《黄庭遁甲缘身经》

The Huangting Dunjia Yuanshen Jing states that if one encounters illness, swelling and pain, nightmares, or various strange omens, one may recite this scripture. When reciting, first hold the Qi (vital energy), reciting from “Jiawu” to “Wuxu,” retaining the Qi in the Dou (here referring to the place where Qi resides within the body), then hold the Qi again, reciting in a low voice ten times while secretly counting by bending the fingers, and then release the Qi. Next, reciting from “Jiazi” to “Wuchen,” retain the Qi in the Dou, then reciting in a low voice while counting ten times, and slowly release the Qi. The scripture claims that this can cure a hundred illnesses; sudden evil Qi, flying corpses (a pathogenic evil Qi spoken of by the ancients), and the like can also be quickly healed.

If the four limbs suffer from illness and pain, one may also invoke the relevant Shen (spirits) to seek relief from pain. First hold the Qi and count three times; if there is no improvement, repeat the process, up to a maximum of three times. Afterwards, affix the Fulu (talismans and registers) to the painful spot. If one wishes to swallow the Fulu, one should invoke the name of the Shen of that day, saying: “So-and-so, protect me; such-and-such Shen, accompany me.” The scripture considers this very auspicious.

If one needs to submit documents, pay respects to the eminent or the elderly, one may carry the Fulu for personal protection and invoke the names of the Shen, requesting the Shen to accompany one. When visiting the sick or going to a house of mourning, one may also carry the Fulu on one’s person: place it on the left on yang days and on the right on yin days.

When entering mountain forests, in order to avoid tigers and wolves, one may also invoke the Shen. To avoid ghosts and Shen, write the “Six Jia Fulu”; to avoid soldiers and bandits, write the “Six Bing Fulu”; to avoid fire calamities, write the “Six Ren Fulu”; when crossing rivers and wanting to avoid water Shen, write the “Six Wu Fulu”; to avoid gossip and disputes, write the “Six Geng Fulu.” The scripture states that carrying the corresponding Fulu on one’s person will bring good fortune.

Laozi said that anyone who cultivates the self and purifies body and mind, while wearing the Liujia Lushen Fu (the green-body talisman linked to the Six Jia deities) and practicing for sixty days, will see illnesses healed; after one hundred twenty days divine light appears; after two hundred forty days the Jade Maidens arrive together. Such a person can behold the Great Dao Lord above and the Shen (spirits) within the heart below, can send the Shen to deliver messages and fetch water, and can keep company with them; one may also enter the realm of emptiness, meet crises, and converse with the Shen. One enters ice without feeling cold and fire without feeling heat, attains longevity, and expels evil influences.

The wise grasp this principle while the foolish refuse to believe it. If you cultivate and treasure it you will receive Heaven’s protection. Before eating or drinking, silently recite the relevant formulas. On Wei days do not eat mutton; on You days do not eat parrot meat. For every day of the twelve earthly branches, follow the corresponding category and avoid the meat of that day. Eating the day’s corresponding meat prevents that day’s Shen from arriving. This is because these Shen are linked to the Six Jia, the Six Yi, and the daughters of the solar deities; when the talisman is worn the Shen have a dwelling place and illnesses of every kind can be eliminated.

The Hun is a person’s Jing (essence) and Qi (vital energy); the Po is a person’s life; Qi itself is joined to Hun and Po. The root of Hun and Po lies in breathing; breathing brings Hun and Po into being and is also the origin of a person’s nature and life. All things are formed of Hun and Po; they sometimes appear above and are therefore called Xuan. Xuan and Huang issue from the same gate; the phrase “Xuan and yet more Xuan, the gate of all wonders” means that the many mysteries arise from this source.

The Huangting spoken of in the “Huangting Lushen” lies three cun above the navel and is also called Dongting, Zifang, Weiyu, or Shengzhong. Below it is Guanyuan, three cun beneath the navel, also named Dihuang or Zefu. The Huangting is pure yellow and shaped like two chess pieces placed side by side. Behind it stands Youque, the two kidneys, also called Shuangque. Two Shen, each three cun tall, constantly dwell above: the left is Chengyi, the right Taiyin. These two are also identified as Dongwanggong and Xiwangmu; the left wears the sun, the right the moon, the left appearing cyan and the right white—that is, Fuxi and Nüwa.

