《三洞珠囊》Vol. 3

All venerate the Zhengyi tradition (Orthodox Unity Daoist methods). The following are the eight essential instructions of the Upper Governance, established by the Lord Lao of the unsurpassed Great Dao and recorded in the palm of the hand. Fuxi brought Heaven and Earth into being, and the Five Dragons arranged the mountain ranges. Lord Lao established governance centers to teach and transform the common people. The foolish do not covet these Daoist methods, while those who truly understand vie to seek the immortal Dao. How, then, could such teachings be passed on to the simple and ignorant?

The first is Yangping Governance, located in the territory of Fan County, Shu Commandery, 180 li from Chengdu. Follow the Luo River to the entrance of the Two Forks Mountain; the water route is about 40 li. East of the governance center is Dragon Gate, guarded by divine waters, with two cypress trees growing above the gate. To the southwest is a great spring, whose waters divide and flow eastward. This governance center corresponds to the Horn Lodge, the first of the seven lodges of the Azure Dragon in the east. It was opened by a noble person, and its fortunes have always flourished. The Inheriting Master, Celestial Master Zhang Heng, whose courtesy name was Lingzhen, was broad in learning and lofty in purpose. He lived in seclusion and cultivated the immortal Dao. Emperor Ling of Han summoned him to serve as a Gentleman of the Palace, but he did not answer the summons. On the fifteenth day of the first month in the second year of Guanghe, a jisi day, he ascended to immortality on this mountain. A stele marking the governance center stands here, and a pair of stone figures stand beside the gate; for this reason, it is called “Inheriting Master Governance.”

The above concerns Yangping Governance Mountain. The mountain also has Registrar Governance, Inheriting Master Governance, and Successor Master Governance.

The second is Ludang Mountain Governance, located in the northern township of Fan County, Shu Commandery, 300 li from Chengdu. On the mountain are an Immortal’s Chamber and an Immortal’s Terrace, places where the ancients cultivated the Dao and became immortals. According to tradition, in the first year of Yongshou, the Most High Lord Lao once brought Celestial Master Zhang here. Together with the Four Garrisons’ Great Generals of the Grand Year and the hundred ghosts of the river temples, they split a stone and made a covenant. All followed the Zhengyi Covenant of Awe (the covenant rules and precepts of the Zhengyi tradition). The mountain has pines and cypresses, as well as the Five Dragons’ Immortal Cavern. Boats can pass through the cavern; if a fire is carried inside, it will burn without going out for three days. This governance center corresponds to the Neck Lodge, the second of the seven lodges of the Azure Dragon in the east. It was opened by Gongzhang, and its fortunes flourished for eighty years.

The third sacred site is the Supreme One’s seat on Crane-Cry Mountain, a residence of the Celestial Masters spoken of in Daoist tradition. The seat is on the mountain itself. The mountain is joined to Heaven-and-Land Mountain at Qingcheng, lies two hundred li from Chengdu, and is within Linqiong County in Shu Commandery. There are three hundred paths leading up the mountain, though people in the world do not know of them. Ma Dizi once spent eighty years here cultivating the Way.

The third sacred site, the Supreme One’s seat on Crane-Cry Mountain, is on the mountain itself. The mountain is joined to Heaven-and-Land Mountain at Qingcheng, lies two hundred li from Chengdu, and is within Linqiong County in Shu Commandery. Three streams in the mountains converge into a single ribbon-like flow, where a divine dragon dwells. The site also contains four golden nails, two vessels of stone made to resemble gold and silver, and three hu of silkworms. Some accounts say that Yin Xi is in charge here. This seat corresponds to the lunar mansion of Ying in the heavens. It was discovered by a commoner, and its presiding master held office for sixty years. Volume Five of Traditions of the Immortals says that when Zhang Tianshi (Zhang Daoling) encountered turmoil in the Central Plain, he entered Shu and studied the Way on Crane-Cry Mountain.

The fourth sacred site is the seat on Liyuan Mountain, within Fan County in Shu Commandery. It is connected to the seat on Lutang Mountain; the two are eighty li apart, and the site lies two hundred and fifty li from Chengdu. The mountain has fruit-bearing pines and divine herbs; those who consume them can become immortals. Four dragon spirits emerge from the “Gate of Riding,” and Fan Li is in charge here. This seat corresponds to the lunar mansion of Fang in the heavens. It was discovered by a commoner, and its presiding master held office for twenty years.

The fifth sacred site is the seat on Gegui Mountain, within Fan County in Shu. It is connected to Liyuan Mountain, lies two hundred and thirty li from Chengdu County, and is forty-eight li from the water gate at Yangping. Yang Xianxian attained the Way here. On the mountain stands Pine-and-Chestnut Mountain, six hundred zhang high. This seat corresponds to the lunar mansion of Xin in the heavens. It was discovered by a Daoist priest, and its presiding master held office for ninety years.

The Sixth, Gengchu Governance Center, lies west of Yangquan County in Guanghan Commandery, five li from the county seat and 280 li from Chengdu. The mountain rises 390 zhang above the plain. Immortals are said to visit it often and to help people avert calamity and misfortune and cultivate their nature and body. In the past, Zhang Li attained the Dao here. The mountain has two stone chambers and three rocks shaped like dragon heads, and the Huai River flows around it. This center corresponds to the Tail Lodge among the Twenty-Eight Lunar Mansions. Once opened by Daoist priests, its period of flourishing will continue until the end.

The Seventh, Qinzhong Governance Center, lies nine li east of Mianzhu County in Guanghan Commandery and 200 li from Chengdu. The mountain seems to float on the water. In the past, Han Zhong became an immortal on the mountain. In front of it is Firewater; to the east is a road leading toward the Han and Luo River region. A large copper-colored rock marks the center’s western side. This center corresponds to the Winnowing Basket Lodge. Once opened by people afflicted with madness and confusion, its period of flourishing will continue until the end.

The Eighth, Zhendu Governance Center, lies in Xindu County in Guanghan Commandery, 150 li from Chengdu. On the mountain grow lingzhi mushrooms and divine medicines, which are said to grant a thousand years of life when taken. The mountain is 280 zhang high. A pool lies before it, home to a divine fish with five heads. In the past, Wang Fangping met the Most High Lord Lao here. This center corresponds to the Dipper Lodge. Once opened by a woman, its period of flourishing will last seventy years.

On the fifth day of the tenth month of the first year of Wuji, the True, Limitless Most High established in his palm the rapid-accomplishment secret method for the eight grades of Qi of the Central Governance Centers.

The First, Changli Mountain Governance Center, lies ten li east of Qian County in Guanghan Commandery and 150 li from Chengdu. Li Babai of Shu Commandery first studied the Dao here; he was Tang Gongfang’s teacher. Li Babai traveled among the famous mountains of Shu and often appeared in Chengdu to wander and amuse himself, while at night he stayed on Mount Qingcheng. This is how he came to be called “Babai” (“Eight Hundred”). On the mountain’s southern side is a stone chamber large enough for eighty people, with three rocks shaped like dragon gates marking the area in front of it. This center corresponds to the Ox Lodge. Once opened by people afflicted with madness and delusion, its period of flourishing will last five hundred years.

The Second, Lishangzhi, is where Master Shan Jizi cultivated the Dao and attained immortality. Its seat is 120 li northeast of Yangquan County in Guanghan Commandery. On the mountain are two stone chambers and a sacred well. White deer, white cranes, and white doves often come to drink from it. A stone in front of the seat connects it to Cimu Zhi; to the west is Chishi Creek, marked by three pine trees. The mountain rises 2,900 zhang above the surrounding plain. In the past, Wei Shuqing of Zhongshan attained the Dao here. This seat corresponds to the lunar mansion Xu (the Maiden). It was discovered by a person of humble means, and its period of flourishing is one hundred years.

The Third, Yongquanshan Shenzhi, is where Ma Mingsheng of Guanghan cultivated the Dao and attained immortality. According to legend, the Most High Lord Lao once came here, assumed a form, and made his home there. Its seat lies within Xiaohan County in Suining Commandery. On the mountain is a numinous spring that can cure the people’s many illnesses. For this reason, the practice of using talismans and incantations in prayer, and performing rites to control water, has been passed down through generations. The seat is 200 li from Chengdu. A cliff a hundred zhang high stands near the Mian River. Monkeys, gibbons, and many kinds of birds once roamed here. This seat corresponds to the lunar mansion Xu (the Emptiness). It was discovered by a person from the mountains, and its period of flourishing is thirty years. Though small, the mountain rises steeply, with paths for visitors on all sides.

The Fourth, Choujingzhi, lies in Nan’an County in Qianwei Commandery, 110 li from Chengdu. The Minshan River is nine li from the mountain, which rises 1,700 zhang above the surrounding plain. According to legend, the Yellow Emperor (Xuanyuan) once cultivated the Dao here. Ridges around the seat run together in a continuous chain, and the Wei River lies to the northwest. The mountain also has medicinal herbs such as lingzhi, which can nourish the body and mind and prolong life. This seat corresponds to the lunar mansion Wei (the Rooftop). It was discovered by a person of noble standing, and its period of flourishing is fifty years.

The Fifth, Beiping Administrative Center, lies in Nan’an County of Qianwei Commandery, 140 li from Chengdu. On the mountain is a pond, 200 paces long and 200 paces wide. Divine fungi and medicinal herbs grow in it; eating them is said to grant immortality. According to legend, Prince Qiao of Yue attained the Dao and became an immortal here. This center corresponds to the celestial lodge Shi. A Daoist master discovered and established it, and its presiding master held office for forty years. It is also called “□ Mountain Administrative Center.”

The Sixth, Benzhu Administrative Center, is on a mountain in Nan’an County of Qianwei Commandery, 125 li from Chengdu. The mountain is 1,300 zhang high. A spring rises on its slopes, and a fragrant grove lies near the center. To the north are a dragon’s cave and an underground passage said to lead to Mount Emei. Pines and cypresses grow on the mountain; this is where Guo Zisheng attained the Dao in former times. Behind it is a bamboo grove. Fifteen li to the west, the center has a passage cut through the mountain that leads directly to Heming Mountain. At the end of the stream in front, divine dragons are often seen playing in the water. This center corresponds to the celestial lodge Bi. Officials from Longmen discovered and established it, and its presiding master held office for five hundred years.

The Seventh, Mengqin Administrative Center, is on a mountain west of Qiongdu County in Yuexi Commandery, twenty li from the county seat and 1,420 li from Chengdu. A river separates this center from Yuexi Commandery. A small mountain stands in front, and a larger one behind, rising to a height of 1,000 zhang. In former times, Yi Yin studied the Dao on the northern mountain. Divine fungi and golden-liquid herbs grow there; taking them is said to free one from the mundane world. Later, Zhao Sheng of Hanzhong Commandery also came here. This center corresponds to the celestial lodge Kui. Ordinary people discovered and established it, and its presiding master held office for ninety years.

The Eighth, Pinggai Administrative Center, is on a mountain in Wuyang County of Qianwei Commandery, eighty li from Chengdu. At the foot of the mountain in front grow golden-liquid herbs; taking them is said to free one from the mundane world. Later, Zhao Sheng of Hanzhong Commandery also came here. This center corresponds to the celestial lodge Kui. Ordinary people discovered and established it, and its presiding master held office for ninety years.

The Eighth, Pinggai Control Center, is located in Wuyang County, Qianwei Commandery, eighty li from Chengdu. At the foot of the front mountain stands a jade figure, one zhang and three chi tall. In the past, Cui Xiaotong, a native of Wu Commandery, studied the Dao on this mountain. He later attained the Dao, became an immortal, and gained the ability to ascend by flight. A great river lies to the west of the mountain, ranges of hills stretch to the south, and open plains extend to the north. Longmen lies in between. Pinggai Control Center corresponds to the Lou lunar mansion, a star cluster. A Yin person excavated this Control Center, whose presiding spirit has a lifespan of one thousand years.

On the seventh day of the first month in the second year of Wushang, the Mysterious Perfected One of the Great Dao of Wuwei established in his palm the “Essential Instructions on the Eight Grades of Qi at the Control Centers,” concerning the methods for cultivating Qi at the eight grades of Control Centers.

The First, Yuntai Mountain Control Center, is located west of Langyue County in Baxi Commandery, sixty li from the county seat. It takes eighteen li to climb from the foot of the mountain to its summit, and the mountain’s base is one thousand three hundred and seventy li from Chengdu. Celestial Master Zhang led three hundred and seventy disciples to live at the Control Center and teach the people. Two years later, he ascended to Heaven in broad daylight. A year after that, his wife also ascended. Thirty years later, Zhao Sheng and Wang Chang likewise ascended to Heaven in broad daylight.

A great body of water in Baxi lies in front of the Control Center. On the mountain grows a peach tree that flowers once every three years and bears fruit once every five. Its branches hang seven hundred zhang above a valley whose depths cannot be seen. Only Zhao Sheng managed to pick a peach himself; no one else could reach one. This Control Center corresponds to the Wei lunar mansion, a star cluster. A human-shaped master excavated it, and its presiding spirit has a lifespan of fifty years.

Another account says that in the mountains of Yuntai Control Center, a Jade Maiden rides a white crane and an immortal rides a white deer. Celestial spirits also came to welcome the Celestial Master as he ascended to Heaven in broad daylight, an event the people witnessed with their own eyes. This is Tianzhu Mountain, which stands in front of Yuntai Control Center, where a pair of stone tablets has been erected.

The Second, Jinkou Control Center, is located in Jiangyang County, Hanzhong Commandery, two thousand nine hundred and twenty li from Chengdu. Chen Anshi, a native of Jingzhao, once studied the Dao on this mountain and became an immortal. The Hanzhong River flows in front of the Control Center, where a pair of stone tablets has been erected.

The Second Altar of Zhi is located in Jiangyang County, Hanzhong Commandery, 2,920 li from Chengdu. Chen Anshi once cultivated the Dao on this mountain and became an immortal; he was from Jingzhao. The Han River flows past the mountain’s front. The mountain is also called Pingyuan Mountain. A long mountain lies to the west, a flowing sea to the east, and the imperial residence is at the Azure Dragon Gate. This altar corresponds to the lunar mansion Mao. If an ordinary person opens this site, the altar will flourish for five hundred years.

The Third Altar of Houcheng is located in Nanzheng County, Hanzhong Commandery. In the past, □ Ziran cultivated on this mountain, attained the Dao, and became an immortal. Great waters lie to the mountain’s left, and ranges of mountains rise behind it. On the mountain grows divine fungus, a legendary lingzhi said to prolong life; those who consume it can live for a thousand years. The mountain is also called Huangling Mountain. A long mountain lies to the south, Azure Dragon to the north, and pine trees mark the east. This altar corresponds to the lunar mansion Bi. If an ordinary person opens this site, the altar will flourish for eighty years.

The Fourth Altar of Gongmu is located in Nanzheng County, Hanzhong Commandery, one hundred li from the seat of the altar. In the past, Suzi cultivated the Dao on this mountain and became an immortal. The mountain is also called Beifeng Immortal Mountain. A stone ledge lies to the south, and cascading waters hang to the north. This altar corresponds to the lunar mansion Zui. If a sick person opens this site, the altar will flourish for seventy years.

The Fifth Altar of Pinggang is located in Nan’an County, Jianwei Commandery, one hundred li from Chengdu. In the past, Li A of Shu Commandery cultivated the Dao on this mountain and became an immortal; it is said that he ascended to immortality in broad daylight. This altar corresponds to the lunar mansion Shen. If a Daoist opens this site, the altar will flourish for twenty years. Three tiers of Cao streams lie to the north, and Chi Mountain marks the south.

The Sixth Altar of Zhubu Mountain is located in □dao County, Jianwei Commandery, one hundred and fifty li from Chengdu. Wang Xing of Shu Commandery cultivated the Dao here and became an immortal. The mountain is also called Qiuchang Mountain. Stone chambers and a jade hall lie to the south, with pine and cypress trees growing in front. This altar corresponds to the lunar mansion Ku. If a humble person opens this site, the altar will flourish for eighty years.

The Seventh, the Yuju Administration, lies two li to the left of Chengdu’s south gate. On the seventh day of the first month of the first year of Yongshou, the Most High Lord Lao rode a white deer, and Celestial Master Zhang rode a white crane; they came here and sat on a jade couch, so the site was called the “Yuju Administration.” This administration corresponds to the Ghost Lodge among the Twenty-Eight Lunar Mansions. It was established by the Thousand-Fathom Great One and flourished for three generations.

