《无上三天玉堂正宗高奔内景玉书》

The Jade Book of the Inner Landscape of Lofty Ascent in the Orthodox Tradition of the Jade Hall of the Unsurpassed Three Heavens (Wushang santian yutang zhengzong gaoben neijing yushu). The work’s title is given as the Jade Book of the Inner Landscape of Lofty Ascent in the Orthodox Tradition of the Jade Hall of the Primordial Three Heavens (Yuanshang santian yutang zhengzong gaoben neijing yushu). Its author is unknown, and it comprises two juan. The extant base text comes from the methods category of the Dongzhen division of the Three Caverns (Dongzhen/Dongxuan/Dongshen) in the Zhengtong Daozang.

Upper juan: the Jade Book of the Inner Landscape of Lofty Ascent in the Orthodox Tradition of the Jade Hall of the Unsurpassed Three Heavens.

The master said: Those who study the supreme great Dao (the Way) and aspire to the path of the immortals can attain the immortal Dao only by gathering and refining the essence of the sun and moon; without the aid of subtle methods of cultivation, it is difficult to accord with the true Dao.

What is called the essence of the sun and moon is not something sought in the outer world, but the true primordial source that a person inherently possesses and can bring forth through cultivation. The methods of the Dao comprise many schools and paths, and their teachings are tangled and confused; students of the Dao therefore often abandon the root to chase after side paths, giving up inner cultivation and turning to external seeking. The longer one practices in this way, the harder it is to achieve anything.

What is now called the “Dao of Soaring High to the Sun and Moon” is a secret essential handed down by the ancestral master of the Most High (the ancient patriarch revered in Daoism). In ancient times it was transmitted only by oral instruction from master to disciple and was never set down in writing. It is now deliberately recorded so that later persons of affinity may investigate it more readily. Heaven takes the sun and moon as its Jing (essence) and Shen (spirit), and the human body likewise corresponds to Heaven. Thus, if one cultivates oneself by modeling the Dao of Heaven, one can turn back the Yang Qi (vital energy), shed the mortal frame and exchange the bones, and even ascend in broad daylight. The Jing (scripture) holds that these effects may be sought precisely from this method.

The Huangting Jing says: “Soaring high to the sun and moon is my supreme Dao; Yuyi and Jielin well protect one another.” “Yuyi” and “Jielin” are Daoist names for the sun and the moon. The scripture further says: “The radiant splendor of the sun and moon rescues the aged and the worn.” These are not empty words.

For those of high capacity whose minds are already awakened, one may draw wider inferences from principles such as these and ultimately set aside cultivation that depends on intentional effort, entering the realm of Wuwei (non-action). Those of shallow capacity, however, if they do not begin with concrete methods of intentional practice, will find it difficult to grasp the essentials of cultivation and to realize the true Dao. The master of the teaching therefore held that the great Dao is hard to make clear by speech alone and must be explained with the aid of writing; its mysteries, too, are recorded in this way.

If later students cultivate diligently and hold firmly to the practice, they may ride the Qi of the clouds, tread the radiant splendor, enter the realm of long life, and commune with immortals and sages. How could a method of cultivation such as this be merely something imparted offhand, heard and repeated in passing?

The Master said: The highest level of the immortal Dao (the Way) does not, in itself, require deliberate visualization or the circulation of breath. To enter the proper path of cultivating the true, however, one must still rely on talismanic writs—the Fulu (talismans and registers) and the documents used in Daoist ritual. A sage appears only once in five hundred years, and a person who possesses the Dao receives its transmission only once in seven hundred years. From this one can see how difficult it is for methods of this kind to find a suitable heir.

Looking at those who practice the methods of the Dao today, many took them up only on a passing impulse in their youth. They neither observe the precepts nor respect the methods; they insult their masters and deceive Heaven and Earth. For this reason, certain shallow persons seek nothing but profit. Making no distinction between worthy and unworthy disciples, they take the money and transmit the teaching at will, as if conducting a trade. When a disciple formally takes a master, it is indeed proper, according to ritual etiquette, to present purification funds and precious gifts. When a master transmits the methods of the Dao, he ought all the more to choose those who are loyal and trustworthy. If a disciple grows arrogant and discourteous because of great wealth, and the master, yielding to private feeling, covets profit, slander will follow, and the fault will have been brought upon oneself.

The present Book of Gaoben is truly a scripture that Heaven forbids to be transmitted at will. A suitable person must be chosen for the transmission, and it must not be shown casually to those who are unfit. If one cannot find a person who is sincere and earnest and willing to draw near the master’s gate, then that person is surely one who disregards the rules and deceives his own heart. One must be strictly cautious and on guard, and must not go against this.

The Inner Vision Born through the Transformation of the Crimson Radiance of First Yang

Incantation:

Yang Qi (vital energy) arises from the Primordial Sea (the inner sea of the fundamental root) and ascends from below. The Qi of Yin-Yang mingles until it is full, gradually dispersing every kind of Yin Qi. Within it there is a great Shen (spirit), the Lord of Yuyi (the solar deity spoken of in Daoism). May he send down true Qi to cleanse my true body.

The Master said: On the first day of each month, at the yin hour (between three and five in the morning), the student of the Dao observes purification and abstinence, sits in stillness, clicks the teeth thirty-six times, and then ingests the talisman. One visualizes oneself transformed into Mount Kunlun, with the great sea at the foot of the mountain. The sun rises from the bottom of the sea, its radiance shining over the whole body, while one sits upon the summit. One holds the breath, recites the incantation nine times, swallows the saliva nine times, and then continues to sit in stillness. After a period of time, the practice is brought to an end.

The Inner Vision of the Jade Void at the First Rising of True Yang

Incantation:

The true vision rises upward and illuminates my Heavenly Gate (the portal of the head). A wheel of light like the sun blazes bright, opening what is dark and hidden and scattering the dim gloom. The Yang Shen merges with me, flies forth from Mount Kunlun, rides the void and mounts the light, and goes to pay homage to Gaoben (a revered title of a Daoist deity or immortal).

The teacher says: On the third day of each month, at the mao hour (from five to seven in the morning), after fasting and cleansing, sit in stillness and click the teeth thirty-six times. Visualize yourself becoming the spirit of Mount Kunlun, rising with a leap of the body, and illuminating your own Heavenly Gate (the portal at the crown of the head). The intense light of the sun shines bright and glorious, opening what is dark and dispelling what is dim. The Yang Shen (spirit—the yang divinity visualized in cultivation) unites with your own person, flies forth from Mount Kunlun, rides the void and commands the light, and goes to pay homage to Gaoben (the name of a Daoist deity).