In front lies the Mingmen, the interior of the navel. The Qi gathered in the Mingmen is shaped like a pearl. The Qi stirred by male and female desire that enters and leaves the Dantian (energy center) is the Qi that reaches the genital root and the navel region. This place is also known as Taichu, Taisu, Taihe, Taiyang, Huntin, Zhonghuang, Taiwugong, and similar names. The site to which Taiyin is attached is likewise called “the gate of all wonders” and is the place where human life arises.

Sadness, worry, and a constricted heart injure the liver, dimming the eyes and whitening the hair; these may be regulated by concentrated nurturing. Indulgence in desire injures the kidneys, producing lower-back pain, heaviness of the body, and pus or blood in urine and stool; these may be nourished by visualizing the liver Shen. Overeating, drunkenness, and satiety injure the spleen and may be restored by visualizing the lung Shen. Let the five viscera nourish one another as mother and child, and illness will be cured.

The Laozi Fenxing Chen (prophetic songs concerning Laozi’s differentiation and numinous manifestation) states: “If a person wishes to practice the Dao of Wuwei (non-action)—the principle of cultivating the Way by according with nature and not acting willfully—it is like conducting affairs inside a house, so cautious that others cannot see; facing west one dances, stretching freely at will. Even when night falls, the sun and moon appear constantly bright. This humble servant is willing to take joy in cultivating the Dao, so that so-and-so may attain longevity.” After this passage is recited repeatedly, they continue by dancing and singing: “The Great Dao is vast and formless, enabling so-and-so to attain Taiqing (the pure and sublime realm spoken of in Daoism).” The lyrics further include lines such as “so-and-so’s De (Virtue/Power) can command the Six Ding (Daoist deities often associated with protecting the body and exorcism)” and “speech surpasses that of the myriad people.” Once the three dance songs have concluded, the ritual comes to an end.

Laozi said: “If a person does not dance and move, the sinews and bones cannot become full and strong; if a person does not know how to speak, the blood vessels cannot flow unobstructed. Understanding these principles and diligently engaging in activity, the body can become nimble and endure long; if one does not realize that singing and dancing also benefit the long-term nourishment of life, it is difficult to last.”

The Huangting Yishu states that one should constantly visualize and inspect the form of the throat in the mind so as never to forget it; good deeds and evil deeds alike should also be reflected upon and investigated here. The throat extends from the root of the tongue to the heart, one chi six cun in length; its lower end is pointed, its upper end regular and even, reddish in color, with the portion near the heart white like a silver ring and comprising twelve layers of red vessels.

The lungs are white and lustrous, like layered leaves covering the heart, totaling twelve leaves of which three lie at the back. The true form of the lungs resembles white leaves, situated above and directly opposite the breasts. The liver lies below the ribs, its color like that of a male mandarin duck; there is a diaphragm, beneath which are six leaves, with the gallbladder attached among them like a green pouch containing blood. The vessels of the liver and gallbladder connect to the spine, located below the breasts and the diaphragm. The spleen is below the ribs and above the diaphragm, shaped like a dancing object; the stomach curves and connects to it, its true color like gold, extending slightly downward two or three cun. The kidneys sit above the spine, flanking both sides of it, shaped like a nose and wrapped in yellowish-white fat; at times the kidneys appear deep black, as if lacquered.

If one directly sees a dead person, finding the appearance frightening and the odor foul, the heart’s Shen (spirit) will be damaged; smelling a stench likewise causes harm. One should visualize the form of the corresponding viscera and nourish them according to the methods. If no odor is smelled, or if fragrance accumulates, this too relates here. What is meant by “harmed by aversion” refers to seeing people suffer punishment, wounds, pain, fractures, and the like.

