《皇天上清金阙帝君灵书紫文上经》

The Immortal Capital Lord of the Five Elder Highest True Ones (the Immortal Capital Lord among the five high-ranking immortal true ones) received this Jing (scripture). The Sage Lord commanded him to transmit it to the Green Youth Lord (a Shangqing immortal true one), who in turn transmitted it to Wang Yuanyou and sent him down to the lower realm to instruct those of extraordinary bone physiognomy who had already been entered in the immortal registers and were destined to receive this Jing.

The Great Green Youth Lord practiced fasting and pure cultivation in the Eastern Palace of Fangzhu (the immortal palace on the eastern sea), dwelling for three years among the numinous pavilions, cinnabar palaces, and yellow chambers. Later he boarded a cloud chariot encircled by azure mists, wearing a verdant feathered robe and a dragon-patterned cape, leading the numerous immortal true ones of the Mulberry Grove, and together they proceeded to the Golden Palace of Shangqing to request reception of the Upper Jing of the Purple Texts of the Numinous Book.

Four Emperor Lords resided in the Golden Palace. The Later Sage Lord sat on the left, occupying the Cinnabar Gan Hall of the Jade Terrace in the Great Void. Thirty thousand attendant maidens and immortal true ones filled the hall. Venomous dragons, thunder tigers, and all manner of ferocious heavenly beasts guarded the gates; long, deep flood-dragons and serpents encircled the palace walls, while flying horses, racing sparrows, and great-winged birds stood arrayed in the spacious courtyard. Heavenly majesty shone forth in awesome splendor, light radiating in every direction; dark banners unfurled in the wind, yak-tail streamers and canopies whirled and danced. Jade trees rang with clear, soaring notes, and gem grasses chimed like musical instruments. The assembly played and sang, phoenixes cried out, divine consorts chorused together, peng birds danced, and luan birds soared.

Upon arriving, the Green Youth Lord prostrated himself, advanced, held his hands before him facing north, and petitioned: “This humble servant Fan Mei dares to speak before the Sage Emperor and Bright Sovereign. Formerly you commanded the Great Void, presided over the soaring immortal true ones, surveyed the vast realms of the Five Numina, and governed the profound observational realms of the mysterious teacher of the Dao (the Way). You ascended through the clear and bright Qi (vital energy), traversed the pure and unsullied fields, manifested among the triple immortal observatories, your whole body enveloped in subtle numinous light; you also opened vast numinous territories and washed away the waves in the azure valleys.

Thus you freed yourself from the long-standing bonds of the net and entered the mysterious and wondrous Great Dao (the Way); at the ruins of Lang’e you flew together with nine luan birds, scattering radiance upon the secluded and flourishing realms of the netherworld. You penetrated the two mysterious and wondrous states, explored the utmost of the numinous observatories, abided in quiet Wuwei (non-action) within the Dragon Void, and stored the subtle Jing (essence) and Qi in the cinnabar chamber; you opened the gates of Shen (spirit) and brightness, accorded with transformation, and with the migration of form eliminated all encumbrances. At that time the bonds were already released, Shen and Qi were peaceful and expansive; the five Shen were tranquil, Jing and Qi circulated through the empty cavernous realm, the body leaping like a fish in azure waters, the heart unobstructed. Although already self-sufficient in the immortal realms of the eight directions, you could still reach the lofty and distant heavens.

I reflect that those of genuine qualification have not yet been awakened, like precious numinous jade still unpolished. I hope a pure breeze may stir the orchid groves, that immortal music may resound at the cloud margins, awakening people’s Shen awareness, splitting open congealed stagnation, and making the hidden subtle principles manifest. Might the Purple Texts of the Numinous Book be granted so that I may transmit it?”

At that time the Later Sage Lord was absorbed in confidential affairs, his Shen thought wandering far, brush in hand composing the Great Cavern Dongxuan Jing (scripture), instructing the Left Minister and other Highest True Ones together with several hundred numinous youths and jade maidens. He neither heard the Green Youth Lord’s petition nor raised his eyes to look at him. The Green Youth Lord therefore petitioned once more, kneeling forward, earnestly requesting without cease.

