《上玄高真延寿赤书》

Your servant Pei Xuan respectfully submits this memorial to the Emperor:

I have heard that what illuminates the eight directions is the sun, and what transmits its name through ten thousand ages is the Dao (the Way). True brightness does not begin only with the ancients, and the cultivation of De (Virtue/Power) need not be sought outside oneself. Therefore the sages cleanse their minds and embody the Dao, treating it as something as near as their own feet.

Qi (vital energy) has no fixed form or beginning, yet it follows the norms of the Dao. It is gentle and profound, hard to pursue by external force; seen from nearby it seems slight, yet when extended it is vast without bound.

I am fortunate to have been born into an age of great peace, yet I am ashamed that I lack the lofty purity of De possessed by Chaofu and Xu You (legendary recluses). Dwelling in the mountains I devote myself to cultivation; having also browsed the Confucian classics, I have gone on to search a little among Daoist scriptures. Upon reading the true words by which the immortals guard life, I thought of how both sovereign and parents might enjoy boundless longevity. Yet these true words and secret instructions have long remained hidden in the canons. I sincerely believe Heaven’s mirror shines clearly, yet I also fear that my private thoughts might trouble Your Majesty with the labor of personal reading.

I have therefore selected the essentials and present these utterances transmitted from the Zhenren. I have connected the readily intelligible principles among them and have slightly elaborated a few insights of my own. I do so because near-at-hand language is easy to accept and does not startle when read; this is precisely the manner of expression that accords with the way emperors govern the world. The scripture’s saying “When kings and lords obtain the One they become the rectitude of all under Heaven” is no empty phrase. “Obtaining the One” means to embody and hold fast to the Dao. This book is precisely the introductory path to extending years and increasing longevity as set forth by the Ancient Zhenren of Supreme Mystery, and is therefore titled the Red Book of Longevity of the High Zhenren of Supreme Mystery.

The so-called “Red Book” above receives the fire of the bright stars and assists the De of Earth; in the middle it corresponds to the vermilion-bright Qi of summer; below it conveys this servant’s undivided sincerity. A numinous scripture states that to bring peace to the state and turn calamity into blessing one should employ the Red Book of the Five Elders for protection. Now, at this time when the three Qi are flourishing and the spirits send down blessings, I respectfully offer this book of longevity as an expression of congratulation.

I respectfully wish His Majesty the Kaiyuan Shengwen Shenwu Fatian Zhidao Emperor: may the Dao fill Heaven and Earth, and may grace without partiality cover all things; may De be as deep as the earth itself, its radiance vast and inexhaustible. Your Majesty does not take shame in the words of a herdsman nor despise the shallow views of rustic folk; so long as the speech is beneficial, it is not discarded because the speaker is of low station, and all under Heaven will count themselves infinitely fortunate.

This book comprises one scroll in eight chapters, totaling several thousand characters, all the ultimate words of the assembled sages and High Zhenren (the high-ranking divine Perfected Ones honored in Daoism). To hold it in the hand is enough to understand the Dao of long life.

Yuyi-Jielin Racing Forward, First

Yuyi is the Jing (essence) of the sun; Jielin is the Jing (essence) of Taiyin (the moon).

The Eastern Minister who Controls Destinies said: By day visualize the sun; by night visualize the moon, each in the form of a small ring. When visualizing the sun it appears red and sends forth nine rays of purple light; when visualizing the moon it appears yellow and sends forth ten rays of white light. Place the sun on the left and the moon on the right so that their light merges with the pupils and their Qi (vital energy) intercommunicates. Then swallow saliva continuously and practice the method in secret, thereby regulating and circulating the Jing of life, bringing the hun and po souls into harmony, attended by the Six Ding spirits and guarded by heavenly troops. This is a method personally bestowed by the Highest Perfected and the Supreme Highest Perfected who remain constantly at one’s side; it is transmitted only after a vow has been sworn.

The Lady of the Southern Pole said: Visualize the images of sun and moon communicating with one another. Then swallow saliva continuously and practice the method in secret, thereby regulating and circulating the Jing of life, bringing the hun and po souls into harmony, attended by the Six Ding spirits and guarded by heavenly troops. This is a method personally bestowed by the Highest Perfected and the Supreme Highest Perfected who remain constantly at one’s side; it is transmitted only after a vow has been sworn.

The Lady of the Southern Pole further said: Visualize within the heart an image of the sun shining with purple light, the size of a copper coin, red in color and emitting nine rays. Cause it to rise from the heart, pass through the throat to the space between the teeth, then return into the stomach. After continuing for some time, one will, upon closing the eyes, naturally see the heart, intestines, and stomach clearly distinguished. Next exhale, rinse the saliva, and swallow it thirty-nine times. Perform this three times daily. After ten years of persistence one will cast no shadow in the sun, avoid a hundred evils, and become a divine immortal.

Lord Wang of the Western Citadel said: Constantly visualize the moon within the Niwan and, at night, absorb its lunar radiance, using the same method as for the sun. Visualize the moon sending forth ten rays of white light that descend from the brain into the throat and then return to the stomach, just as when ingesting the sun. The Niwan designates the Shen (spirit) of the brain, the most honored among all the bodily spirits.