Joy and anger damage the Shen of the lungs and liver; one should visualize the forms of the corresponding viscera to nourish them. Fright and terror damage the Shen of the liver and gallbladder, and one should do likewise; illnesses related to joy and anger should also be investigated from this. Excessive speech and overthinking, then observing the colors of the viscera, will damage the Shen; one should visualize the form of the heart to nourish it. If the mind-intent is not clear, this too should be investigated here. Recent union of Yin-Yang (sexual intercourse) damages the Shen of the kidneys; one should visualize the form of the kidneys to nourish them. Sexual activity relates to the kidneys; if the eyes cannot see clearly or the ears cannot hear distinctly, this too should be investigated here. Sorrow damages the Shen of the spleen; one should visualize the form of the spleen to nourish it; problems caused by sorrow should likewise be investigated here.

One should regularly visualize the colors of the five viscera once at cockcrow; visualization may also be practiced during idle daytime hours in order to nourish the body and inspect places of damage. Visualization is especially suitable when the heart-Shen is clear and still. Silently contemplating and observing the five viscera ten times each day can nourish and heal various injuries and illnesses; visualizing one hundred times, one may remain free of illness throughout life; one thousand times, one may prolong life and delay aging; ten thousand times, one may attain long life without death.

Within the Cavern Chamber (Dongfang, an inner scenic palace for visualizing deities in Daoist inner cultivation) there is a mass of white Qi (vital energy), the size of an infant, bright as the moon, illuminating the place it occupies. The practitioner should visualize it continuously day and night.

If one truly wishes to cultivate the Dao (the Way) and seek immortal life without death, one must first eliminate the Three Corpses (Sanchong, filthy spirits that Daoism holds reside in the body and harm cultivation). Below the heart there is a Hidden Corpse (Fushi, one of the Three Corpses lurking beneath the heart). Each day perform three hundred and sixty breaths; after ingesting Qi thirty times, swallow once; after ninety times, rest once; do this four times daily. At midnight when the cock crows, one should recite the incantation, saying:

First, successively visualize the Qi (vital energy) of the five directions: ingest the cyan Azure Sprout of the east (Qingya, emblem of the eastern cyan Qi), taking the Dawn Essence (Zhaohua, the essential Qi of early morning) as drink and swallowing three times before stopping; ingest the vermilion-red Cinnabar Elixir of the south (Zhudan), taking the Cinnabar Pool (Danchi, the pool of vermilion Jing) as drink and swallowing three times before stopping; ingest the Jing (essence) of the central Wu-Ji Qi, taking the Sweet Spring (Liquan, delicious spring water) as drink and swallowing three times before stopping; ingest the Bright Stone of the west (Mingshi, emblem of western Jing), taking the Numinous Moisture (Lingxun, wondrous Jing) as drink and swallowing three times before stopping; ingest the Mysterious Nourishment of the north (Xuanzi, the mysterious-colored Jing of the north), taking the Jade Sweetness (Yuyi, Jing as sweet as jade) as drink and swallowing three times before stopping.

After cultivating in this manner for thirty days, the Three Worms (the worm-spirits that Daoism describes as dwelling in the human body and damaging form and Shen (spirit)) will all die, the Lurking Corpses (malevolent entities hidden within the body) will also depart, and orthodox Qi will naturally settle. When the worms and corpses are subdued and no longer return to the heart, this portends that one is about to become an immortal. Thereafter gather the hun and po souls, visualize the red Qi between the two eyebrows, swallow it, and then stop.

Practice in this way for another thirty days: the Three Worms will all die, the Lurking Corpses will leave, orthodox Qi will settle, and the worms and corpses will no longer return to the heart, portending impending immortality. Next gather the hun and po, visualize between the two eyebrows a stream of white Qi resembling an infant. It descends from the throat to the navel, there turning purely cyan; then from the navel it descends to the Dantian (energy center), turning purely white. Contracting the nasal breath three times through the abdomen, draw the white Qi up the spinal column, divide it into three parallel streams, pass through the pass-orifice at the back of the neck, and rise to the Cavern Chamber (Dongfang, the dwelling of Shen-Qi three inches inward from between the eyebrows), where it comes to rest.