The Eighth, the Be Mang Mountain Administration, lies in Chang’an County of Jingzhao Commandery. The Liang River runs to the left of the administration, and Wuchengzi attained the Dao here. East of Great Yellow Mountain is a spring cavern; to the south is a stream that flows eastward. This administration corresponds to the Willow Lodge. It was established by an immortal sage and flourished for sixty years.

On the seventh day of the seventh month of the first year of Han’an, Celestial Master Zhang established four administrations and entrusted them to people who had attained the Dao. East of Great Yellow Mountain is a spring cavern; to the south is a stream that flows eastward. This administration corresponds to the Willow Lodge. It was established by an immortal sage and flourished for sixty years.

On the seventh day of the seventh month of the first year of Han’an, Celestial Master Zhang established four administrations and entrusted them to the Inheriting Master—the person who continued the Celestial Master lineage—to correspond to the Twenty-Eight Lunar Mansions:

First, the Ganghu Administration, at Mount Lanwu, corresponding to the Star Lodge.

Second, the Baishi Administration, at Mount Xuanji, corresponding to the Extended Net Lodge.

Third, the Jushan Administration, at Mount Fanyang, corresponding to the Wings Lodge.

Fourth, the Zhongmao Administration, at Mount Yuandong, corresponding to the Chariot Lodge.

On the fifth day of the tenth month of the third year of Jian’an, the Inheriting Master established eight pass administrations:

The Liyuan Administration, at Mount Xuanchang; the Lili Administration, at Mount Gaotang; the Pinggong Administration, at Mount Niutou; the Gongmu Administration, at Mount Shenxiong; the Tiantai Administration, at Mount Huangniu; the Laixiang Administration, at Mount Xiaoshi; the Zunling Administration, at Mount Danfang; and the Daiyuan Administration, at Mount Shangtang.

On the seventh day of the first month of the second year of Taiyuan, the Lineage Master—the person who inherited the Celestial Master position—established eight graded mobile administrations. The original text then repeats four locations: at Mount Huangniu, at Mount Xiaoshi, at Mount Danfang, and at Mount Shangtang.

Emei Zhi and Qingcheng Zhi are both within Shu Commandery. Taihua Zhi is within Jingzhao Commandery. Huangjin Zhi is within Shu Commandery. Cimu Zhi is within Chengbushan. Hefeng Zhi is within Shangdang Commandery. Pingdu Zhi is within Ba Commandery. Jiyang Zhi is also within Shu Commandery.

“Xishi” is an honorific title for Zhang Lu, the son of the Inheriting Master Zhang Heng. Zhang Lu attained the Daoist way of becoming an immortal through releasing the corpse at Yangping Mountain—a method Daoism describes as shedding one’s physical form and attaining the Dao to become an immortal. People established another administrative seat and called it Xishi Zhi. The Inheriting Master’s seat and the seats belonging to the Registrar all fell under the Celestial Master’s lineage; another seat was established in addition to these.

According to the “Ninth Statute on Offices and Seats of Xuandu,” Daiyuan Zhi and Pingdu Zhi were outer travel seats: administrative seats established in other regions for traveling activities. From this, we can infer that Emei Zhi and the others were also outer travel seats.

The Twenty-Four Qi

The “Statute on the Opening and Creation of Xuandu” says that the twenty-four Qi are heavenly envoys. Each Qi lasts fifteen days. There are twelve months in a year, and each month is divided into two Qi, making twenty-four Qi in all. These are all Qi generated naturally.

The “Dongxuan Scripture” says that the Three Origins—the three fundamental forms of primordial Qi that constitute Heaven and Earth—established the Three Heavens through three kinds of Qi: the Primordial Beginning Qi formed Qingwei Heaven, the Original Qi formed Yuyu Heaven, and the Mysterious Qi formed Dachi Heaven.

The “Shangjuan of the Tongmen by Song Wenming” says that the four Qi of Lesser Yin, Greater Yin, Lesser Yang, and Greater Yang, together with the Qi of Central Harmony, make five Qi. Combined with the three Qi mentioned earlier—Mysterious, Original, and Primordial Beginning—these make eight Qi in all. The “Great Cavern Scripture” says that each of the Three Origins has eight Qi; together, they make the twenty-four Qi, from which the many kinds of living beings arise.

When dispersed, these Qi become clouds and mists; when gathered, they become forms and images. When they manifest outwardly, they bring about the differentiation of the myriad things; when they return inward, they become “True Unity,” the pure, fundamental state described in Daoism. The source of these Qi is called the Great Brahma Qi of Primordial Beginning. When it divides into three, it forms the Three Heavens above.

The “Ordered Instructions on the Times and Days in the Hidden Secrets of Ascending to the Realms of Transcendence” says that the twenty-four Qi are the twenty-four solar terms of the year: Beginning of Spring, Rain Water, Awakening of Insects, Spring Equinox, Pure Brightness, Grain Rain, Beginning of Summer, Grain Full, Grain in Ear, Summer Solstice, Minor Heat, Major Heat, Beginning of Autumn, End of Heat, White Dew, Autumn Equinox, Cold Dew, Frost’s Descent, Beginning of Winter, Minor Snow, Major Snow, Winter Solstice, Minor Cold, and Major Cold.

The source of these twenty-four Qi is called the primordial Great Brahma Qi—the original, boundless energy described in Daoism. It divides into three parts, thereby forming the Three Upper Heavens, one way of dividing the Daoist celestial realm.

Volume Five of the Zhen’gao says: “In the east is the azure heaven of nine Qi; in the south is the cinnabar heaven, where three Qi circulate and release their essence. In the west is the heaven of seven Qi; in the north is the dark heaven, where five Qi move and return.” Together, the four directions may also be called the twenty-four Qi. The center is called the “Central Yellow Center, Regulator of Qi,” which governs all profound and subtle true Qi. The number of the central Qi is not included, because the center governs the four directions and is sovereign over the twenty-four Qi.

The Scripture of the Ranks of the Three Heavenly Lords of Highest Clarity says: “Where Qi is present, it arises together with Shen (spirit). When Shen is present, Qi is present; when Shen departs, Qi departs with it.” The Qi referred to here is the righteous Qi of the twenty-four spirits, divine beings corresponding to the human body or the cosmos. When Qi disperses, it becomes clouds and mist; when it gathers, it forms bodies and images. Manifesting outwardly, it can become the transformations of transcendent beings; stored within, it becomes True Unity, the Daoist term for the fundamental, undivided Qi of the true nature. It condenses above into the Three Origins—the upper, middle, and lower origins—and below into the myriad things. When still, it acts upon the human body; when moving, it acts upon the human spirit.

The “Three Departments, Eight Visions, and Twenty-Four Spirits” section comes from the Inner Instructions of the Central Scripture of the Nine Perfected Ones of Highest Clarity. It was already transcribed in full under the eighth entry, “The Eight Visions in Name and Number,” and is not repeated here.

According to the middle volume of the Taizhen Code, the “Twenty-Four Hells” are located on Mount Fengdu in Wānli, beneath the northern Gui direction, marked by the Celestial Stem Gui. The mountain has eight hells, governed by the Three Officials Above, the divine administrators responsible for Heaven, Earth, and Water.

The first is the Prison of Heavenly Inspection; the second, the Prison of Pacifying Heaven; the third, the Prison of Emptiness; the fourth, the Prison of Naturalness; the fifth, the Prison of Ninefold Pacification; the sixth, the Prison of Pure Edicts; the seventh, the Prison of Heavenly Mystery; and the eighth, the Prison of Primordial Rectitude.

In the center are eight prisons, overseen by the Three Officials of the Middle Realm.

The first is the Northern Prison of Mysterious Sand; the second, the Prison of the August Heaven; the third, the Prison of Prohibitions and Punishments; the fourth, the Prison of Mysterious Sand; the fifth, the Prison of Corrected Forms; the sixth, the Prison of Statutes and Commands; the seventh, the Prison of the Nine Heavens; and the eighth, the Prison of Clear Stillness.

Below the mountain are eight prisons, overseen by the Three Officials of the Lower Realm.

The first is the Prison of Limitlessness; the second, the Prison of Supreme Truth; the third, the Prison of the Mysterious Capital; the fourth, the Forty-Ninefold Prison; the fourth, the Prison of Mysterious Sand; the fifth, the Prison of Corrected Forms; the sixth, the Prison of Statutes and Commands; the seventh, the Prison of the Nine Heavens; and the eighth, the Prison of Clear Stillness.

Below the mountain are eight prisons, overseen by the Three Officials of the Lower Realm.

The first is the Prison of Limitlessness; the second, the Prison of Supreme Truth; the third, the Prison of the Mysterious Capital; the fourth, the Forty-Ninefold Prison; the fifth, the Northern Prison of Heaven One; the sixth, the Prison of the River Earl; the seventh, the Prison of Accumulated Kalpas; and the eighth, the Prison of the Female Immortals.

The above make up a total of twenty-four prisons. Each prison has twelve clerks, officials in charge of documents and judicial affairs, as well as 2,400 celestial strongmen with golden heads, iron faces, and extraordinary strength. They carry golden mallets and iron staffs, and, in accordance with the Mysterious Statutes (rules and precepts of Daoism), judge the souls of the dead and punish their offenses.

Twenty-Four Ranks of Official Duties

According to “The Ninth Chapter on the Statutes for Leaving the Mysterious Capital and Its Official Administration”:

The Office of Heavenly Inspection is responsible for monitoring conduct that disrupts the true Dao and violates the proper path.

The Office of Administrative Supervision is responsible for inspecting administrative centers in all regions, assessing the character and conduct of Zhengyi (Orthodox Unity) masters, and investigating greed, abuses of law, and violations of the rules of the master’s lineage.

The Office of Qi Contributions is responsible for selecting male and female officials and assessing the physical condition of Zhengyi masters. It examines them for scars, disabilities, and lameness, ensuring that their appearance is proper and their character simple and sincere.

The Office of the Grand Director of Investigations is responsible for examining the Fulu (talismans and registers) and temples in settlements throughout the realm, as well as the unrighteous, contentious Qi, evil people, and rebellious ghosts in the lands of Qin, Hu, Di, Qiang, Man, Yi, Rong, Di, Chu, and Yue, and for investigating and recording each case in detail.

The Office of Merit is responsible for overseeing affairs across the five regions under Heaven, the four seas, the eight extremities, the twelve provinces, the one hundred and twenty commanderies and kingdoms, the one thousand two hundred counties, and the twelve thousand townships, postal stations, markets, and settlements. It also manages the rewards and punishments for deeds in places where sand and stone gather, among the Five Sacred Mountains and Four Great Rivers, and among the spirits of mountains and rivers. This office also carries out orders according to talismanic mandates, executes and punishes, and meticulously examines and records all affairs.

The Office of Merit is responsible for rewards and punishments concerning the places and mountain and river spirits listed above. It also oversees executions and punishments, ensuring that all ghosts receive their due treatment.

The Office of General Merit records meritorious deeds and manages officials and the people. The text’s “mang x” is probably a corrupt character. The duties listed afterward include receiving, disbursing, and transferring property such as money and grain, gold, silver, jade, and silk, as well as livestock and rice; they also include keeping the keys to storehouses and treasuries. This office also oversees items used by spirits and gods, ritual gifts and tokens, and the construction of halls, dwellings, bridges, roads, towers, pavilions, and spirit chambers.

The Office of Spirit Leadership selects worthy and virtuous people and demotes or dismisses the deceitful and wicked. It harmonizes and gathers the various forms of Qi (vital energy), and handles all violations of prohibitions.

The Office of Spirit Inspection investigates past transgressions, drafts documents, examines the benefits and harms of each matter, and corrects and restrains wrongdoing through instruction, advice, and admonition.

The Office of Registrar Leadership appoints personnel to twenty-four kinds of posts and records their rosters and merits and rewards. It organizes the documents for each office and checks and submits, in order, the registers of mandates that record people’s posts and status.

The Office of Qi Observation surveys the conditions of Qi in the four directions, along with auspicious signs and various omens.

The Office of Qi Balance examines the Qi of the world and keeps the conditions of Qi balanced across the four directions and eight extremities.

The Office of Upper Qi gathers in the myriad ghosts and distinguishes righteous Qi from evil spirits.

The Office of General Qi handles petitions and requests for healing and aid submitted by officials and the people at the Three Assemblies, Daoist gatherings associated with prayers and purification rituals. It classifies people by age and by commandery, county, township, and settlement, and records the official titles granted to each person.

The Office of Ceremonial Dignity establishes and proclaims teachings, ritual codes, dress and bearing, and standards of conduct. It arranges the order of precedence and seating at ceremonies, distinguishes and corrects what is proper and improper, right and wrong, and carries out ritual and ceremonial procedures.

The Office of Qi Governance oversees the five colors of Qi (vital energy of different attributes), understands changes in Qi and the climate, and manages affairs related to Qi. One version omits the “Office of Qi Governance.”

The Office of Qi Adjudication oversees ghostly Qi. Men and women, influenced by Qi, transmit messages and receive judgments and instructions. This office also identifies groups such as the Qin, Yi, Hu, Rong, Di, Shi, and Qiang, and determines whether their identities are genuine.

The Office of the Four Qi oversees the delivery of reports and documents between administrative centers, arranges audiences, maintains household and population registers for each center, and handles matters concerning life, death, entry, and departure.

The Office of Spirit in Motion distributes the transformation of Qi and promotes religious instruction, making Daoism manifest.

The Office of Dao Qi persuades the violent and rebellious to reform, turning evil people toward goodness.

The Office of the Four Qi oversees the delivery of reports and documents between administrative centers, arranges audiences, maintains household and population registers for each center, and handles matters concerning life, death, entry, and departure.

The Office of Spirit in Motion distributes the transformation of Qi and promotes religious instruction, making Daoism manifest.

The Office of Dao Qi persuades the violent and rebellious to reform, turning evil people toward goodness.

The Office of Sacred Qi verifies and answers documents, and at the end of the year assesses achievements, deadlines, and matters to be reported.

The Office of Received Qi handles the affairs of the various administrative centers and records accomplishments in medical care.

The Office of Qi Administration manages the rank and order of the various offices.

The Office of Impartial Integrity oversees upright conduct and improper behavior, and ensures that food is distributed fairly.

The Office of Religious Instruction conveys and carries out the teachings of masters and elders, and guides ignorant people who do not understand the rules.

The Office of Establishing Righteousness reports and itemizes achievements, assists with current affairs, performs its duties diligently, and advances or withdraws according to its responsibilities.

The Statutes for Submitting Memorials, chapter thirteen, says: “The offices for men and women together number twenty-four.” These are the offices meant here.

Twenty-Four Manifestations of Earth’s Response

According to the Scripture of the Many Chapters, when the Primordial Beginning—the Daoist origin and source—unfolded the celestial registers, the earth manifested twenty-four auspicious signs, thereby offering congratulations to the divine beings and perfected ones.

The first sign: At that time, the primordial Qi of Heaven and Earth was a formless chaos, without light. A rooster crowed at dawn, day broke, and the scenes in the four directions became clear. Heaven covered and Earth supported all things, and the Five Phases came into being.

The second sign: Thirty-six thousand suns and moons appeared together, casting light throughout the lower realm. Their radiance reached into the darkest places and continued without end.

The third sign: A blue crow carried in a document and presented it to the Five Emperors (the celestial emperors of the five directions), bringing the divisions and measures of the heavens into proper order.

The fourth sign: A white tiger spat out a golden object, stabilizing and guarding the Jade Spirit (a spirit or sacred realm associated with jade).

The fifth sign: A blue dragon bore a talismanic mandate and presented it to the Water Emperor (the celestial emperor who governs waters), establishing the rules for their assembly. Its radiance reached into the darkest places and continued without end.

Third, the green crow carries a document and reports to the Five Emperors, setting right the celestial divisions and measures.

Fourth, the White Tiger spits out metal objects, bringing stability to and guarding the Jade Spirit.

Fifth, the Azure Dragon presents a talismanic decree and reports to the Water Emperor, regulating the confluence and flow of rivers and waterways so that the great rivers and seas lie open and unobstructed.