The Inner Method of the Red Lord, Perfected of Great Vacuity, says: On the fifth day of each month at midnight, visualize the moon in the heart, then cause the sun to enter through the mouth and illuminate the heart’s interior so that the brightness of sun and moon meet. Upon completion one should feel warmth in the heart. After continuing for some time, silently recite:

“Great brightness nurtures the cinnabar Jing, internally refining the golden flower. Radiance interreflects, and the true Shen comes seeking.”

After reciting, swallow as much saliva as possible, up to nine times. Practice likewise on the fifteenth and twenty-ninth days of each month. This renders hearing acute, insight penetrating, and the whole being luminous and translucent… (the original text ends unfinished here).

The Great Brightness Shen (spirit), the deity that governs light, gestates elixir Qi (vital energy), and the Jing (essence) and Qi are refined into gold within the body. When their radiances mutually illuminate one another, the True Shen will come to visit. After reciting, swallow the saliva in the mouth, at most nine times. On the fifteenth and twenty-ninth days of each month, practice again according to the method above. This can make a person’s hearing acute and observation clear, the face displaying a jade-like luster and the body moistened like gold. After fifteen years of practice, the Most High (Taishang, an honorific for the supreme deities in Daoism) will send a precious chariot to welcome one. Cultivation is valued for being done constantly; one need not wait specifically for these two days.

The oral formula of the Green Ox Daoist says: When sleeping at night, visualize the sun on the forehead and the moon on the navel; this can avert a thousand kinds of ghosts, demons, and evil influences. This method is secretly transmitted and efficacious.

The Preface to the Five Talismans of Lingbao says: If one wishes to ascend as an immortal, one should summon the Shen of one’s own body. If a problem arises in some part of the body, call upon the Shen that governs that place to regulate and treat it, and it will take effect immediately. The ears, nose, tongue, and other parts each have governing Shen; the locations and duties of the Shen differ, therefore one must call their names separately.

The Shen of the eyebrows is named Tianyun, the Shen of the brain Yuanxian, the Shen of the beard Dongwangfu, the Shen of the ears Jiaonü, the Shen of the eyes Yingming, the Shen of the hair Changshou, the Shen of the nose Tonglu, the Shen of the mouth Danzhu, the Shen of the tongue Danhuang, the Shen of the teeth Weishi, the Shen of the throat Wuben, the Shen of the shoulders Yuling, the Shen of the hands Hunyin, the Shen of the heart Wentao, the Shen of the lungs Linlin, the Shen of the gallbladder Huohuo, the Shen of the stomach Zuzu, the Shen of the spleen Bibi, the Shen of the kidneys Liuliu, the Shen of the navel Yuling, the Shen of the Dantian (energy center, the place where vital breath gathers in the body according to Daoist inner cultivation) Zangjing, the Shen of the large intestine Tuotuo, the Shen of the small intestine Liangliang, the Shen of the intestines Qiongying, the Shen of the abdomen Yinyin, the Shen of the knees Ququ, the Shen of the shins Kongzi, and the Shen of the feet Litian Lishi.

Ordinarily, when preparing to fall asleep, one should first visualize these Shen. In this way ghosts and demons cannot invade. It is especially good to visualize them on the days of hui, shuo, shangxian, xiaxian, and wang (respectively the last day of the month, the first day, the first-quarter moon, the last-quarter moon, and the full moon).

Second: Taboos of Purifying the Mind and Inner Cultivation

The Record of Dengdu says: It is taboo to speak of one’s own study of the Dao (the Way). Why? Once the words are uttered and spread outside, ghosts and demons may seize the opportunity to invade, causing illness. This is because the body may not yet have been cultivated to a state of purity and solidity, so one cannot but be cautious.

The Oral Instructions of the Holy Mother of Shuling state that those who study immortality must be especially cautious with their speech, as there are many considerations involved in doing so. Why is this? Once words leave the mouth, ghostly beings may seize the chance to invade a person and cause illness. That is to say, the body and mind of the practitioner may not yet have reached a state of complete purity and innocence, and therefore one cannot but be cautious.

The Oral Instructions of the Holy Mother of Shuling further state that those who study immortality are cautious with their speech also in order to guard against the tests of mountain spirits and various sprites. Liu Jing likewise attained the Dao (the Way) and became an immortal by relying on this method.

The Scripture of Lord Lao on Nourishing the Spirit states that when sleeping or resting, it is taboo to have the head facing north or northwest. This is because the Yin Palace of Fengdu is located in the Hai direction (northwest), and therefore this direction must also be avoided on the bed. Illnesses that prove difficult to treat often have a reason, and this may well be it. If the condition is critical, one should quickly recite the names of the Six Palaces, and thereby disaster can be averted; the names of the Six Palaces are given in detail in the third chapter. One must also strictly avoid looking up at celestial phenomena, as this easily leads to frequent illness.

The scripture further states that pretending to be asleep while reciting or singing is also regarded as inviting misfortune. If one is completely uncovered and exposed, this can cause a person to contract a malignant disease, and even if one regrets it afterward it will be too late.

When combing the hair it is taboo to face north, otherwise great misfortune will be invited. The scripture explains that with hair hanging loose one approaches the Yin Lord (the ruler of the netherworld), and ghostly beings will then seize the opportunity to invade. In addition, wearing filthy shoes and footwear can also cause a person to become emaciated or fall ill.

The Lady of the Southern Peak said that the bedroom must always be kept clean and fragrant. If the environment is unclean, it will be disturbed by residual filthy Qi (vital energy), making it difficult for cultivation to succeed, and this must therefore be taken as a profound warning.