After a long while the Sage Lord pushed aside the writing table, reclined, and suddenly sighed at length: “Your words are earnest and penetrate the mysterious principles; your pure Jing sincerity has at last moved me. Your intention is truly of utmost sincerity.” As he spoke he pointed toward the immortal scenery in the empty void, compassion appearing on his face. He then took up the Cloud Jun Qin and played it softly; the tones were clear, luminous, and numinously wondrous, blending a hundred sounds, shaking the Nine Heavens and echoing through the Grand Empyrean. He sang the Great Cavern Divine Continent Chapter, the Melody of Condensing the Soul, and other mysterious heavenly songs, reciting the poetic chapters of the heavenly realm; the tones were subtle and hidden, reflecting the Zhong Qi, the melody clear and soaring. The chapters are as follows:

From the mysterious void arises the Qi (vital energy) of Shangqing, the Three Su Splendors (symbolizing three wondrous, pure spiritual Qi) covering it from the heights of the air. In the far depths the portal to the spirit realm is opened, seven-layered gates attended by youths in feathered robes. The palaces of the Cinnabar Empyrean appear all at once, and the operation of the clear, quiet, distant heavenly Dao (the Way) is thereby made plain. Those who awaken to the mysterious principles and meet with the Dao can then transcend the boundaries of the world and fly up into the great emptiness.

They inhabit the vast domain of the Great Cavern, secluded and at peace, the Yingzhi (lingzhi of the immortal realms) shining with radiance. Having abandoned the world, they vanish into the void; in their residences far from the dusty world, they naturally communicate with the nether obscurity. The assembled immortals meet at the towers of the Mysterious Stars, respectfully lowering their heads to pay homage to the Jade Emperor. Divine light illuminates, the Vermilion Spirit sounds its music; from the emptiness come the beats of drums and the tones of jade bells. Riding the cloud chariot with nine reins, they wander freely on the Purple Haze Peaks.

The Cinnabar Mound opens the palaces of green jade, the five-layered halls standing open in the verdant courtyard. The Golden Towers rise lofty and brilliant, clear Qi coiling around and enveloping the Shangqing Palace. They taste the Jing (essence) of the sun and moon, looking afar to that realm without form or image. The mysterious principles awaken the Three Numina (heaven, earth, and humanity), remaining clear and transcendent even through the long, endless kalpas. Why still remain on the path of the world, allowing five kinds of predicaments to press upon the breast? Why not drive the Red Infant (an image in cultivation symbolizing the inner Shen (spirit) and Qi) and mount the Lord of Niwan (the divine symbol of the Niwan Palace, that is, the upper Dantian (energy center) of the head)? Thus one neither dies nor lives, with neither beginning nor conclusion.

The Sage Lord having finished his chant, turned and invited the Azure Lad Envoy to sit, laying out the slurry of flowing rosy clouds (the wine of immortal banquets), the fruits of circular rigidity, the white seeds of the red tree, and the green fruits of the crimson wood. He then ordered the Five Elders of Highest Perfection, the Left Duke of the Immortal Capital, to open the jade satchel of purple pistils and the pouch of cloud brocade, take out the Lingshu Ziwen Shangjing (the Upper Jing of the Purple Texts of the Numinous Book), give it to Lord Azure Lad, and instruct him to transmit it to those possessing jade names in the Mysterious Palace who will become Perfected Ones. Lord Azure Lad left his place, kowtowed in ritual, received the Jing (scripture/classic), and then took it back to the Eastern Palace of Fangzhu.

The Lingshu Ziwen Shangjing is the essential cultivation text that the Later Sage Lord Li received while practicing the Dao from childhood. Its contents were personally transmitted by two heavenly emperors, Taiwei Tiandi and Ziwei Shangzhen Tiandi Yuqing Jun. It is the method for becoming a Zhenren as well as the essential formula valued by the Supreme Sovereign. Lord Li compiled and arranged these contents in sequential order into one juan.

The scripture was inscribed on purple jade slips with characters written in azure gold. The Turtle Mother held the brush to record it, Perfected Youths wiped the mat, Heavenly Consorts attended the incense, and Jade Youths bound the scripture slips together. This scripture was therefore named the Lingshu Ziwen Shangjing and entrusted for safekeeping to the Five Elders Upper Perfected Immortal Capital Left Duke (an immortal perfected being). It was stored in a purple-pistil jade casket (a purple jade box) and placed in a cloud-brocade bag.