The teacher also says: On the third day of each month, at the mao hour, after fasting and cleansing, sit in stillness and click the teeth thirty-six times. Visualize yourself becoming the spirit of Mount Kunlun and ascending to the summit; then hold the breath, recite the incantation nine times, and ingest the talisman (swallowing the Fulu, talismans and registers, according to the ritual method). Visualize the sun rising and shining upon your own body; then ingest Qi (vital energy—contemplate and draw in the breath), continue for a while, and then conclude the practice and withdraw into stillness.

The Inner Vision of Luminous Yang, Radiant Light, and the Illustrious True

The incantation says:

A golden wheel of light displays auspicious signs, penetrating and illuminating with brightness, the sunlight clear and lucid. Radiance like fierce flame races forth, circulating in crystalline brilliance across ten thousand li. Demonic evils and the chilly Qi of yin are all destroyed by the blaze of light, and dust, grime, and defilement are scoured utterly clean. Thereupon one strides aloft through the void, commands the Qi, and rises high.

The teacher says: On the first day of each month the scholar fasts and sits in stillness, clicking the teeth thirty-six times. Visualize yourself, from the summit of Mount Kunlun, beholding the bright and dazzling sunlight, the golden light within the sun shining toward you. Hold the breath, recite the incantation nine times, swallow the saliva, and ingest the talisman according to the method given above.

The Inner Vision of Primordial Yang, Fire Clouds, and Blazing Crimson

The incantation says:

The spirit flies up onto the cloud road and rides the Numinous Crow (a divine bird). Its movement flows freely without obstruction, ascending into the realm of the void and the original source. Pure yang Qi naturally unites with the cultivator. When the inner cultivation is accomplished, one ascends in audience to the Jade Capital (a Daoist immortal realm).

The teacher says: On the ninth day of each month the scholar fasts and sits in stillness, clicking the teeth thirty-six times. Visualize the sun sending down fire clouds that form a bridge; from the summit of the Kunlun peaks you mount the fire clouds and race toward the Palace of the Sun. Before rising, first ingest and absorb its Qi; after you feel the body grow warm, then hold the breath and recite the incantation, the method being the same as before.

The Inner Vision of Cavern Yang and the Fire Dragon Racing in Flight

The incantation says:

The fire dragon leads the way in front, and radiance shoots forth in flight through the crown of the head. The spirit enters Wuhe (the empty and still realm spoken of in Daoism) and goes to pay court to Yuyi (the name of a Daoist deity). In an instant one ascends to the celestial realm and merges into the wondrous radiance. Proceeding along the original path, one burns away the Peng corpses (the corpse-worms and evil spirits within the body spoken of in Daoism).

The Master says: On the twelfth day of each month, those who study the Dao (the Way) should purify the mind and observe ritual abstinence, sit in stillness, and click the teeth twenty-six times. Visualize oneself, as described above, sending forth radiance from the crown of the head, so that the spirit-consciousness (Shen) enters “Wuhe” (the realm of empty stillness and nothingness) and pays homage to Yuyi (a deity in Daoism associated with the sun). Blink the eyes, ascend to the imperial abode, and merge with the numinous light. Then cultivate by following the fundamental Dao, and burn away the Peng corpse (one of the Three Corpses, the inner impurity that obstructs cultivation).

The Master says: On the twelfth day of each month, those who study the Dao should purify the mind and observe ritual abstinence, sit in stillness, and click the teeth twenty-six times. Visualize oneself setting out from the mountain summit, riding a golden dragon and driving a bridge of fire, racing upward to the palace of the sun. Then visualize the auspicious Qi (vital energy) below the mountain as warm, mild, and harmonious. Hold the breath, recite the incantation nine times, swallow the saliva nine times, and then ingest Fire Qi (the fiery vital energy that one visualizes and absorbs), until the whole body feels as warm as a day in spring.

Inner Vision of Upright Yang Paying Homage to Numinous Radiance

Incantation:

Riding the true light of the sun, I leap into the golden gate. All that is dark and foul is burned away as I go to pay homage to the exalted venerable one. Numinous Qi returns to my body, and every aperture grows bright. Spirit-consciousness settles into stillness; cultivating inwardly, I transform and bring forth an immortal soul.

The Master says: On the fifteenth day of each month, those who study the Dao should, following the method already given, recite the incantation, ingest the talisman, click the teeth, and swallow the saliva, the number of times being as prescribed. Visualize oneself entering into the sun, paying homage to the Sovereign Lord, and declaring one’s wish to study and attain immortality; after remaining a short while, withdraw.

Inner Vision of Upright Yang, Numinous Light Shining Throughout

Incantation:

In the palace of the sun the flames burn bright; I receive and harness the numinous light. The eight windows are open and luminous; the nine portals shine in splendor. Bodily form and spirit-consciousness return to the source; Qi, in the course of refinement, turns into radiance. By washing and tempering, body and mind suffer no leakage, and the Valley Spirit (a Daoist term for the inner spirit) takes flight.

The Master says: When those who study the Dao have cultivated to this stage and the body has entered the realm of pure Yang, they should recite the incantation eighty-one times, ingest the talisman and employ Qi, click the teeth, and swallow the saliva. Visualize oneself entering the solar office (the administrative precinct within the palace of the sun), sitting upright there, receiving the numinous light and absorbing Qi; then visualize the Numinous Crow (a divine bird) breathing forth radiance that enters one’s own mouth, so that the whole body becomes luminous. This method should be practiced at noon on the seventeenth day of each month.

Inner Vision of Pure Yang, Golden Radiance Aglow

Incantation:

The sights of heaven merge as one with the bodily form; Shen and Qi unite with the Dao of Heaven. The True Fire of Li-brightness (the fire of illumination symbolized by the Li trigram) is the Three Fields of my body (the upper, middle, and lower Dantian, or energy centers). Coming and going are free, and soaring flight is unconstrained. The body of pure Yang is complete, and at last one comes to dwell in the station of the immortals.

The Master says: Those who study the Dao (the Way), on the twentieth day of each month, cultivate according to the method set out above. Then visualize yourself situated within the sun, the inside and outside of the body merging as one with the sun, so that you naturally feel a gentle warmth. The sun’s nine rays scatter in every direction, and the whole sky turns a deep crimson. Recite the incantation eighty-one times, then click the teeth, swallow the saliva in the mouth, and ingest the Fulu (talismans and registers). After a short while, bring the practice to a close.