She further said that the bed should be raised as high as possible. When raised high, earthly Qi cannot easily rise, and the invasion of ghostly Qi is also difficult to reach; otherwise, ghostly Qi will invade upward along the ground. The bed should be three chi and six cun high. The scripture further explains that ghosts have no physical form and can only attach themselves to objects; with a bed three chi and six cun high, ghostly Qi cannot reach. In ancient times Shi Yong once saw ghosts attached to the ground blowing on people through tubes, and therefore practitioners must be cautious.

The oral instructions of the immortal Chen Anshi state that when combing the hair, eating and drinking, and using the sleeping mat, one should not allow those who do not cultivate the Dao to see or come near; if they see, the ghosts of the po-form of ordinary worldly people will invade one’s own Shen (spirit). Therefore those who cultivate the Dao should stay far away from such people. These oral instructions should be kept secret.

The Zhenhao says: Those who nourish life most strictly avoid weeping and excessive saliva, because these deplete the jinye (the nourishing fluids within the human body), causing deficiency in the throat and brain. Therefore Zhenren (those who have succeeded in cultivating the Dao) frequently restore their primordial Qi (vital energy) through tu'na (breath regulation) and by swallowing the saliva in the mouth.

The ancient Xuanshi said: One need not begrudge bathing too often; the difficulty lies only in people being unable to manage it. When the filth of the body is washed away, true Qi arrives.

The Zhengao says: On jia-yin and geng-shen days the shi gui (yin evil spirits that Daoism holds disturb people) readily disturb a person's spirit. These two days are regarded as times of agitation and impurity, unsuitable for closeness with women, flirtation or joking. On such a day one should banish all desires so as to preserve primordial Qi and auspiciousness.

The immortal Liu Gang's oral instruction says: Seekers of immortality should not draw close to women or engage in flirtatious joking on the first of the first lunar month, the third of the second, the ninth of the third, the second of the sixth, the sixth of the ninth and the third of the twelfth. In the original text the latter half of the sentence is incomplete where dates are listed earlier.

The immortal Liu Gang's oral instruction further states: If seekers of immortality have sexual intercourse with women on these days, the six shi (yin spirits within the body that Daoism says hinder cultivation) will disturb the five viscera, causing blood and Qi to collapse into chaos, the three hun (a person's spiritual souls) to lose their station, and Shen Qi to decline; over time this may even result in death, so these days must be avoided. The ancients held that intercourse on these days would cause the yin forces of man and woman to attract one another, generating calamity, injuring the spirit and scattering Jing Qi; even if the person remains unaware, the spiritual nature has already been harmed. They explained the phenomenon as the three shi contending in the eyes, with blood and Qi flowing into the niwan (the cranial region according to Daoism). Therefore when these days arrive even beloved concubines should not be met. Provided the immortal master adheres to this method of cultivation, longevity can be attained.

The Ziyang Zhenren said: Infrequent bathing is the habit of the po (the corporeal soul that governs physical form and instinct). By going against this habit, returning to original authenticity and washing and refining the turbid po, the turbidity will naturally vanish.

The Dadong Mijue says: If one dreams at night and personally feels the dream to be excellent, take it as an auspicious omen. Upon waking, rub the two moon wheels with the hands fourteen times each, then knock the teeth fourteen times, and softly recite the incantation:

“Supreme Highest Essence, Cinnabar Numina of the Three Emperors. The Crimson Palace is luminously penetrating, auspicious impressions declare the circumstances. The Three Origins gentling the po, the Heavenly Emperor receiving the Jing. Wherever one turns there is harmony, soaring in flight to Shangqing. Constantly assembling together with jade maidens...”

After reciting, knock the teeth fourteen times more, then softly recite the incantation. The original text breaks off at this point and the remaining incantation is not recorded.

The supreme high Jing (essence), the cinnabar Shen (spirits) of the Three Emperors. The crimson palace (Jiangguan) where the spirits dwell is bright and penetrating, responding to auspicious events and conveying heartfelt wishes. The gentle Po of the Three Origins (Sanyuan), to whom the Heavenly Emperor transmitted the Jing (scriptures). Wherever they go they unite smoothly and fly upward to Shangqing, the immortal realm. Always accompanied by jade maidens, they gather in the Purple Court (Ziting), the abode of immortals. Nightmares can all be turned into auspiciousness.

Outer Prohibitions for Purifying the Shen, Third

The Dengdu Ji says that knowing the names of the six palaces of Dengdu, the hundred ghosts dare not cause mischief. If one is about to go out, first face north and recite the incantation three times in a low voice: “I am a disciple of Taishang, commanding the Six Heavens. The officials of the Six Heavens are under my jurisdiction and also under Taishang’s control. I know the names of the Six Heavens officials, and this enables me to attain longevity. Whoever dares to offend me, Taishang will sever your physical form. The first palace is named Zhoujue Yintian Guan, the second palace is named Taisha Liangshi Zong Tian Guan, the third palace is named Mingchen Naifan Wucheng Tian Guan, the fourth palace is named Tianhei Zuiqi Tian Guan, the fifth palace is named Zongling Qifei Tian Guan, the sixth palace is named Gansi Lianwan Lü Tian Guan.” After reciting, knock the teeth sixty times and then go out; this avoids all kinds of evil Qi (vital energy). Doing this for about ten days erases the name from the death register, allowing one to enter the Southern Palace (Nangong), associated in Daoist legend with longevity and the immortal realm.