Ten Jade Maidens stand on either side of the scripture to attend to it; ten Jade Youths attend to and record the words and deeds of the Sage Lord. They also supervise the Daoists who possess this scripture, record their merits and faults, and report them to the Shangqing Xuanzhong Xianshi (the Former Master in the Mysterious Center of the Shangqing realm).

The scripture warns that committing a major transgression will result in examination by the Sanguan (Three Officials, the deities in charge of Heaven, Earth, and Water); committing a minor transgression will reduce one’s lifespan and lead to premature death. Major sins will bring calamity upon three generations of ancestors, while minor sins will be suffered as disasters by the individual. If one treats the scripture with disrespect, the spirits will depart; if one allows the scripture to become soiled, it will be withdrawn.

When those cultivating immortality open and read this numinous text, they should all rise, perform reverence, wash their hands, and burn incense. The heavenly spirits supervise everything, so one must be cautious and respectful. Anyone who has not received transmission must not privately discuss the titles of the scripture’s sections; otherwise they will violate the prohibition against leaking heavenly secrets.

The Purple Texts of the Numinous Book of the Golden Palaces of Highest Clarity (Shangqing Jinque Lingshu Ziwen) records methods of gathering and drinking the “Flying Root” and swallowing solar Qi (vital energy). It is said that this method was formerly transmitted by the Imperial Lord of Grand Tenuity Heaven (Taiwei Tiandijun). This scripture is also known as the Scripture of the Red Elixir, Golden Essence, Stone Radiance, and Water Mother (Chidan Jinjing Shijing Shuimu Jing).

Each day, just as the sun begins to rise, one should face east, knock the teeth together nine times, and then silently recite in the heart, calling the name of the solar hun-soul and the titles of the Five Emperors within the sun:

“Rihun Zhujing Zhaotao Lüyin Huixia Chitong Xuanyan Biaoxiang.”

After silently reciting these sixteen characters, close the eyes and assume the grasping-solid posture (gugu, a cultivation posture of clenching the fists and drawing in the fingers). Visualize the five-colored flowing auroras from within the sun coming upon one’s person, covering the entire body from head to foot; then visualize the five-colored flowing auroras rising from the feet up to the crown of the head, after which they enter the mouth together.

Within the flowing auroras of the sun there is also purple Qi, the size of a pupil, layered in stack upon stack, some several tens of layers, glittering amid the five-colored radiance. This purple Qi is named the “Flying Root Water Mother.” Visualize it entering the mouth together with the five Qi. Facing the sun, swallow the auroral Qi a total of forty-five times. Afterward swallow saliva nine times, knock the teeth nine times, and then softly recite:

“Cinnabar Qi of the vermilion lodge, the round heaven nurtures Jing (essence); the hard thereby receives the soft, blazing fire and yin blossom; the solar chronogram of primordial radiance, titled Great Illumination; the nine yang transform as one, the two vapors arise together; congealing the hun and harmonizing the po, the Jing of the five Qi; within are born the Five Emperors, who ride the light and direct the form; gathering the flying by means of emptiness, resting the root to attain fullness; head wrapped in dragon-blossoms, draped in vermilion and belted in azure; reining the crow that streams in mystery, auroras reflecting Highest Clarity; bestowed writings on jade slips, name inscribed in the Golden Pavilion; eating and drinking the morning splendors, merging numen with the True Ones; flying as immortal to Grand Tenuity, ascending to the Purple Court.”

After reciting, face the sun and bow twice.

The scripture states that among the True Immortals, even if there be ten thousand, not one knows the name of the solar hun-soul. This method of cultivation is mysterious and marvelous; once accomplished, one may have one’s name inscribed in the Golden Pavilion, eat and drink the morning auroras, merge one’s numen with the True Persons, fly as an immortal to Grand Tenuity, and ascend to the Purple Court.

After completing the previous steps, bow once more toward the sun. Even among the true immortals, not one in ten thousand knows the name of the Sun Soul (Rihun). This method of the Dao is mysterious and profound; it is not something ordinary people are able to hear.

When the sky is overcast and the sun cannot be seen, one may practice visualization in a clean place within one’s indoor sleeping quarters. Those who cultivate the Dao in stillness and purity, concentrating their Jing (essence) and Qi (vital energy) in unity so as to communicate with Heaven, may also undertake the practice without waiting to see the sun with their own eyes. If a Daoist dwells in the mountain forests practicing grain-avoidance, maintaining prolonged fasting and purification among the Five Sacred Peaks, far removed from the dusty world and wholeheartedly aspiring to the realm of quietude and authentic purity, then each day one may drink the auroral mists of the solar root and swallow the Jing of the sun. In this way one will quickly feel the body become moist and lustrous like jade, and the countenance shine with radiant splendor.