Inner Vision of Yuyi, the True Qi (vital energy) of the Nine Yangs and Liming

Incantation:

The breath of the sun is crimson and bright, its radiance blazing, washing all to crystalline clarity. Yin Qi disperses and Yang Qi intermingles, nourishing my true form. Form and spirit transform together, merging as one with the Qi of Liming (the Brightness of Li). Refine and nurture in accord with what is natural; when merit and practice have accumulated to a certain stage, one can ascend in flight.

The Master says: Those who study the Dao, on the twentieth and the twenty-fifth of each month, and on the last day of the month, recite the incantation, ingest the talisman, click the teeth, and swallow the saliva according to the method above. Visualize yourself becoming one with the sun: the bodily form no longer appears, and you merge only with the light. Refine and nurture in accord with what is natural; when merit and practice have accumulated to a certain stage, one can ascend in flight.

The Master further says: Those who study the Dao, on the twentieth and the twenty-fifth of each month, and on the last day of the month, recite the incantation, ingest the talisman, click the teeth, and swallow the saliva according to the method above. Visualize yourself becoming one with the sun; you do not see your own bodily form, and only light remains. Persist in this cultivation for one year, and illness will not arise; after two years, the spirit is vigorous and the body light and quick; after three years, the corpse-souls disperse; after five years, you can command the Qi and travel by riding the light. If you persevere without lapse over a long time, the Imperial Lord will look upon you with favor, the true immortals will become your companions, and in the end you will ascend in broad daylight. You must be sure to observe the precepts.

Inner Vision of White Radiance, the Beginning Mystery, and the Primal Origin

Incantation:

Deep and dark, chaotic, empty, still, and mysteriously subtle, the myriad things blend together in the true source. Radiance has not yet appeared, yet the mysterious round disc has already formed of itself. It gathers into the earliest foundation, prior even to the appearance of the Image Emperor. Ingest and refine it at the proper times, so that Qi enters the realm of utmost mystery.

The Master says: On the night of the first day of each month, recite the incantation nine times according to the method above. Visualize yourself as Mount Kunlun. Beneath the mountain lies a boundless sea; from the bottom of the sea rises a black moon that has not yet given forth any light. Visualize yourself drawing in its most primordial mysterious Qi. After a short while, swallow the saliva and click the teeth, the same number of times as the recitation of the incantation.

Inner Vision of Clear Light, the Great Beginning Giving Birth to Radiance

The incantation is as follows:

The true vision—the genuine scene visualized in cultivation—has just appeared, and from within Yin there arises the Qi (vital energy) of utmost Yang. Water Qi surges, and golden dewdrops glow faintly. The source and current of the fluids flow without obstruction, and radiance illuminates the Qionfang (an inner dwelling like an immortal realm). As primordial Qi, the innate Qi within the human body, increases and the light grows stronger, one may ride upon it and fly.

The Master says: Those who study the Dao (the Way) should, on the night of the second day of each month, sit quietly and upright, purify the heart, and observe the fast. Visualize yourself as Mount Kunlun, seated upon the summit, watching the moon rise beside the sea; the moon is as round as a ring and is reflected upon the water. Click the teeth and swallow the saliva—swallowing the fluid in the mouth—twenty-seven times each. Recite the incantation, ingest the talisman (consuming the Fulu, talismans and registers, according to the method), and circulate and govern the breath; after a time, conclude the practice and withdraw from the sitting.

The Inner Scene of Crystalline Light, Clear Brightness, and Radiant Splendor

Incantation:

The light of the vision spreads across the Celestial Pool, the place where the golden liquid gathers, and the golden water is reflected as a half-moon. Its radiance illuminates the dark night and shines upon my Mysterious Pearl, the precious pearl symbolizing the inner Jing (essence), Qi, and Shen (spirit). Drink the fluid that shimmers with crystalline luster, so that its fragrance penetrates the body. Apply the true method the prescribed number of times, and ride the light of the vision to soar aloft into heaven.

The Master says: Those who study the Dao, on the seventh day of each month, should purify the heart, observe the fast, and sit quietly and upright. Visualize yourself ascending the summit of Mount Kunlun, gazing up at the moonlight, and imagine it as a half-moon transforming into crystalline fluid whose fragrance penetrates the body.

The Master further says: Those who study the Dao, on the seventh day of each month, should purify the heart, observe the fast, and sit quietly and upright. Visualize yourself ascending the summit of Mount Kunlun and looking up at the light of the half-moon. Recite the incantation twenty-four times, and ingest the talisman and swallow the saliva each according to the number of recitations. Then circulate and govern the breath; after a time, conclude the practice and withdraw from the sitting.

The Inner Scene of Jade Light, Clear Radiance, and Lofty Brilliance

Incantation:

The Wheel of the Law flies up into heaven, mysterious and far-reaching, and far-reaching yet again. The clear waves of water are bright and pure as a mirror, and a yellow radiance flows gently on. It washes away the corpse-filth, the impurities within the body, and nourishes the Dantian (energy center), the place within the body where Jing and Qi are refined and nurtured. Cultivate the inner scene of soaring aloft, condense the jade-like radiance, and bring it to fullness.

The Master says: Those who study the Dao, on the night of the thirteenth day, should purify the heart, observe the fast, and sit quietly and upright. Visualize yourself rising to the summit of Mount Kunlun and beholding the moonlight as it flashes. Recite the incantation thirty-six times, and click the teeth and swallow the saliva thirty-six times each as well. Ingest the talisman and circulate and govern the breath; after a time, conclude the practice and withdraw from the sitting.

The Inner Scene of Round Light, Numinous Brightness, and Penetrating Illumination

Incantation:

The jade wheel—the moon-disk like jade—is radiant and bright, full and complete, without any waning. The mysterious scene is clear and transparent, and the gate of the spirits opens. Within it there are sixteen… Ingest the talisman and circulate and govern the breath; after a time, conclude the practice and withdraw from the sitting.

The Inner Scene of Round Light, Numinous Brightness, and Penetrating Illumination

Incantation:

The original text records no incantation from this point on; the content breaks off.

The disk of the moon shines with brilliant light, full and without flaw. The deep moonlight is clear and pure, and the gate of the spirits (Shen) opens. Within the gate stands a venerable divine perfected one, wearing a jade crown and feathered robes. I wish to entreat him to send down numinous Qi (vital energy)—the essential Qi of the spirits—and to lead me on to the appointed time of return to the True.

