《洞真西王母宝神起居经》

When you wake at night or prepare to rise in the morning, you should again close both eyes tightly, knock the teeth nine times, and swallow the saliva in the mouth three times. Then curl the tongue toward the throat and shake the head to loosen the neck seven times; next use the hands to massage both sides of the nostrils, rubbing up and down and left and right several dozen times. After finishing, softly recite this prayer:

“Lord of the Nine Heavens, Three Origins who protect the infant, the Most High sets the radiance in motion, the Jade Chamber sends forth Jing (essence) and Qi (vital energy). The Seven Gates summon the spirits, the Nine Chambers receive the brightness. Make my ears keen and my vision clear, that I may penetrate the true Dao (the Way) and the numinous wondrous realm. The Peak in Heaven’s Center harmonizes the breath; the Proud Maiden of Cloud Attire, her eyes bright. The mysterious windows stand brilliantly clear, the numerous portals radiate with splendor. Nourish the Qi of the Upper Origin, that the thoughts of Shen (spirit) may linger in the Golden Court. The five viscera glow with radiance, the ears and eyes forever preserve their vitality; the Spirit Terrace towers high and remains firm, the beams and pillars of the body do not collapse. Refine the Seven Po, bring tranquility to the Three Hun. The Most High takes me by the hand and grants me illumination. The mysterious windows stand brilliantly clear, the numerous portals radiate with splendor. Nourish the Qi of the Upper Origin, that the thoughts of Shen may linger in the Golden Court. The five viscera glow with radiance, the ears and eyes forever preserve their vitality; the Spirit Terrace towers high and remains firm, the beams and pillars of the body do not collapse. Refine the Seven Po, bring tranquility to the Three Hun. The Most High takes me by the hand and accompanies me. The Qi of the Five Elders blends in harmony, Wu Ying assists and protects; all manner of disasters and misfortunes disperse, and whatever one seeks will surely succeed. The sun and moon guard the portals, my heart-Shen reflects the Auspicious Star. This is the formula transmitted by the Immortal Emperor; may the myriad spirits listen with reverence.”

Every time you awaken you should recite the prayer according to the method above, practicing it constantly and never forgetting. Even if you have already cultivated the true Dao, you should still carry it out regularly. This is the superior method of the Jade Scripture of the Precious Spirit’s Rising and Resting transmitted by the Most High Queen Mother of the West. The text states that this practice can make the ears sharp and the eyes bright, strengthen memory, open and clarify the thoughts of Shen, and regulate nasal breathing so that no mucus or filth arises; it opens the Four Ministers and Eight Thoroughfares, keeps the countenance youthful, restrains the hun and po, and drives away the myriad demons. This is the wondrous method of daily rising and resting for the Perfected Person. It is called “rising and resting” precisely because the method should be practiced frequently in the ordinary acts of getting up and lying down.

One should also keep the two eyes bright and keen, strengthen memory, and keep the mind open and clear; harmonize the nasal breath so that it flows smoothly without producing mucus or impurities; make the “Four Ministers and Eight Thoroughfares” (Siqing Bache, a Daoist designation for related inner spirits or sensory functions) unobstructed, and preserve a youthful facial appearance. In this way the hunpo souls can be settled and all manner of demonic obstacles expelled. This is the marvelous method by which the Zhenren (perfected adept) daily nourishes body and mind. It is called “daily living” because it ought to be practiced regularly in ordinary life.

One should also rub the face and the eye region with both hands until they become slightly warm, making this a daily habit that is performed frequently. Amu (the respectful title used in the scripture for the Queen Mother of the West) said: when a person is about to age, facial wrinkles first appear beneath the eyes; when the body weakens and Qi (vital energy) becomes insufficient, the change often first manifests between the two nostrils. These two places are called the gates of wrinkles and aging, and they are also the passes through which Qi circulates. Therefore, regularly practicing this method can prevent wrinkling and aging and keep Qi abundant and harmonious.

Xiwangmu Baosheng Wusi Yujing (Jade Scripture of Precious Life and Non-Death of the Queen Mother of the West)

The Wusi Yujing (Jade Scripture of Non-Death) says: use the hands to rub and press the Huating (Flower Court, the area below the two eyebrows around the center of the brow), gently harmonize the Tianzhen (Celestial Truth, the divine Qi between the brows), then draw Qi upward into the Shenjianfang (Spirit Ravine Chamber, the inner place of divine Qi spoken of in the scripture), causing the Yugu (Jade Valley) to fill the Tianshan (Celestial Mountain). In this way the inner source manifests mysterious numinous Qi, all demons naturally perish, and one may attain long life without death, have one’s name entered in the Jade Register, and become an Imperial Lord. The foregoing teaches the method of harmonizing Tianzhen and massaging the source of the Hidden Mountain.

Tianzhen is located between the two eyebrows, that is, at the inner corners of the brows; according to the scripture it lies about one fen deep inside the eyebrows and is the place that guides numinous Qi into the upper spirit chamber.

Shanyuan (Mountain Source) is located below the nose, at the upper end of the philtrum near the root on both sides, that is, the small apertures and concave valleys beneath the nose; it is the gate that seals and eliminates all demons.

Huating is located below the two eyebrows, directly opposite the center between the brows; it is the passageway that opens vision and guides numinous Qi into the upper spirit chamber.

Every morning upon rising and every evening before sleep, tightly close both eyes, press the tongue backward against the throat, and swallow saliva three times; then press the three locations described above with the hands, nine times each, pressing gently without lifting the hands. Persist in this practice and, according to the scripture, one may attain immortality, draw numinous Qi downward, make vision unobstructed, and seal the gates that eliminate ghosts and demons. After pressing, softly recite the incantation:

The Supreme Vacuous Sovereign (Taishang Xuhuang), a revered Daoist deity, opens and unfolds the Jade Court. Golden halls shine with brilliant splendor, and emerald terraces stand lush and verdant. I command the Three Daos (three methods or realms of the Dao within Daoism), extinguishing ghosts and demons while protecting living beings. I can transcend death as well as the cycle of arising and ceasing; I dwell in eternal freedom, restoring the aged to youth. Once the hun and po souls have been cultivated, the Five Shen (the five spirits within the body) become settled and tranquil. Riding a whirling wind chariot, I travel north to pay homage at Yuqing (Jade Clarity, a Daoist celestial realm), ascend to the Great Origin, unite with the sun, and ultimately become a Zhenren. The Sovereign Lord unites with me in the obscure and hidden realm; the Three Origins (Sanyuan, the upper, middle, and lower origins spoken of in Daoism) jointly proclaim, and the myriad spirits listen in reverent attention.