Sixth, the jade-like phoenix carries a jade seal and presents it to the emperor, bringing peace to the state, preserving the dynasty’s fortune, and ensuring that the guardian deities of the five directions endure forever.

Seventh, phoenixes sing together, their flight accompanied by harmonious, pleasing sounds.

Eighth, flocks of crows soar and dance, joyfully flying toward the heavens.

Ninth, jiao dragons leap and surge through the vast, deep waters.

Tenth, the river’s waters become still and clear, and shoals of fish gather together.

Eleventh, sweet dew appears of its own accord, while auspicious grasses and lingzhi mushrooms grow luxuriantly.

Twelfth, winter brings neither ice nor frost, and withered trees flourish once more.

Thirteenth, trees and crops flower in every season, winter and summer alike; their fruits abound and thrive, untouched by withering or harm.

Fourteenth, the vital energies of the four seasons are harmonious. Calamities and epidemics cease to spread; Heaven and humankind rejoice and celebrate, and people no longer die young.

Fifteenth, venomous creatures withdraw their stingers and no longer harbor the intent to harm people.

Sixteenth, lions and fierce beasts dwell alongside human beings.

Seventeenth, throughout the world, people who are blind, deaf, ill, or frail all regain their former physical condition. They are free of illness and injury and become healthy and strong.

Eighteenth, the elderly grow young again, and the young do not grow old. Their faces are beautiful, and their complexions bright and radiant.

Nineteenth, birds, wild animals, and domestic livestock, whether already pregnant or yet to give birth, reproduce successfully and without harm.

Twentieth, when women conceive, all children born throughout the world are boys.

Twenty-first, treasures buried beneath the earth come to light. Gold and jade appear on the surface, scattered along the roads, with nowhere left to hide.

Twenty-second, Heaven shakes and the earth splits open; withered bones come back to life. The drowned dead and wandering souls rise again everywhere and become living people. People throughout the world sing and celebrate, rejoicing that the state is at peace.

The twenty-third auspicious sign is the earth bringing forth a lotus. The people in Heaven all rejoice and celebrate, filled with joy.

The twenty-fourth auspicious sign is the opening of the grotto abodes in the Five Sacred Peaks (the five famous mountains). Talismans and scriptures appear together to teach the people of Heaven and humanity. At that time, all who study these methods ascend to become immortals.

Section on the Twenty-Four True Images

According to the Upper Scripture of the Five Seals, anyone seeking the Dao must first bathe and wash away the dirt from the body. Then they should obtain the Eastern Well Diagram.

The Twenty-Five Qualities of Color

According to the ninth section of the second volume of the Treatise on the Left Mystery, the eyes encounter five colors, the ears encounter five sounds, the nose encounters five odors, the tongue encounters five flavors, and the body encounters five tactile sensations.

The thirteenth section says that the five odors are mutton-like, scorched, fishy, rotten, and fragrant; the five tactile sensations are firm, soft, cold, hot, and level. These can all be understood in the same way.

The thirteenth section also says that these five categories, comprising twenty-five qualities of color in all, together make up the fleeting life of an ordinary person.

Names and Numbers of the Twenty-Seven Central Methods

Immortals, perfected beings, and sages are divided into twenty-seven grades. There are twenty-seven great ministers, as well as twenty-seven Lords of vital energy within the bodies of the people of Heaven.

The twenty-seven grades of immortals, perfected beings, and sages together make up the fleeting life of an ordinary person.

According to Song Wenming’s Gate of Comprehension, the highest grade is called sage, the middle grade perfected being, and the lowest grade immortal. Sages, perfected beings, and immortals are each further divided into three grades, making nine grades; each of these nine is then divided into three, making twenty-seven grades.

The Lower Scroll of Song Wenming’s Profound Meaning of the Dao and De also cites the Scripture of the Eight Su: the High Perfected are accompanied by two thousand immortal youths and jade maidens; the Middle Perfected by one thousand jade youths and jade maidens; and the Low Perfected by five hundred jade youths and jade maidens. The Scripture of the Nine Dao of Returning to the Origin also describes a similar hierarchy.

The Great Cavern Scripture (Dadong Jing) says: A person begins cultivating from the moment life begins and attains the Dao; through the Dao, they become an immortal; through immortality, they realize the true. At last, they reach the realm of Highest Clarity. Lord Huang-Lao belongs among the higher immortals: he possesses the level of cultivation of a higher immortal, but has not yet reached the higher true. In Buddhism, practitioners who have attained the four fruits are already called worthy ones and sages. After attaining Buddhahood and the Dao, they are called great immortals. At the beginning of the fulfillment of the Dao, they ascend through the heavens and rise to Taiji (the Supreme Ultimate); only on reaching the unsurpassed realm are they called high immortals. The “Dharma body” described by heterodox teachings holds that one turns the spirit into a subtle form, makes the soul the spirit of the whole body, and then unites body and spirit; this is called attaining the Dao through the true body.

The Thirteenth Chapter of the Treatise on the Mysterious Gate (Xuanmen Lun), “Ranks and Grades,” says that the cultivation ranks beyond the bounds of the world fall into three groups of nine grades each, twenty-seven grades in all, with names such as worthy ones and sages.

The Canons of Great Truth (Taizhen Ke) says that immortals of the Lesser Vehicle are divided into nine grades: higher immortal, high immortal, great immortal, spirit immortal, mysterious immortal, true immortal, heavenly immortal, numinous immortal, and ultimate immortal. The true ones of the Middle Vehicle are also divided into nine grades: higher true, high true, great true, spirit true, mysterious true, immortal true, heavenly true, numinous true, and ultimate true. The sages of the Great Vehicle likewise have nine grades: higher sage, high sage, great sage, spirit sage, mysterious sage, true sage, immortal sage, numinous sage, and ultimate sage. Although each of the three vehicles has nine grades, making twenty-seven distinct ranks altogether, the cultivation realms they describe differ from one another.

“Sages” are divided into nine grades: the fourth is called the Divine Sage, the fifth the Mysterious Sage, the sixth the True Sage, the seventh the Immortal Sage, the eighth the Numinous Sage, and the ninth the Ultimate Sage. Although sages are divided into three groups and nine grades, none of them has desires, and all are capable of contemplation. Their levels of contemplation still vary, however, which is why there are different grades such as Immortal Sage.

The Upper Sage, Lofty Sage, and Great Sage belong to the higher group; the Divine Sage, Mysterious Sage, and True Sage to the middle group; and the Immortal Sage, Numinous Sage, and Ultimate Sage to the lower group. The grades of immortals and perfected beings can be inferred in the same way. These three groups comprise twenty-seven classes of people, all of whom, from the perspective of beings in the world, belong to the Mahayana, or higher level of cultivation.

The Twenty-Seven Great Officers

The Taizhen Code says: “The twenty-seven Great Officers” refers to the three ranks of sages, perfected beings, and immortals, each divided into nine grades, making twenty-seven grades in all. These correspond to the Twenty-Eight Lunar Mansions. The sun and moon continually move through the Twenty-Eight Mansions, passing through twenty-seven of them, while one mansion remains hidden and unseen. Hence the number twenty-seven.

The Two Great Officers

The Taizhen Code says: “The twenty-seven Great Officers” refers to the three ranks of sages, perfected beings, and immortals, each divided into nine grades, making twenty-seven grades in all. These correspond to the Twenty-Eight Lunar Mansions. The sun and moon continually move through the Twenty-Eight Mansions, passing through twenty-seven of them, while one mansion remains hidden and unseen. Hence the number twenty-seven.

The Twenty-Seven Heavens

This entry has already been fully recorded in the sections “Three Numerical Categories,” “Three Qi,” and “Three Heavens.”

The Twenty-Seven Lords of Life-Giving Qi in the Human Body

According to the Laozi Pillow-Meditation Scripture on Opening the Gate, the human body already contains many “Lords of Generative Qi,” who oversee the vital energy of life. Qingcheng Lord governs the hair, Santai Lord the head, and Baji Lord the eyebrows. Zhanming Lord is the left eye and Xuanming Lord the right; Tingming Lord is the left ear and Jueming Lord the right. Zhoutian Miaohu Lord governs the nose, Yamen Lord the mouth, Yuhu Lord the lips, Ershiba Yuanshi Lord the teeth, and Wuji Lord the tongue. The throat and pharynx are governed respectively by Xiaowei Lord and Jiuqing Lord.

The five viscera, six bowels, and other parts of the body also each have their own governing lord: Jiangong Lord is the liver, Huagai Lord the lungs, Changming Lord the gallbladder, Dantian Lord the heart, Zibai Lord the navel, Taicang Lord the stomach, and Huangting Lord the spleen. Xuanmiao Lord is the left kidney and Yuanzheng Lord the right. Shimu Lord governs the large intestine, Daoyin Lord the small intestine, Weidao Lord the intestines, and Xianxian Lord the Triple Burner. Xiaoche Lord is the left thigh and Paihuai Lord the right; Leidian Lord is the left foot and Yunqi Lord the right. The scripture says that these Lords of Generative Qi should normally remain hidden within the body and must not be revealed casually.

The scripture goes on to explain that, on careful counting, the lords listed actually number thirty-one. It is therefore unclear why the stated total of “Twenty-Seven Lords of Generative Qi” does not match the number given in the list.

There are several kinds of methods concerning the Twenty-Eight Lunar Mansions.

According to the Ritual of Fasting to the Three Sovereigns and Thirty-Two Heavens, the Twenty-Eight Lunar Mansions are divided by direction into four groups of seven. In the north are Dongbi, Yingshi, Wei, Xu, Xunu, Qianniu, and Nandou; in the east, Ji, Wei, Xin, Fang, Di, Kang, and Jiao; in the south, Zhen, Yi, Zhang, Xing, Liu, Gui, and Jing; and in the west, Shen, Zui, Bi, Mao, Wei, Lou, and Kui. Together, these make up the Twenty-Eight Lunar Mansions.

When performing the Three Sovereigns Fasting, a Daoist purification ritual, practitioners invite the Twenty-Eight Lunar Mansions to dispel calamities such as the nets of heaven and earth, remove the consequences of sin, and extend their lives.

The Ritual for the Zhaijiao of Xie’s Five Tombs records the seven lunar mansions of the East as Jiao, Kang, Di, Fang, Xin, Wei, and Ji; those of the South as Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen; those of the West as Kui, Lou, Wei, Mao, Bi, Zui, and Shen; and those of the North as Dou, Niu, Nu, Xu, Wei, Shi, and Bi. If a family has been entangled in curses and hostile spells that have accumulated and remained unresolved since more than forty-six generations ago, these Twenty-Eight Mansions can release people from them and disperse them.

The Scripture on the Deliverance of the Stars records the courtesy names of the lunar mansions: in the East, Jiao is Jun Di, Kang is Jun Ming, Di is Jun Shang, Fang is Jun Zhen, Xin is Jun Zhen, Wei is Jun Li, and Ji is Jun Chang.

In the North, Dou is Jun Zi, Niu is Jun Ju, Nu is Jun Chen, Xu is Jun Tong, Wei is Jun Can, Shi is Jun Wang, and Bi is Jun Ying.

In the West, Kui is Jun Shi, Lou is Jun Li, Wei is Jun Ming, Mao is Jun Yu, Bi is Jun Jin, Zui is Jun Ming, and Shen is Jun Cheng.

In the South, Jing is Jun Jie, Gui is Jun Ju, Liu is Jun Qian, Xing is Jun Ming, Zhang is Jun Fu, Yi is Jun Xin, and Zhen is Jun Qian. These lunar mansions can all send the dead on their way so that they no longer trouble their descendants. Their names are also listed among the Twenty-Four Sacred Mountains mentioned earlier.

Chapter on the Names and Numbers of the Thirty-Two Central Dharma Gates

Regarding the Thirty-Two Heavens, the records in the Scripture of Infinite Deliverance and the lower volume of the Jade Characters of Inner Sounds, among other sources, state…

The “Thirty-Two Heavens” refers to the levels of the celestial realm described in texts such as the Scripture on Deliverance Without Measure and The Jade Characters of Inner Sounds, Part Two.

The first level is called the Heaven of Great Yellow Imperial Zeng. It lies nine hundred million and ninety thousand Qi from the Heaven of Great Brightness and Jade Perfection. A commentary explains that here “one Qi” is equivalent to 99,990 layers. The second level is called the Heaven of Great Brightness and Jade Perfection. It lies eight hundred million myriad Qi from the Heaven of He Tong. The third level is called the Heaven of Clear Brightness and He Tong. It lies seven hundred million myriad Qi from the Heaven of Peaceful Upbringing. The fourth level is called the Heaven of Mysterious Embryo and Peaceful Upbringing. It lies six hundred million myriad Qi from the Heaven of Wen Ju. The fifth level is called the Heaven of Primordial Brightness and Wen Ju. It lies five hundred million myriad Qi from the Heaven of Mo Yi Jue. The sixth level is called the Heaven of Supreme Brightness, Seven Luminaries, and Mo Yi. It lies four hundred million myriad Qi from the Heaven of Yue Heng.

The Central Scroll of the Great Truth’s Code says that these belong to the heavens of the Desire Realm. There, Yin and Yang respond to one another, beings have desires, and they conceive and are born through sexual union. Their lifespans can reach ten thousand years.

The Upper Scroll of the Abyss of Meaning says that those who cultivate the Ten Precepts and purify the karma of speech may ascend to the Desire Realm; those who purify the karma of the body may ascend to the Form Realm; and those who purify the karma of the mind may ascend to the Formless Realm. Those who cultivate the nine grades of conduct may ascend to the Heaven of Seed People. These levels and stages are already recorded in the section on names and numbers in the first three chapters, where they are discussed in relation to the three kinds of karma.

The Inner Sounds also says that those who purify the seven kinds of karma may ascend to the Formless Realm, while those who cultivate the nine grades of conduct may ascend to the Heaven of Seed People. These levels and stages are likewise recorded in the section on names and numbers in the first three chapters, where they are discussed in relation to the three kinds of karma.

The seventh level is called the Heaven of Emptiness and Yue Heng. It lies three hundred million myriad Qi from the Heaven of Meng Yi. The eighth level is called the Heaven of Supreme Ultimate and Meng Yi. It lies two hundred million myriad Qi from the Heaven of Harmony and Yang.

These first eight heavens belong to the Qi of the Eastern Azure Beginning, the primordial Qi that represents the color azure of the East.

The ninth heaven is called Red Bright Harmonious Yang Heaven. It lies ninety million qi from the eighth heaven, Gonghua Heaven. The tenth heaven is called Dark Bright Gonghua Heaven. It lies eighty million qi from the eleventh heaven, Zongpiao Heaven. The eleventh heaven is called Shining Bright Zongpiao Heaven. It lies seventy million qi from the twelfth heaven, Huangjia Heaven. The twelfth heaven is called Zhuluo Huangjia Heaven. It lies sixty million qi from the thirteenth heaven, Tangyao Heaven. The thirteenth heaven is called Empty Bright Tangyao Heaven. It lies fifty million qi from the fourteenth heaven, Duanjing Heaven. The fourteenth heaven is called Contemplative Bright Duanjing Heaven. It lies forty million qi from the fifteenth heaven, Gongqing Heaven. The fifteenth heaven is called Dark Bright Gongqing Heaven. It lies thirty million qi from the sixteenth heaven, Jiyao Heaven. The sixteenth heaven is called Great Radiance Jiyao Heaven. It lies twenty million qi from the seventeenth heaven, Kongsheng Heaven.

These eight heavens are assigned to the southern Red Heaven according to their celestial directions and degrees.

The seventeenth heaven is called Origin-Bearing Kongsheng Heaven. It lies nine million qi from the eighteenth heaven, Huangya Heaven. The eighteenth heaven is called Great Peace Huangya Heaven. It lies eight million qi from the nineteenth heaven, Jifeng Heaven. The nineteenth heaven is called Manifestly Established Jifeng Heaven. It lies seven million qi from the twentieth heaven, Xiaomang Heaven. The twentieth heaven is called Primordial Sovereign Xiaomang Heaven. It lies six million qi from the twenty-first heaven, Wengzhong Heaven. The twenty-first heaven is called Great Sovereign Fangzhong Heaven. It lies five million qi from the twenty-second heaven, Jiangyou Heaven. The twenty-second heaven is called Thoughtless Jiangyou Heaven. It lies four million qi from the twenty-third heaven, Ruanle Heaven. The twenty-third heaven is called Upper-She Ruanle Heaven. It lies three million qi from the twenty-fourth heaven, Tanshi Heaven. The twenty-fourth heaven is called Limitless Tanshi Heaven. It lies two million qi from the twenty-fifth heaven, Xiaodu Heaven.