The Dongfang Taidan Jing says nightmares are of three kinds: the first is Po yao, in which the Hun and Po are invaded by evil Qi; the second is Xin shi, in which the inner heart is tested or disturbed; the third is Shi zei, evil spirits related to the body and Hun-Po. To eliminate nightmares, after waking press the Renzhong fourteen times with the left hand, knock the teeth fourteen times, then recite: “Dadong Zhenxuan, Zhang Lian the three Hun. First Hun, quickly go guard the seven Po; second Hun, quickly go guard the Niwan, the divine chamber in the head; third Hun, obey the restraint of the heart Shen. Quickly report to Taishang Yuanjun: just now I encountered an inauspicious dream, it is the wandering corpses of the seven Po coming to disturb the root of evil Qi. Quickly summon Taokang Huming, the spirit that protects life, to annihilate the evil Jing and monsters, drive away danger, and turn misfortune into fortune.” By continuing this practice one can discern future good and ill fortune.

The Dengdu Ji states that when traveling at night one should frequently tap the teeth (known in Daoism as “sounding the heavenly drum,” or ming tiangu), with no fixed number of times. This practice can drive away the hundred ghosts. Evil spirits and demons all fear the sound of tapping teeth and therefore cannot invade a person.

In former times there was a man named Bao Sheng who, in his daily practice of regulating the breath and nourishing qi (vital energy), naturally caused his teeth to knock against each other. The ghosts that came to seize and register him heard the sound of the tapping and all fled far away. He lived to the age of one hundred and thirty and later died by falling into the water after stepping onto the ice in spring. Someone remarked that Bao Sheng merely made his teeth tap as a result of breath regulation, yet it still had such an effect; how much more so for those who cultivate the Dao (the Way) to protect the body and tap the teeth intentionally?

Concealing Secrets and Capturing Spirits, the Fourth

The Zhen’gao states that in the methods of nourishing life one must first become acquainted with one’s own bodily form and concentrate on visualization so that the form appears clearly and accurately before the eyes. Visualize that the face constantly bears the radiance of the sun and moon, illuminating the entire body: the sun on the left, the moon on the right, nine cun in front of the face. After the visualization is complete, tap the teeth three times and softly recite the incantation:

“Primordial Embryo, Highest Perfected; Twin Luminaries, Two Mysteries; on the right embracing the seven po, on the left embracing the three hun; keep my spirit-brightness in mind, that they may always abide with the form!”

After reciting, tap the teeth twenty-one more times and swallow the saliva in the mouth seven times. This is called “the way of the Imperial Lord for recording the form, capturing the hun and restraining the po.” It is said to enable a person to attain the Dao, become an immortal, and live without dying.

Anyone who visualizes spirits and practices the methods of becoming immortal should keep the clothing they wear and the mats they sit or lie upon as clean as if new, avoiding any contamination with filth. Because the three hun and seven po may attach themselves to these items, one must take special care to avoid soiling them.

The Zishu Sanwu Shunxing Jing states that when entering quiet sitting one should close the eyes and visualize inwardly, seeing the five viscera together with the intestines and stomach. With long-term practice one can gradually see them clearly and with transparency.

(In the original, the section “Cangmi Goushen Di” and some of the surrounding text contain repetitions and disconnections; the above is rendered according to the identifiable content of the scriptures.)

The Zidu Yanguang Neishi Zhongfa states that one should each day find a quiet moment, sit calmly to regulate the body, close the eyes, and concentrate on inner visualization while attentively listening to sounds from the four directions and projecting the mind-Shen (spirit) ten thousand li distant. With dedicated practice, one can perceive events a hundred li away.

The so-called “four directions” is merely a general expression. At the beginning one should first select a single direction, focusing attention there while visualizing and listening. In the initial stages of practice nothing at all is seen or heard, yet with persistence and unification of the mind one gradually enters the subtle and marvelous, communicating with the true numina.

Madam Wang of Yunlin said that the cultivation of the immortal perfected takes the ears and eyes as essential. Looking too long fatigues the eyes; listening too widely obstructs the ears. This occurs because the inner Jing (essence) and Qi (vital energy) dissipate outward, with no other cause.

At midnight first close the eyes facing east. Use the backs of both thumbs to wipe the ear gates (the area in front of the ears) from left and right respectively, then bring the two palms together at the nape of the neck and repeat this twenty-seven times. Visualize three-colored Qi (vital energy) of purple, azure, and crimson surging forth from before the eyes. This employs the method of inner vision to draw in the Three Plain Clouds (clouds of three-colored spiritual Qi), infusing and harmonizing the He Tongzi (the spirit associated with the eyes).

Then silently recite the incantation: “Pupils of the three clouds, true lords of both eyes, brilliantly infuse Jing (essence), open and clear the Shen (spirit), cloud attendants of the Great Mystery, spiritual steeds soaring, protect and benefit the twin palaces, open and penetrate the nine gates, hundred joints echo in response, dawn fluids fly the body, ascend to the Jade Palace, ranked among the superior perfected.”

After the incantation swallow saliva fifty times. With long-term practice one can see clearly through a thousand li. This likewise is the cultivation of the immortal perfected, aimed not solely at clarifying the ears and eyes.