If one remains entangled in worldly affairs and cannot cultivate in quietude, dwelling in the mundane world with the heart bound by fame and profit, then one should practice according to the method previously described on the first, third, fifth, seventh, ninth, thirteenth, fifteenth, seventeenth, nineteenth, and twenty-fifth days of each month, ten times in all each month. These days are regarded as the times when the Sun Soul descends to join in communion, the Flying Root is abundant, and the Water Mother dispels dreams. Cultivating in this manner for eighteen years, one will receive from Shangqing the transmutation by Golden Reality and the adornment of jade radiance, ultimately ranking among the Jade Sovereigns, soaring through the Great Void, riding the magnificent Three Simplicities, and illuminating all under heaven.

The Taiwei Numinous Talisman for Drinking Solar Qi and Opening Illumination (Taiwei is the name of a celestial stellar official; here it refers to a numinous talisman used to assist in absorbing solar Qi)

If one cannot write the numinous talisman at midnight on the last day of every lunar month, at the very least one must not miss the last days of the odd-numbered months.

At midnight on the last day of the month, facing east, write the talisman in cinnabar on azure paper and then swallow it, first announcing it to the Sun Soul. Just before swallowing the talisman, hold the breath, take the talisman in the left hand, and silently recite in the mind:

“The Cinnabar-Measure Watchtower of Taiwei, named Kai Ming……”

The original text at the end contains repeated wording, and the invocation is interrupted at “Kai Ming”; the above is rendered according to the extant text.

In Taiwei (a Daoist heavenly realm designation), within the Danliang Que, there is a palace named “Kaiming.” Through this method, one can summon the hun Qi (vital energy) from the sunlight, causing it to generate and transform into the practitioner’s own bodily form. In the early morning, one neatly arranges clothing and cap, sets out from the Circular Courtyard, gathers the flying floral Qi, the Qi of the Water Mother, and the golden Jing (essence) from the solar root, causing the purple radiance to shine and circulate; these are collectively called the “Five Numina.” After the prayer is completed, one then drinks the talisman water.

This Shangqing Jinque Lingshu Ziwen discusses the method of gathering yin hua and swallowing lunar Jing. In the past, the Taiwei Heavenly Emperor Lord transmitted this method. It is also called the Huangqi Yangjing Cangtian Yinyue zhi Jing.

When cultivating, one visualizes the scene of the moon just as it rises, then faces west and knocks the teeth ten times toward the moon. After this, one silently recites the invocation in the heart and calls the names of the moon po. The names of the five ladies in the moon are: “Yuepo, Ai, Xiao, Fen, Yan, Yi, Liao, Wan, Xu, Ling, Lan, Yu, Hua, Jie, Qiao, Chun, Jin, Qing, Ying, Gen, Rong, Tai, Biao.” These characters are concatenated as a group of invoked names in the original text.

After silently reciting and calling these twenty-four characters, one closes the eyes and performs gugu (clenching both hands tightly with the thumbs pressing the roots of the ring fingers, a traditional Daoist visualization posture). One visualizes the five-colored light in the moon flowing down, approaching the entire body down to both feet; then visualizes the five Qi rising to the top of the head. Subsequently, one visualizes the five-colored Jinghua in the moonlight entering the mouth together.

Next, within the moon’s Jing, one again closes the eyes and performs gugu, visualizes the five-colored light in the moon flowing throughout the entire body down to both feet; then visualizes the five Qi rising to the crown of the head, causing the five-colored Jinghua of the moonlight to enter the mouth. Within the moonlight Jinghua there is also a yellow Qi, the size of an eyeball, stacked in layers of several dozen, circulating together with the five-colored Jinghua of the moonlight. This yellow Jing Qi is named the “Feihuang Yuehua zhi Jing.” One visualizes it entering the mouth together with the five Qi, faces the moon and swallows the lunar Jing fifty times, then swallows the saliva in the mouth ten times, finally knocks the teeth ten times, and softly recites the prayer saying:

