foundation. Such practice merely guides the breath and still cannot gather the Stone Radiance or absorb the Solar Splendor. The Nine Heavens will not receive your name; you cannot ascend to the realm of Mysterious Perfection, nor can you summon back the Morning Lamp or turn the Jade Pendant. When the two essences of sun and moon fail to descend, the Niwan Palace becomes empty and desolate, the various Shen scatter, hun and po disperse, primordial Qi dissipates, and true nature is lost. Even with diligent and arduous practice, one cannot obtain the result of immortality.

If those who cultivate the Dao do not know that the Golden Pendant and Rainbow Glow represent the po spirits of the Nine Heavens, and that the golden characters and jade writings on the Yin Talisman are the inner tones of the po spirits of the Nine Heavens, then even if they practice the way of Yellow Qi and Yang Jing and the sequential circulation of the Three and Five, they still cannot drink the Yellow Water and Lunar Splendor, cannot preserve a youthful countenance and appearance, and cannot recite the numinous sounds or turn the Golden Pendant. When the two essences of sun and moon cannot descend into the Mingtang (Hall of Light), the various Shen will leave their dwellings and the true scenery will dissipate. However diligent the cultivation, there will be no harvest; instead one will lose the chance of immortality and invite misfortune. The root of cultivating the Dao lies in treating these teachings and admonitions with caution.

If one does not know the secret name of the Hunjing Dijun, one must not presumptuously practice the method of ingesting the solar Jing. Reckless practice will cause the Siming of the Nine Heavens to diminish one’s lifespan, the spirits to leave their dwellings, and the true scenery to dissipate; even diligent cultivation yields no result, and instead one loses the opportunity for immortality and invites misfortune. The root of cultivating the Dao lies in treating these teachings and admonitions with caution.

If one does not know the taboo name of Hunjing Dijun (the Lord of Soul Essence), one must not presumptuously practice the method of ingesting solar essence. Reckless cultivation will cause the Siming of the Nine Heavens to reduce one’s allotted lifespan, so that the solar essence cannot descend. Without the secret golden characters and corresponding sound formulas on the Yangjing Fu (Talisman of Yang Radiance), one also must not casually invoke the Dijun’s taboo name; doing so would offend the Highest Perfected and bring grave calamity upon oneself.

If one does not know the taboo name of Hunling Dijun (the Lord of Soul Spirit), one must not lightly take up the method of ingesting lunar florescence. Unauthorized cultivation will cause the Chancellor of the Nine Heavens to strike one’s name from the registers, preventing the lunar florescence from descending. Without the golden characters and jade writings on the Yinjing Fu (Talisman of Yin Radiance), one also must not casually call the Dijun’s taboo name; after such offense one will undergo examination in the netherworld and lose the chance of attaining immortality.

When cultivating superior methods of the Dao—whether swallowing cloudy mists, ingesting the breath, or gathering the essences of sun and moon—one should first take up the Yupei Jindang Yinyang Erjing Fu (Jade Pendant and Golden Earring Talismans of the Dual Yin-Yang Radiances) and visualize the inner-body spirits such as the Sanyuan Jiuzhen (Three Primes and Nine Perfected), together with the two Dijun who govern hun and po, before summoning the radiance of sun and moon. Cunsi means concentrating the mind in visualization of the deities and scenes while sitting in stillness. Whether sitting up in the morning or evening or lying down to rest, one should constantly visualize the sun at the crown of the head and the moon in the mouth, with Hunjing Dijun in the Niwan Gong (Mud Pill Palace, the inner cultivation site at the center of the head) and Poling Dijun in the Mingtang (the palatial chamber of inner head cultivation). Hold them in the heart and visualize them with the eyes, always maintaining an awareness that is as if present yet as if absent. In less than a year one will be able to see their true forms, and the cyan and white will become clearly distinguished. After nine years of practice one can fly through empty space, ascend to the Lodge of Morning Lamps, and banquet on the Mountain of Rainbow Reflections.