In former times, during the reign of Duke Zhuang of Chu, there was a market magistrate named Song Yuanfu, a kind-hearted man who often swept the marketplace with his own hands. After a long while a beggar arrived at the market and remained there for many years. Every morning, while begging, he would sing out loudly:

“The heavenly court gives birth to the Golden Flower; the inner origin is able to block yin evils. Jade grains intermingle with the Mysterious Minister, and the agate-and-jade primordial Qi (vital energy) support and encircle one another. The Celestial Perfected (Tianzhen, an accomplished Zhenren) stands above the sun, and the medicine of flight discloses its numinous wonder. At dawn one drives the heavenly horses, riding a chariot to tour the dwellings of the immortals; when an immortal arrives in the house, a hundred demonic obstacles can be extinguished.”

When he left he also inscribed this song upon the market gate. None of the people in the Chu marketplace understood its meaning; only Song Yuanfu suddenly felt an inner stirring of insight. He suspected the beggar was an immortal, yet still did not grasp the song’s intent, so he repeatedly kowtowed and begged for instruction. After a long time the beggar told him: “I am indeed a Zhenren. This song is the ‘Melody of Precious Life Without Death’ of the Queen Mother of the West of Kunlun. One who understands it can live forever without dying.”

The beggar then transmitted to Song Yuanfu the essential secrets and orally transmitted formulas for practicing this method. Song Yuanfu cultivated for twenty years and then ascended to heaven in broad daylight; he now dwells on the Mysterious Continent and ranks among the immortal ministers. The beggar in the Chu marketplace was none other than Chisongzi, the Zhenren of the Southern Peak. At that time he divided his form, manifested light and shadow, assumed the guise of an ordinary person of the dusty world, wandered through noisy and defiled places, observed the human realm, and welcomed the gathering of true immortals.

The foregoing is taken from Qingxu Zhenren Pei Jun Shuo Xianqing (Lord Pei the Perfected of Clarity and Emptiness Speaks of the Immortal Ministers).

The Scripture of the Divine Treasure Spoken by Perfected Pei of Clarity and Emptiness states that to seek the Dao (the Way), one must first make the eyes clear and the ears acute, for they are the principal conditions for carrying out one’s affairs. The ears and eyes are like the ladder for seeking the true Dao and the gateway for gathering the numinous Qi (vital energy); whether one attains the Dao or loses it, and whether one can preserve oneself, all relate to the ears and eyes. I now copy the scripture for you, so that you may practice it accordingly.

The Upper Chapter on Dispelling Demons says: The ears should often be pressed and rubbed on both left and right sides with the hands, without a fixed number of times. This is called “cultivating and governing the city walls,” meaning to repair this defensive enclosure of the ears; by doing so, one’s name can be registered in the roster of the Celestial Emperor. The nose should likewise often be pressed and rubbed on both left and right sides, without a fixed number of times. This is called “irrigating the Central Peak” (Zhongyue, here referring to the human nose); by doing so, one’s name can be registered in the ledgers of the Celestial Emperor.

These two items come from the oral secrets of Lady Li of Zhaoling at Fangzhang Terrace, which she transmitted on the night of the twelfth day of the ninth month.

In daily life, one may often use the hands to press and rub the depressions behind the two eyebrows three times; then use the palms and fingers to massage the area below the two eyes and above the cheekbones. Next, pinch and knead the ears thirty times with the hands, the number of massages not being fixed. After this, starting from the center of the eyebrows, use the hands to push upward along the forehead twenty-seven times (three nines, that is, three times nine), all the way to the hairline. While performing these actions, one may hold saliva in the mouth and swallow it, without limit as to the number of times. If one practices this regularly, the eyes will gradually become clear, and after a year one may even be able to write at night. One may also practice this quietly in front of others without revealing the method.

The depressions behind the two eyebrows constitute the “Palace of the Six Harmonies of the Upper Origin” (a Daoist term denoting the site associated with the Jing (essence) and Qi of the eyes). It governs the generation of ocular radiance, causing the Jing-light to be harmonious and bright and the pupils to become clear. It nourishes the Shen (spirit) of the eyes and is an important method of cultivation for the Perfected in their daily sitting, lying, rising, and resting; it is also called the “Inner Scripture of the Constant Abode of the Perfected.”

The Perfected cautioned: “If you wish to write at night, you ought to cultivate the method of Constant Abode.” The reason the Perfected can observe from every direction and illuminate the distant eight directions is that the method of Constant Abode makes the eyes bright.

Massaging with the hands below the eyes and above the eyebrows is a cultivation method that brightens the eyes, nourishes the body, and returns Jing (essence) and Qi (vital energy) to the pure harmony of an infant. While massaging, pinch and pull the ears with the hands and concentrate on visualizing the illumination of light. This regulates the orifices, disperses Qi and blood, prevents wrinkles and spots from forming, makes the eyes radiant and bright, and fills one with Shen (spirit) and vitality.

When a person is about to age, it rarely fails to first appear in the ears and eyes; signs of bodily aging also often first emerge around the two eyes. Massage the forehead with the hands while visualizing in the mind the chizi (infant-like pure Qi) together with the sun and moon both shining brightly, the shangyuan (upper primordial Qi) in delight. This visualization and massage begins from “sanjiu” and stops after completing a set number of times. This is called the “Way of paying homage to the Three Primes to solidify the brain and strengthen the hair,” that is, the method of protecting the brain and making the hair firm by paying homage to the Three Primes (Sanyuan, the upper, middle, and lower primes spoken of in Daoism).