Yellow affection together with mysterious dark radiance and the rising Qi (vital energy) of primordial yin scatter into a dense cold wind. The spiritual Qi expands and then contracts; waves in the void reveal sharp points, washing and refining a pure and substantial ritual implement. The Jing (essence) of the moon illuminates the night sky. In the Mysterious Palace (the obscure heavenly palace) the honored Shen (spirits) and the five Lady Consorts each guard the maternal position. The newborn flies in, the infant succeeding it; yin Qi turns back, the three Qi unite, and mysterious radiance shines in the four directions. Harmonize the hun and po so that the five fetal Qi circulate; riding rosy clouds one ascends, Jing-Qi drifting toward the east. Spiritual clouds condense upon the crown of the head, their brilliance drawing a clear breeze. On the left one wears the dragon talisman, on the right the tiger seal; draped in vermilion silk of phoenix feathers and adorned with jade ornaments and golden earrings. The Qian tree (a miraculous tree) puts forth branches and is called the “King of Wood”; the spiritual root commands the tree’s foundation, now waning, now full. Bright Jing-Qi shines within the body, and mysterious water gushes from a pillar-like form. The Shen bestow a jade tablet (jade talismanic writing), inscribing the name in the Cloud Chamber (celestial dwelling among the clouds). One drinks the lunar florescence, unites with the Perfected Ones, ascends to Purple Tenuity (the heavenly star palace), and pays court to the Great Sovereign (honored deity of heaven).

The invocation: Bright Jing-Qi shines within the body, mysterious water gushes from a pillar-like form. The Shen bestow a jade tablet, inscribing the name in the Cloud Chamber; one drinks the lunar florescence, unites with the Perfected Ones, ascends to Purple Tenuity, and pays court to the Great Sovereign.

When the invocation is finished, face the moon and bow twice more. Visualize the sun and moon; sitting or standing is as one prefers. Among the immortal officials none knows the name of the “lunar po”; among the Perfected Ones of that time perhaps some do. If the sky is overcast and there is no moon, practice may still be performed indoors. The essential points are the same as those of the Method of Drinking Solar Light. Do this every night and soon the body will feel as if generating brightness, with Jing-light flashing in the eyes.

The days suitable for practice are the second, fourth, sixth, eighth, tenth, fourteenth, sixteenth, eighteenth, twentieth, twenty-second and twenty-fourth of each month, eleven nights in all. Cultivating in this way is also sufficient to become an immortal. The chosen nights are times of Yin-Yang conjunction, when the three Qi are abundant, lunar water condenses into florescence, and the Yellow Shen descends to join. Persist for eighteen years and Shangqing (the highest heaven revered in Daoism) will refine the hun and po, transform the po body so that it manifests jade light. The practitioner then rides a mysterious-colored carriage together with the radiance of sun and moon, flying through the Great Void.

Purple Tenuity Talisman for Drinking Lunar Jing and Great Mystery Yin Generation

If one cannot always write this talisman at midnight on the last night of the month, at least the last nights of even-numbered months must not be missed. The first month is an odd month, the second an even month.

The above talisman method should be performed at midnight on the last day of the month: write yellow characters upon green paper. Thereafter one rides a mysterious-colored carriage together with the radiance of sun and moon, flying through the Great Void.

The Purple Tenuity (Ziwei) Talisman for Drinking Lunar Jing (Essence), the Great Mystery (Taixuan) Yin-Generating Talisman

If one cannot write the Fulu (talismans and registers) at midnight on the last night of every month, one must at least never miss the last nights of the odd-numbered months. The first lunar month is an odd month; the second is an even month.

At midnight on the last night of the month, face east, write the talisman in yellow characters on green paper, and then drink it. Before ingesting the talisman, first announce it to the Yuepo (the lunar po, the numinous being that Daoism associates with the moon’s yin Jing); at this time one should also first drink the Opening Brightness Numinous Talisman. When drinking the lunar talisman, hold the breath, grasp the talisman in the right hand, and silently recite in the mind:

“Purple Tenuity writes in yellow script; this talisman is named Great Mystery. It draws forth the waters of lunar florescence to nourish the po and harmonize the hun; following the rigorous ritual set forth in the formula, it is activated from the Xuanguan (the mysterious pass, a key aperture in cultivation); it conceals heavenly traces and hides the moonlight. The Ladies of the Five Numina ride the radiance, flying among the Nine Paths, causing the Niwan Palace (the cultivation site within the head) to shine brightly.”