The Master says: Whenever the moon is full on the fifteenth day, the practitioner should purify the mind, observe abstinence, and sit quietly. Visualize yourself standing on the summit of Mount Kunlun. The moon is full and bright; from within the moon, watery vapor and mist descend and turn into a bridge, its radiance glittering like silver. I draw in the Qi within the moon and, for the time being, do not ascend. Then recite the incantation thirty-six times, and accordingly knock the teeth and swallow the saliva—knocking the teeth means lightly tapping the teeth together, and swallowing the saliva means swallowing the fluids in the mouth—then ingest the talisman and regulate the breath. After a period of time, conclude the practice and withdraw from sitting.

The incantation says:

The source of the celestial realm turns in circulation, and its light shines through the Layered Tower within the body (referring to the region of the throat). Celestial light illumines the ten directions, and the Five Fluids (the name, in Daoist internal refinement, for the saliva and fluids within the body) wash away the darkness. Transcending the dusty world, one gathers the numinous and wondrous scene, and the true body rises lightly in flight. With pure and genuine spirit-consciousness one ascends to audience in the celestial realm, and thus may be spared the calamity of Yang Nine (the disaster spoken of in Daoism).

The Master says: After performing the method above, on the sixteenth day further visualize the true water within the moon turning into a bridge that joins the summit of Mount Kunlun, and yourself riding a multicolored phoenix into the moon. Recite the incantation eighty-one times, and likewise knock the teeth, swallow the saliva, ingest the talisman, and regulate the breath. After a period of time, conclude the practice and withdraw from sitting.

Inner Scene of Golden Light, Clear Void, Containing the True (this is suspected to be a section title or the content of a visualization):

Visualize the true water within the moon turning into a bridge that joins the summit of Mount Kunlun, and yourself riding a multicolored phoenix into the moon. Recite the incantation eighty-one times, and likewise knock the teeth, swallow the saliva, ingest the talisman, and regulate the breath. After a period of time, conclude the practice and withdraw from sitting.

The incantation says:

Numinous and wondrous radiance appears in a hazy glow, and my body enters the mysterious palace. Paying homage to Jielin (the Daoist deity of the moon), whatever the heart desires is at once fulfilled. One chews the mysterious essence (Jing) and takes in the numinous wind. The corpse-souls (the yin dregs within the body and the souls) disperse, and spirit and form are transformed into the likeness of an immortal.

The Master says: The practitioner further visualizes entering the Moon Palace, paying homage to the Sovereign Lord, and praying for the study of immortality. Ingest the talisman, recite the incantation, knock the teeth, and swallow the saliva, forty-nine times each. This is carried out on the night of the seventeenth.

The Master says: The cultivation of hastening to the moon is practiced only within two ten-day periods; beyond that time the moonlight wanes, so one must cultivate in sequence according to these dates.

Inner Scene of Unsurpassed Divine Light and Empty Clarity (a section title or the content of a visualization):

The incantation says:

The moon is my spirit, and spirit and moon accompany and unite with one another. The inner talismanic formula and the outer image of the moon correspond to each other and change into a true form. Elegant Qi condenses into a splendid palace, within which golden radiance rises. When the work of cultivation is complete and one reaches the state free of leakage, one ascends to the Jade Capital (the celestial capital spoken of in Daoism).

The Master says: On the eighteenth day of each month, the practitioner visualizes being within the moon, the body clear and bright both inside and out. One ingests the talisman (Fulu, the talismans and registers used in Daoist ritual), recites the incantation sixty times, swallows the saliva—the fluid in the mouth—nine times, and clicks the teeth nine times. One visualizes golden light scattering in all directions and illuminating the entire sky. One then makes use of the Qi (vital energy) within the body and, after a time, concludes the practice and withdraws.

One visualizes a pure, still, and bright light, together with the jade light named Jielin, appearing within the moon and illuminating the body inside and out. One ingests the talisman, recites the incantation sixty times, swallows the saliva nine times, and clicks the teeth nine times. One visualizes golden light scattering in all directions and illuminating the entire sky. One then makes use of the Qi within the body and, after a time, concludes the practice and withdraws.

Dingguang Qingling Yuguang Jielin Neijing (the inner vision of visualizing the pure, clear, and bright jade light together with the light of Jielin)

Incantation:

The full moon-wheel turns, and the dark path of night opens. Yuxu (the pure and empty realm of which Daoism speaks) blends with the myriad forms, and golden light flows back and forth. The saliva courses freely, illuminating the Lingtai (the place where mind and spirit reside). Fragrance drifts with sweet dew, transforming my immortal embryo (the body of the immortal realized in Daoist cultivation).

The Master says: When the practitioner reaches this stage, one blends into one with the moon. One should next visualize becoming one with Taihuang (a revered deity of Daoism), no longer seeing one’s own bodily form, so that only a realm of clarity remains. Practiced in this way for ten days, the efficacy will be more than doubled compared with the method of cultivating the sun. Practitioners, however, have often not yet perfected their observance of the precepts, and their resolve is not sufficiently single-minded. Even so, if one practices now taking it up and now setting it down, so long as one is able to visualize, one may still prolong life and transcend the mundane world—how much more so one who cultivates with wholehearted concentration.

Chaoguang Huajing (the scene in which the morning light transforms and appears)

The Master says: When the practitioner reaches the last ten days of the month (the latter part of each month), one should visualize this scene once again, awaiting the carriage amid the clouds as it emerges from the realm of emptiness.

Hunzhen Song (a hymn of blending with the Zhenren, the Perfected Person)

The numinous carriage soars forth, leaving its splendid abode. Auspicious Qi rises within the jade pot, revealing true light. Where water and fire meet, the auspicious sign of Taihe (the Qi in which Yin-Yang is harmonized) condenses. There a Zhenren, wearing fine jade ear ornaments, slowly ascends, giving off the fragrance of the celestial realm, passing from emptiness into the realm of Yuanshi (the Primordial Beginning) and transforming Yin into Yang. The breath blends into a seamless whole, like a golden fluid of sweet dew, nourishing all the bones of the body and enabling one to attain long life. One bows in reverence to Yuanshang Yuxu Huang (a revered deity of Daoism).

The Master says: Practitioners of the lower grade should visualize the Zhenren slowly ascending and giving off celestial fragrance, passing from emptiness into the realm of the Primordial Beginning and transforming Yin into Yang. The breath blends into a seamless whole, like a golden fluid of sweet dew, nourishing all the bones of the body and enabling one to attain long life; one then bows in reverence to Yuanshang Yuxu Huang.