The Taiji (Supreme Ultimate) Perfected One’s Superior Formula for Ingesting the Cloud Sprouts of the Four Extremes to Become a Divine Immortal

The Perfected One masters the halo of the primordial Qi of the five directions at its first appearance in the early morning, together with the Jing of the Nine Auroras. Therefore Shen-light shines from within, vermilion radiance manifests outwardly, the body becomes complete and translucent like jade, and it circulates in union with Qi. After cultivating according to this method for seventeen years, the Elders of the Four Extremes and the Primordial Lord of the Center will descend upon you; thereafter you will together ride the clouds and drive dragons, ascending in broad daylight.

Xiliang Ziwen received the oral instructions from the Most High. This method is transmitted only five times in a thousand years and must not be leaked at will. According to the ritual code of the Four Luminaries, the oral instructions should be written in a secret book; only after five days of purification fasting may the covenant of transmission be established. Both transmitter and recipient must swear an oath in blood, kowtow to the master, prepare golden rings of the five directions and embroidered silk as tokens of faith, and establish a covenant guaranteeing that it will not be transmitted outwardly.

The “five pairs of rings” mentioned in the oral instructions refer to five sets of rings. In addition, five liang of cyan silk must be used; this is said to be the regulation of the Xiliang region. The rules transmitted by the Lady of the Southern Peak likewise state that only after five days of purification fasting may the covenant for transmitting the method be made: both parties swear an oath in blood, kowtow to the master, use golden rings of the five directions and embroidered patterned silk as tokens, and establish a secrecy covenant.

The “oral formula” refers to five double rings. In addition, five liang of green silk are used; this is the method practiced in the Xiliang region. The binding method recorded in the Yunque Jing (Cloud Tower Scripture) of the Lady of Nanyue may also be adopted, but the present scripture does not explain it in detail.

The practice is ordinarily performed in the early morning. Sit at ease in whatever posture is comfortable, knock the teeth nine times, then silently recite the incantation: “Eastern Green Sprout, purple clouds streaming with rosy mists, the Three Pristine essences hovering, mysterious frost and jade gossamer. Ingest the luminous qi (vital energy) of early morning; drink the essence of the dawn clouds.” After reciting the incantation, lick the outer side of the upper lip with the tongue, gather the saliva in the mouth, and swallow it thirty times. Cultivate in this manner for ten years, and the Elder of the Eastern Extreme will come, transmit to you the “Azure Truth” (Qingzhen, the verdant true qi or immortal method of the East), and ascend to heaven together with you.

Then silently recite the incantation: “Southern Cinnabar, rosy light illuminating the Palace of Grand Tenuity, nine paths of red mist spreading their radiance. Ingest the numinous morning qi; drink the water of the Cinnabar Pond.” After reciting the incantation, lick the outer side of the lower lip with the tongue, gather the saliva, and swallow it thirty times. Cultivate in this manner for ten years, and the Elder of the Southern Extreme will come, transmit to you the “Cinnabar Scenery” (Danjing, the vermilion immortal method of the South), and ascend to heaven together with you.

Then silently recite the incantation: “Western Luminous Stone, flying mists and golden liquor. Ingest the qi of Grand Brilliance; absorb the essence of pure, unsullied white; drink the numinous sweet dew. Shen (spirit) florescence opens numinous illumination, causing me to rise upon the clouds and ascend to the lofty realm of Highest Clarity.” After reciting the incantation, lick the inner side of the upper lip with the tongue, gather the saliva, and swallow it thirty times. Cultivate in this manner for ten years, and the Elder of the Western Extreme will come, transmit to you the “White Talisman Mighty Spirit” (Sufu Weishen, the divine might represented by the white fulu [talismans and registers] of the West), and ascend to heaven together with you.