After the recitation, drink the talisman water.

The Method of Binding the Three Hun from the Purple Writ of the Numinous Book of Great Tenuity (Taiwei)

On the nights of the third, thirteenth, and twenty-third of each lunar month, the three hun are prone to unrest: Shuangling wanders freely about, Taiguang departs from the physical form, and Youjing is likewise disturbed. Shuangling, Taiguang, and Youjing are the names of the spirits of the three hun.

On these nights the three hun leave the body to roam abroad, departing swiftly and traveling far. At times they may be seen and detained by other hun spirits or by external ghosts and demons; at times they are seized by goblins and sprites; at times they fail to return in time, so that the hun separate from the body; they may also encounter foreign hun spirits whose Qi (vital energy) contends with theirs, disturbing the mind and giving rise to scattered thoughts. Because the three hun come and go without form, a person feels sorrowful and oppressed. The Daoist practitioner should therefore detain the three hun within the body so that they no longer wander.

The method of detaining the three hun is this: lie down calmly and face upward, with the pillow placed low, the legs extended straight, and the hands folded over the heart. Close the eyes, hold the breath three times, then click the teeth three times. Next visualize within the heart a mass of red Qi (vital energy) the size of a hen’s egg; it rises from inside the body, passes out through the two eyes, gradually enlarges until it covers the entire body, then flows downward over the body and upward to the crown of the head, where it transforms into flames that encircle the whole body once, rendering the interior and exterior of the body bright and translucent like glowing charcoal. After the visualization one should feel a slight warmth within. Click the teeth three more times, then visualize and call the names of the three hun—Shuangling, Taiguang, Youjing—inviting the three spirits (Shen) to dwell at once, and softly recite the prayer:

“Taiwei Xuanguan (the mysterious official of the Grand Tenuity Palace), Zhonghuang Shiqing (the incipient azure of the Central Yellow Qi), employ the method of Neidan (internal alchemy) to harmonize the three hun so that Taiguang may be at peace. May the divine treasure dwell in the jade chamber (the inner spirit chamber of the body), coexist with me, and never move rashly. The overseer is the Tai Ling Shen (Grand Numinous Spirit). If you wish to fly, you may go only to the realm of Taiji (Supreme Ultimate) Shangqing; if you feel hunger or thirst, you may drink only the jade essence of the circling waters.”

This is the method given in the Taiwei Lingshu (Numinous Scripture of the Grand Tenuity) for subduing the seven po.

On the nights of the first and fifteenth of each lunar month, as well as the last day of the month (the hui day), the seven po (the seven yin spirits within the human body according to Daoism) tend to wander and come into contact with filthy things. Sometimes they communicate with blood offerings, attracting ghosts and demons; sometimes they become entangled with corpses; sometimes they confuse infants, gathering in groups to commit evil and damage dwellings; sometimes they report a person’s faults to the Three Officials (the Daoist deities in charge of heaven, earth, and water) and Hebo the River Earl; sometimes they transform into wangliang sprites of the mountains and rivers, causing people to suffer from bewitchment and evil arts; sometimes they lead ghosts into the body, inviting evil influences that injure the physical form.

All the various illnesses and damages that befall people are attributed to the misdeeds of the seven po. They take pleasure in seeing people die, for such is their innate nature; they hope that people suffer ruin, and this too is the calamity they bring. Daoist practitioners should restrain and admonish the seven po, transforming them through cultivation, mastering and correcting them, and subduing them with imposing authority.

The seven po are named respectively: the first po Shigou, the second po Fushi, the third po Queyin, the fourth po Tunzei, the fifth po Feidu, the sixth po Chuhui, and the seventh po Choufei. These are the yin names of the seven po, that is, the turbid and filthy ghosts and spirits within the human body.

The method of restraining and controlling the seven po is as follows. Lie supine in a proper posture, remove the pillow, and stretch both legs straight. Cover both ears with the palms of the hands, interlocking the fingers behind the neck. Hold the breath seven times and knock the teeth seven times. Visualize a mass of white Qi appearing at the tip of the nose, the size of a small bean. In a short while the white Qi gradually expands, covering the entire body in nine layers from both feet up to the crown of the head.