Qingling Zhenren said: When cultivating the way of “Guarding the Mysterious White,” sit upright in the ordinary manner, allowing external affairs to take their natural course without attachment. Visualize black Qi (vital energy) in the Niwan Palace (the inner spirit mansion in the head), white Qi in the heart, and yellow Qi in the navel. The three Qi arise like clouds covering the entire body; then visualize them transforming into a great fire whose flames burn the body, rendering it thoroughly transparent both inside and out. Practice every day beginning in the morning, or continue until noon; this can confer long life without death. These visualization methods may be employed alternately or in combination, yielding even better results.

Baoming Jun said: Hold the thought of worship in the mind so that the idea of worship unites with the heart. While walking slowly, it is as though each step is lighting an incense burner, and movements to the left and right resemble the performance of ritual. This means studying the Way of the Great Mystery inwardly and cultivating the practice of emptiness and stillness, so that the mind-spirit dwells peacefully in the Three Palaces (the three important spirit mansions within the body) and rests at ease in the spirit palaces. In the past, Zhao Gong practiced this method, which elicited the descent of the Most High, and he ultimately ascended as an immortal.

Treasuring the Spirit and Equalizing Qi, Fifth

Pei Jun’s Scripture of Preserving the Spirit says: When a person is about to age, there is almost none whose decline does not begin with the ears and eyes. Lifting the area beneath the eyes is the method for brightening the eyesight, preserving life, and returning to an infant-like state. Rotate and massage the area beneath the eyes with the hands, repeating the motion many times; this is known as the way of nourishing life that unblocks the blood vessels, stretches wrinkles, harmonizes Jing (essence) and Qi, and preserves the Shen (spirit).

It further says: Place the hands on the forehead and visualize a child in the mind, or visualize the sun and moon shining brightly together. Repeat the up-and-down motion three times, nine repetitions each time, then stop. This is called paying homage to the Three Primes (the three primordial Qi of Heaven, Earth, and Water spoken of in Daoism) with the hands, a method for consolidating the brain and making the hair firm. Then use both hands to stroke and press around the head, arranging and binding the hair as you follow it, repeating many times. This allows the Qi and blood of the head to disperse, preventing the stagnation of wind-dampness. After completing all of this, press and knead around the eyes with the hands, eighteen times on each side. If light appears before the eyes, this is the method of gathering the gaze. With prolonged practice one can see a hundred spirits. It is better if the hands do not leave the face during massage; even those who have already become High Perfected (realized immortals) should not cease the practice.

The Scripture of the Cinnabar Scenery of Grand Simplicity says: Regularly rub the entire face with both hands, rubbing from top to bottom until heat is generated; this imparts luster to the complexion. After five years of practice the complexion will resemble that of a young maiden. This is what is meant by the statement that even those who have become High Perfected should not stop practicing.

The Taosu Danjing Jing says that one should frequently rub the entire face with both hands, covering it from top to bottom until the face grows warm. This practice moistens and brightens the complexion. If persisted in for five years, the countenance becomes like that of a young maiden. This is what is meant by following the Qi (vital energy) that circulates among the mountains and rivers, so that the breath remains constantly full and never exhausted.

The Taishang Kaitian Jing says: Frequently press and knead the inner corners of the eyes on both sides of the nose, massaging while holding the breath; when the Qi flows freely, stop, exhale, and repeat. Done regularly, this allows one to see far and with clarity.

When Yang Zhenren awoke outdoors at night, he would knock his teeth seven times and swallow saliva nine times. He would then massage up and down along both sides of the nose ten times with his hands while softly reciting an incantation. The incantation prays to the Taishang deities to open the spiritual brightness of the eyes, rendering the gaze clear and the hearing and vision keen, while protecting the five viscera, stabilizing the hun and po souls, expelling fierce evils, and fulfilling one’s wishes. The original incantation contains repetitions and the final “wan” character appears defective, so only its gist is given here.

Whenever one wakes at night, recite it in this manner without omission. The scripture states that this makes the face as youthful as a child’s, stabilizes the po, gathers the hun, expels demonic evils, unblocks the seven orifices of the ears and eyes, and renders the complexion as vivid as hibiscus flowers. This is known as the marvelous method of daily cultivation practiced by the Zhenren. After completing it, swallow saliva nine more times.

Shi Jing Chizi frequently rubbed the mouth, nose, and eye areas with his hands. Over time, fluids would appear in the hands, which he then used to massage both eyes; done daily, this is said to make the body fragrant, light, and vigorous.

The Taishang Fahua Jing says: Frequently swallow saliva fourteen times at the time of generating Qi. Then press and knead any painful areas of the body while facing the direction in which the generating Qi resides, and recite the incantation: “……” The original text breaks off at this point, and the incantation is not recorded in full.

Left Xuan and Right Xuan, the three Shen (spirits) unite as one; Left Huang and Right Huang, the six rays of light correspond with each other. The Qi (vital energy) of wind pathogens and malignant diseases lurk in the four directions. At this time swallow the saliva in the mouth fourteen times. Then massage the painful parts of the body, facing the direction where the vital Qi is located, and recite the incantation:

Left Xuan and Right Xuan, the three Shen unite as one; Left Huang and Right Huang, the six rays of light correspond with each other. The Qi of wind pathogens and malignant diseases lurk in the four directions. The saliva of the Jade Maiden flows and spreads, making the upper and lower parts unobstructed; internally dispatch water and fire, externally avoid inauspiciousness. May one attain longevity and become a flying immortal, the body always remaining healthy and strong. After reciting, swallow the saliva twelve times, then quickly massage the affected area thirty times; it is said that in this way one will never suffer from hernia.