These eight heavens are assigned to the western Plain Heaven according to their celestial directions and degrees.

The twenty-fifth heaven is called Bright Courtyard Xiaodu Heaven. It lies ninety-nine thousand qi from the twenty-sixth heaven, Yuandong Heaven. The twenty-sixth heaven is called Deeply Connected Yuandong Heaven. It lies eighty-eight thousand qi from the twenty-seventh heaven, Miaocheng Heaven. The twenty-seventh heaven is called Favored Miaocheng Heaven. It lies seventy-seven thousand qi from the twenty-eighth heaven, Jingshang Heaven.

Here, “qi” is the unit of measurement used in the scripture to indicate the distances between levels of the heavens.

The Middle Section of the Taizhen Code says: These eighteen heavens belong to the Form Realm and are like the Desire Realm. Yin and Yang have physical form there but do not unite. People are all born through transformation, consume fragrances and flavors, and no longer excrete. They can live for hundreds of millions of years without dying prematurely or suffering harm.

The second Form Realm is also like the Desire Realm: Yin and Yang have physical form but do not unite. People are all born through transformation, consume fragrances and flavors, and no longer excrete. They can live for hundreds of millions of years without dying prematurely or suffering harm.

The twenty-eighth heaven is called the Heaven of Refined Joy and Prohibition Above, 66,000 Qi from the Heaven of Constant Fusion. The twenty-ninth heaven is called the Heaven of Supreme Constant Fusion, 55,000 Qi from the Jade Boundary Heaven. The thirtieth heaven is called the Heaven of Jade Eminence and Ascendant Victory, 44,000 Qi from the Brahma Measure Heaven. The thirty-first heaven is called the Heaven of the Dragon’s Transformation and Brahma Measure, 33,000 Qi from the Jiayi Heaven. The thirty-second heaven is called the Heaven of Balanced Upbringing and Jiayi, 12,000 Qi from the Qi of Brahma Practice.

The divisions measured by Qi for the eight heavens above belong to the Northern Dark Heaven.

The middle fascicle of the Taizhen Keyi says that these four “people’s heavens” are the abodes of those who cultivate and study the true Dao and may become seeds of the immortal-realized. The Queen Mother of the West welcomes them. Those who ascend to these four heavens are called “Brahma practitioners,” meaning people who cultivate the pure path. Though they undergo peril, they are not corrupted. They can bring peace to living beings, avoid falling into the Three Evil Paths (hell, hungry ghosts, and animals), and ultimately roam among the Three Pure Ones (Sanqing), the Daoist realm of highest reverence.

The perfected person in the Sutra on Karmic Retribution has already explained this teaching. Related material appears in the earlier headings and examples for the “four kinds of human and heavenly beings,” and also in those for the “Three Realms.”

If the heavens are divided by the four directions, each direction has eight heavens, making thirty-two in all. If they are divided into the Three Realms, they are as described below. The thirty-two heavens discussed by Song Wenming in the upper volume of the Profound Meaning of the Dao and De refer specifically to heavenly rewards brought about by people’s virtuous deeds. This differs from the account of the Nine Heavens and of eight heavens in each of the four directions, which also totals thirty-two.

Blessings arise from people’s actions, and actions in turn arise from the six faculties: eyes, ears, nose, mouth, body, and mind. If people restrain their speech and their conduct of body and mind, they will be reborn in the six heavens of the Realm of Desire according to the level of merit they have cultivated. These six heavens extend from the Great Yellow Heaven to the Upper Bright Heaven.

In relation to external things, the six faculties may continue to make contact and cling to them; they may make contact without grasping at them; or they may gradually cease to cling to them. Each of these three conditions has six types, making eighteen in all. Those who attain them are reborn in the eighteen heavens of the Realm of Form, which extend from the Heaven of Emptiness and Transcendence to the Heaven of Boundless Vow.

Those whose six faculties have completely ceased to cling to external things are reborn in the four heavens of the Formless Realm, from the Bright Court Heaven to the Heaven of Refined Joy. There are only four because, although all six faculties are pure, such people possess only the four virtues of benevolence, righteousness, propriety, and wisdom, corresponding to the four heavens. Those who have faith in and accept the Great Dao belong to the realm of the Dao and are no longer reborn in the Three Realms.

These twenty-eight heavens together constitute the Three Realms. Although practitioners can subdue their desires, they have not yet eradicated them completely. Their habitual tendencies have not vanished, and they have not yet forgotten the thoughts in their minds. They therefore cannot endure forever and remain within the Three Realms. When their lives come to an end, their bodies perish, and they are reborn in the destination brought about by their own actions.

The four heavens from the Heaven of Constant Fusion to the Heaven of Jia Yi are called, respectively, the Eastern Florescence Palace, the Southern Pole Palace, the Western Numinous Palace, and the Northern Perfected Palace. They open onto the realm of the Dao and are the heavens inhabited by the seed people of the world. When the lower realm is destroyed at the end of a kalpa, these four heavens, together with the twenty-eight described above, are called the thirty-two heavens.

The Yiyuan Xia raises another question: The Supreme One’s Five Virtues all reside in the four palaces of the Western Spirit and Northern True Ones. They enter the realm of the Dao and become the heavens of beings in the world. When the kalpas come to an end and heaven and earth are destroyed, they return to the previously mentioned twenty-eight heavens; together, these are called the thirty-two heavens.

It raises another question: If the Supreme One’s Five Virtues are all at the same level, why is it said that only “Faith” belongs to the Dao? Is this not contradictory? The answer is that all Five Virtues belong to the Supreme One. Saying that “Faith” belongs to the Dao and does not arise within the Three Realms does not mean that the other four virtues do not belong to the Dao. It means only that Benevolence, Righteousness, Propriety, and Wisdom connect in succession with the conditions of the Three Realms and advance through them, whereas “Faith” does not depend on conditions within the Three Realms. The scripture says: “Within it, the vital essence is supremely true; within it, there is faith.”

The Hidden Commentary explains: “In learning the Dao, one should begin with faith in Neidan (internal alchemy). Faith is the foundation of practice, and through it one can reach the Three Pure Ones (Sanqing), the highest divine beings and celestial realm of Daoism. Benevolence, Righteousness, Propriety, and Wisdom are also virtues of the Dao; they are attained through practice in sequence, like observing the major precepts of different levels. All Five Virtues are present, but Wisdom is singled out because it can encompass them all. Taken together, all Five Virtues belong to the Dao.”

The Baoxuan Jing also says: “The highest virtue is one with Heaven, and ultimately becomes one with the Dao.” If we distinguish them, Faith belongs to the Dao, while the other four virtues of conduct belong to De (Virtue/Power); the meaning is the same.

The Book of Changes says: “Establish the principles of Heaven, and they are called Yin and Yang; establish the principles of Earth, and they are called yielding and firm.” It also says: “Heaven is Yang and Earth is Yin; Qian is firm and Kun is yielding.”

The Yujue says: “Without the Numinous Treasure, Heaven could not give rise to and transform things; without the Numinous Treasure, Earth could not bring the myriad things to completion.” It also says: “That which gives rise to Heaven and establishes Earth above is called numinous; that which exerts its power to guard and stabilize the Five Sacred Peaks below is called treasure.”

It further says: “In Heaven it is called numinous; on Earth it is called treasure.” Sometimes these ideas are spoken of together, sometimes separately; there are many similar examples. If one can discern both their distinctions and their points of convergence, and let go of attachment, then there need be no contradiction.

The Lingbao Miscellaneous Questions records that Song Wenming raised a question: The Inner Sounds of Lingbao places the thirty-two heavens of the Three Realms across the four directions; the Illustrated Scripture on Settling the Will depicts them in three tiers; and the present commentary says they spiral upward like a ram’s horn. These accounts do not agree with one another. Why? The answer is that they can all be true at once. The image of the “ram’s horn” draws on a phrase from the Zhuangzi.

The Rituals and Deportment for the Purification Retreat records the Taiji Perfected One as saying: The Zhuangzi is the work of the Immortal of Southern Splendor, so it is appropriate to borrow its image of the “ram’s horn.” The heavenly realms wind upward like a turning road, growing higher as they ascend. This signifies both that the heavens accumulate in successive layers and that they extend in every direction.

The twentieth chapter of the Treatise on the Mysterious Gate says that the thirty-six heavens still belong to the mysterious realm of the Three Pure Ones (Sanqing). Although they lie beyond the world’s domains, their transformations are beyond measure: in the small, they may be visualized within the Three Palaces; in the great, they extend far beyond the Six Directions (above, below, and the four quarters). These are realms manifested through the sages’ responsive transformations, by which they teach the people and guide living beings. In sum, this Qi is neither Yin nor Yang; it is mysterious and pure, beyond ordinary understanding.

Further down, the Lingbao Scripture uses the thirty-two heavens to explain the Three Realms. Thus the Scripture of Salvation says, “The primal framework flows forth through the thirty-two heavens.” These thirty-two heavens all lie within empty space and encircle the ten directions, beginning in the northeast and spiraling upward like a whirlwind. They are now assigned to the various directions according to the Scripture of the Origin.

The first through eighth heavens are, respectively, the Heaven of Great Yellow and Imperial Zeng, the Heaven of Great Brightness and Jade Completion, the Heaven of Clear Brightness and He Tong, the Heaven of Mysterious Womb and Equal Upbringing, the Heaven of Primordial Brightness and Literary Elevation, the Heaven of Supreme Brightness and Seven Luminaries, the Heaven of Emptiness and Nonbeing Beyond the Balance, and the Heaven of the Supreme Ultimate, Veiled and Obscured. They all belong to the eastern Wood position and correspond to the number nine in the “sounds received” system, so together they are called the “Nine Qi.” Their azure Qi corresponds to the seven northern lunar lodges, the seven constellations in the system of ancient Chinese star regions.

The ninth through sixteenth heavens are, respectively, the Heaven of Red Brightness and Harmonious Yang, the Heaven of Mysterious Brightness and Reverent Splendor, the Heaven of Radiant Brightness and Ancestral Drift, the Heaven of Zhuluo and Imperial Flute, the Heaven of Void Brightness and Hall Radiance, the Heaven of Observant Brightness and Upright Tranquility, the Heaven of Mysterious Brightness and Reverent Celebration, and the Heaven of Great Radiance and Supreme Jade. They belong to the southern Fire position and correspond to the number three in the “sounds received” system, so together they are called the “Three Qi of Cinnabar Heaven.” They correspond to the seven eastern lunar lodges.

The text also pairs these heavens with lunar lodges: the first through eighth heavens correspond in order to Bi, Shi, Wei, Xu, Nü, Niu, and Dou; the ninth through sixteenth correspond in order to Ji, Wei, Xin, Fang, Di, Kang, and Jiao.

The seventeenth heaven is called “Heaven of Primordial Ascent through the Void of Yuan Zai” and corresponds to the Brahma Qi of the southeast—the primordial energy from which Heaven and Earth are formed. The eighteenth heaven, “Heaven of the Great Peace and Imperial Cliffs,” corresponds to the lunar mansion Zhen; the nineteenth, “Heaven of Manifest Stability and Utmost Wind,” to Yi; the twentieth, “Heaven of the Primordial Emperor and Filial Vastness,” to Zhang; the twenty-first, “Heaven of the Great Yellow Elder and Double Floating Splendor,” to Xing; and the twenty-second, “Heaven of Thoughtless River Source,” to Liu. The twenty-third heaven, “Heaven of the Upper Fold and Ruan Joy,” corresponds to Gui; the twenty-fourth, “Heaven of the Boundless Vow,” to Jing. Zhen, Yi, Zhang, Xing, Liu, Gui, and Jing are all names of lunar mansions among the Twenty-Eight Mansions.

These eight heavens lie in the west and belong to the number of Metal. Their Nayin number is seven, so together they are called the “Seven Qi Heavens of Pure Essence” and correspond to the seven mansions of the south.

The twenty-fifth heaven is called “Heaven of the Bright Court and Cloudy Firmament” and corresponds to the Brahma Qi of the southwest. The twenty-sixth, “Heaven of the Deep Passage and Primordial Cavern,” corresponds to Shen; the twenty-seventh, “Heaven of the Great Pattern, Honored Writing, and Wondrous Accomplishment,” to Zui; the twenty-eighth, “Heaven of Supreme Plainness, Elegant Joy, and Forbidden Heights,” to Bi; the twenty-ninth, “Heaven of the Great Void, Highest Constancy, and All-Pervading Harmony,” to Xu; the thirtieth, “Heaven of the Great Release, Jade Prosperity, and Ascendant Victory,” to Wei; the thirty-first, “Heaven of the Dragon’s Transformation and Brahma’s Crossing,” to Lou; and the thirty-second, “Heaven of the Supreme Ultimate, Level Nurturing, and Jia Yi,” to Kui.

These eight heavens lie in the north and belong to the number of Water. Their Nayin number is five, so together they are called the “Five Qi Mysterious Heavens.” The center belongs to Earth, whose number is five and whose Nayin number is one. This “one” governs the four directions, so no separate central heaven is established. The center also looks upward to the Three Pure Ones (Sanqing), which serve as its dwelling place.

These thirty-two heavens move without ceasing. The term “Qi sequence” means that Yang Qi moves within Yin Qi, while Yin Qi moves within Yang Qi. The thirty-two heavens travel in alternating succession, spiraling upward through the various directions in a continuous circuit, like the curling path of a ram’s horn. They then ascend along the Brahma Route, the path leading to the highest heavens, and enter the Three Pure Ones.

The Hidden Commentary on the Precious Instructions also explains that the “Qi sequence” means Yang moves within Yin and Yin moves within Yang. The thirty-two heavens travel in alternating succession, spiraling upward around the various directions. After completing their circuit, they proceed along the Brahma Route and enter the Three Pure Ones.

The Hidden Commentary on the Precious Instructions says: “The Mysterious Stairway—the path leading up to the heavenly realm—and the Whirling Rise Terrace are in the northeast. ‘Mysterious’ refers to Heaven, while ‘rise’ means to emerge. This means that the heavenly stairway rises from the Whirling Rise Terrace.” The Inner Sounds and Five Refinements of the Living Corpse also list thirty-two locations, arranged across the four directions. For now, let us use this passage as the basis for one interpretation. Someone asks: “Why do people belong to Heaven, but not to the Four Heavens that Sustain the Dimensions: Great Yellow Emperor Everlasting, Red Luminosity and Yang Harmony, Primordial Carriage and Ascending Void, and Bright Court and Empyrean Passage?” The answer is: “Because there are no constellations in the Four Heavens that Sustain the Dimensions.”

The tenth volume of the Sagely Annals of Lord Lao, in the section “On Falsehood and Delusion,” says that this passage refers to the Jade Clarity Realm, one of the Three Pure Ones’ realms, where the Heavenly Worthy of Primordial Beginning resides above the thirty-fifth heaven.

The text also says that the “Sagely Annals of the Great Perfect Venerable” refer to the Supreme Lord of the Great Dao of the High Clarity Realm, one of the Three Pure Ones’ realms, who resides above the thirty-fourth heaven.

It further says that the Great Clarity Realm and the Palace of the Supreme Ultimate refer to the Most High Lord Lao, who resides above the thirty-third heaven.

It also says that the Buddha was a man from the western lands of the Hu who attained the Dao. He resides in the Palace of Extending Truth in the thirtieth heaven and serves as its ruler. This refers to the king of Kapisa, an ancient kingdom in the Western Regions.

The Thirty-Two Emperors

The Scripture of Deliverance Without Limit records that the first place is the Palace of the Supreme Ultimate, where the Most High Lord Lao resides, above the thirty-third heaven.

The scripture also says that the Buddha was a man from the western lands of the Hu who attained the Dao. He resides in the Palace of Extending Truth in the thirtieth heaven and serves as its ruler. This refers to the king of Kapisa.