Next, visualize the white Qi suddenly transforming into celestial beasts: two Azure Dragons located within the two eyes, two White Tigers within the two nostrils, all facing outward; a Vermilion Bird upon the heart, facing the mouth; an Azure Tortoise beneath the left foot and a Numinous Snake beneath the right foot. Within each of the two ears stands a Jade Maiden dressed in black brocade, positioned at the ear gates and holding a ball of fiery light in each hand. Remain still for a moment until the visualization is complete.

Then swallow saliva seven times, knock the teeth seven times, call out the names of the seven po in sequence, and finally recite the incantation in a soft voice.

The circulation of pure and clear Qi (vital energy) nine times can subdue the evil and fierce qi within the seven po. The Heavenly Beast guards the portals and the Delicate Maiden watches over the passes, so that the seven po undergo refinement and transformation, becoming gentle and compliant, dwelling peacefully with me and not daring to act of their own accord. One must clearly perceive and recognize the original source of one's bodily form. If you feel hungry or thirsty, you may drink the Moon Yellow and Sun Elixir.

Once the above invocation has been recited, the seven po close themselves off and remain within the body, mutually restraining one another and submitting to being subdued. If one regularly cultivates in this manner, the turbid and evil po-qi will gradually dissipate, turning toward goodness and uniting with the bodily form; they correspond above to the Three Palaces within the body, attaining the state of “uniting with the Origin and merging with the numinous.”

Within the human body there are the Shen (spirits) of the Three Primordial Palaces, the Great Lord of the Mysterious Pass of the Mingmen (Gate of Destiny), and the Shen of the three hun, amounting altogether to seven Shen, all residing within the bodily form. If one wishes to confer longevity, these spiritual beings are the benevolent and auspicious sovereigns. The seven po likewise come into being in dependence upon the human body, yet they turn around to harm the body like thieves attacking a person, and therefore they must be subdued. A Daoist who knows only how to seek methods of immortality but does not understand the way of subduing the seven po may well labor in vain.

The locations of the Three Primordial Palaces are as follows: the Upper Primordial Palace is in the Niwan (the seat of spiritual intention within the head), whose Shen is named Chizi, courtesy name Sanyuan Xian, also known as Diqing; the Middle Primordial Palace is in the Crimson Chamber (within the heart), whose Shen is named Zhenren, courtesy name Zi Nandan, also known as Zhong Guangjian; the Lower Primordial Palace is in the Dantian (energy center, three inches below the navel), whose Shen is named Ying’er, courtesy name Yuanyang Chang, also known as Gu Xiaxuan. These three are the Shen of the “Three-One.”

When the practitioner wishes to seize and subdue the hun and po, one should first silently recite in the heart the names of these three Shen and visualize their entire bodies as jade-colored, radiating golden light, with countenances like those of infants. The Shen of the Upper and Middle Primordial Palaces wear red garments, while the Shen of the Lower Primordial Palace wears yellow garments, and all have heads resembling those of newborn infants. When practicing the Dao (the Way) and ingesting Qi (vital energy), one should likewise visualize them in this way and silently recite their names.

The Mingmen is the navel; the Xuanguan is the portal through which the fetal intestines passed when life first took form. Within the Mingmen there is a “Palace of Life,” in which dwells a Great Lord named Taokang, courtesy name Heyan. He wears vermilion robes and a purple hibiscus crown, sitting upright at the Mingmen, attended by the spirits of the Three Hun.

The Great Lord constantly holds the “Tianhuang Xiang Fu” (a type of Daoist Fulu, talismans and registers), used to regulate and gather primordial Qi (vital energy), nourish the fetal origin, and restore the embryonic womb. Before sleep, first hold the breath for twenty-four respirations, then silently recite the Great Lord’s name three times in the heart; next swallow saliva fifty times, knock the teeth three times, and softly recite the invocation:

“Fetal Spirit Great God, Sovereign Outline Heavenly Lord, holding the embryonic talisman in hand, wearing a purple crown upon the head, yellow circling and red turning, upper Jing (essence) at the Mingmen, transforming Shen (spirit) and returning to life, the Six Harmonies mutually engendering, the physical form glossy and lustrous, jade maidens dwelling within.”