Use both hands to massage around the head, combing and tying up the hair in the direction of its growth, the more times the better. This allows the Qi and blood of the head to circulate so that the Qi of wind and dampness does not stagnate. After completing all this, use the hands to knead the inner and outer corners of both eyes eighteen times each until one feels brightness before the eyes and sees objects clearly. This is a method for examining the spirit of the eyes. With long-term persistence it is said one can see a hundred spirits.

The Shijingzi Jing says: Regularly cover the mouth and nose with the hands, close the eyes and breathe gently for a period of time until saliva is generated in the palms; then use this saliva to rub the face and eyes. Doing this frequently can make the body emit fragrance.

The Taishang Santian Guan Yu Jing says: Regularly press and knead the inner corners of both eyes near the bridge of the nose with the hands while holding the breath; stop when the breath flows smoothly, then exhale and begin again. Doing this frequently enables the eyes to see through clearly.

The above two passages come from Lady Wei of Nanyue.

The Danzhi Zishu Sanwu Shunxing Jing says: When sitting ordinarily one should often close the eyes and look inward, imagining seeing one’s own five viscera and intestines and stomach. With long-term practice one will naturally see them clearly.

The Taisu Danjing Jing says: One should regularly rub the entire face with both hands to make it hot; attend to all places above and below, rubbing thoroughly along the contours of the face. This can make the complexion glossy and prevent wrinkles and spots from arising. Persist for five years and the complexion will be like that of a young girl. The so-called “Qi circulating through mountains and rivers” means letting the breath always be full and not depleted.

The Danjing Jing states that one should first rub both hands until they are hot, then use the hands to wipe the face and eyes. Next, stroke the hair with the hands as if combing it, and also rub the two arms alternately with the hands. One passage of the scripture says this can make the hair thick and prevent it from falling out; another passage says it can keep the hair from turning white and prevent the Qi (vital energy) of the vessels from floating upward.

The Dadong Zhenjing, in its chapter on Jingjing massage, states that every day upon rising and before sleeping one should even the breath and sit upright. First cross the hands and place them behind the neck, then raise the head to look upward so that the head, neck, and hands pull against each other with force, repeating this three or four times before stopping. This can harmonize Jing (essence) and Qi, unblock the blood vessels, and prevent pathogenic wind from invading. Persistent practice over a long period is said to extend years, increase longevity, and result in few or no illnesses.

Then bend and move the body, stretch the hands in all directions, stretch backward and pull to both sides, and stretch and shake all the joints of the body, performing each movement three times.

Upon rising and before sleeping, one should also wipe around the neck and behind the ears with a towel or thick cloth until the area is warm. Then rub the head along the hair as if combing it. After a moment, rub the hands hot again and massage the face and eyes. Long-term practice is said to make the eyes bright and free from disturbance by pathogenic Qi, and also to cleanse the body and remove impurities. After completing all of this, swallow the saliva in the mouth in thirty portions to nourish the interior. The above passage comes from the Dadong Jingjing Jing.

The Xiwangmu Fantai Anmo Yujing states that the key to nurturing life lies in protecting the ears and eyes. Looking at chaotic things will make the eyes dim; excessive worry will block the ears. These two ailments arise from oneself and accumulate into illness; they are not calamities from outside.

It is commonly said that “hearing the Dao is difficult.” In fact hearing the principle is not difficult; what is difficult is to act according to the Dao (the Way). Acting according to the Dao is still not the most difficult; the difficulty lies in persisting unwaveringly to the end. If the ears and eyes are disturbed by chaotic thoughts and one cannot overcome the difficulties, then even treading the pavilions of immortals and grasping the dragon chariot with the hands will bring no benefit.

The Fan Tai massage should be performed on Yang days. Odd-numbered days are Yang and even-numbered days are Yin. On the morning or night of a Yang day, after waking and preparing to rise, first quickly close the eyes and face one’s natal direction (the direction corresponding to one’s date of birth). Rub the palms of both hands together until they become slightly warm; then use the palms to massage both eyes, next move them to the area below the ear gates, and finally bring the two palms together at the nape of the neck, repeating the sequence nine times.

Next, visualize that within each of the two eyes there are clouds of Qi (vital energy) in the three colors of purple, crimson, and yellow, which separately descend into the two ears. After a short while, silently recite the incantation:

“The three clouds in the eyes, True Lords of the two eyes, brilliantly condense Jing (essence) and Qi, opening the path that communicates with the Emperor God. The Tai Xuan Cloud Instrument, the Jade Spirit spreading the writings, preserve both eyes and make the nine orifices clear and bright; the joints of the entire body respond in turn, the fluids return to the Niwan (the key cultivation site in the head), the body ascends into the Jade Palace and takes its place among the Upper True Ones (the immortal True Ones who have attained the Dao).”

After reciting, swallow the saliva in the mouth three times and then open the eyes. This method can be continued over a long period and may be practiced whenever one sits up on a Yang day, without being restricted to morning or evening. Practicing in this way for three years is said to make the ears keen and the eyes bright.

When combing the hair, one should always face one’s natal direction. At the beginning of combing, silently recite the incantation:

“The Great Emperor disperses numinous Qi, the Five Elders gather back Shen (spirit) Qi; the mysterious and wondrous radiance in the Niwan protects Jing and causes it to endure. The left hand draws the Hidden Moon, the right hand takes hold of the Root of the Sun; Heaven, Earth, and the four directions are pure and refined, and the hundred spirits all receive the blessing.”

When the incantation is finished. The scripture states that doing this regularly can keep the head from aching.

The Taiji Jing (Scripture of the Supreme Ultimate) says that when combing the hair one should face the Jade Pool (a Daoist term here referring to a related cultivation site in the head). At the start of combing, softly recite the blessing: [the original text ends here]

The mysterious Hua of the Niwan (the wondrous Jing and Qi in the Niwan palace of the head) can nourish Jing (essence) and Qi (vital energy), enabling a long life. On the left is the Hidden Moon, on the right the Root of the Sun; when the Yin-Yang Qi are harmonized and purified, the hundred Shen (spirits) within the body receive nourishment. After the prayer is completed, swallow the saliva in the mouth three times. Doing this regularly can prevent the hair from falling out and gradually cause it to grow back. One should also frequently change combs and comb the hair often, but without causing pain; attendants may also comb it several times. In this way the Qi, blood, and body fluids will not become blocked, and the hair roots will remain firm.