The master said: Those of shallow capacity do not yet understand the principle of long life through clear and quiescent stillness, perfect integration and unobstructed comprehension, and accordance with what is natural. They must therefore cultivate by means of visualization and the circulation of Qi (vital energy). Yet if one practices with wholehearted concentration and persists for a long time, one can commune with the Dao (the Way) and become an immortal. This method is deeply secret, and few people know of it. Even those who know it may not be able to practice it, and those who practice it may not be able to continue for long. Immortals and masters of the Dao therefore choose their disciples with care, transmit the teaching to them, and guide them into the Dao.

Once a practitioner has entered the quiet chamber (the pure and still place used for cultivation), one must not make a sound, cough, or spit, and one must also avoid conversing with others. Cultivate with earnest diligence and hold to the practice over time, and one’s Shen (spirit) will roam and ascend in flight, traveling through the void, coming and going freely, and taking a place among the immortals and the perfected. From this it can be seen that this scripture (Jing) is the secret method by which the Celestial Master (Tianshi) soared through the great void. Those who study the Dao should treasure it.

Here ends the upper fascicle of the Jade Book of the Inner Landscape of Lofty Flight in the Orthodox Lineage of the Jade Hall of the Unsurpassed Three Heavens (Wushang Santian Yutang Zhengzong Gaoben Neijing Yushu).

The lower fascicle of the Jade Book of the Inner Landscape of Lofty Flight in the Orthodox Lineage of the Jade Hall of the Unsurpassed Three Heavens (Wushang Santian Yutang Zhengzong Gaoben Neijing Yushu).

The master said: For protecting the body and prolonging one’s years, nothing is more important than, amid the Gang Qi (the Qi of the Celestial Gang), paying homage to the true deities of the Northern Dipper, securing and gathering the hun and po souls, and refining and nourishing yang Qi together with the nine rays of light. Thus the sage said: “Move in and out of the midst of the Northern Dipper, and the body will be robust, primal Qi abundant, life prolonged, one’s allotted blessings increased, and every evil averted.” This is the principle he meant.

The sage also said: “The myriad methods all issue from the Northern Dipper, and the myriad spirits are all at the Northern Dipper’s command.” From this one can see that every method and every practice can resonate and prove efficacious only through the Northern Dipper. The holy masters who transmit the Dao must therefore rely on the Dipper-ascent rite (the rite of transmission associated with the Northern Dipper) to lead people into the Dao, so that practitioners of different schools may penetrate the way of the immortals and reach the realm of the perfected. By visualizing the void and guarding what is real, body and mind are brought to rest, and one can command the Three Realms and control the Six Heavens (the celestial realms of which Daoism speaks). This method is truly one of the secret methods of the Three Flights, and a ladder by which one ascends to perfection and becomes an immortal. How could one fail to revere it?

The spirit-essence of the first Tai star is named the Spirit of the Mysterious Pivot. It is the bright hun-soul of the four yang, called the hun-soul of Tianshu, the Celestial Pivot. It is the Grand Commandant of Dipper Heaven, in charge of governmental affairs and the inspection of faults. Above, it presides over the Nine Heavens; in the middle realm it oversees the flying immortals of the Five Marchmounts; and in the lower realm it leads those who study the Dao and cultivate perfection. Of the divinities between heaven and earth, there is none that does not come under its authority.

The spirit-essence of the second Yuan star is named the Spirit of the Northern Terrace. It is also called the hun-soul of yin Jing (essence), and is known as the hun-soul of Tianxuan, the Celestial Rotator. It is the High Minister of Dipper Heaven, in charge of blessings and emoluments.

They preside over the celestial lodges—the constellations—above and command the myriad spirits of the world below. All who study the ways of the immortals and cultivate the Dao (the Way) fall under their jurisdiction, without exception.

The Jing-Qi (Jing, essence, together with Qi, vital energy) of the third True Star is named Yunji Shangzhen Shen (the Supreme Perfected Shen, or spirit, of Fulfilled Extremity), also called the “Zhenren Hun,” the hun-soul of the Perfected Person, or the “Tianji Hun,” the hun-soul of the Heavenly Mechanism. It is the Sikong of the Dipper Bureau of the Heavenly Court, the office charged with the affairs of the celestial realm, and it governs the immortals. It presides over the lofty perfected beings of the Nine Heavens, in the middle inspects the numinous immortals of the Five Marchmounts, and below commands those who study the Dao and seek immortality. All such persons fall under its jurisdiction.

The Jing-Qi of the fourth Binding Star is named Yougen Shen, the Spirit of the Roaming Root, also called the “Xuanming Hun,” the hun-soul of Mysterious Darkness, or the “Tianshu Po,” the po-soul of the Celestial Pivot. It is the Youji of the Dipper Bureau of the Heavenly Court, the office responsible for inspection and punitive campaigns, and it directs the chastisement of rebels. It presides over the ghosts and spirits of the Nine Heavens, in the middle commands the Three Officers of the Northern Emperor—the three divine officers who serve the Celestial Emperor of the North—and below inspects all living beings. Every matter of punishing rebellion and of refusing to submit to Heaven’s mandate falls under its jurisdiction.

The Jing-Qi of the fifth Mainstay Star is named Taiping Shen, the Spirit of Great Peace, also called the “Danyuan Po,” the po-soul of the Cinnabar Origin, or the “Yuwei Po,” the po-soul of the Jade Guard. It is the Doujun of the Dipper Bureau of the Heavenly Court, the chief officer of the Dipper Office, and it keeps charge of life spans and of the registers of names. It presides over the genealogical records of the Nine Heavens, that is, the name rolls of the immortals; in the middle it administers the ledgers and lists of ghosts and spirits; and below it commands the name registers of those who cultivate the Dao and of all living beings. Everyone entered in these registers falls under its jurisdiction.

The Jing-Qi of the sixth Regulator Star is named Mingji Shen, the Spirit of the Mechanism of Destiny, also called the “Beiji Po,” the po-soul of the Northern Pole, or the “Yueyang Hun,” the hun-soul that Surveys the Yang. It is the Taichang of the Dipper Bureau of the Heavenly Court, the office in charge of ritual institutions and promotion, and it governs advancement in rank. It presides over the supreme perfected beings of the Nine Heavens, administers the flying immortals of the Five Marchmounts, and commands those who study the Dao and practice cultivation. All who cultivate with merit and with diligence may be promoted, grade by grade, according to their accomplishments.