After the recitation is complete. If one can persistently cultivate this for eighteen years, the Great Lord will rotate the Three Fields (the upper, middle, and lower Dantian energy centers) with his left hand and control the Three Qi with his right hand; the Dantian will transform into the power of flying ascent, and Qi will transform into a mysterious dragon. At that time the practitioner can command the twenty-four gods above, employ the hun spirits below, summon the Yang officials of the Six Jia and the Yin officials of the Six Ding, command a thousand chariots and ten thousand riders, and ascend to heaven in broad daylight. All this results from the responsive manifestation of Great Lord Taokang.

Taiwei Heavenly Emperor Lord Tianhuang Xiang Fu

This talisman is also known as the “Emperor Lord Nine Revolutions Primordial Five Communications Eight Intervals Talisman.” If one wishes to perform the method of ritual invocation in a separate chamber, one should first write this talisman, place it in a brocade pouch and wear it upon the person, and only then may one cultivate.

The above Tianhuang Xiang Fu is bestowed upon the Great Lord of the Palace of Life, Taokang Heyan, to regulate primordial Qi and circulate Jing Qi. Write it with cinnabar on blue paper. At midnight on the first or fifteenth day of each lunar month, face north, hold the talisman and ingest it: hold the talisman in the left hand, hold the breath, and silently invoke in the heart, saying:

This is the mysterious celestial book of the Heavenly Emperor (the deity who presides over the heavenly realm in Daoism), and also a numinous talisman manifested by August Heaven. It can unite with the primordial Qi (vital energy) of Heaven and Earth at their origin, causing Jing (essence) and Qi to circulate and return to the embryonic palace, enabling one to remain for a long time in an infant-like state, ascend in flight to the immortal realm, and become an immortal official of the Celestial Pivot and the Great Lord of the Palace of Life. The Great Lord wears a red robe, holds a vermilion Jianmu tree, wears purple hibiscus upon his head, and devises plans together with me.

After reciting this, ingest the talisman. When the ingestion is complete, rise and bow once more. The talisman should be ingested in the place where one sleeps.

If a Daoist cultivates the way of “returning Jing”—that is, the practice of causing Jing-Qi to return and nourish the body—and is able to transform Jing-Qi from yellow to red, infuse life with Jing-Qi and nourish the body with salivary fluids, so that man and woman jointly refine and nourish the elixir Qi and their countenances appear moist and lustrous as jade, then they ought to know the name and essential formula of the Great Lord of the Palace of Life and ingest the Fulu (talismans and registers). After ingesting the talisman, rise and bow once more. The talisman should be ingested in the place where one sleeps.

If a Daoist cultivates the way of returning Jing, able to cause Jing-Qi to return and nourish the body, and enable man and woman to jointly refine the elixir Qi so that their faces are moist and lustrous as jade, they should know the name and essential formula of the Great Lord of the Palace of Life and ingest the Fulu that embodies his divine power, in order to seek agelessness. If one merely engages in sexual intercourse but does not know the names of the spirits; or cultivates only the returning of Jing but does not know to ingest this talisman; or neither understands the related invocations nor knows the palaces and offices where the Great Lord dwells—then even if one lives to a thousand years, one will in the end still return to death and enter the Great Yin (the netherworld), merely prolonging lifespan in vain, and must ultimately still surrender one’s bones to the Three Officials (the deities in Daoism who oversee the affairs of Heaven, Earth, and Water).

When a Daoist retires at night, they should constantly visualize the Great Lord of the Palace of Life and recite the invocations according to the prescribed form; on the first and fifteenth of each month, ingest the talisman, thereby promoting the beneficial nourishment of the Jing-Qi within the embryo. In this way one can also cultivate into an immortal, without relying on the method of sexual intercourse and mutual supplementation between man and woman. However, if one wishes to achieve ascent through sexual intercourse, or to seek celestial immortality through regulating the breath and circulating Qi, the danger is more severe than water and fire, and the harm to the body is swifter than knife and axe. If one is not a person capable of extinguishing distracting thoughts and holding fast to single-minded concentration, one may well lose one’s life thereby. If a person of ordinary capacity rashly takes up this practice, it is like swallowing a sword and still hoping not to injure the throat—how could it be done?

The Great Divine Lord of the Palace of Life tabooes the eating of raw blood, and also tabooes the burning of the hair of the six domestic animals, as well as the skins and leaves of gourds and garlic and all kinds of pungent vegetables. These all damage and disturb the embryonic Qi, causing the Infant Spirit (the inner spirit spoken of in cultivation) to be harmed by turbid Qi, and should be carefully avoided.