The Method of Dawn Homage to the Hun and Po Dijun of the Nine Heavens for Seeking Immortality

On the mornings of the third, ninth, and sixteenth of each month, face the sun and perform nine bows of homage together with nine salutations; one may also carry out the rites solely in the mind. Then raise the head, knock the teeth twenty-four times, and softly recite the prayer as follows:

The heavenly hun soul is bound by ninefold entanglements. The honored deities of the Supreme God, the solar Jing (essence) of the sun, and the immortal realm of the Golden Gate can all transform one into an immortal. I, this humble Daoist named so-and-so, carefully present these subtle words. Today I report to Heaven, declaring one by one eight aspirations, earnestly requesting the blessings of respectful supplication and looking up to the mysterious grace. May the azure dragon and vermilion phoenix draw the carriage, carrying me to mount the purple heavenly chariot; five-colored clouds mutually shelter, six breaths sweep away the dust; may the high heavens stoop to assist, the three lights of sun, moon, and stars send down true Qi (vital energy), and the two luminaries of sun and moon (the essences of sun and moon) intertwine. May my heart be joyful, mind clear, hearing acute, vision sharp, complexion bright, body light as if the bones are lifting, face radiating brilliance, feathered garments growing upon the body, flying up to the Imperial Dawn (the dwelling of the Celestial Emperor).

Upon finishing the prayer, look up to the sky, draw in the solar Jing, swallow forty-five times, then stop. Practicing in this way for three years, the eyes become bright, able to see thoroughly and discern without limit; the mind joyful, heart clear and ears sharp, vision clear, complexion bright, body light as if the bones are lifting, face radiating brilliance, feathered garments growing upon the body, flying up to the Imperial Dawn.

Upon finishing the prayer, look up to the sky, draw in the solar Jing, swallow forty-five times, then stop. Practicing thus for three years, the eyes become bright, able to see thoroughly and discern without limit, the face displays golden radiance, and the body produces jade-like fluids. After nine years of cultivation one can move freely at will, the body leaving no shadow, flying through the air in the realm of mysterious emptiness. If the sky is overcast with no sun, one may practice visualization with a quiet mind in a closed chamber, equally able to resonate with the natural Dao (the Way).

Additionally, on the fifth, fifteenth, and twenty-fifth days of each month, in the quiet of deep night, face the moon and perform nine bows and nine salutations (ancient rites of worship and bowing), or one may bow silently in the heart. Look up at the moon, click the teeth sixteen times, and recite the prayer:

May the spirits of hun and po souls be born together in the Nine Heavens; may Shijing and Shuimu (Daoist deities associated with the Jing of sun and moon) shine with bright illumination, and the Great Yin (the moon) be clear and bright. May I come and go in the lunar palace, refining and cultivating in the Golden Court; may the two luminaries of sun and moon unite with their origin, at an auspicious time of purity and harmony, the numinous Qi of the eight directions gathering and encircling, making me prominent and accomplished in cultivation. May I obtain radiance, appearance, brightness, and flourishing, obtain spiritual powers and the immortal Dao, flying up to the Highest Clarity (Shangqing, the high celestial realm spoken of in Daoism).

Upon finishing the prayer, raise the head and draw in the lunar Jing, swallow forty-five times, then stop.

The Precious Scripture of the Mysterious True Cavern Flying the Two Luminaries.

All who cultivate the Dao of the Great Empyrean and the method of visualizing the revolving golden pendants and jade ornaments should simultaneously absorb the essences of sun and moon, using them to refine and nourish the five fetal spirits (the five inner deities spoken of in Daoist inner cultivation), and summon the Five Emperors of the sun and the Ladies of the moon, making the two luminaries of sun and moon clear and bright.

Upon finishing the prayer, raise the head and draw in the lunar Jing, swallow forty-five times, then stop.

The Precious Scripture of the Mysterious True Cavern Flying the Two Luminaries.