The Neijing Jing says: After waking and rising, first wipe the chest and neck with a silk cloth to make them feel warm, then gently massage the crown of the head along the hair. After a while, wipe the face and eyes with both hands and swallow saliva thirty times. Doing this over a long period can make the eyes bright, pathogenic Qi unable to invade, and the body remain peaceful for a long time.

The Dadong Zhenjing says: After rising, sit upright and regulate the breath evenly; press both hands on the head, look upward with the eyes, while pressing the head and hands against each other, performing this three or four times. This can harmonize Jing (essence) and Qi, make the blood vessels unobstructed, so that the Qi of wind pathogens cannot invade. Long-term practice allows the body to remain peaceful for a long time.

The Dadong Zhenjing also says: After rising, sit upright and regulate the breath evenly; press both hands on the head, look upward with the eyes, while pressing the head and hands against each other, performing this three or four times. This can harmonize Jing and Qi, make the blood vessels unobstructed, so that the Qi of wind pathogens cannot invade. Long-term practice can prevent illness and aging.

Madam Li of Fangzhang Zhaoling says: The ears should often be pressed on the left and right sides; this can also make hearing acute. The so-called “managing and governing the city walls” means taking good care of the ears so as to be registered in the Shengji (the Daoist roster of names of the living). The nose should often be pressed on the left and right nasal wings to make breathing peaceful. The so-called “do not suddenly irrigate the Central Peak” means one must not abruptly cause the breath in the nose to rush and irrigate the Central Peak (referring to the nose), thus one can be registered in the Dilu (the Daoist immortal roster).

The Taiji Jing says: When combing the hair, one should face an auspicious direction. When beginning to comb, softly recite the incantation:

Niwan (the spirit chamber in the head) Xuanhua, preserve Jing and Qi, making them endure. On the right is the Hidden Moon, on the left is the Root of the Sun. Heaven and earth in the four directions are pure and harmonious, the hundred Shen all receive grace. After reciting, swallow saliva three times. Doing this frequently, the hair will not fall out and will even grow.

When combing the hair, one should face an auspicious direction. When beginning to comb, softly recite the incantation:

Visualize the mysterious radiance in the Niwan Palace (the upper Dantian in the head); this nourishes Jing (essence) and Qi (vital energy) and thereby prolongs life. On the right is the Hidden Moon, on the left the Solar Root. When body and mind, interior and exterior, are made clear, still, and harmonious, all the spirits receive benefit. After recitation, swallow the saliva in three successive gulps. Practiced regularly, this prevents the hair from falling out and even encourages new growth.

Another account advises combing the hair frequently and thoroughly, more rather than less, yet never to the point of pain. An attendant may also perform the combing, and greater frequency is better. This promotes the circulation of Qi and blood so that the hair roots remain firmly established. The attendant must first wash the hands, otherwise the Heavenly Palace (the sacred region of the head) will be defiled.

The Zhen Gao states that one should comb the hair more rather than less in order to unblock Qi and blood and disperse wind-dampness. Repeated combing is even better, and it is not always necessary first to undo the hair knot.

The Danjing Jing advises repeatedly rubbing the hair with the hands and then combing until the head feels warm. The two arms should likewise be rubbed alternately by hand; this keeps the hair from turning white and prevents vessel Qi from floating outward to the body’s surface.

Annotated Eternal Chart of the Treasury, Sixth

The Zhen Gao says: The way of longevity first requires eliminating illness so that the body is not harmed, while also avoiding insufficiency of Qi and blood, depletion of the brain, and turbidity or obstruction of the fluids. If illness is not treated first, even ingesting life-nourishing substances or practicing Qi circulation and Daoyin will bring no benefit.

There was once a woman named Huangfu who delighted in the way of the immortals. She constantly absorbed the Jing and Qi of sun and moon, yet after thirty years she felt no advantage. Later she met the Perfected One of Nanyue, who told her: “You cannot become an immortal because your body harbors disease and your brain is depleted. You should take medicines that expel illness and cultivate according to this method.” Eighteen years later she ascended in broad daylight.

The Taishang Jiubian Shihua Yijing says: If one treads on blood-stained filth from a birthing chamber, one should immediately bathe in order to remove the defiling Qi (vital energy). The method of bathing is to take ten liang of bamboo leaves and four liang of peach-tree white bark, add one hu and two dou of water, bring it to a boil once and then remove it from the heat, adjust the water temperature, and use it for bathing. This eliminates all kinds of impurities and also prevents illnesses such as warmth-heat, paralysis, sores, and itching. When divine persons from heaven descend to tour the lower world and return to the upper realm, they likewise use this water to wash away the defiling Qi.

The oral formula of the immortal Shen Yi says: When taking divine medicines, do not face north; this is a great taboo. On Hai days and Zi days do not spit saliva, otherwise it will deplete Jing (essence) and Qi, disorder the breath, shorten the lifespan, and render the medicinal potency like mud, causing it to lose its efficacy.

The Formula of Lord Huangshan says: While taking medicine it is inadvisable to eat garlic, pomegranate seeds, pig liver, or dog’s head. If the accumulated amount eaten reaches one jin, it will deduct one hundred days from one’s lifespan; one should be cautious.