The two methods above are those transmitted and instructed for practice by Jiuhua.

When sitting or lying down, the nostrils should face as much as possible toward one’s natal direction; the same applies when eating and drinking. If one cannot face the natal direction, facing northeast or northwest is also acceptable. These two directions are regarded as the gates and bridges through which the Hun and Po of Heaven and Earth enter and exit. When lying down or rising, frequently shake the body from left to right several dozen times. Afterward, support oneself with both hands behind the back, raise the head to look at the sky, then shake the neck left and right to activate the gates and fluids of the two Po in the neck. Next sit upright, raise both hands to support Heaven, and hold for a while. Then rub the palms until hot and use the palms to wipe around the eyes as far as the ears, holding for a while while silently reciting the incantation:

“Fists clenched in front, fingers extended behind; I am an honored guest of the Heavenly Emperor. Looking left and gazing right, I enjoy long life and obtain great deliverance. Raising the head to breathe, Taiyi unites with me; the receding moon and dragon weir, Siming shares my path. Food and drink nourish the fetal origin, Qi mechanisms converge at Kunlun; turning the body and inverting, kneeling on both knees, I wish to follow the same Way as the Zhenren.”

After reciting the incantation, immediately draw in Qi and hold the breath. Visualize a strand of red Qi in the navel, as thin as a silk thread, going out from the navel and then entering the nose, repeating this three times. At this point the methods of massage and daoyin are fully completed. According to the scripture, this can make the Qi vessels of all the joints throughout the body unobstructed, extend years and benefit longevity, and reduce illness.

The Zidu Yanguang Neishi Zhongfang says: In ordinary sleep one should close the eyes, settle the body, and keep the breath faint, making oneself appear as if asleep so that others cannot detect it. Then, using the methods of inner vision and distant listening, concentrate the ears and eyes on the farthest reaches of the four directions. With long practice it is said one can see events ten thousand li away; if one cultivates with focused mind, one can even see events a million li away. The practitioner’s ears will also often hear the sounds of gold and jade and the music of silk and bamboo. This is called a marvelous method.

"The four directions" is only a general way of saying there are four orientations. In practice, begin with one direction and use the methods of visualization (guanxiang) and inner listening (neiting) in the mind. At the start, the sounds of metal and jade, of silk and bamboo instruments, that one hears in the ears are still faint and indistinct. This is itself a manifestation of the subtlety of the method.

In the early stage of practice, one in fact perceives nothing at all, and there is no need to force an imitation of the effect. If one perseveres for a long time and practices sincerely, one will naturally come, bit by bit, to grasp its subtleties.

The "Great Spell for Warding Off Evil" recorded in the Dadong Zhenjing Gaoshang Neizhang (Inner Chapters of the Supreme Authentic Scripture of the Great Cavern) says: whenever you pass along a perilous road, a temple of ghosts and spirits, or any place that stirs suspicion or worry in your heart, first curl your tongue inward and swallow your saliva three times. Then press the middle finger of your left hand against the philtrum beneath the nostrils, the area along the inner side of the nasal septum, and massage it thirty-six times. When you have counted to the end, press firmly with the hand and do not lift the finger. The place within the septum is called the "Mountain Source" (Shanyuan), and is also known as the "Ghost Well," the "Spirit Pool," the "Root of Evil," and the "Terrace of the Hun Souls." When the massage is finished, tap your teeth seven times, then cover your nose with your palm, close your eyes slightly, and softly recite the spell:

The Vermilion Bird rises in the heavens, and divine might swells within. The Mountain Source is steadied on all four sides, and the evil ghosts in the Ghost Well scatter and flee. The Spirit Pool breathes out pure qi (vital energy), and the Root of Evil lies hidden and concealed. The Terrace of the Hun Souls shines bright in all four directions, and the jade chambers of the Jade Palace ring with a delicate chiming. The Jade Perfected sits high and upright, guarding the Hall of Light. His hands release a radiance like purple mist, and the crown of his head glows like the dawn. Recite the thirty-nine chapters of the Cavern Scripture, in which there are the evil-banishing dragon and tiger, who sever weapons and slay demons; fierce beasts that race like oxen, holding blades and swords in their mouths and devouring evil things; divine beasts, divine birds, and venomous dragons that can lift mountains and shake the heavens; and six spirits who spit fire, the kings who devour ghosts and monsters. Within the Lightning Boar and the Nine Chapters of Thunder, too, are the evil-banishing dragon and tiger and these divine beasts and spirits. They pull the stars from their courses and gallop in every direction, blazing fiercely and advancing against the wind. The great bird Luocha and the other spirits all stand at my side, spewing flames ten thousand fathoms high to sweep away all that is inauspicious. The host of spirits leads the way before me and seals off the evil influences in the mountains. A thousand gods and a hundred numinous powers bow their heads together, and the Marsh Marshal holds a lamp and burns incense for me. Wherever I am, and wherever I pass, the ten thousand gods will come to welcome me.

After completing the practice, knock the teeth three more times, then open the eyes and slowly withdraw the left hand. Press the “Mountain Source” (the area beneath the nose) with the hand and the gate of ghosts and evils will close; grasp the “Spirit Pool” (the place in the mouth where the saliva resides) with the hand and the root of wickedness will dissipate; press the “Soul Terrace” (the dwelling of the spirit-deities in the head) with the hand and the Jade Perfected will guard the pass. In this way one can attune to the numinous root, heavenly beasts come to protect, numerous spirits and monsters are awed and subdued, and nothing can invade one’s Qi (vital energy). This is the principle of nature, and thus such effects suddenly appear.

The “Mountain Source” beneath the nose is the pivot through which the body’s fluids circulate, as well as the passageway for the coming and going of orthodox Qi and deviant Qi. When the mind-spirit is not upright, deviant Qi arises from it; when the mind-spirit returns to correctness, all kinds of deviant Qi can be blocked. The key lies in how one applies and holds it oneself. Therefore auspicious and inauspicious omens also manifest from this.