All those who cultivate the Dao of the Grand Empyrean and practice the visualization of the golden earrings and jade pendants should simultaneously absorb the essences of the sun and moon in order to refine and nourish the spirits of the five fetuses (the five inner deities stored through internal cultivation). Summon the Five Emperors within the sun and the Ladies within the moon so that the mysterious radiance of the two luminaries of sun and moon shines down and descends upon one’s own person. In this way the countenance becomes moist and lustrous like jade, the body emits a wondrous glow, inner and outer become bright and translucent, the mind grows keen and the eyesight clear. Once this is achieved, one may grasp the jade pendants and rotate the golden earrings. The imperial sovereigns among the hun and po souls will come to rest in one’s dwelling; the rainbow-like radiance of the morning lamps will likewise enable one to ascend at once.

The Xuan Zhen Jing (Scripture of Mysterious Truth) states: “The unsurpassed mysterious Dao, dual spirits and four brightnesses; the Qi (vital energy) of mysterious truth shines inwardly, the Hall of Light (Mingtang, the inner divine chamber) is clear outwardly; ingest the two radiances of sun and moon, nourish the Shen and Jing of life; above, replenish the Siming deity, oversee and command the myriad spirits; six kinds of floriate lights fill the body, thoroughly perceive Huangning.” These forty characters were inscribed by the Most High on the pavilion south of the Phoenix Terrace. These forty characters were inscribed by the Most High on the pavilion south of the Phoenix Terrace. They are not transmitted except to Zongzhen disciples (specific lineage disciples among Daoist cultivators); nor are they given to those not destined by fate to assume the office of Siming.

To cultivate the method of mysterious truth, one may visualize and ingest the Qi of the sun and moon: visualize the sun by day and the moon at midnight; or, without restriction of day or night, visualize the sun and moon separately. The sun appears red, the moon yellow; the sun has nine purple rays, the moon ten white rays. Visualize the sun and moon hanging opposite each other before the mouth, nine chi apart, their rays directed toward the mouth, straight as a bowstring, shooting into the mouth.

Then visualize a woman in the center of the sun and moon, wearing a purple kerchief on her head and draped in a vermilion brocade cape and skirt. She calls herself the Jade Maiden of Cinnabar Clouds of Supreme Mystery Higher Truth, her taboo name Chanxuan, courtesy name Mizhen. From her mouth she exhales red Qi that fills the space between the sun and moon rays; allow this red Qi together with the rays and rosy vapors to flow into one’s own mouth and swallow them. Visualize that the woman is also circulating breath, swallowing a total of ninety times.

Next visualize the radiance of the sun and moon drawing close to one’s face, the jade maiden’s mouth pressed against one’s own mouth, causing the Qi-fluid to flow down into the mouth. Then softly recite the prayer saying:

The Taixiao Purple Zhen (the purple true spirit of the Great Empyrean), the Yin Shen (spirit) of the Ming Tang (the yin spirit of sun and moon within the body's Hall of Light), the Jing (essence) of the sun and moon's radiant light, and the circling Jade Maiden first appear from the empty void. Her name is Mizhen. Upon her head she wears purple splendor and a lotus spirit crown; she is draped in a brocade cape and clad in a flying skirt of cinnabar red. When she enters my mouth I softly recite in silence:

“Taixiao Purple Zhen, Yin Shen of the Ming Tang, Jing of the sun and moon's radiance, circling Jade Maiden, first appearing from the empty void, named Mizhen. Wearing purple splendor upon her head and a lotus spirit crown, draped in a brocade cape, clad in a flying skirt of cinnabar red. She emerges from the sun and enters the moon; the heavenly light is profound and fragrant. From her mouth she emits a crimson breath that infuses my Three Origins (the upper, middle, and lower original Qi (vital energy) within the human body). She personally visits the Heavenly Well (here referring to the relevant location within the human body), harmonizes the yin-soft Po and subdues the Hun Shen, causing the mysterious fluids to circulate, the fetal-origin Jing-Qi to increase and fill, the five viscera to glow with vitality, restoring childlike innocence and reversing the aging of the countenance. She oversees and governs the myriad spirits, controls human lifespan, and enables one to fly and ascend as an immortal.”

After reciting, visualize the fluids from the Jade Maiden's mouth dripping into one's own mouth, then fill the mouth with saliva, rinse, and swallow it down. Repeat this ninety times and then stop. Quiet the mind to experience the responsive sensations; the more one practices the better, with no fixed limit on repetitions. When visualizing the sun do not visualize only the moon, and when visualizing the moon do not visualize only the sun; one ought to visualize the sun and moon in balanced measure.