The Jing-Qi of the seventh Barrier Star is named Kangyang Shen, the Spirit of Exalted Yang, also called the “Tianguan Hun,” the hun-soul of the Heavenly Pass, or Yaoguang, the Wavering Light. It is the Great Bright Thearch of the Dipper Bureau of the Heavenly Court. It rules Heaven and Earth and governs the shifts of temporal fortune. The lengthening and shortening of the four seasons, the obstruction or free and peaceful flow of Heaven and Earth, and the passage of kalpas and ages all come under its command.

The eighth honored star is called the Spirit of the Most High Jade Sovereign (Gaoshang Yuhuang Shen), also known as the Lord of the Void Origin of the Eight Effulgences (Bajing Xuyuan Jun). The ninth honored star is called the Spirit of the Jade Thearch of Grand Tenuity (Taiwei Yudi Shen), also known as the Lord of the Seven Dawns and Seven Pure Essences (Qichen Qisu Jun). These two stars are the Jing (essence) of divine spirits of exalted rank among the imperial stars. Those who see them may prolong their years; those who cultivate them can become immortals.

In former times, a servant in the household of Huo Guang, chancellor of the Han dynasty, was named Huanche. He suddenly saw these two stars appear within the Northern Dipper, their radiance extraordinarily bright, and he kowtowed to them. Thereafter he lived for six hundred years.

The master says: At midnight on six days of each month—the third, the seventh, the thirteenth, the seventeenth, the twenty-third, and the twenty-seventh—enter a quiet chamber, press both hands in place and settle the breath, close the eyes, and visualize inwardly. Then visualize yourself slowly rising and flying into the bowl of the seven stars of the Northern Dipper (Beidou), and sitting with your back toward the star of the Perfected Person (Zhenren). Continue this visualization for a long time, until you feel as though you were truly within the Northern Dipper. Practice with full concentration, and you will often feel the body grow warm; this is what is called true Qi (vital energy) uniting with the Dao (the Way). Next, visualize the stars of the Northern Dipper sending forth radiance that shines down upon you, so that both inside and outside are illuminated. Then visualize the nine stars of the Northern Dipper and the three great deities.

Next, visualize the great deities of the Three Origins (Sanyuan). Daoism calls Heaven, Earth, and Water the Three Origins, and the great deities of the Three Origins preside respectively over the Upper, Middle, and Lower Origins.

The great deity of the Upper Origin is named Qijian, courtesy name Linggang. He wears a purple phoenix-feather cape of the Purple Court (Zichen) and a red lower garment of tiger-patterned brocade; ornaments are worn on the left, ear pendants hang on the right, and both hands grasp a flowing-gold fire bell (liujin huoling).

The great deity of the Middle Origin is named Xuandu, courtesy name Sukang. A circular halo crowns his head. He wears the Fuchen crown, a deep-crimson feathered robe, a dragon-patterned belt, and a tiger-patterned lower garment.

The great deity of the Lower Origin is named Kangmeng, courtesy name Liuyu. He wears the green Fuhua crown and a yellow phoenix-feather robe, is dressed in dragon-patterned clothing with a tiger-patterned belt, carries a flowing-gold fire bell, and holds the radiance of the sun.

The three deities sit face to face with me, and I have them seated with their backs to Yuanchen (one’s natal star, or the stellar deity who governs destiny). In my heart I bow to them and concentrate on the visualization. In a drifting, absorbed state of mind, contemplating the three great deities, I ask, “Why do you not hasten forward to kowtow and pay homage?” They reply, “We fear the Six Heavens, the Three Officials, and the host of demons.” The three deities grow angry together, shaking their bells and exhaling Qi (vital energy); radiance and majestic force surge through the eight directions.

Suddenly a woman appears, her countenance like that of an infant. She sits before the three deities, facing me, and breathes out a purple vapor that enters straight into my heart. She declares, “I am the Upper Consort of Jade Clarity (Yuqing), the yin numen of the Nine Essences (Jing) within the Dipper; my name is Mihua, and my courtesy name is Linqian.” Then swallow the saliva nine times, click the teeth nine times, and press the heart with the left hand.

The incantation says:

The Most High Danling, the supreme divinity, sends forth a mysterious radiance. The Nine Wefts, the stellar order that moves across the heavens, begin to turn, and clear, bright Qi (vital energy) spreads abroad. The Purple Court, the dwelling of the Celestial Emperor, shines in the darkness, and the Seven Luminaries—the sun, the moon, and the five planets—display their many-colored brilliance. The two lights of sun and moon appear bright, and Yin-Yang is thereby distinguished; the measures of the four seasons proceed in good order, and the Cloud Ford, the cloud-qi and fluids of heaven, flows back and pours in. An auspicious hour opens the primordial Qi, and the radiance of heaven appears once more: the Nine Wefts revolve, clear bright Qi spreads, the Purple Court shines in the dark, the Seven Luminaries glitter in splendor, sun and moon shine clearly, Yin and Yang are set apart, the four seasons run in full vigor, and the Cloud Ford flows back and pours in.

When the auspicious moment arrives and primordial Qi opens, I ascend to the Nine Primordials, the heights of the celestial realm, climb the Celestial Gang along the Northern Dipper, and reverently pay audience to the Three Celestial Lords. They ask me why I linger and do not depart, and why I have not yet risen as an immortal. I knock my head to the ground and answer that, fearing ghosts and demons, I dare not go forward. The Celestial Emperor then manifests a majestic bearing. Holding the Jing (essence) of the sun in his mouth, he smashes with his left hand the Six Heavens, the heavens where, in Daoist teaching, ghosts and spirits dwell, and with his right hand he suppresses Mount Deng. The Flowing Bell, a ritual implement used in Daoist arts to expel evil, sends forth flames, and the demon’s head is shattered. I drive out the Seven Po, the seven soul-aspects that constitute the human person, and strengthen the Three Hun, the three soul-aspects that constitute the human person. I gather them into the mansion of the Dipper and refine them there, so that the Nine Essences, the essential Qi within the human body, rest securely in the heart. Purple auroral mist shines upon the grotto-abode, and flying light stretches for ten thousand xun.