The “Hall of Light” (the inner dwelling of the spirit-deities in the nose) likewise governs the circulation of the entire body. It is the place where signs of life and death appear, the residence of the Seven Po and the numinous mansion of the Three Hun. Guarding the spirit-deities within it allows one to enter deeply into inner observation; abandoning this cultivation leads toward decline and decay. Therefore everything must be directed by oneself; cautiously follow the way of nourishing life in order to avoid regret and calamity.

The above four items come from the Dadong Zhenjing, “Gaoshang Shouzhang.”

The Great Numinous Perfected One said: Wind ailments originate from the yin-cold and dampness surrounding tombs and from the blockage of underground water veins. Therefore the Earth Officials cause the water Qi to clash against each other, often producing wind-bi. Severe wind-bi renders the whole body immobile; milder cases affect half the body and sometimes cause the hands and feet to lose the power of movement.

If one frequently dreams of being in the northeast or northwest, passing the former dwelling, or seeing the location of one’s own spirit-bed, this is precisely a connection with the Qi of the tomb. The northeast of the graveyard is called “Zheng Jueming” and the northwest “Jiu E”; both are inauspicious directions within the cemetery. If the deceased also appear in these places in the dream, the omen is still more evident.

If such dreams occur often, upon waking one should lie face upward, knock the teeth three times, and recite an invocation saying:

In the Supreme Mystery of the Great Origin and the Purple Heaven of the Nine Capitals, I invite the Gaosu Zhenren (a high perfected deity in Daoism) to regulate the hun and po souls and protect life. I have received the superior methods and accepted the teachings of the Great Mystery. I pray for long life and enduring vision, that my bodily form may soar upward and become immortal; that the tomb may remain forever at peace, no longer disturbed by competing ghosts; that the hun and po may be harmonious and joyful, no longer invaded by evil Qi. Should wandering ghosts, demons, and sprites dare to offend my spirit and soul, the Northern Emperor (Beidi, the principal northern deity in Daoism) will subdue them and gather them into the abyss. I have obtained the Fulu (talismans and registers) of the Supreme Sovereign, and my name is registered before the Heavenly Emperor.

Recite this invocation twice and then knock the teeth three times, after which one will no longer dream of tombs or the deceased ghosts of the household. This is the secret incantation of the Northern Emperor; those who intend to cultivate it may follow this practice. Those who frequently suffer nightmares or dream of inauspicious events may likewise practice according to this method, causing ghostly Qi to dissipate and evil ghosts to scatter without form.

When the arm cannot move, it is because stagnant wind-evil toxic Qi has remained in the meridians, coagulating and attaching to the obstructed joints. Acupuncture should be applied, after which the condition will improve. One may also recite the Quzhe Zhu of the Northern Emperor (an incantation praying to Beidi to subdue pathogenic evils); if practiced one hundred times in this manner, the illness will quickly disappear. First, slowly massage the affected area with one hand, then after a time stop, lie down, gather the gaze inward, swallow saliva three times, knock the teeth three times, compose the mind, and softly recite the incantation, saying:

The Taishang (supreme Dao and deities) oversees the mysterious Qi of the four directions, the five-colored radiant lights, and the six spirit courts, along with the three hun and seven po (the souls and spirits that Daoism holds constitute the human person) and the Ying-Wei Qi of the Heavenly Pass, Earth Essence, and Spirit Mansion—all of which receive protection. The heavenly embryo of upper illumination, the hundred spirits of the four limbs, and the myriad numina of the nine joints are likewise granted Fulu (talismans and registers) by Yuchen (a Daoist divine title) and entered in the immortal registers of the Jade City; jade maidens attend at one’s side while jade youths guard the life-force. May I shine forever with the sun and moon, ascend in flight to the Shangqing immortal realm, endure as long as sun and moon, enjoy unshaken years of longevity, transcendently become an immortal, and attain Great Peace.

When flowing evil winds gather into illness, or when ghostly Qi, the Qi of the five dragons, wangliang sprites, tomb yin-Qi and other malevolent influences invade the four limbs and harm the fortunes of rise and decline, may the Taishang Tianding (celestial divine generals) slay ghosts, demons, and inauspicious pathogenic Qi with the majesty of dragon and tiger. The evil winds then disperse at once, the sins and litigations recorded by ghosts and spirits recede, and no toxin can take effect, restoring one to the ordinary state so as to shine with the sun and moon. Should any ghosts or spirits inspect or encroach, may the northern ghosts and spirits seize and crush them; should anything violate the Heavenly Dao, let the majestic documents be delivered to Kuixing (the deity who presides over the Northern Dipper).

The massage method of the Taishang Mingting Sanhua Jing states that one should regularly, when vital Qi is abundant, swallow the saliva fourteen times. Afterward, massage any painful places on the body, face toward Wang (the deity indicated in the scripture), and recite: “Left Mystery, right Mystery, the three spirits unite with the True Dao; left Yellow, right Yellow, the six flowers respond to one another. Pathogenic wind-Qi and malignant illnesses hide and recede to the four directions. Jade fluid flows and moistens, opening the body from above to below; internally the Qi of water and fire is harmonized, externally the inauspicious is driven out. May I attain long life and the Dao, and may the body remain always healthy and strong.” After the prayer, swallow saliva another fourteen times. The scripture says that regular practice of this method keeps one free of illness; one should also urgently press the painful spot thirty-one times.

The foregoing formula is said to have been transmitted on the twenty-second day of the tenth month by Lady Youying Wang of the Canglang Yunlin Palace (a Daoist female immortal).

The Xiaomo Shangling Jing states that if the body feels unwell one may roll the tongue back against the throat, hold and rinse the saliva, and swallow it repeatedly; after a short while the discomfort vanishes of itself. The scripture adds that while performing this one often feels the body become loose and supple. This teaching is likewise recorded as having been transmitted on the twenty-second day of the tenth month by Lady Youying Wang of the Canglang Yunlin Palace.