The original text then repeats the instructions to lick the inner side of the upper lip, swallow saliva thirty times, and the account of the Elder of the Western Extreme transmitting the “White Talisman Mighty Spirit.” It then continues:

Then silently recite the incantation: “Northern Mysterious Moisture, auspicious clouds opening sweet nectar, green mists spreading at dawn, purple jeweled canopies and azure banners appearing. Ingest the lunar florescence; drink the sweet dew like jade liquor.” After reciting the incantation, lick the inner side of the lower lip with the tongue, gather the saliva and swallow it. Cultivate in this manner for ten years, and the Elder of the Northern Extreme will come, transmit to you the “Mysterious Register Precious Brilliance” (Xuanlu Baoming, the mysterious method-registers and precious light of the North), and ascend to heaven together with you.

Then silently recite the incantation: “The primordial of Wu and Ji, yellow purity and five clouds, rosy light of the four quarters encircling the purple immortal observatory; the Eight Sceneries and Nine Chronograms, the radiance of the Two Luminaries surging, the divine spirits of the Seven Luminaries honored and exalted. Harmonize the jing (essence) and qi, infuse the primordial qi; ingest the qi of the Central Origin, the gemmy florescence and dragon embryo; drink from the Sweet-Wine Spring.”

After reciting the incantation, use the tongue to stir the saliva in the mouth so that it fills the oral cavity, and move the tongue to the Xuanying (the area near the throat) both inside and outside as well as between the teeth and the tongue, attending to upper and lower, interior and exterior. Then silently recite: “Four rosy clouds of the purple observatory, eight scenes and nine celestial chronograms, two lights stirring their radiance, seven luminaries as numinous venerables; harmonize Jing (essence) and infuse Qi (vital energy), ingest the Central Origin, the lin-hua dragon embryo, drink of the sweet spring.”

After the incantation has been recited, again use the tongue to stir the saliva in the mouth so that every part of the oral cavity is filled with saliva, then swallow the saliva, repeating this thirty times. After ten years of such cultivation, the Central Origin Lord and the Supreme Sovereign of Mysterious Yellow Qi will descend and confer upon the practitioner the Yellow Qi Yang Jing, Concealed Heaven Hidden Moon, Chasing-Scenery Green Petition, Azure-Essential Tiger Script, and other Daoist methods, causing the practitioner to unite with the Five Elders and ascend to heaven together.

The superior secret formula recorded in the Jade Scripture is the method of attaining the Dao (the Way) of the Five Elders. Practicing this Dao enables one to cut off grains and shed the filth of the corpse, rendering the complexion lustrous and the appearance like that of a child; one will not fear cold or heat and will not be harmed by disasters; Shen (spirit), Qi, and Jing will be luminous and clear, years will be prolonged and longevity increased without limit. If one can obtain the nine-lin jade liquor and the eight-qiong flying Jing, one may unite with the sun and moon and share the same regularity as heaven and earth.

Each recitation of the Five Yin Incantation should be accompanied by knocking the teeth nine times; it may be practiced at any time and need not wait for the dawn when birds begin to sing. In the middle of the night, when the surroundings are quiet and body and mind are clear and tranquil, one may also cultivate according to this method. Those who follow the path of Shouyi (guarding the One, concentrating upon and holding the primordial Shen within the body) and who hear of this method will find their practice readily effective. When the inner heart is empty, still, and detached, the interior of the body is full, one guards the primordial Qi and swallows the saliva—this is what is called “Zhenyi” (the True One), and it is also seeking blessings for oneself. After the six liquors and five Qi have been used to condense the Jingshen and maintain purity and stillness, one may then cultivate according to this. Practitioners of Shouyi who hear of this Dao will likewise find it easy to accomplish. Inner emptiness, stillness and detachment, bodily fullness, guarding primordial Qi and swallowing saliva—this is “Zhenyi,” which is also seeking fortune for oneself. The saliva and breath needed for the six liquors and five Qi are originally all present within one’s own person, and thus it is said that blessings are to be sought by oneself.