I harmonize the hun and po souls and cultivate the Six Embryos, a teaching of Daoist internal refinement concerning embryonic breathing and inner generation. Jing and Qi respond and are transformed into stellar luminaries. The Jade Consort suddenly appears, seated upright within my heart, looking downward and glancing upward. Her name is Mihua, and her courtesy name is Linqian. She breathes out and in a crimson breath, bringing the passes and orifices of the whole body to peace and free passage. She wears a brocade cape, robes like the radiance of the phoenix, and a skirt patterned with the luan bird; at her waist are a tiger tally and dragon-patterned jade ornaments, and in her hand she holds the brilliance of the moon. She looks down and gazes up; her name is Mihua, and her courtesy name is Linqian. Breathing out and in crimson Qi, she sets the hundred passes at peace and in harmony. She wears a brocade cape and phoenix-radiance luan skirts, with a tiger tally and dragon-patterned jade at her waist; she holds the brilliance of the moon, wears a purple crown, ascends in flight to the Grand Empyrean, and rides the light while driving the clouds.

I enter my name in the Grand Simplicity, the celestial realm that Daoist scriptures indicate as pure stillness and original truth, and thereby obtain the body of a flying immortal. I rise out of the empty void, come down upon the Grand Primordial, fine as precious jade, reach upward to the Vermilion Chamber, and command the myriad Shen (spirits). After two degrees of the divided epochs, I recover the countenance of an infant. The Northern Emperor urges on the sound of thunder, and the Southern Emperor arrays the light of fire; the Granary Palace of the East kindles lamps and candles, and thunder booms; the flowing lights of the West come rushing in pairs, giving forth harmonious sounds. The four directions lift and leap, and recommend me to the Jade Perfected, the honored perfected beings. Thereupon I ride the Eight Effulgences, eight kinds of celestial luminous Qi, and roam freely amid purple clouds and mist.

When the ritual is finished, the hands remain in their original posture; swallow the salivary fluid thirty times and click the teeth nine times. When the invocation is complete, rise, face the northwest, and bow twice; close the eyes and visualize Mihua above, then visualize oneself as having already ascended into the pure white Qi.

The master said: On the first, third, or fifth day, visualize the Niwan Palace (the upper Dantian [energy center] in the head), swallow the saliva fifty times, click the teeth nine times, then lightly pinch the space between the eyebrows with the left hand and silently recite the incantation:

“Supreme Purple Radiance, you are the spirit (Shen) of the nine penetrations. The floral canopy descends seven times, and its brilliance turns back to illumine the host of spirits; in movement it commands the lofty numina, and in stillness it harmonizes the luminous Qi (vital energy; the clear and harmonious qi within). The Qi of Yin-Yang circulates and pours inward, the three kinds of primordial Qi are evenly distributed, and the spirit roams everywhere with nothing beyond its reach, causing all the heavens to shine with light. Now, at the beginning of the month, as heaven grows bright, please come and ascend to the Niwan Palace. Jing (essence) and Qi respond to one another and congeal, transforming into a great spirit named Qijian, who dwells in the abode of the divine spirits. The floral canopy descends seven times, and its brilliance turns back to illumine the host of spirits; in movement it commands the lofty numina, and in stillness it harmonizes the luminous Qi. The Qi of Yin-Yang circulates and pours inward, the three kinds of primordial Qi are evenly distributed, and the spirit roams everywhere with nothing beyond its reach, causing all the heavens to shine with light. Now, at the beginning of the month, as heaven grows bright, please come and ascend to the Niwan Palace. Jing and Qi respond to one another and congeal, transforming into a great spirit named Qijian, who dwells in the realm of numinous firmness.

The great spirit sits upright within the Dipper and roams through my Hall of Light (the inner-vision palace where heart and spirit reside). He is draped in a purple cape of phoenix feathers and wears a cinnabar skirt patterned with tiger stripes; jade is worn on the left, and a golden pendant is fastened at the right waist; in his hand he holds flowing bells, and on his head he wears a cap of dawn light. He exhales primordial Qi to irrigate and nourish, bringing health and ease to the Niwan Palace; he harmonizes the hun and po souls and makes firm the inner floral pillars and beams. In this way I may become a flying immortal, pass beyond the void, and walk in the air; ascend to the realm of Shangqing (Supreme Clarity) and drive tigers and dragons; face north to pay homage to the Jade Emperor and proceed to the upper palace of Qionglin; face west to have audience with Taisu (Great Simplicity), and offer reverence to the Three Origins.”

When the incantation is finished, press with the hand once more, swallow the saliva nine times, and click the teeth nine times. After the blessing has been offered once again, rise, face north and bow twice, then bow twice toward the northwest.

The master said further: On the seventh, ninth, or thirteenth day, visualize the Crimson Palace (the inner-vision palace of the heart), swallow the saliva fifty times, and click the teeth nine times; with the index finger of the right hand lightly pinch and press, silently recite the incantation, and at the same time press the center of the chest and softly intone:

“Supreme Purple Perfection, you are the numinous spirit among the nine Qi. Including: On the seventh, ninth, or thirteenth day, visualize the Crimson Palace, swallow the saliva fifty times, and click the teeth nine times; with the index finger of the right hand lightly pinch and press, silently recite the incantation, and at the same time press the center of the chest and softly intone:”

The Supreme Purple True, the highest of the Purple True spirits, is a numinous being among the Nine Qi (vital energy), the nine kinds of primordial vital energy. He embraces every method and ordinance, shining as brightly as the Xuanji, the ancient astronomical instrument that also marks the pivot of the stars in their motion. Flying auroral light streams and illuminates, its radiance lighting Yuqing, one of the realms of the Three Pure Ones (Sanqing) in Daoism. The gods come forth from beneath the mysterious celestial canopy, responding to the cultivator’s state of mind. Numinous light flies down, and scenes of brightness fill the Zhongyuan, the inner space in the middle of the body. The Six Palaces, the six viscera or inner courts within the body, open, and the florid fluid—the Jing (essence), Qi, and saliva within the body—circulates in calm harmony. When the hun and po souls are restrained and refined, one obtains truly wondrous essence and Qi. When sympathetic resonance reaches its extreme and transformation is set in motion, every divine manifestation takes form in an instant.

Suddenly one sees a great spirit seated upright in a quiet chamber. Solemn and correct, he faces the realm of the True, and the joints throughout his body are opened and unobstructed. He grasps the Northern Dipper and holds the Kui star, his gaze shining toward every direction. This spirit is named Xuandu, with the courtesy name Sukang. He wears crimson feathered robes and a splendid mantle, is girded with a dragon-patterned sash, and is dressed in tiger-patterned garments. His body is filled with precious light, and a circular halo encircles his neck; he wears a Flying Dawn headcloth, and the lotus crown upon his head soars aloft. He makes me a flying immortal, rising in transcendence into the Great Void, ascending to the Purple Palace, the purple celestial court, and paying homage to the north before the Jade Emperor. He commands the myriad spirits, and the host of numina comes to receive me. In the heart a lotus-like auspicious sign arises, and celebratory clouds flourish without end. The sound of the phoenix flute is clear and lingering, and the simurgh-like music rings out bright and resonant.