The Thirty-Two Emperors

The Scripture of Limitless Deliverance lists thirty-two heavenly names: Yujian Yuming, Xu’an Natian, Yuanyu Qijing, Liudu Neixian, Chou Falun, Tianhui Yan, Zhengding Guang, Quyu Jiuchang, Lijin Shangzhen, Kongyao Chouyin, Chongguang Ming, Moyi Miaobian, Ajialou Sheng, Yumiluo Qian, Longluo Puti, Wanli Wuyan, Kaizhen Dingguang, Polou Atan, Zhaozhen Tong, Salalou Wang, Minba Kuang, Mingfan Guang, Bobo Jian, Piaonu Qionglong, Huijue Hun, Fanxing Guansheng, Nayu Chouying, Longluo Juezhang, Zongjian Guishen, Miaomiao Xingyuan, Yunshang Xuanxuan, and Daze Famen.

These thirty-two heavenly names are all concealed names of the various heavens—that is, revered titles kept secret and not publicly disclosed. Each of the four directions is assigned eight heavens and eight emperors, making thirty-two heavens and thirty-two emperors in all.

The Thirty-Two Prisons

According to the Biography of Zhao Wenhe, the celestial realm has prisons under the three Celestial Offices, as well as prisons under the Northern Pole Registrar. “Registrar” refers to a divine office responsible for recording and reviewing relevant affairs. The text then repeats the account of the thirty-two heavens and thirty-two emperors.

According to the Biography of Zhao Wenhe, the Three Heavenly Bureaus, the Registrar of the Northern Pole, the Lord of Destinies at the Northern Dipper, the Generals of the Grand Year, the Lunar and Solar Deities, the Minister of Works and the Earth Bureau, the Five Earth Officials, the True Officials within the home, the Kitchen God, and the divine offices of the Eastern Peak Mount Tai, the Southern Peak Mount Heng, the Western Peak Mount Hua, the Northern Peak Mount Heng, and the Central Peak Mount Song each have prisons under their jurisdiction. The Twenty-Eight Lunar Mansions, the Thirty-Five Palaces, the Thirty-Six Chiefs in the Clouds, the River Earl and the Water Emperors of the Nine Rivers, the Central Emperor of the Twelve River-Pacifying Lords, the Northern Emperor Xianhe, the Twenty-Four Prisons of Northern Fengdu, the Lords of the Altars of Soil and Grain, and the shrines of river deities and their talismans also each have prisons assigned to them.

In addition, the Three Grains of Punishment and Prayer for Misfortune, the Twelve Flying Prayers, the Central Officials of Great and Small Loss, the Three Mounds, Five Tombs, and Twelve Graves that govern litigation, punishment, and killing, the Central Officials who Bind Forms and Shatter Lives, the Twelve Bureaus of the Righteous Kings’ Registers, the records for extending life and adding years, the Twelve Monthly Establishments, the Twelve Prohibitions, and the Central Officials and Judicial Bureau of the Ten Elders all have prisons under their jurisdiction. Here, “prison” refers to a divine tribunal within the Daoist system of divine offices, responsible for examining and adjudicating guilt and calamity.

After investigating these divine offices, the Celestial Master sends memorials from the twelve hundred officials to the corresponding prisons, clearly identifying and addressing the causes of a sick person’s misfortune and preventing wrongdoing and calamities from occurring. In this way, people can avoid unexpected disasters and live peacefully and long, until old age brings release.

The previous fascicle ends here.

Marks of Excellence

The Record of the Primordial Register of the Primordial Beginning Emperor’s Transformations says: The Venerable Primordial Beginning Emperor wore an ornament on his head like brocade clouds in nine colors, surrounded by purple cloud light that transformed without end. He sat upon a nine-colored dragon.

It also says: Behind the neck of the Venerable Yellow Elder of the Three Heavens were twelve circular halos, and his body was golden.

The Inner Instructions of the Central Scripture of the Nine Perfected Ones of the Upper Clarity says: The Lord Yellow Elder of the Center shone in layered radiance like sunlight, his rays linked together and illuminating the void. Behind him, clouds of five colors formed a canopy, while beautiful and mysterious auspicious mists rose all around.

The Scripture of the Lesser Kalpa says: The Immortals’ bodies were entirely golden. Seven-treasure halos surrounded their heads and necks, and they walked upon lotus flowers.

The Ritual Manual for Laozi’s Natural Purification says: Laozi taught that the Dao is present everywhere. His bearing was as beautiful as jade, his appearance as noble as gold. His wonders surpassed all the heavens, and all beings in the celestial and human realms revered him together. Practitioners can behold such forms through visualization—that is, picturing the Immortals’ appearance in the mind.

The Scripture of the Three Ways Moving in Accord says: The vital essence of the Seven Treasures transformed into the seven stars, and the seven youths radiated purple light like the Seven Luminaries.

The Supreme Scripture of the Great Kalpa says: The Lord Plain Yellow entered a cave and saw a Perfected One. His whole body blazed with light; he stood one zhang and six chi tall, had a circular halo behind his neck, and wore robes made of the Seven Treasures.

It also says: The ancient Perfected Ones of the era of the Supreme Sovereign possessed seventy-two distinctive marks and eighty-one beautiful features.

Another scripture says: “His two hands display the radiance of the Six Perfections,” meaning six methods of cultivation. His heart is broad and deep, his face bears a gentle smile, and his appearance is beautiful.

The Scripture of the Female Six-Foot Figure says: She is six feet tall, a circular halo surrounds her neck, and she is clothed from head to foot in garments woven from the Seven Treasures.

Another scripture says: The Perfected Ones of the ancient High Sovereign era possessed seventy-two distinctive features and eighty-one beautiful forms.

Another scripture says: “His two hands display the radiance of the Six Perfections,” meaning six methods of cultivation. His heart is broad and deep, his face bears a gentle smile, and his appearance is beautiful.

The Scripture of the Female One and the Five Elders says: The Lady of Yellow Simplicity and Primordial Origin, a goddess, has the personal name Round Radiance, Yellow Blade, and the courtesy name Great Expanse Above. Her body has the substance of gold.

The Scripture of the Three Sovereigns says: The people of the north have deep blue hair, all of it eight feet long.

The Scripture of the Eight Radiances says: Those who take the Elixir of Divine Descent, a Daoist elixir of immortality, manifest nine rays of dawn-light above their heads. Their faces shine with jade-like radiance, gleaming and flashing like a precious treasure.

The Diagram of the Twenty-Four Births says: The Flying Immortals appear with golden countenances that shine everywhere.

A commentary on the Thirty-Nine Chapters of the Great Cavern Jade Scripture says: Golden Immortals, immortals whose bodies shine with golden light, have immortal features, and their bodies seem suffused with golden radiance.

The Scripture of Laozi’s Sixteen Transformations says: In the first transformation, he is born in the east, his body blue-green, his father surnamed Hai and his mother surnamed Jiang. In the third transformation, his body displays thirty-six colors, patterned like brocade. In the fourth transformation, interwoven lines appear on his forehead in the shape of an inverted crescent, arranged in twelve rows. He spreads out his hands, and writing appears in his palms.

The Lower Section of the Statutes of the Great Truth says: The Most High Void Emperor, Jade Emperor of the Golden Gate, is supremely noble. Without birth or death, tranquil and serene, he endures forever. His features are like jade, his form like gold, and his wondrous appearance is exceptionally exalted.

The Fifth Fascicle of the Ten Wefts of the Five Thousand Words says: The Celestial Worthy sends forth a pearl-like light from between his brows, illuminating the world.

The Scripture of the Great Cavern of Truth says: The Jade Emperor is supremely noble. Without birth or death, tranquil and serene, he endures forever. His features are like jade, his form like gold, and his wondrous appearance is exceptionally exalted.

The Fifth Fascicle of the Ten Wefts of the Five Thousand Words says: The Celestial Worthy sends forth a pearl-like light from between his brows, illuminating the world.

The Scripture of the Great Cavern of Truth says: The Jade Pure One, Lord Immortal Golden Radiance of the Eastern King of Wenshi, is called the Jade Emperor Dao Lord. A circular halo surrounds his neck, and his body emits precious light, bright as the sun and morning stars. He holds a flowing bell, a Daoist ritual instrument, and treads upon the Seven Origins, names for the stars including those of the Northern Dipper. He gazes up toward Great Primordial Origin and points down toward the Void Beyond.

The Meaning of the Nine Chapters and Eight Difficulties says that the distinctive features of the celestial immortals are long eyebrows, high-set ears, a straight nose bridge, and square pupils. Their kidneys are deep blue with patterns like woven silk; their hearts are vermilion, and their spleens have patterns like brocade.

People with unusual features have backs like cranes and chests like turtles; faces like deer, mouths like fish, and beaks like birds; noses like sheep and cheeks like horses; necks like deer and sinews and bones like pheasants; feet like ducks and legs like pigs.

The Meaning of the Nine Chapters on the Appearance of Immortals also says that a green liver, purple veins, deep-blue kidneys, and patterns like woven silk are all features of an immortal’s appearance. Black moles on the back arranged like the stars of the Northern Dipper are called “Hekui.” The “four square” appearance of the eyes means that the pupils are square, though the eyes look round from the outside. “Three ridges” on the teeth refers to three sharp, blade-like points on each tooth. “Paired rising patterns” at the outer corners of the eyebrows means that each corner bears a pattern resembling the character “qian,” with the lines extending upward toward the head. “Horizontal lines form a rampart” means that the eyes resemble a city wall, with horizontal lines arranged around them. “Fuchen behind the ears” refers to bones that rise slightly behind the ears and can be seen from the outside.

The immortal Liu Jing said, “Those with square pupils can live for a thousand years.”

The Wuliang Jing says that the eyes are clear and bright like jade.

The Third Chapter of the Benji Jing records: “The Lord of the Way, Taishang Daojun, clicked his teeth and smiled. Nine-colored rays of precious light shone from his face toward the Celestial Master. He then spoke in a gentle voice and delivered his proclamation to the Celestial Master.”

The descriptions of the body in the womb and the womb of return to life in Pearl Casket and Jade Slips and The Scripture of the Western Ascension, along with the account of Laozi’s appearance in The Inner Scripture of the Golden Slips, all say that Laozi was eight feet eight inches tall, with yellow skin, fine eyebrows, long ears, large eyes, a broad forehead, sparse teeth, a square mouth, and thick lips. Three or five lines ran across his forehead; his temples rose like the sun, and his brow ridges arched like the moon. The text also says that Laozi bore the auspicious signs of a child: he was eight feet eight inches tall, with yellow skin, fine eyebrows, long ears, large eyes, a broad forehead, sparse teeth, a square mouth, and thick lips; three or five lines crossed his forehead, his temples rose and his brow ridges arched; two bony prominences stood on the bridge of his nose, his ears had three openings, his feet stepped in a pattern of two and five, and his palms held ten lines.

The Inner Chapter on the Profound and Wondrous says that the Mysterious and Wondrous Jade Maiden dreamed a shooting star entered her mouth. She became pregnant and gave birth to Laozi eighty-one years later.

The Scripture of the Upper Origin says that while Li’s mother was lying down by day, she saw a five-colored pearl shaped like a pellet descend from the sky. She swallowed it and immediately became pregnant.

The Scripture of Laozi’s Ten Pure Offerings says that a perfected person has thirty-two physical signs and eighty marks of beauty. A round halo at the back of the neck shines in five colors, displaying a pure and radiant light.

The Eighth Section of the Great Mystery says: “I turned through the cycle of rebirth and attained the state of an immortal because I transformed the sincerity within my heart. The blessings I received are boundless; with steadfast resolve, one can enter the realm of blessing. The thirty-two supreme marks all appear upon the body; the Seven Treasures’ radiance at the back of the neck illuminates the forms of the heavens.”

The Nine Chapters says that five bright colors of light shine from the Celestial Worthy’s face. The commentary explains that these are the five lights of wisdom, which save beings in the Five Paths—the different realms in which beings are reborn. Others say they are the majestic radiance manifested by the five virtues, or that they illuminate the lands in the five directions.

The Second Chapter of the Biographies of Immortals mentions “forms that illuminate the heavens.”

The Nine Chapters also says that five bright colors of light shine from the Celestial Worthy’s face. The commentary identifies them as the five lights of wisdom that save beings in the Five Paths. They may also be understood as the majestic radiance of the five virtues, or as light that illuminates the lands in the five directions.

The Second Chapter of the Biographies of Immortals says that people with the Earth type have deep-set eyes and a high nose bridge; “zhun” means the nose. Their shoulders are raised like a kite’s, their necks are long, and their upper bodies are full while their lower bodies are comparatively thin. Pengzu’s appearance, meanwhile, was marked by unusual bones in his face and extraordinary body hair.

The Biographies of Immortals, Chapter Three, records: Wang Yuan, whose courtesy name was Fangping, had a yellowish complexion, a sparse beard, and a build that was neither tall nor short. The immortal Magu had a young attendant who was about eighteen or nineteen. Her hair was coiled into a topknot on her crown, while the rest fell loose down her back to her waist.

Chapter Four records: The Sun Maiden’s face was bright and lovely like a peach blossom, her lips red as if touched with cinnabar, and her skin smooth and lustrous. Her hair and skin both looked like those of a young person of seventeen or eighteen. Although the Sun Son’s temples were gray, his skin was full and firm, and his face was bright and radiant. After drinking the “Water of Divine Light,” the Moon Maiden’s body ascended to the “Crown of the Prince” and acquired the “Precious Mushroom of the Five Phases (Wood, Fire, Earth, Metal, Water).” “Crown of the Prince” and “Precious Mushroom of the Five Phases” are specialized terms used in Daoist accounts of the cultivation of immortals.

Sun Deng lived in a mountain cave, covering his body with his loose hair, which was about one zhang long.

Chapter Six records: The Eight Lords transformed into fifteen boys, with topknots showing above their crowns. They wore blue garments and had faces like peach blossoms.

Chapter Seven records: Liu Gen, whose courtesy name was Jun’an, was from Chang’an in the Jingzhao region. His eyes were deep-set, and he had abundant yellow hair and beard, two to four cun long; the hair on his body was one to two chi long.

Li Gen, whose courtesy name was Ziyuan, had square pupils in both eyes.

The Immortals’ Classic says that an eight-hundred-year-old boy has square pupils.

Dongguo Yannian was from Shanyang. After taking Lingfei Powder, he could write at night; even in a dark room, his body shone, casting light all around him.

The Hidden Instructions on Ascending to Truehood: Chapter on Establishing Merit says: “Those born with blue bones can communicate with the spirits and make contact with the perfected.”

The Upper Clarity Inner Classic of the Six Jia says: “During a Six Jia period, the body shines, casting light all around.” A Six Jia period is a segment within the sixty-day cycle calculated by combining the Heavenly Stems and Earthly Branches.

The Hidden Instructions on Ascending to Truehood: Chapter on Establishing Merit also says: “Those born with blue bones can communicate with the spirits and make contact with the perfected.”

The Shangqing Liujia Neijing says: The Jade Maidens of the six Jia periods—the ten-day periods into which Daoism divides the sixty-year cycle of the sexagenary signs—wear their hair in a triangular topknot, with the rest hanging loose down to the waist.

The Wuliang Biansheng Jing says: The Most High’s body is golden, and a purple radiance shines across his face.

The Taidong Yujue says: When the Immortal of Golden Blossoms drinks the water of flowing rosy clouds—the legendary water of the celestial realm’s rosy glow—the Five Organs become clear and transparent, and a purple, cloudlike radiance appears on the face.

Emperor Wu of Han’s Dongming Ji says: After the immortal Bian Bozi ate water caltrops and water chestnuts from the sea, his body became light and feathers grew upon him. Some editions write the character “Bian” as “Fu.”

The Shangqing Mingmo Jing says: The Perfected Lord Taibao sets both feet firmly upon the seven measures, steers the workings of Heaven with both hands, and bears the Dark Stars upon his crown, thereby uniting with the two cosmic powers of Heaven and Earth. This passage depicts an immortal setting the workings of Heaven in motion and responding in harmony with Heaven and Earth.

The Basu Jing says: Those who take in the essences of the sun and moon have bodies that gleam like jade, while their faces show a golden radiance.

The scripture also says: The face has the lustre of jade, and the body shines with golden light; the face glows gold, and purple light rises from the head; purple light shines from the neck, and the face glows gold.