While cultivating this Dao one must not eat dried meat; if hunger arises one may eat, and one should gradually diminish the consumption of grains rather than suddenly fasting in a single day. This is what is meant by “diminish it again and again until one reaches Wuwei (non-action).” This is the Dao of emptiness, stillness, brightness and purity, and also the method of according with what is natural; the saying “from afar take the Jing of heaven and earth, from nearby take it from one’s own body” refers to precisely this principle.

Praise by Lady Wei.

“Yun Ya” is the manifestation of the Jing (essence) and Qi (vital energy) of the Five Elders (venerable deities who symbolize the five directions of heaven and earth), and it is also the condensation of the cloud-and-mist Qi of Taiji (the Supreme Ultimate). Therefore the cultivator receives the descent of sunlight, allowing it to nourish and fill the interior of the body so that the six fluids become harmonious, body and mind grow thoroughly transparent, and a resonance is established with the subtle and hidden realm. The assembled deities then come forth and descend; the obscure and the manifest respond to one another; even without being summoned, an answering presence arrives. This is like a dragon roaring in the marsh while auspicious clouds descend from the horizon, or a tiger giving a long roar upon a numinous mountain. The force of the wind consequently vibrates in all four directions; the Yangsui (an ancient burning-mirror used to kindle fire) reflects brightness and vermilion flames rise in its wake; even when the Fangzhu (an ancient dew-collecting vessel) contains only scant yin Qi, it can still gather the clear and limpid mysterious fluid. These transformations take place of themselves, and the cultivator may not even notice the signs they contain.

How much more is this true of those who cultivate with dedicated intent: they gather the mind inward, concentrate the spirit upon the mysterious Dao (the Way), and penetrate deeply into the root of the Dao. Impurities and heterodox influences in the breast therefore dissipate, and the Three Officials (the inner deities who govern Jing, Qi, Shen and related functions) become settled. They take in the radiating light of the Five Dawns, ingest the rosy nectar distilled from the Six Sweet Liquors (six kinds of delicious spiritual fluids), offer prayers to the wondrous treasures of the Nine Heavens, and circulate the secret formulas of emptiness, stillness and mystery. Thereupon the dragon’s radiance shines forth in brilliance; with pure white teeth they savor the Three Efflorescences (the splendor produced from Jing and Qi) and draw in abundant fluids from the lips.

The cultivator internally refines and nourishes the six fu viscera, rendering the ears and eyes acute and the heart-spirit clear and luminous; breathing the Qi of heavenly origin, refining and transforming the hun and po souls together with the physical form, turning toward the mysterious Dao so that body and mind return to emptiness and stillness, until the numinous and wondrous realm is reached. After ten years of such unhurried practice the Five Spirits finally descend; what in this is worth excessive boast?

My own endowment is yielding and weak, yet I have been fortunate enough to study this superior method. The subtle sounds of the method have already been severed and it cannot be transmitted casually, so I tentatively record its essential points for those of like aspiration. Should anyone whose cultivation of De (Virtue/Power) has not yet reached the required standard encounter these words, I hope they will not on that account blame or slander them.

The foregoing are the essential cultivation secrets of the Huangting Jing (Yellow Court Scripture).

Qingling Zhenren said that anyone cultivating the Huangting Neijing should follow the mysterious method of the Imperial Lord for guarding the Shen (spirit) and causing Shen and Qi (vital energy) to blend and transform. After completing the rites and reciting the incantations, sit upright facing east, slightly close the eyes, visualize the divine appearance, form, color and stature of Qingling Zhenren, and call his name so that he returns to his original palace.

If this method is not practiced, even reciting the scripture ten thousand times will not allow the true Shen to dwell securely in their positions, and there will ultimately be no response; instead it depletes Qi and exhausts the Shen, offering no help in prolonging life. One should copy the scripture and share it with others; in daily life carefully contemplate the principles of mysterious emptiness and stillness and become familiar with the numinous tones of the scripture. Recite the scripture three times on each occasion, dwelling apart in a quiet chamber and purifying body and mind; with compassionate reverence for the true Dao (the Way), deep faith, diligent progress and daily renewal, commit oneself to cultivating the Dao. The mind no longer clings to right and wrong, accords with change without fear, and upholds and cultivates the way of the assembled Zhenren. It is enough to visualize the forms of the Shen of the five viscera; there is no need to count the number of practice sessions. When cultivation is complete the dragon carriage will arrive and the Most High will appear. These are not empty words; even across a great span of time one can become such a person.