The Director of Destinies deity Shu Qing says: When ingesting immortal medicines, one should face one’s natal direction to take the medicine. After taking it, do not speak of death or inauspicious calamities, otherwise it will offend the Fetal God, rendering the medicine wasted and of no benefit.

Consort An of Nine Flowers says: When eating, do not discuss filthy matters.

When bathing, one should constantly visualize the Six Ding Gods (the six protective deities spoken of in Daoism), and thus one’s wishes will be smoothly realized. The Li also states that one should not utter inauspicious words while eating; there is indeed a reason for this.

It further says: Do not leave food exposed, lest it attract various evil Qi. Some people fall ill from their fondness for eating, even becoming difficult to treat; tradition holds that this is because they have been invaded by the evil Qi drawn by the exposed food. The “exposed food” referred to here means food that is deliberately left uncovered and not properly put away.

Yin Circulation of True Qi, Seventh

The Yu Shu of the Left Lady of Purple Tenuity says: The ears and eyes are the staircase for seeking the true Dao (the Way); they are also the portals through which various evil Qi readily take advantage of an opening to enter.

Yin Circulation of True Qi, Seventh

The Left Lady of Purple Tenuity says in the Yu Shu: The ears and eyes are the stairway that leads toward seeking the True, and the gains and losses of cultivation all relate to them—how could one treat them lightly? One should press and knead with the hands the small cavities behind the eyebrows, eighteen times at each cavity (two nines); then rub with the hands the areas above both ears and rotate-knead the ears thirty times. The rubbing and kneading need not be bound to any fixed hour. After this is done, begin with the hands from between the two eyebrows and rub upward along the forehead twenty-seven times (three nines) as far as the hairline, then swallow the saliva in the mouth, without restriction on the number of times. Practiced regularly, the ears and eyes will gradually grow bright and clear; after one year, it is said, one can even write at night. One may also practice this quietly in the presence of others, without explaining the appearance of the exercise.

It further says: The small cavities behind the eyebrows are the “Palace of the Upper Prime of the Six Harmonies” (an important locus of Qi (vital energy) mechanism in the upper body according to Daoism). A gaze that is clear, harmonious and bright, vision that is keen and luminous, pupils that are limpid—these are the essential secrets for nurturing and tempering the vision. The True Person (one who has attained accomplishment in cultivating the Dao) follows this superior way in sitting, lying, rising and dwelling.

The Inner Scripture of the True Person’s Constant Abiding says: If one wishes to write even at night, one should cultivate the method of “Constant Abiding.” The True Person is able to observe from every direction and avoid obstacles in the eight quarters, and can also see the minute points of light in the palm, the gaze translucent and limpid—this is precisely the method of cultivating the vision.

It further says: Resting beside the Floral Canopy (Huagai), harmonize the Qi of Celestial Truth; entering a secluded valley like a mountain ravine, replenish the source of the Celestial Mountain, and the luminosity of empty numinosity will become manifest, enabling one to perceive the myriad ghosts and to restrain heterodox specters from causing disorder. Above, harmonize the Qi of Celestial Truth; below, press and soothe the Mountain Source. Here “Mountain Source” refers to the higher region on the inner side of the nostrils.

It further says: “Celestial Truth” (Tianzhen) refers to the area between the two eyebrows, near the heads of the brows; “Mountain Source” (Shanyuan) refers to the root of the philtrum below the nose, located in the slightly recessed place beneath the nose. The “Floral Court” (Huating) lies below the two eyebrows and is the pathway that opens through to visual power; “Celestial Truth” is the upper location that guides numinous Qi. Morning and evening, regularly swallow saliva twenty-seven times each (three nines) and lightly press and knead these locations with the hands; this can enable a person to concentrate numinous Qi, perceive things clearly, and is also considered able to resist heterodox specters. The incantation says:

Open the Celestial Court, grant me long life;

See clearly across ten thousand li, let hun and po return to the purity and harmony of an infant;

Extinguish ghosts and heterodoxy, summon the host of numina;

Ascend into Supreme Clarity (Taiqing), unite with sun and moon;

Thereby take a place in the ranks of True Persons, name listed in the mysterious and wondrous immortal registers.

Chapter Eight of Practicing the True in Accord with the Hours.

The Zhen Gao states that those who study the Dao (the Way) must first regulate and restrain the hun and po, restoring the po to purity. Expelling ghosts and evils allows one to attract numerous numinous spirits; ascending to the realm of Highest Clarity, one unites with the sun and moon. In this way one becomes a Perfected Person, with one’s name entered in the mysterious immortal registers.

Practicing the True According to the Times, Eighth

The Zhen Gao states that those who study the Dao must first regulate the hun and po and eliminate the Qi (vital energy) of ghosts, evils, and corpse impurities. At the end and beginning of each month, as well as on Gengshen days and Jiayin days, one should bathe with a calm mind and sit upright. Remaining awake through the night is even better. Mark a point below the left eye with a cinnabar brush and a point below the right nostril with a realgar brush, allowing a little of the powder to enter the nostril.

After the marks are made, first knock the teeth three times and softly recite the incantation:

“The mysterious Qi of Heaven flies down; cinnabar and realgar transform into smoke, gathering vacuous evils so that the corpse impurities sink and dissipate; regulating the hun and po so that the body rises and unites with the true Dao. May I attain long life without death, a lifespan of ten thousand years, keen insight and clarity, lasting peace and smooth fortune.”