It also says: The Three Gates open their pivots, and the Nine Doors receive numinous Qi. Golden radiance appears on the face, and the Five Organs shine with splendour; golden True Qi flows freely, bringing clear illumination within and without. The light of Shen (spirit) shines into hidden places, and precious radiance appears even at night.

The Sanjie Suyu Yujing Zhenjue says: The face glows gold, and the Five Organs shine with brilliance. By using jade-like inner Qi to guard oneself, one can attain the Way of the immortals.

The Yudi Qisheng Xuanji says: The Maiden of Western Florescence and the Youth of Golden Dawn shine beside the jade terrace; dwelling in a chamber fragrant with orchids, they bear a golden radiance within.

The scripture also says: Their numinous hair has the form of a purple womb, and their veins are like jade.

It also says: Jing (essence) and Qi flow in purple radiance, shining outward from within and encircling the body, revealing precious inner stores and a golden countenance.

The Sanyuan Yujian Jing says: The Primordial Lordess of Purple Simplicity wears the crown of the Perfected One, the Morning Infant, and arranges her hair in a triangular topknot, with the rest hanging loose down to the waist.

Another scripture says: His body has marrow like gold and jade, and his wondrous name is recorded in the registers of the Celestial Emperor.

The Scripture on the Three Paths Proceeding in Order says: Light shines throughout the body, and vital essence gleaming with a blue radiance appears on the face.

The Scripture on Flying Through the Heavens, Treading the Guiding Constellations, and Traversing the Earthly Record says: His body has marrow like gold and jade, and his wondrous name is recorded in the registers of the Celestial Emperor.

The Scripture on the Three Paths Proceeding in Order says: Light shines throughout the body, and vital essence gleaming with a blue radiance appears on the face.

The Scripture on Flying Through the Heavens, Treading the Guiding Constellations, and Traversing the Earthly Record says: The Divine Youth of the Western Spirit has a jade-like radiance on his face.

It also says: The Southern True Spirit Consort, a female immortal of the south, also called the Violet-Spirit Maiden, has on her face a dragon-shaped radiance in shades of gold and blue-green.

It also says: Yin Xi, the Gatekeeper at Hangu Pass who, according to legend, received the Dao from Laozi, has a precious, luminous radiance arising at his neck. Seventy-two auspicious features shine together, manifesting in a single body.

It also says: Violet veins are knotted within Yin Xi’s heart; a round, bright halo appears on his face; heavenly light rests upon his neck; and the Seven Primordials, symbols of stars or stellar deities, are borne upon his back.

The Miscellaneous Sayings on Laozi says: Yin Xi’s eyes have the radiant essence of the sun. His bearing is tall and refined; when his arms hang down, they reach below his knees. His presence is dignified, and he has the appearance of a celestial being.

It also says: A round halo rests above his head; the Five Viscera bear their markings; and the Seven Stars appear on his face. Above, he corresponds to the celestial patterns; below, he accords with the forms of the earth. Every sign is present.

The Scripture of the Golden Root says: The Sovereign Lord of Qingyao, a Daoist deity, has a golden radiance on his face and talisman-like markings arising across his body. Seventy-two hues of light shine upon his jade-like form; the Three Celestial Bodies, referring to the sun, moon, stars, and other heavenly bodies, encircle him, and the Six Qi, the forces of Heaven and Earth—Yin, Yang, wind, rain, darkness, and brightness—converge around him.

It also says: His body has golden bones and a jade-like skeleton, and his name is entered in the Celestial Emperor’s register.

It also says: A jade-like radiance of vital essence appears on his face, and violet light emanates from his body.

It also says: Talisman-like markings arise across his body; seventy-two hues of light shine upon his jade-like form; the Three Celestial Bodies encircle him, and the Six Qi converge around him.

It also says: His body has golden bones and a jade-like skeleton, and his name is entered in the Celestial Emperor’s register.

It also says: A jade-like radiance of vital essence appears on his face, and violet light emanates from his body.

It also says: The Sun Maiden has a golden radiance appearing on her face.

It also says: Violet light often rises from the neck of the Jade Spirit Child, illuminating ten li. A flowing radiance of vital essence fills his eyes, deep and shining like stars. A golden radiance appears on his face, and at night he can shine with brilliant light.

It also says: Jiucheng Gong is the Elder of the Nine Heavens. His eyes are round, his mouth square, and his voice rumbles like thunder. Violet light shines at his neck, illuminating ten heavens, its radiance reaching Taiyuan, the primordial realm of the cosmos.

The Great Being Scripture, Part Two says: The Mother of Jade Clarity, surnamed Lian and named Xian, wears her hair in a topknot adorned with pearls and jade in seven colors.

It also says: The Lady of Highest Clarity, surnamed Jue and named Si, wears a Jade-Treasure Flying-Cloud topknot.

It also says: The Imperial Consort of the Supreme Ultimate, surnamed Xuan and named Hu, wears a Seven-Treasure Dark-Cloud topknot.

It also says: The Empress of the Most High Lord, surnamed Qian and named Han Ke, wears a Ninefold Mystery Jade-Essence Drooping-Cloud topknot and a crown. The crown’s name is recorded in the Treatise on Robes and Crowns.

The Great Being Scripture, Part One says: Immortals and perfected beings have extraordinary hair and physiques, bones like gold, and names like jade.

It also says: The Jade Lad of the Crimson Palace wears a Three-Cornered Cloud topknot; the Jade Maiden of Constant Yang wears a Flying Rosy-Cloud topknot; the Immortal Lad of Slaying Clouds wears a Three-Tiered Cloud topknot; and the Jade Maiden of Crimson Jade wears a Drooping-Cloud topknot.

It also says: When the Red Child rejoices, the true spirit descends. His face shines with a jade-like glow, and his body gives off an extraordinary radiance that can illuminate the deepest, most hidden places.

The Scripture of the Eight Gates of the Mysterious Mother says: The three Primordial Ladies of Purple Plain, White Plain, and Yellow Plain—the left, right, and central figures—each have a treasure at the throat that emits a round, nine-colored radiance reflecting sunlight. This radiance illuminates the Golden Flower Cavern-Chamber, an abode of immortals. Visualizing this light within is called “The True Flower Refined Radiance of the Three Feminine Ones of Plainness,” and is also called “The Sun of Jade Dawn of the Three Ones of Plainness Pouring into the Form.”

The Scripture of the Eight Gates of the Mysterious Mother also says: The immortal Zhao Chengzi’s face shone with a jade-like glow, and his black hair was soft and lustrous.

The Great Cavern Scripture, Part Two says: The bones bear the jade radiance of the Five Emperors, and the face has flowing golden splendor. Possessing these features is a sign of a celestial immortal.

The Hidden Book of Jade Clarity says: The Lord of the Great Tenuity steps forward and bows beside the Emperor’s desk. Relying on his jade-like countenance, he feels a subtle response within; he looks up toward the sacred gaze and speaks.

It also says: After reciting the Hidden Book of Jade Clarity ten thousand times, the body will shine with a golden radiance.

The Great Cavern Jade Scripture says: The Lord of the Great Tenuity (a high-ranking divine perfected being) bows before the emperor, bending forward and leaning on the jade throne as he looks up with luminous eyes and addresses him.

It also says: After reciting the Jade Clarity Hidden Book ten thousand times, the body will radiate a golden light.

The Commentary on the Great Cavern Jade Scripture says: The Perfected of the High Sovereign (an ancient perfected being who attained the Dao) has a round halo of precious light behind the neck.

The Jade Writ of the Divine Realm says: A round radiance shines like the bright sun, while Huang-Lao (the Daoist deities represented by the Yellow Emperor and Laozi) governs the realm of the Real.

The Commentary on the Great Cavern Jade Scripture says: The faces and bodies of immortals are like gold reflecting light.

The Fourth Secret Instructions for Ascending to Perfection says: The eyes of the Lord of Destiny (the deity who governs human lifespans and registers of fate) shimmer with light, and his face has the sheen of jade.

It also says: The Perfected of the Taiji (a perfected immortal who dwells in the realm of the Supreme Ultimate) radiates divine light from within, with vermilion radiance appearing on the outside; the body takes on the luster of jade.

The Second Book of the Declarations of the Perfected says: After taking the Nine-Turn Elixir (an elixir refined through repeated processes), one’s complexion becomes like a numinous cloud.

The Seventh Book of the Declarations of the Perfected says: The immortal Liu Ping’a had a face like jade.

It also says: Sima Jizhu attained the Dao in the Palace of Great Being by taking the essence of the Luminous Elixir and absorbing the dawn halo of Fuchen (the luminous aura of early morning). His face looked like that of a twenty-year-old woman, yet his beard was three feet long and black as ink.

The Inner Instructions of the Central Scripture of the Nine Perfected of Highest Clarity says: After taking the Divine Elixir of Eight Luminaries, Four Pistils, and Five Pearls, light of the Nine Dawns will emerge from the head. Jade radiance will appear on the face, its shimmering light illuminating everything so that one can see objects within a foot. The hair will be black as ink.

The Inner Instructions of the Central Scripture of the Nine Perfected of Highest Clarity also says: After taking this elixir, light of the Nine Dawns will emerge from the head, and jade radiance will appear on the face, its shimmering light illuminating everything so that one can see throughout the world. Pound the residue of the Elixir of Eight Luminaries and take one pill each day, each the size of a small bean. The body will then radiate jade light, one’s lifespan will match that of the Nine Dawns, and the fragrance of one’s body will be detectable from as far as thirty li away.

The central scroll of the Great Cavern Scripture says: The Lord Yi (a revered Daoist deity) radiates six colors of light from his entire body; golden light shines upon him, and his divine form shimmers.

The True Scripture of the Great Cavern says: If a person lacks precious bones and green blood, and the Five Viscera contain no divine light like gold and jade, they cannot hear of or bear witness to the Way of Female One and Lord Yi (Daoist methods of cultivation and the way of these revered deities).

It also says: If your body does not possess saliva like Zhu Yun—an image for the subtle fluids within the body during cultivation—and the clear, harmonious Qi of Yuhe; if you cannot cause Jade Radiance, the refined Qi, to arise in the Mudball Palace, the upper Dantian in the head; if Original Purity Essence, the primal and pure Jing and Qi, cannot gather in the Crimson Palace, where the heart resides; if branches like those of a jade forest cannot stand forth in the Gate of Destiny, the vital aperture between the kidneys in the lower back; and if the plumes of the Nine Dances, emblems of the ceremonial regalia of immortals, cannot appear in concealment above the Supreme Ultimate, then you cannot hear or see the Scripture of the Great Cavern. Without these auspicious signs, the Lord on High will not permit the scripture to be transmitted to you.

It also says: Nine kinds of radiance shine upon the body and illuminate it completely, making the five internal organs and all the body’s apertures clearly visible.

The Scripture on Transforming the Barbarians says: Laozi possesses seventy-two adamantine marks of perfection. His hair is deep blue, his face and eyes shimmer with a purple-gold radiance, and five-colored lights appear on his face.

The Scripture on the Shifting Courses of the Seven Stars says: May my body give rise to ten thousand wondrous transformations and seventy-two rays of light; may it grow extraordinary hair and bones, be clothed in featherlike robes, and ride through the void, entering and leaving the palaces of the Celestial Emperor. May abundant blessings and celebrations descend, and may my life have no end.

If a practitioner of the Dao possesses all seventy-two signs of the Dao, they can ascend to Heaven in broad daylight. The Lingbao Three Sections and Eight Signs records the following twenty-four signs, which belong to the upper section:

1. A ray of light shines from each eye.

2. The two eyebrows resemble a pair of new moons just risen.

3. The hair is deep blue-green.

4. At the crown is a cloudlike topknot shaped like a purple-gold seal.

5. The crown is perfectly rounded on all sides.

6. The head is rounded above and squared below, like a purple-gold mountain.

7. Light rises from the Celestial Center, the place in the middle of the forehead.

8. In the Golden Radiance region, an inner landscape of the head, shines a light like the Seven Treasures.

9. In the Mysterious Elixir region, an inner landscape of the head, stand two celestial pillars.

10. The Supreme Sovereign region, an inner landscape of the head, is square and upright like a jade seal.

11. The Hall of Light region, an inner landscape of the head, is round like a wheel and square beneath, like a purple-gold mountain; it also bears naturally grown white hairs.

12. In the Chamber of the Cavern region, an inner landscape of the head, are red halos and purple veins.

13. In the Muddy Pellet region, an inner landscape of the head, the fluid of Golden Essence flows and transforms, gathering into countless forms.

14. The ears resemble golden city walls.

15. The face is like a red lotus, round as the full moon.

16. The eyelashes resemble the paired Imperial Stars of the Supreme Subtlety, a celestial constellation.

17. The areas around the eyes resemble a pair of moons; the pupils are clear, and the gaze is calm and unblinking.

18. Behind the ears are shapes like the handle of the Northern Dipper.

19. The nose is like a golden pillar, with three apertures.

20. The lips are ruddy as cinnabar. Three sources of saliva flow from the throat, enabling the utterance of immeasurably subtle sounds.

21. The bones join like the spokes of a wheel, and the teeth are even.

22. Golden saliva rests on the tongue, which is broad and long enough to cover the face.

23. The cheeks are like a lion’s, and the chin bears an indentation like the carving on a seal.

24. The head is like a celestial pillar and possesses three essential points.

The “twenty-four bodily signs” described in The Lingbao Three Sections and Eight Visions refer to twenty-four features appearing across the body. Some descriptions are repeated, and the original text also contains missing characters.

First, the heart has nine openings, each bearing nine fine hairs. Second, the chest resembles layer upon layer of shell markings, as though surrounded by myriad rings of light, with clearly defined patterns. Third, when standing upright, the person can touch their knees with both hands. Fourth, the area beneath both arms is full and level, shaped like the Pivot Star, the name of a constellation. Fifth, the body is shaped like the celestial armillary, an ancient astronomical instrument that also refers to the pivot of the stars’ movement. Sixth, the left side of the heart is like the Palace of Great Light. Seventh, the right side of the heart is like the Palace of Great Mystery. Eighth, the abdomen hangs down like a suspended plate. Ninth, the navel is like a numinous treasure pearl. Tenth, the navel is complete, with three essential openings. Eleventh, the face is like a dragon and the bearing like a phoenix. Twelfth, the genitals are shaped like lotus seeds. Thirteenth, the back is straight and level, like rising clouds. Fourteenth, the left side of the back is like the Eastern Splendor Gate Tower. Fifteenth, the right side of the back is like the Western Numinous Gate Tower, the gateway to the palace of the west. Sixteenth, the seated posture is like a crouching dragon. Seventeenth, when leaning, the person resembles the Oxherd Star. Eighteenth, when walking, the person moves like a flying phoenix. Nineteenth, the marrow becomes bone, and the bones are like coiling dragons. Twentieth, the countenance is beautiful and the skin like jade. Twenty-first, the body shines with golden light and the face is purple. Twenty-second, the two breasts are like “□□”; the characters are missing from the original, so their meaning cannot be determined. Twenty-third, the area beneath the breasts is like the Southern Constellation. Twenty-fourth, the whole body is purple, with a red halo and a radiance that shines like the sun.

These descriptions compare the body’s features to constellations, palaces, and auspicious creatures. They depict the numinous bodily signs possessed by figures in Daoist scriptures.

The Eight Radiant Forms of the Three Sections of the Numinous Treasure describes twenty-four extraordinary features of the lower body and entire body of a perfected Daoist. His feet are broad and even, shaped like a pair of wheels, and their soles bear the marks of a thousand-spoked wheel. Beneath his feet, it is as though a celestial river flows. His toes are long and joined to one another; the lines on his soles are fine and close together. Beneath each foot is a wheel-shaped mark like a lotus, as if he could walk upon lotuses. His heels are full and rounded, their outlines distinct. The tops of his feet are high and level, in proportion to his heels, and his ankles are well formed. His lower legs are straight like a pair of pillars. His thighs—the passage’s meaning of “shoulders”—are full, as though covered by golden boats. Each pore gives rise to a single soft, right-turning hair. His knees are shaped like fine jade and stars; their inner and outer sides display distinct, firm and flowerlike beauty. Above the knees they are like jade caskets. His thighs are like two shafts of jade: their inner sides resemble the jade crossbeam of a balance, and their outer sides, golden beams. Jade light also shines from his legs. The two legs are joined through, and their bones are shaped like coiled dragons. His bones are like gold and his marrow like jade, luminous and transparent within and without. His whole body is broad and tall, with the strength of a vajra. His skin is the color of purple gold, evenly formed and without blemish. His entire body is bright and pure, radiating light in the ten directions. He possesses complete wisdom and can perceive in advance what is subtle and not yet manifest. For all beings in the Three Realms and the nine paths, he holds compassionate vows, wishing that they may hear of him and behold him.