This passage of scripture explains that dreams experienced in sleep are not real because the po (the aspect of a person’s hun-po soul associated with the physical body) has been invaded by evil Qi (vital energy), as though the evil Qi were testing the person’s heart-Shen (spirit) and waiting for a moment of laxity in the heart-Shen in order to enter by exploiting the opening. Whenever one has a nightmare, one need only face north and report the matter to the Most High Lord of the Great Dao (Taishang Dadaojun, an honored Daoist deity), clearly describing the circumstances of the dream; after doing so four or five times, the nightmare will dissipate of its own accord.

The above is the oral formula transmitted by the Azure Youth (Qingtong).

Nightmares that occur day and night are never auspicious omens. Upon waking one should immediately turn the pillow over and, while laying one’s head upon it once more, recite:

“Jade Maiden of Great Harmony (Taihe Yunü, a Daoist goddess), who serves the True Dao (the Way) and protects the hun and po; Golden Youths of the Six Palaces (youths who attend the deities), come forth to guard the Gate of Life. Transform evil affairs into good ones, report them upward to the Three Primes (Sanyuan, the three honored celestial deities of Daoism), grant me long life, that I may ride the sunlight and cloudy Qi and ascend to heaven.”

After reciting, swallow saliva nine times, knock the teeth seven times, and then lie down to sleep. Performing this four or five times will likewise cause the nightmares to vanish completely. This incantation can also transform nightmares into auspicious signs.

The above oral formula was transmitted on the night of the thirteenth day of the eleventh month by Lady Youying (Youying Furen, a Daoist female immortal).

The mysterious operational laws of the universe are the key to thoroughly observing all things. The mind and Shen (spirit) must be quiet and empty so that the spirit can become transcendent; by absorbing Taihe Qi (vital energy; the harmonious and pure primordial Qi), the body's Qi becomes clear, still, and profound. In this way, body and mind seem to resonate with wondrous sounds, and the sounds of all things will also communicate from the unseen.

Qi is the root that generates Shen, and also the source of clear Qi and turbid Qi. When Qi is in the mysterious and profound realm, Heaven becomes clear and bright; when Qi nourishes the human body, a person can live. Life does not increase or decrease out of nothing; the key lies in according with the proper timing and being skilled at regulation.

To practice the method of the Six Qi, one should regularly begin around the time when the sky is about to brighten, before or after the Yin hour or Chou hour, in accordance with heavenly timing, and perform it in a suitable direction. When the morning glow first appears, the sun emits its light, and the dawn sunlight just becomes visible, first visualize the sun like an egg located in the Niwan Palace (the center of the head, the place of the spirit-intention in Daoist internal cultivation).

Then exhale a stream of Qi, visualizing it as black, called "corpse Qi"; then exhale a second stream of Qi, visualizing it as white, called "former Qi"; then exhale a third stream of Qi, visualizing it as azure, called "death Qi". Visualize according to each color and continue exhaling for a while. After the three colored Qis have all been exhaled, then combine them and do six cycles of exhaling and inhaling.

Then slowly inhale, taking in yellow Qi in four installments, visualizing the Qi descending from the sun in the Niwan Palace. After four times, swallow saliva three times each, repeating for three rounds in total. Afterwards, visualize the sun still in the Niwan Palace, with Qi coming out from the ears and remaining about nine cun in front of the mouth; concentrate the Shen and gaze at it as if seeing it. Then, aided by the sun visualization, inhale, taking in red Qi in seven installments. After seven times, swallow saliva three times again.

Then rise to sit or stand, move the four limbs, and perform movements of bending forward and back, flexing and extending, to make the joints and meridians unobstructed, completing the entire practice. When visualizing the swallowed saliva, always imagine it as azure.

At night, one may also use the method of visualizing the sun to visualize the moon in the Niwan Palace. If visualizing the moon, begin from midnight on the first day of the lunar month until the fifteenth day, and stop after swallowing saliva three times; then rise and move the four limbs, performing bending and stretching to make the joints and meridians unobstructed. When visualizing the saliva, likewise imagine it as azure. From the sixteenth to the thirtieth day of the lunar month, the moon's Qi gradually diminishes, and the so-called "Heavenly Fetus" also wanes and shrinks, so it is not appropriate to visualize the moon at night.

This method is extremely subtle. Practitioners nourish body and mind by exhaling and inhaling the primordial Qi inside the body and swallowing saliva, and through breathing and inner visualization they stabilize the hun and po souls, thereby seeking longevity. It differs from gathering yin Qi in remote deep valleys or pursuing a spirit as swift as a galloping horse, and is not like crossing the sea to seek a crossing or driving a wool cart up a volcano, which is futile. How can one not treat this cautiously?

The records on the right consist of the secret instructions transmitted by the Queen Mother of the West.

In the Yichou year, that is the third year of Xingning, on the night of the fourth day of the seventh month, the Eastern Minister Lord of Destinies (the deity in charge of human lifespan and fate registers) descended, bringing seven attendants into the room. Four held magnificent banners, one of which was named the “Ten Extremes Numinous Banner”; one carried a pouch containing circular documents; three held boxes decorated with white ivory, which seemed to contain books; and another grasped a flowing-gold fire bell. The attendants all wore red clothes. The Lord of Destinies was much shorter in stature than his two younger brothers, wearing a blue brocade embroidered skirt, a purple fur cape, and a lotus crown. The two younger brothers also came together and stood in attendance nearby. After having a seat prepared, the Lord of Destinies sat down, and they conversed for a long time.

On the night of the sixth day of the seventh month, the Lord of Destinies descended again and transmitted this admonition:

If you can uphold the regulations and accord with nature, maintain purity and stillness, and have little contact with the outside world; withdraw like algae in secluded depths, fold your wings and dwell peacefully in high places; let your inner heart resonate and unite with the Supreme Dao (the Way), remaining as still as a deep pool and as firm as a high mountain, then even when facing the pure and mysterious scriptures of the Dao, you can comprehend the precious principles within them. You should let go of attachments to the secular world, attune your heart and Shen (spirit), making your inner being clear, luminous, empty, and still; allow the five principles to become manifest, and not be confused by the disturbances of change; cut off desires, unite with bland detachment, enter the realm of empty brightness and profound depth, and remain unmoved by what is seen or heard. In this way you can approach from afar the wondrous true Dao, reopen the mysterious awakening, bring your inner De (Virtue/Power) to fullness, and stabilize your outer spiritual nature. Ultimately you will ride a cloud chariot into the high heavens and be entered into the cinnabar registers of the Lord of Destinies (the registers that record the names of those cultivating the Dao).