After reciting, knock the teeth three more times and swallow the saliva in three portions. Then press below the right nostril with the middle finger of the right hand and pinch-press below the left eye with the index finger of the left hand, massaging each seven times until finished. These two places are regarded as the portals through which the seven po and corpse impurities enter and exit, as well as channels for the flow of evil Qi. Sealing these portals with the Jing (essence) and Qi of cinnabar and realgar blocks the pathways of corpse-ghosts and evil Qi. This is a superior cultivation method of the Taiji (Supreme Ultimate) lineage; those who practice it constantly are said to regulate the hun and po, disperse corpse impurities, and attain longevity and immortality.

The Purple Vacuity Primordial Lord said: Practicing in this way on the fourth day of the first month and the eighth day of the second month each year can likewise regulate the hun and po, disperse corpse impurities, and lead to longevity and immortality.

The Purple Vacuity Primordial Lord further said: On these days each year—the fourth of the first month, eighth of the second, fifteenth of the third, sixth of the sixth, seventh of the seventh, eighth of the eighth, ninth of the ninth, fifth of the tenth, third of the eleventh, and second of the twelfth—the Supreme Jade Dawn Lord visits the Jade Empyrean Forest Chamber. People throughout the four directions who harbor aspirations for distant wandering may, before dawn on these days, face north and bow twice, state their wishes, and swallow saliva thirty-six times; it is said that no requested wish will go unfulfilled.

Jiuhua Anfei said: When entering the quiet chamber, first step in with the right foot, then with the left, bringing both feet together. Walking in this way is as if someone were stating and reporting on one’s behalf, allowing the matters one seeks to reach the divine spirits.

The Zhen’gao says: On every Mao day one should observe a purifying fast and still the mind. After entering the quiet chamber, face east and visualize in the mind that one is bowing in worship and welcoming the divine spirits. Calmly and evenly communicate with the divine; one may also freely state one’s wishes, and there is no desire that will not be granted. Practiced constantly, jade maidens will descend to attend.

The Zhen’gao further says: On one’s natal day (the day determined by the stem-branch of the year of birth), face east, knock the teeth three times, visualize worship in the mind, and then softly recite the incantation:

“Taiyi, careful in generating, the three Qi (vital energy) unite in the True. Embryonic chamber of the upper scenery, Mother Mysterious and Father Primordial. They generate my five viscera and gather my Jing (essence) and Shen (spirit). Below they irrigate with jade florescence; on the left they smile toward the Golden Dawn. Cause me to become a divine immortal, to command the numinous and employ the Shen. Always preserve the beneficial fluids, flying through the ten heavens.”

After reciting, visualize bowing to the four directions, knock the teeth three times, and swallow saliva three times. This method is called “The Way of the Most High’s Incantation for Generating Life and Hidden Homage to the Embryonic Origin.” Constant practice allows the hun and po souls to remain securely in place, leading to longevity and immortality.

The Zhen’gao also says: On Jiazi days and the first day of each lunar month one should bathe, so that body and mind are purified and may communicate with the divine spirits.

On the days of the spring equinox, summer solstice, autumn equinox, and winter solstice, as well as the Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter—these eight solar terms—one should observe a purifying fast and still the mind. In planning and speaking keep good deeds in thought. On no account become angry or administer punishments on these days, for this is greatly tabooed by both celestial beings and people of the world. One must be cautious, and thus it will be auspicious.

The Taidan Zhenjing says: On the nights of the second day of the second lunar month, the third of the third, the eighth of the eighth, the ninth of the ninth, and the tenth of the tenth each year, one should in the bedchamber visualize the secret formulas of the cavern. Remaining awake the entire night is regarded as auspicious. That night the jade maidens who protect the Jing (scripture) and methods will bring the Taiji (Supreme Ultimate) classics and precepts into the air to inspect the practitioner. One should burn incense and concentrate with sincere reverence, as if awaiting something to descend. One may sit quietly in visualization or recite the scriptures, always keeping the true Dao (the Way) in mind; do not engage in other activities. With long-term persistence, teachers and companions will come to receive and guide one in ascending to heaven.

The Taidan Zhenjing further says: When performing the ritual of issuing the furnace, do not look back; looking back will startle the assembled Perfected, causing the true Qi to be disturbed and attracting evil Qi.

The Taiji (Supreme Ultimate) Zhenren recites the Daode Jing (approximately five thousand characters) ten thousand times, and a cloud chariot comes to receive and guide him, enabling him to ascend to heaven.

The Jing further says: When performing the “Fa Lu” ritual, do not turn the head to look back. Looking back startles the assembled Zhen (numerous true immortals), causing true Qi (vital energy) to attract a corresponding response from evil Qi.

The Taiji Zhenren recites the Daode Jing ten thousand times, and a cloud chariot comes to welcome him, enabling him to achieve longevity.

Zhenren Meng Deran said: Recite the Huangting Neijing Jing (the Daoist Jing describing the inner Shen of the human body and the art of nourishing life) once every night before sleep, which can make the hun and po souls peaceful and comfortable. Persist in this for ten years and one will attain longevity and become a divine immortal.

Lady Jiang of the Northern Peak said: Reciting this Jing can also keep a person free from illness; this is the Dao that leads to immortality.