When the myriad practices of the Great Vehicle are brought to completion, one possesses all seventy-two marks. He is born into the human world yet stands beyond it; by day he ascends to Heaven, attains the supreme Dao, and becomes lord of the immortals and the honored one among the sages. Thus the Scripture of the Great Precept of Wisdom in Contemplating the Body says: “His body shines like a vajra; he is the supreme immortal, exalted above the world.” Hence he is called the Dao among Dao, the immortal among immortals.

The Three Primordial Forces Scripture says: At the highest point of the Heaven Without a Summit, the primordial Qi is vast and boundless. It shines throughout immeasurable worlds and penetrates the highest, purest, and truest realm. That place is deep and still, yet mysterious and open; it is the source of great wisdom. If one has not yet attained the seventy-two auspicious marks, one will pass into extinction. Thereafter, one takes up a dwelling in the human world and continues cultivating, accumulating merit and De, and proceeding step by step from what is subtle to what is manifest. When one’s attainment corresponds to the seventy-two marks, one can transcend the world and, in broad daylight, realize the supreme Dao. This Dao is pure and without equal, and is therefore called the “True, One, Primordial Great Dao.”

The Jade Register Scripture of the Three Primordial Forces says: The body penetrates the purple void, and the spirit shines forth like a golden countenance; the radiance of the seventy-two marks illuminates the vast expanse of space.

The Wheel of the Law Scripture says: The body attains seventy-two auspicious marks, firm as vajra; a perfect halo circles the crown of the head, its radiance illuminating the boundless void. Thus one takes one’s place among the high immortals.

The scripture also says: The thirty-two auspicious marks all appear upon the body; the light of the Seven Treasures circles the crown of the head and illuminates the forms of the heavens.

The crown of the head is perfectly rounded, and the neck bears three lines. The bearing is lofty like that of an immortal crane. When the arms hang down, the hands reach below the knees, each holding an object about the size of ten coins. The fingers have jade-like nails, and fine green hair grows on the body. The back has a River Chief bone, and the chest a downward-curving bone. The heart has nine openings, while the skin displays patterns like embroidered brocade. The navel is an inch deep, and the abdomen is soft as cotton. The feet are square like a carpenter’s rule, as though treading a wheel of law. The feet tread “two and five,” and the toes symbolize Heaven and Earth. The body is nourished by white blood, though its outward appearance shows signs of age. The person stands twelve chi tall and gives off a fragrance. The gait is like a tiger’s, and movement like a dragon’s. These are called the seventy-two marks.

A Green Dragon guards the left, and a White Tiger the right. A Vermilion Bird rises above the head, and a wheel of law lies beneath the feet. The feet tread “two and five,” and the toes symbolize Heaven and Earth. The body is nourished by white blood, while the outward appearance shows signs of age. The person stands twelve chi tall and gives off a fragrance. The gait is like a tiger’s, and movement like a dragon’s. These are called the seventy-two marks. A Green Dragon guards the left, and a White Tiger the right. A Vermilion Bird rises above the head, and a Black Tortoise lies beneath the feet. The body is as firm as vajra, and the features as clear as glass. A round radiance of five colors surrounds the body; purple Qi rises from the crown, and a true character appears on the chest. These nine fine features, together with the seventy-two marks described above, make up the eighty-one excellences.

The True Record of Immortals’ Wills in the Golden Book and the Chronicle of the Ninefold Mystery of the Latter Sage both record that Lord Green Lad said: Those who possess immortal bones and whose names appear in the registers of immortals will set their hearts on becoming immortals. Such people all have an aspiration for immortality, though some are faint-hearted and others resolute. Their aspiration is faint because they accumulated too little good merit in past lives; it is resolute because the mysterious register in their destiny is about to be confirmed. In general, when a celestial register appears in the Mysterious Palace, a person’s signs of fortune and destiny will show in the body; when the register’s text is revealed in the Supreme Ultimate, a person’s heart and spirit will become upright in the Elixir Chamber, the place of internal cultivation.

If someone is born with a name in the Golden Gate of Heaven and Jade Register, a sign of being listed among the immortals, their eyes will shine like the sun, their teeth will be blue and lustrous, and their blood will be white. Such a person is benevolent, delights in seeking immortality, is intelligent and perceptive, and stands out among others. If someone possesses the Golden Book and Jade Register of the Highest Clarity, the registers and talismans of the Highest Clarity celestial realm, then the markings on their back…

If someone is born with their name inscribed in jade in the Golden Tower (Jinque, the Daoist celestial palace), their eyes shine like the sun, and their teeth are blue-green and lustrous, with a pure white hue. Such people are usually benevolent, eager to learn the arts of immortality, exceptionally intelligent, and possessed of a graceful, upright bearing.

If someone has a name written in the golden books and jade registers (records of the names of immortals) in Shangqing (one of the Daoist celestial realms), the bones of their back resemble the River Chief (Hekui, a star), and a bone protrudes from their chest. Such people are respectful and gentle, humble toward others, and their virtue even extends to insects.

If someone has vermilion and blue-green writing in the Cinnabar Interval (Dan jian qing wen, an immortal register) in Taiji (the Supreme Ultimate, one of the Daoist celestial realms), the lines on their palms take the shape of overlapping, inverted characters of varying sizes. Such people are cautious and reserved, devoted to the true Dao, tranquil and open-minded, and able to forgive others’ faults.

If someone has a dark, pale, and purple name (Xuan su zi ming, an immortal register) in Fangzhu (a Daoist celestial paradise), a purple radiance circles their eyes, as though illuminating their own body. Such people pursue cultivation with profound subtlety, remain upright, and keep themselves free of impurity.

If someone has jade warp-texts and inner writings (Yu wei nei shu, secret texts of the immortal realm) in the Cloud Chamber (Yunfang, a Daoist celestial paradise), their eyes are round and steady, their mouth is shaped like a dragon’s, and their tongue is slender and long. Such people are broad-minded, comprehend the true Dao, and judge matters clearly and decisively.

If someone has a purple name written in vermilion characters (Dan zi zi ming, an immortal register) in the Vermilion Palace (Zhugong, a Daoist celestial paradise), they move with the lightness of a luan bird and phoenix, and their navel appears lustrous. Such people honor living beings and cherish life, are open-hearted, and can cleanse both body and mind.

If someone has their name entered in the jade registers (Yu ji bian ming, a name inscribed in a jade ledger) in Taiqing (one of the Daoist celestial realms), their voice rings like jade and metal, their mouth is square, and their eyes are round. Such people delight in giving, love others widely, and treat people with a mother’s warmth.

If someone has a golden name engraved on a jade tablet (Qiong jian jin ming, an immortal register) in Taisu (a Daoist celestial realm), white markings appear on their abdomen, and purple Qi rises in their mouth. Such people are compassionate and able to commune with the spirits; they hold deep benevolence within and treat everyone with humility and gentleness.

If someone has a purple register written in vermilion characters (Dan wen zi lu, an immortal register) in the Southern Pole (Nanjí, a Daoist celestial realm or asterism), five-colored Qi rises above their head, reaching upward to the clouds of the layered tower (Chonglou, the throat). Such people are kind and benevolent, care for those in hardship, and come to the aid of those in danger.

If someone has a dark jade register (Xuanyu luji, an immortal register) in the Dipper (the celestial realm where the Northern Dipper is located), nine apertures lie within their heart, brocade-like patterns appear on the outside of their lungs, and beneath their chin is jade… Such people are kind and benevolent, care for those in hardship, and come to the aid of those in danger.

If the “Register of Dark Jade” (a celestial register of talismans and names in Daoist teaching) is found among the Dipper constellations, the person associated with it has nine openings in the heart, brocade-like patterns on the outside of the lungs, a chin shaped like a jade bead, green veins in the eyes, and two straight lines above the outer ends of the eyebrows. The lines are smooth, like the outline of a city wall; the hair at the temples is sparse, leaving the forehead exposed; and the space between the eyebrows is level and white. The lines on the forehead are regarded as a bridge leading to the true Dao, while a broad forehead is considered a dwelling place for receiving spiritual Qi. Such a person is kind to the poor and vulnerable, extending benevolence even to birds and beasts.

If the “Blue Gold, Red Script” (a celestial document made of blue gold and written in red) is found in the Upper Origin region of the Dark Palace, the person associated with it has a vermilion heart with a purple aperture and a yellow radiance around the bones. Their breath is fragrant, and the saliva between their teeth is abundant like jade dew. From a young age, they enjoy watching the moon and the flowing clouds of rosy light within it, and delight in the radiance of the stars. They are naturally clear-minded, have strong bones, and are sincere and deep in thought.

If the “White Jade, Gold Characters” (a celestial document made of white jade and written in gold) is found on the Vermilion Terrace of the Dark Capital, the person associated with it has a green liver, purple veins, and an ashen-colored kidney with silk-like patterns. Their throat is full of vital essence; both body and spirit are pure; their body is gentle and fragrant; and their Qi and blood are clear and lustrous. Such a person devotes their mind to contemplating the distant and profound Dao, and perceives its numinous visions and essence. They enjoy giving to others and remain modest, helping those in hardship and distress.

If the “Jade Tablet, Blue Script” (a celestial document made of fine jade and written in blue) is found in the Palace of the Three Origins, where the primordial Qi of the three realms gathers, the person associated with it has a purple-colored brain, a tongue like brocade, and aspirations visible at the temples; their intestines are green and their bone marrow vermilion. Their feet are square in shape, their forehead rounded, and their body conceals bones that support its frame. Their hair is soft and gleams with a purple sheen. Between the body’s openings there seem to be three barriers and gates; their movements and daily bearing are somewhat slow. A flowing radiance shines in their eyes, while green vital essence gathers into saliva. The lines on their palms resemble four sacred fungi, and their teeth have three layers of palate. Such a person is open-hearted, benevolent, and compassionate, and is easily moved by kindness. They also revere subtle and mysterious matters, delight in drawing close to trees and springtime, love clear flowing water, and feel gratitude toward mountains and rivers. They are willing to enter their name in the celestial register, preserve their Jing and Po, and nurture their Hun and Shen. Their aspirations rise beyond the secular world toward stillness and peace; they long for the realm of the celestial immortals.

The thirteen forms mentioned earlier are all superior signs of an immortal. Those who possess them are certain to become high immortals. These features may be acquired through practice, or one may naturally have them without practicing.

The next rank have a “mysterious mountain” on the nose. A mysterious mountain is a black mole on the nose. They should also have a “mysterious mound” on the abdomen, corresponding to the mysterious mountain on the nose. The mysterious mound is also a black mole. Lacking either one means that a person does not have the appearance of an immortal. Foul breath and an innate fondness for filth undermine the immortal signs represented by the mysterious mountain and mysterious mound.

Next come those with “blue bones.” People with blue bones enjoy the scent of the five fragrances and take pleasure in learning about spirits and deities. The next rank includes those who walk like cranes and stride like dragons; have a “Jade Pillow” at the back of the neck (a particular bone feature in Daoist physiognomy); a concealed prominence behind the ear; a blue mole beneath the ribs; and vein-like markings on the body. A pure heart, steady courage, firm ear bones, and a gentle breath are also signs of immortals of this rank.

The First Scripture of the High and Supreme Sovereign of the Void says: “A person who harbors the aspiration to transform and ascend, has vein-like markings on the body, a pure heart and steady courage, firm ear bones, and a gentle breath bears the signs of an immortal of the next rank.”

The First Scripture of the High and Supreme Sovereign of the Void also says: “Clad in feathered robes and destined to be an immortal, one has bones gleaming like jade and blood transformed into a sweet spring like fine jade. From birth, one cherishes Heaven and Earth and lives as long as the sun and moon.”

The Lower Section of the Jade Characters of Inner Sounds says: “‘Jade pupils’ are the essence of flowing fire. After receiving and refining the flowing fire of the Red Brightness and Yang Heaven, the body develops a luster like jade, the Crimson Palace (the inner palace of divine Qi in Daoist teaching) becomes full, and the assembled deities gather there.”

The Scripture of Purple Measures and Flaming Radiance says: “The circular halo emitted by the Supreme Lord of the Great Dao during his banquet travels rises up, arousing the might of the Nine Heavens, and descends, destroying the wicked forces of the Six Heavens. Its mysterious radiance shines above the Lord’s head, illuminating the farthest reaches in all eight directions and extending for four hundred thousand li.”

The Hidden Instructions on Dragon Flight and Plain Silk says: “The body gives rise to precious radiance, and a circular halo rests upon the neck.”

The Table of Contents of the Great Cavern’s Female One says: “A golden form shines forth in the Palace of Eastern Florescence, while a jade-like body sheds its mortal form at the Imperial Gate. Divine radiance illuminates the Five Elders, and the being soars among the Three Origins. Sacred feathers spread through the air, and vast Qi transforms into auspicious clouds. One can also make water and fire emerge from the body and emit a radiance ten thousand feet long; a precious halo rests upon the neck, and one roams through the Nine Heavens. Such a being can divide its form and scatter its radiance and shadows, taking its place among the Highest Perfected.”

It also says: “The faces of the Jade Boys and Jade Maidens shine with the radiance of Jade Florescence and Golden Dawn, illuminating their entire bodies.”

The Fourfold Extremes Precepts of Illumination says: “A round radiance appears above the head, its light shining over the celestial realms in the ten directions.”

It also says: “After mastering this hidden scripture of the Shangqing (Highest Clarity) tradition, one’s eyes contain a revolving, radiant essence, and the face displays a purple glow that illuminates the whole body.”

The Fourfold Extremes Precepts of Illumination again says: “A round radiance appears above the head, shining over the celestial realms in the ten directions.”

It also says: “After mastering this hidden scripture of the Shangqing tradition, one’s eyes contain a revolving, radiant essence, and the face shines with a purple glow.”

It further says: “After practicing the ‘Chapter on Returning to Childhood, the Sun’s Radiance, and Empty Birth,’ one’s eyes contain a revolving, radiant essence, and light flows within the pupils.”

The Scripture of the Seventy-Four Transformations of Shangqing says: “The Lord of Longevity at the Southern Pole, a divine lord who governs longevity in the south, can transform a person’s appearance and lift them beyond the ordinary. The face shines like sunlight, and the eyes flash like lightning.”

It also says: “The Jade Youth of the Three Heavens, a jade youth deity of the heavens, has a round halo above his head. His body gives off a luster like jade; he holds auspicious clouds in his hands and treads upon the Seven Stars.”

It further says: “The bones are transformed into jade, and the immortal’s countenance is filled with radiance.”

The Scripture of the Seven Revolutions and Seven Transformations of the Divine Continent says: “The Lord of Purple Dawn, a celestial deity, has a face that shines with golden radiance and a body that reflects a jade-like brilliance. Five-colored purple markings appear on him. He can perform seventy-two transformations, and his countenance glitters with radiant essence.”

It also says: “One who can practice the Way of the Divine Continent’s Seven Revolutions and Dances of Heaven, a method that joins dance steps with cultivation, will have a body that gives off golden light and a face that shines with golden radiance. Patterns of the Seven Stars encircle the body, and the practitioner rides the clouds upward into the celestial realm of dawn.”

The Upper Scripture of the Golden Pendants says: “The eyes are bright and can see through hidden, obscure places. The face shines with golden radiance, and jade-like fluid arises in the body.”

It also says: “The face has the luster of jade, the body gives off wondrous light, and the inner and outer aspects are both clear and luminous.”

The Scripture of Manifestation from Beyond the Seas says: “The Lord of the Azure Youths, a celestial deity, has a precious radiance appear above his head, its light shining over the celestial realms in the ten directions.”

The Inner Biography of Lord Pei says: “The Perfected One of Clear Numinousity, Lord Pei, is clear and luminous both within and without.”