If the mind is scattered and miscellaneous thoughts arise in profusion, the foundation of life is unstable, Jing (essence) and Qi (vital energy) fluctuate with the dusty world, and the heart cannot truly let go, then even cultivation in the mountains and forests will only deplete body and mind, and will indeed mislead later seekers.

This principle is subtle yet easy to seek; but to truly obtain it is difficult.

At midnight on the fifth of each month, visualize the image of the sun within the heart, imagining the sun entering the body through the mouth, illuminating the heart so that the inner being and the sun shine together in brilliance and intermingle. Once this is complete, one should feel warmth in the heart, as if bathed in the glow of rosy clouds; this is the sign that the visualization has taken effect. After a short while, recite the invocation: “The Great Brightness nurtures Jing (essence); internally refine the elixir-heart; the luminous radiance merges and reflects; the true Shen (spirit) comes into the body.” After reciting, swallow saliva nine times.

On the fifteenth, twenty-fifth, and twenty-ninth of each month, practice the same method again. The Jing (scripture) states that this renders the mind clear and thoughts lucid, hearing and perception keen, every part of the body unobstructed, the face displaying a jade-like luster, and generates within the body the so-called Golden Fluid (the Jing, Qi (vital energy), and fluids of Daoist cultivation). After five years of practice, Taiyi will send a carriage to welcome the practitioner, enabling ascent to the Taixiao (the distant high heavens). The method need only be performed as often as possible; it is not strictly required on these particular days.

The above passage comes from the Xiaomo Jing and is the inner cultivation method of the Red Lord of Nanyue.

Another teaching states that when about to eat, one should not discuss matters of death, nor leave food exposed, lest various evil Qi be attracted.

It is further said that one should bathe frequently, preferably on a Jiazi day; if this is inconvenient, one may choose a morning of some day in a given month, which is said to confer spiritual communion. Bathing is not to be feared for its frequency, only for lack of persistence. Bathing washes away the filthy Qi of the body, allowing true Qi to enter within.

The above is the method that the Mysterious Master Lady Wei instructed to be practiced.

The Taishang Scripture of Nine Transformations and Ten Changes for Easy Renewal states that if one has stepped upon filthy objects or visited unclean places, one ought first to bathe, remove one’s clothing, and thoroughly cleanse the body of all impurities. The procedure is to take ten liang of bamboo leaves and four liang of the white inner layer scraped from peach-tree bark, add one hu and two dou of clear water (ancient units of volume), and boil them in a pot. Remove the mixture before it comes to a full boil; once the water has reached a suitable temperature, use it to wash the body, whereupon the filth will be eliminated. This method of washing can also prevent and treat damp impediment (numbness, pain, and similar symptoms in the limbs caused by pathogenic dampness), sores, ulcers, and itching.

Bamboo is hollow and white within, while peach wood is regarded as capable of expelling evil and removing defilement. These two substances are therefore employed to purge the turbidity from the body. Celestial beings (the heavenly spirits of Daoism), upon returning from their travels in the mortal world, likewise always wash themselves with this water. The simple techniques practiced among worldly people—such as using talisman water, reciting prayers, or rinsing the mouth—cannot compare with this formula. It is better to use a generous amount when bathing, though one should refrain from washing the head with it. The plain slurry used in corpse-refining rites (Daoist ceremonies for treating the deceased body) is precisely suitable for bathing; this is truly a rare and secret method.

The foregoing formula was prescribed for use by Lady Wang of Purple Tenuity of the Mysterious Ridge Feather Palace (the title of a Daoist female immortal).

The text that follows contains repetitions and lacunae. From the surviving wording, the general sense is as follows. On the morning of an Opening Day, facing Wang… write Fulu (talismans and registers) in cinnabar, perform two bows, and then ingest it. Recite the following incantation: “The Five Spirits (the gods of the five viscera within the body) open the apertures of the heart, rendering hearing penetrating and free from interference by extraneous sounds; the Three Souls (the hun souls of the person in Daoist teaching) gather the spirit, guard the true heart, that I may not forget what I have studied, while the spirits of the five viscera journey afar in search.”

First perform the rites of homage; after the rites, recite the incantation; when the incantation is complete, ingest the talisman. After ingesting it, swallow saliva five times and click the teeth five times, taking care that no one else observes. If an Opening Day is not selected, the practice may also be performed on the first, fifteenth, and twenty-seventh days of each month. Ingest the talisman three times monthly; after a full year the efficacy will become manifest. This is a secretly transmitted method of Fulu.

Select the yimao day in spring, the bingwu day in summer, the gengshen day in autumn, and the renzi day in winter. When lying down peacefully at night, first mix cinnabar, realgar, and orpiment in three equal parts, grind them very finely, wrap them in cotton wadding, and form them into pellets the size of jujubes. Just before sleep, insert the packets of medicine into both ears. This is a secret method for eliminating the Three Corpses and refining the Seven Po, and it must not be known by others.

At noon the following day, bathe with water that flows from the east. After washing, tidy the bed, change clothes and wash the old garments; change out of the old shoes and wash them as well. Once all this is completed, sweep clean beneath the sleeping couch so that the dwelling is neat, then lie down again upon the pillow, face upward, close the Qi, tightly clench both hands, and remain quietly recumbent for a while, softly reciting the invocation:

“The Dao of Heaven operates with constancy, discarding the old and renewing. The Supreme God grants an auspicious day; I bathe in order to seek perfection. The Three Qi (sanqi, vital energy) eliminate the corpse impurities; cinnabar and realgar stabilize the hun and po; precious refinement purifies the Seven Po, may they become intimate with me.”