Every morning and evening rinse the mouth and wash the face. When entering the chamber first step with the right foot, burn incense, face east and perform two bows, then kneel and announce: “Great Imperial Lord of Fusang, Spirit King of Yanggu: Disciple [name] requests to recite the Neijing Yujing, visualize the five viscera generating and emitting radiance, and wishes that the spirit carriage ride the dragon and ascend.” Then face north, bow again, kneel and announce: “Respectfully I address the Most High Great Dao Jade Dawn Lord: Disciple [name] recites the Neijing Yujing, praying to mount the dragon carriage and proceed to Purple Clarity above to join the banquet.” Then turn east and recite the scripture three times. After finishing, visualize the forms and attire of the Shen, sit evenly with eyes slightly closed, knock the teeth thirty-six times, and then visualize in sequence the hair Shen named Canghua, styled Taiyuan, whose form is two cun and one fen long; the brain Shen named Jinggen, styled Niwan, one cun and one fen long; the eye Shen named Mingshang, styled Yingxuan, three cun long; the nose Shen named Yulong, styled Lingjian, two cun and five fen long; and the ear Shen named Kongxian, styled Youtian, three cun and one fen long.

In the text, “cunshen” refers to the Daoist cultivation practice of concentrating on visualizing the images of the internal Shen; “knocking the teeth” is the ritual of tapping the teeth together during practice. The original contains some repetitive sentences; the above has been arranged according to the meaning.

The tongue Shen (spirit) is named Tongming, courtesy name Zhenglun, and measures three cun six fen in height. The teeth Shen is named Pangfeng, courtesy name Luoqian, and measures one cun five fen in height. These seven facial Shen all wear purple robes and silk skirts, appearing in the form of infants. When visualizing them, they should be arranged upright in their respective positions on the face. After the visualization is complete, knock the teeth twenty times, swallow Qi (vital energy) twelve times, and then recite this prayer: “The Qi scattered from the seven numinous sources coalesces into Shen; the Shen, each with their sequential order from front to back, together encircle the Niwan (the spiritual center in the middle of the head) and support one another above and below. The seven Shen manifest their forms, circulating and transforming with the Qi, receiving the nourishment of Huayuan Qi, guiding the numinous Qi of the eight directions to surge upward through the Dongmen (the portal at the crown of the head), thereby guarding the body, gathering the form and Shen, and enabling one to ascend to Dichen (a celestial realm).”

Next visualize the following. The heart Shen is named Danyuan, courtesy name Shouling, nine cun in height, wearing cinnabar brocade robes and a long skirt. The lung Shen is named Haohua, courtesy name Xucheng, eight cun in height, wearing white garments with a sash. The liver Shen is named Longyin, courtesy name Hanming, six cun two fen in height, draped in azure brocade robes. The kidney Shen is named Xuanming, courtesy name Yuying, three cun six fen in height. The spleen Shen is named Changzai, courtesy name Huanting, seven cun three fen in height, wearing yellow-green brocade robes. The gallbladder Shen is named Longyao, courtesy name Weiming, three cun six fen in height, wearing nine-colored brocade robes and a green long skirt. These six true Shen of the viscera dwell in the palaces of the five zang and six fu respectively, appearing as infants whose complexion resembles that of splendid children. In visualization they should appear upright and arranged in sequence. After completing this, knock the teeth twenty-four times, swallow Qi twelve times, and then recite this prayer: “The true Shen of the five zang and six fu return together, collectively governing the Jianggong (the palace of the heart) and accompanying one another above and below. The Chizi (infant figures symbolizing the viscera Shen) in the golden chambers each settle at the portals of the four directions.”