The Scripture of Manifestation from Beyond the Seas again says: “The Lord of the Azure Youths has a precious radiance appear above his head, its light shining over the celestial realms in the ten directions.”

The Inner Biography of Lord Pei says: “The Perfected One of Clear Numinousity, Lord Pei, whose courtesy name was Xu Ren, was clear-minded in his youth, with a dignified and refined appearance, and was skilled at witty conversation. His eyes held a radiant essence, his arms hung below his knees, and his voice was high and clear; when he called out, it sounded like a bell.”

It also says: “His eyes held points of light like pearls, positioned just as the Piao star is in the Northern Dipper. Seen from below, his form also resembled the Hekui star of the Northern Dipper. This was regarded as a sign of an immortal’s innate endowment.”

The Classic of One’s Original Nature says: The two immortals A Qiu and Zeng Zhong delighted in cultivating the “Thirty-Two Marks,” causing their female bodies to shine with a clear, penetrating radiance.

The Jade Characters of the Inner Sound, Part One says: Anyone who cultivates the Way of the Flying Immortals will have a body that gives off a jade-like glow.

The Five Talismans says: The Emperor of Humanity was nine feet tall, and his entire body was covered with long black hair, each strand more than a foot long; the hair on his head was only a few inches long. He lived beneath a sheer cliff north of Mount Emei.

The commentary on the thirty-nine chapters of the Great Cavern Jade Scripture says: The Perfected One of the August Sovereign bore precious radiance atop his head, and his body reflected a circular halo. His breath united with three kinds of vital essence, and his numinous energy flowed through the Five Viscera.

The preface to the Inner Scripture of the Cavern Chamber says that immortals have ten signs. First, they are born with a golden destiny and a jade name. Second, they possess a plain register in the Great Mystery Palace, recording their names among the immortals. Third, large characters mark their left hand. Fourth, a blue mark on their back is shaped like the River Kui. Fifth, their bodies bear marks shaped like the seven stars of the Northern Dipper. Sixth, purple light rises from the crown of their head, illuminating their own bodies. Seventh, their gait resembles a crane walking and a flood dragon swimming, and their bodies bear patterns. Eighth, their hearts have nine openings, and there is a blue aperture beneath the lungs. Ninth, five-colored clouds rise above their heads and join layer upon layer of high clouds. Tenth, their voices sound like jade ringing and metal chimes, and purple Qi emerges from their mouths. Those born with these signs need not cultivate the Dao; they are destined to become immortals.

The Hidden Writings on the Two Luminaries, the Sun and Moon says: The High August Jade Emperor inherited the lineage of the Jade Void August Emperor. He had bones like jade, marrow like gold, the mind of a phoenix, and the substance of a dragon’s womb.

The Court Text of the Jade Scripture of True Writings of the Highest Clarity says: His eyes held wondrous light, his mouth contained jade nectar, his nose held jade fire, and his ears held objects that steadied the spirit. His heart had nine openings. He could ascend to the Nine Heavens; eight attendants of the spirits were at his feet, enabling him to enter the Heavenly Gate. Whether he sat, rose, slept, or rested, jade youths stood by, awaiting his commands. The seven stars of the Northern Dipper were always visible before his chest.

The fourth section of the Daoxue Zhuan records that Fan Ca had fair skin, thick, handsome hair, elegant eyebrows, and bright eyes.

The Sanhuang Jiaoyi, a ritual text for worshipping the Three Sovereigns (Sanhuang), records a prayer: “May we become immortals, with purple markings and featherlike patterns growing on our bodies.” Here, “jiao” refers to a Daoist sacrificial ritual, while “purple markings and feather patterns” describes the unusual patterns on an immortal’s body.

The seventh section of the Daoxue Zhuan records that Lu Xiujing, whose courtesy name was Yuande, came from Dongqian in Wuxing. At birth, he had many layered lines on the soles of his feet, a double bone at each ankle, a “da” pattern on his palms, and markings on his body resembling the Dipper constellation.

Volume eight records that Tao Hongjing, whose courtesy name was Tongming, came from Pingyang in Weijun. His bearing was dignified and clear, and he stood seven chi and two cun tall. The top of his head was raised, and his ears sat high; each ear had more than ten long hairs. Dozens of black moles on the inner side of his right thigh were arranged like the seven stars of the Northern Dipper, and his eyes seemed to hold an extraordinary light.

Volume nine records that Xue Biaozhi came from Jinling. Though advanced in age, he looked young after consuming the essences of many plants and trees; his beard and hair were black and lustrous.

The Liexian Zhuan records that Wanquan gathered medicinal herbs on Huaishan. He liked eating pine nuts, had body hair several cun long, square-shaped eyes, and moved swiftly. He could fly, and when running, could even keep pace with a horse.

It also records that Yangdu Nü was the daughter of a tavern keeper in the capital’s market. She was born with joined eyebrows and slender, elongated ears. People thought she was unlike ordinary folk and said she must be a heavenly being. She married Duzi, a man from Ye, and later he left with her; together they went into the mountains.

The second part of the Liexian Zhuan records that Ning Xiansheng had hair all over his body, broad ears, and long, loose hair.

The Laozi Daode Jing says: Thick hair is the foundation for attaining the Dao. Moisture often present on the hands and feet shows that Jing and Qi are abundant. If Jing and Qi do not dissipate outward between day and night, one can bring one’s own radiance into harmony with the sun and moon. If one feels neither hunger nor thirst, one is like a turtle or dragon practicing embryonic breathing—sustaining life through inner regulation of the breath, without relying on ordinary breathing or food and drink.

The Fourth Chapter of the Scripture on the Fundamental Origin says: By means of the ability to know others’ thoughts and the ability to know past karmic causes, the Supreme Lord of the Dao can perceive the principles of things without hindrance. He can see from afar the causes and conditions of the past; but shallow, limited insight does not count as true understanding.

The Rules of Illumination at the Four Poles say: If someone’s name appears in the Mysterious Register of the Emperor’s Chart, is written in the Purple Documents, and that person possesses a Jade Storehouse and Golden Bones—the qualities believed to make one fit to cultivate the Dao and become an immortal—then within a thousand years they can receive three transmissions of the Great Cavern Perfect Scripture (Dadong Zhenjing), an important text of the Shangqing school.

It also says: The Central Scripture of the Nine Perfected Ones is secretly preserved in the Supreme Lord’s Palace of the Six Directions. If someone is named in the Eastern Florescence Blue Register and the Jade Characters of Shangqing, celestial registers of immortals, and possesses the Purple Veins that Conceal Life, a quality believed to mark an immortal’s endowment, then within seven hundred years they can hear the scripture transmitted three times.

It also says: The Hidden Book of the Great Elixir is secretly preserved within the Purple Chamber of the Supreme Lord’s Palace of the Six Directions. If someone has a golden name in the Emperor’s Chart, their name is written in green characters, and they possess Purple Bones suited to union with the Perfected, then within seven hundred years they can hear the scripture transmitted three times.

It also says: If the Blue Essentials and Purple Book encounters someone with Golden Marrow and Jade Bones whose name is recorded in the Emperor’s Register, then within seven hundred years that person can hear the scripture transmitted three times.

The Text of the Rules of Illumination at the Four Poles, from Lady Qing of the Right Palace of the Great Mysterious Capital says: The precious secret teachings of Shangqing are transmitted only to those with the qualities of Jade Bones.

The Inner Tradition of Lord Wang, the Perfected One of Clear Emptiness says: Lord Wang’s name was Bao and his courtesy name was Zideng. After taking Dragon-Brilliance Pearls, Crimson Harmony, and Cloud Fungus, his body began to shine with a golden radiance, and a halo appeared around his neck. The Seven Luminaries—seven celestial bodies or stars—sent forth their radiance; their light flowed and shimmered, making his form brilliantly luminous.

The Inner Tradition of the Lady of Southern Peak says: The Lady of Southern Peak’s form was radiant and lofty, like the sun’s reflection in the sky; her abundant Jing shone in layered brilliance. She had the bearing of a phoenix and the bones of a dragon. Her head shone like a precious jewel, purple veins marked her five inner organs, and feather-shaped patterns appeared in her heart.

Those who cultivate and ingest such elixirs as the “Purple Broth of the Four Medicines” and the “Divine Elixir of Crimson Life of the Five Pearls” will display the radiance of the Nine Dawns above their heads. Their faces will shine like jade, their brilliance will illuminate the space around them, purple veins will appear within their bodies, and featherlike patterns will emerge in their hearts.

Those who ingest these elixirs can also see through all things under Heaven and soar into the air, ascending to the realm of Purple Emptiness, the Daoist immortal realm. They can enter and leave Jade Clarity, the exalted celestial realm revered in Daoism, and rest and sleep in the Dawn Chamber, the dwelling place of immortals.

The secret art of “Walking the Celestial Net” is concealed within the Purple Chamber of Jade Emptiness. If someone’s name is inscribed in gold in the celestial register, with a jade tablet bearing the Emperor’s seal, and they possess the spiritual constitution of an immortal of Highest Clarity, they may be permitted to hear and receive its transmission three times within seven hundred years.

The Orthodox Rites of the Three Heavens are concealed within the Golden Chamber and Purple Gate of Jade Clarity, above the Nine Heavens. If someone has a name in gold and a jade inscription, and possesses the immortal constitution stored in the Purple Palace, as pure as jade marrow, they may be permitted to hear and receive their transmission three times within seven hundred years.

The Scripture of Brief Texts in the Golden Register says: “Close your eyes and visualize your body turning golden. A ring of light encircles your neck, shining like the sun and illuminating the ten directions. At this moment, everything within and around your body is clearly visible.”

The Scripture of True Talismans for Dispelling Demons says: “Those with golden marrow and jade bones, whose Five Organs give rise to radiance and whose bodies emit extraordinary light, are listed in the Green Archive, the Daoist canon or register of immortals. They can then behold the Cavern Scriptures, the secret Daoist texts.”

The Inner Biography of the Primordial Lady of Purple Emptiness records that the Perfected One Jinglin said to Huacun: “As I see your constitution now, the radiance of Heaven is bright and far-reaching, and your abundant Qi shines in layer upon layer. You have the form of a phoenix and the bones of a dragon; a precious light issues from your head, purple veins appear in your Five Organs, and featherlike patterns are present in your heart. Thus your body dwells amid the rosy clouds of dawn, while your spirit mingles with wondrous, subtle fluids. You have come into an age of great peace, when you can assist in governing the affairs of the immortal realm. Your exceptional constitution makes you fully capable of taking on the duties suited to you. The mission you bear is truly no accident.”

The Jing of Secret Treasures and Formulae of Taiji says that the Perfected of Taiji declared: “For a person to reveal the true and beautiful character of an immortal, the key is to hold a compassionate heart. Treat all things with compassion, supporting and bringing them to completion; only then can one attain the Dao and become an immortal. If one cannot restrain one’s temper or tolerate the faults of others, the character of an immortal will be diminished.”

The Inner Biography of the Supreme Perfected records that Yin Xi’s eyes shone like the sun and moon. He was tall and graceful, and when his arms hung at his sides, his hands reached below his knees. A round halo appeared behind his neck, patterns were visible among his five internal organs, and signs of the Seven Stars appeared on his face. He corresponded above to the celestial patterns and conformed below to the forms of the earth; every sign was complete. Thus he took up residence in the world to cultivate his bodily form. When the final kalpa—the end of the cycle of tribulations—arrives, he will leave the world and ultimately become the foremost and most honored of the Perfected.

Era Names and Month Categories of the Heavens

The True Formula of the Jade Essence in the Plain Words of Three and Nine says that the Elders of the Nine Heavens and the Jade Youths of the Three Heavens came, on an auspicious day and hour in the “Beginning Era,” at an auspicious time marked by the Heavenly Stem Jia, to the Northern Quarter. There they arranged the positions of the celestial regions, stabilized the Three Origins—the Daoist triad of Heaven, Earth, and Water—and, together with the Nine Emperors, ordered the celestial manifestations. They returned to the true Dao, ascended to the lofty Jade Pavilion, and entered the Heaven of Purple Void.

The Plain Words of Three and Nine says that those who study and explain the True Formula of the Jade Essence at the Numinous Pass can command the myriad immortals.

The Jade Year of the Three Origins likewise records that, on an auspicious day and hour marked by the Heavenly Stem Jia, they came to the Northern Quarter to arrange the positions, stabilize the Three Origins, and, together with the Nine Emperors, order the celestial manifestations. They returned to the true Dao, ascended to the lofty Jade Pavilion, and entered the Heaven of Purple Void.

The Plain Words of Three and Nine also says that those who study and explain the True Formula of the Jade Essence at the Numinous Pass can command the myriad immortals.

The Jade Register of the Three Origins and Scripture of Their Arrangement records that in the Qingxu Era, the Celestial King of Primordial Beginning transmitted the Jade Register Scripture of the Three Origins to the Jade Youths of the Three Heavens in the Cloud Chamber of the Great Empyrean, at the Pavilion of Luminous Rosy Clouds.

The scripture further says that on the ninth day of the ninth month, at the hour of Shang Jiachen, in the Qingxu Era—the Gengyin year—the Celestial King of Primordial Beginning rode a flying purification carriage to the Shangqing Palace. There he swore an oath to the realms of the Supreme, the Unreached, the Formless, the Shadowless, the Bodiless, the Nameless, the Ancestralless, the Lineageless, the Boundless, and the Endless. He expounded the Dao’s methods: penetrating the Nine Mysteries, following the natural course, and enduring countless cycles of tribulation. He then bestowed the Jade Register of the Three Origins upon the Jade Youths of the Three Heavens, instructing them to pass it on to later students of the Dao who bore a mystic name and were destined to become Perfected of Shangqing.

The Great Cavern Scripture, Part Two records that on the first night of the ninth month in the Qinglong Era—the Xinhai year—the Thirty-Nine Chapters of the Great Cavern Scripture were received from the Lady of the Purple Tenuity.

The Jing of the Jade Emperor’s Seven Sagely Mysteries of Returning to Heaven through the Nine Heavens says: In the ninth month of the first year of the Central Emperor, on the seventh day, seven holy perfected beings gathered and carried out the Jing of Returning to Heaven through the Nine Heavens, with White Tablets and Azure Registers, explaining its subtle and intricate principles.

The Jing of the Eight Radiances of the Highest Clarity for Flying Across the Heavens says: The Venerable of the Nine Heavens, a revered deity who dwells in the Nine Heavens, chose an auspicious day in the first year of Jianshi, in the year of the Eastern Celestial Branch. After purifying himself through abstinence, he stood on the Seven-Treasure Jade Terrace in the vast heavens, swore an oath to Heaven with objects of gold and azure, and requested the transmission of numinous and wondrous writings. These were to summon the gods, subdue demons and malign forces, and open the Mysterious Chapters of the Seven Primordial Powers of Huo Luo.

The Hidden Instructions for Ascending to Perfection says: In the third year of the Mixed Emperor, the Central Yellow Elder, the Dao Lord who flies at dawn through the upper empyrean of the Great Void, understood the essentials of the Way of longevity when he was only seven years old.

The Inner Instructions of the Central Scripture of the Nine Perfected Ones of Highest Clarity says: The Central Yellow Elder was born in the sixth year of the Supreme Emperor of Clear Numinousness.

The Jing of the Seven Stars’ Shifting Courses says: If the Lord wishes to practice the highest methods of seeking immortality according to the Five Vows, he should hold ten assemblies on these five dates: the ninth day of the ninth month, the fifth day of the tenth month, the third day of the third month, the eighth day of the fourth month, and the seventh day of the seventh month. At these times, he should ascend to the Golden Chamber within the Jade Palace of Taiji and the Jade Hall of the Most High. In a quiet room, he should visualize the Five Vows and await the descent of the Mysterious Perfected Ones from the realm of emptiness. Then, by means of jade writings and golden tones, he should make his invocation, sending his wishes into the vast heavens, summoning the Five Emperors to guard his spiritual practice, and delivering the gathered assembly in the alchemical chamber. In this way, he can establish communion with the perfected numinous beings, who will respond by descending.

On these days, one should bathe and observe abstinence. Enter the room, burn incense, bow toward the four directions, then sit upright facing due east. One faces east because that is where Yang Qi first rises and the morning light begins to shine.