The invocation is complete. The jing (scripture) states that this is a superior method for eliminating and refining corpse impurities, and also an important secret for renewing the physical form. It is sufficient to perform it on one selected day in each of the four seasons.

The Zhenren of Great Emptiness (Taixu Zhenren) said: My former teacher once instructed me that on the Five Penetrating Days, wait until the sun has risen about three or four zhang high, then stand upright facing the sun. Visualize in the mind that the shen (spirits) of the Three Hun enter the heart together with the sunlight, illuminating the interior evenly and thoroughly, and hold this quietly for a while. Then close the Qi three times, swallow the saliva three times, and softly recite the invocation:

“The sun disseminates its radiance, sending down purple-cyan light, which enters my body and illuminates…”

The original text is interrupted at this point, the invocatory words remaining unfinished; the earlier passages concerning the visualization of sunlight entering the heart as well as closing the Qi and swallowing saliva also contain repetitions.

The sun’s radiance spreads forth, sending down purple-cyan beams of light that enter my body and illuminate my five forms (the physical constituents that make up the human body). This light can expel the harassment of ghosts and demons, bringing the heart-Shen (shén, spirit) to a state of peace and correctness. Inwardly it penetrates the nine Qi (qì, vital energy), and outwardly it connects with the fetal origin and the life force. Through this one may fly up to the immortal realm and enter the Shangqing (Highest Clarity) realm, with one’s name already confirmed in the jade register (the roster of immortals).

After the incantation has been recited, rub the eyes with the hands fourteen times and then knock the teeth fourteen times. This completes the practice. The method causes the three hun souls to gather and become luminous and pure, the cinnabar heart to stand upright and correct, and all evil influences and hauntings to hide and recede, so that the heart-Shen remains undisturbed. It is an important gateway for cultivating the Dao (the Way).

This practice may be performed in ordinary times. When a Five Da Day (a particular day suitable for this method) arrives, face the sun and seek to induce a sneeze. If a sneeze cannot be produced, take a soft object, hold it toward the sun, and gently insert it into the nostrils; this too will cause a sneeze. After sneezing, recite the following incantation:

“Heavenly light enters the body; the six fetal origins (six kinds of fetal essence) penetrate upward. The three hun souls guard the Shen, and the seven po souls do not dissipate. Receiving the sunlight one sounds a sneeze, becoming of one form and substance with the sun. Fly up to Yuqing (Jade Clarity, a Daoist immortal realm) and take your place among the Perfected Lords.”

After reciting the incantation, rub the eyes fourteen times. This allows the Jing-Qi (jīng, essence, and qì) within the body to rise and intermingle with the sunlight, causing the three hun souls to become manifest inside the body. In this way the heart-Shen becomes open and bright, the spirit (Shen) is penetrating and unobstructed, and the hundred Jing (the essences of the body) flow and spread through the inner palaces (the viscera and organs). If it is not a Five Da Day, this procedure need not be performed.

On the auspicious days of “Wuda,” one should face north and perform five acts of worship, compose the mind, and invoke the names of the Supreme True Sovereign and the Sovereign Lady, calling each three times; afterward click the teeth five times. Untie the headcloth, kneel at length in reverence, and respectfully report to the High True Dao Lords of the Five Stars, the sun and the moon, the Thirty-Two Heavenly Emperors, as well as Jade Clarity (Yuqing), the Most High (Taishang), Highest Clarity (Shangqing), the Supreme Sovereign God, and the Sacred Lord of the Great Dao.

One then recounts the sins accumulated from seven generations of ancestors and from grandparents onward, together with the thousand faults of one’s own life and previous existences, praying for liberation. One petitions the Three Officials (the Daoist deities who oversee human sin and fortune and who examine good and evil) to convey the report to the Heavenly Emperor so that the charges may be erased and the Black Registers (ledgers recording sins) destroyed; one also prays to receive the True of the Five Stars, to hasten together with fellow practitioners toward Huachen (the immortal realm), to ascend Highest Clarity (the high celestial realm of Daoism), and to come and go through the Jade Gate (the portal of the immortal realm).

The sixth of the first month at noon, the first of the second month at the Shen hour, the seventh of the third month at midnight, the ninth of the fourth month at mealtime, the fifteenth of the fifth month at midnight, the third of the sixth month at noon, the seventh of the seventh month at midnight, the fourth of the eighth month at noon, the second of the ninth month at dawn, the first of the tenth month at dawn, the sixth of the eleventh month at midnight, and the second of the twelfth month at midnight.

The foregoing records the auspicious days of “Wuda.”

Method of Ingesting the Essence of the Sun and Moon:

On the first day of each month at dawn, wait until the sun has risen about two zhang high, gaze afar at the sun, form the Grasping Firmly gesture (a cultivation fist that protects the fingers), face east, and take three Yu Steps (a Daoist ritual pace). Then receive the solar essence with the mouth, repeating this fourteen times in succession, and swallow it. According to the scripture, if this practice is maintained for fourteen days, one may bring two companions into the home of a person suffering from a warm disease without being infected; other illnesses likewise cannot invade. Those who travel together will have light and vigorous bodies, always able to rest peacefully, and may enjoy extended longevity.

On the third day of the lunar month, the moon rises from the Geng direction (the west). With both hands in the grasping-firmly mudra (a Daoist hand seal in which the thumbs are held and wrapped by the remaining four fingers), one proceeds toward the southwest, faces the moon, and performs the Yu-step (a ritual three-step walking method). Then, with the mouth, one sucks and drinks the Jing (essence) Qi (vital energy) of the moon from afar fourteen times and swallows it. It is said that doing this will keep one from falling ill throughout the entire year and will also allow one to enter the homes of the deceased. The light of the sun and moon can illuminate defilements.

The above two methods both consist of first taking three steps, then sucking and drinking the lunar Jing fourteen times from afar with the mouth and swallowing it. It is said that ingesting solar Jing and drinking lunar Jing can both eliminate all kinds of diseases.

The Dongzhen Scripture of the Queen Mother of the West on Precious Shen (spirit) Daily Activities is complete.