If it is inconvenient to take the fluids, visualize the two radiances of sun and moon returning to the Ming Tang of the face (in Daoist inner visualization, referring to a specific region of the face): the sun on the left, the moon on the right, allowing the brilliance of sun and moon to merge with the two eyes and shine forth in all four directions, so that the two breaths interpenetrate one another. One may also frequently visualize the sun and moon remaining within the Ming Tang, without needing to wait until the ordinary practice of ingesting the sun and moon radiances to visualize them together.

After five years of cultivation the Taixuan Jade Maiden will descend before you and converse with you. She can further divide into several dozen Jade Maidens who heed your commands. This results from long-term induction and the condensation of Jing-Qi, generating a clear visionary image; it is the expression of Jing-Qi reaching its extreme and producing wondrous responses through induction.

The foregoing concerns the Dao of solar rosy clouds and lunar Jing, that is, the method of absorbing the radiances of the sun and moon. This method enables one to penetrate spiritual illumination and draw near to the True Person, causes the body to radiate a jade-like luster, commands the myriad spirits, and ultimately leads to ascent into the dwelling of the Heavenly Emperor.

If one has not left a mysterious name in the Heavenly Emperor’s name registers, the green slips, and the jade treasuries with purple networks so as to become a Zhenren, one will never see these mysterious writings nor be able to recite the numinous chapters. Those who behold this scripture may live as long as the sun, moon, and stars; those who wear it can fly upward to Shangqing; those who cultivate it can become Zhenren. This method of the Dao is profound and secret, and is not transmitted to later generations.

In former times the Perfected Lord of Zhongshan transmitted the Dao of Yu the Great to Yu himself; what was passed on was precisely this method of mysterious perfection. At that time, however, only a summary was copied; the original also recorded practices of circulation, intertwining, and the like. The Perfected Lord is now the Forbidden Gentleman of the Nine Heavens and has not yet been appointed Imperial Perfected. Yu the Great resides on Mysterious Mountain, holding a ministerial office and governing the Five Sacred Mountains. Both have cultivated the Dao of mysterious perfection and have therefore gradually ascended into the realm of Yuqing.

The King-Lord of the Western City received this scripture from the Queen Mother of the West and has now sealed one copy away in the Western City mountains. The Most High issued a decree: the Left Official assists the Jade Pendant, the Right Official assists the Golden Ornament. Anyone who leaks this numinous text will suffer the punishment of the wind-blades; their ancestors of seven generations will also bear the penalty, condemned to labor by moving stones to fill rivers, their departed souls driven to plunder, while the leaker will lose the scripture itself.

If a person whose golden name is listed in Shangqing, and whose sincere essence resonates with the Nine Heavens, is able to see this scripture, the heavenly realm will send twelve Jade Youths and twelve Jade Maidens to guard the body, to preside over the burning of incense, to welcome the descent of Zhenren, and to dispel any calamities that might arise during flight and ascension.

When this scripture is transmitted, master and disciple must observe a purification fast of one hundred days, or at least thirty days. The disciple must offer two liang of gold, forty chi of green-patterned cloth, and ninety chi of white gauze, and only after swearing an oath to Heaven may the scripture be received. This is to be conducted according to the ritual procedures for oaths and invocations in the Taizhen Ke. If the transmission is made lightly without the oath, both master and disciple will incur the punishment of the Left Official; the ancestors of seven generations will be sent to labor in the Three Paths and Five Sufferings, remaining there through ten thousand kalpas without pardon. This must be understood and followed with the utmost care.

The Upper Scripture of the Jade Pendant and Golden Ring of the Taiji Golden Book of the Most High ends here. The following nine kinds of talismanic writings differ in the Dunhuang manuscript from the Daozang edition; see the appendix for details. The character “fen” has been supplied from the Dunhuang manuscript. The two characters “wang xuan” have been supplied from the Dunhuang manuscript. The character “yue,” originally missing, has been restored according to context.