When the rite is finished, press the hands again, swallow the saliva nine times, and click the teeth nine times. After the recitation is complete, salute twice as before.

The master says: regularly recite the lines, “Flowers arise upon the heart; celebratory clouds forever prosper. The phoenix flute sounds clear and cool; the simurgh’s notes ring in cadence.” After reciting them, press the hands again, swallow the saliva nine times, and click the teeth nine times; when the recitation is finished, salute twice as before.

The master further says: on the fifteenth, the nineteenth, and the twenty-second day of each month, visualize the Palace of the Dantian (energy center), contemplating in the mind the inner palace where the abdominal Dantian lies, swallow the saliva sixty times, click the teeth nine times, then press and pinch the philtrum with the index finger of the left hand and softly recite the incantation:

The Supreme Purple Sovereign (the highest Emperor of Purple Tenuity) shines upon the central pivot. The nine latitude stars blaze in splendor, their light piercing straight through the Taiwei Enclosure (a stellar region in the heavens). The myriad spirits look up and stand guard, and a thousand spirits form ranks to keep watch. With the fingers, twist seven times at the middle of the body and softly intone:

“Part the petals and harmonize the Yang Qi (vital energy); make plain the Dao (the Way) of compliance and take charge of the Yin Qi. Bring the radiance into harmony and open the source of the hidden mystery. The myriad things stand arrayed □□, and the beginning of the month falls just upon an auspicious day. Visualize the breath appearing in response within the navel, as purple Qi rises to the edge of heaven. Radiance flutters down and refines and nourishes my hun and po souls. Essential brilliance brims full, and suddenly a great deity is seen. This honored spirit of the upper palace is named Kangmeng, with the courtesy name Liuyu, and sits upright within the navel. He rides the nine currents of breath of the Dipper lodge, breathing out and in the cloud Qi and the numinous fluid.

He harmonizes the blood and Qi and regulates the intestines and stomach. He is draped in a cloak of yellow phoenix feathers, wears a dragon-patterned robe and a tiger-patterned belt, and □ opens the source of the sun. On his head is a green lotus cap, and at his waist hang bells of flowing fire. Radiance flashes and illuminates the void, enabling me to ascend and become an immortal. I tread the void aloft, rise into the Jade Chamber, carry the empyrean void, command the myriad spirits, and endure together with Heaven and Earth.”

Then press the hands again, swallow the saliva twenty times, and click the teeth nine times. Intone the prayer once more, then rise and bow twice toward one’s natal star.

The master says: The above is called “Ascending the Dipper and Hastening to the Stars,” that is, the cultivation method of visualizing an ascent into the Dipper lodge and a hastening toward the stars. It can gather and hold the hun and po souls, nurture the primordial Qi, and prolong life; the summoning of true spirits likewise begins from here.

Reclining with the Dipper

The master says: Each morning and evening, when lying down, first visualize the Nine Sovereign Stars (nine stellar deities) above the sleeping mat, then stand before the bed and perform the bows.

The master says: The above is called “Ascending the Dipper and Hastening to the Stars,” that is, the cultivation method of visualizing an ascent into the Dipper lodge and a hastening toward the stars. It can gather and hold the hun and po souls, nurture the primordial Qi, and prolong life; the summoning of true spirits likewise begins from here.

Reclining with the Dipper

The master said: Each morning and evening, when you lie down, first visualize the Nine Sovereign Stars (the nine stellar deities) positioned upon the sleeping mat. Then stand before the bed facing north, cup both hands before the chest, hold the breath, and close the eyes. Visualize the Beidou (Northern Dipper) in the heavens and the nine stars of the Imperial Honored One; according to the place each star occupies at that moment, slowly bring them down onto the sleeping mat and arrange them as shown in the diagram.

Next, visualize the Celestial Pass (the crucial gate within the starry Dipper) taking the form of the month-establishing Dipper, nine feet long and six feet wide, encircling the True Star on the outside. If it is precisely the evening of the first day of the lunar month, also visualize the star of the Morning Canopy descending together with them, likewise arranged according to the diagram. Then come from beneath the Kui star to the mouth of the Dipper, enter the Kui star from outside the Sovereign Star, and lie on your back. With eyes closed, visualize those stars transforming into round wheels of light: the starlight is purple, the firm light is crimson, and halos link and coil about the stars, their appearance just as drawn in the diagram.

At this point, visualize the crown of your head corresponding to the Nine Extremes, so that the true Qi (vital energy) enters the Niwan (the cultivation site at the center of the head), and let the True Star rest directly above the crown. Further visualize the true Qi, bearing purple light, entering the Niwan along with the body and filling the head; its radiance shines within, making the head clear and luminous through and through. Both feet tread the Sovereign Star. In the heart, think of flying up to become an immortal, and ask the Star Lord of Taiwei (the deity who governs the stars) to restrain your three hun souls.

Slightly bend the left foot and tread the Emperor Star with it; in the heart, think of flying up to become an immortal, and ask the Exalted Star Lord to seize and gather your seven po souls. Straighten the right foot and tread the stars with it as well. The left hand grasps the Northern Terrace. The Northern Terrace is where the Jing (essence) and Qi of the Yuan star reside. Turn the left palm upward, raise it slightly, and embrace the stellar cord beneath the Yuan star, so that the form of the star settles in the tiger’s mouth, between thumb and forefinger. The right hand grasps the Swivel Root. The Swivel Root is where the Jing and Qi of the Niu star reside. Turn the right palm downward and grasp the stellar cord of the Niu star, so that the form of the star lies above the tiger’s mouth.

Then settle the body according to the prescribed rite, close the eyes, and visualize the nine star lords.

The first is the Jing of the Tai star, named the Upper Perfected of the Mysterious Pivot. In the heart, pray: “May I fly as an immortal, riding the void and borne upon the floating.” Visualize this star positioned in front of the little finger of the left hand.

The second is the Jing of the Yuan star, named the Upper Perfected of the Northern Terrace. In the heart, pray: “May I fly as an immortal, roaming and traveling the Cavern Terrace.” Visualize this star positioned at the left hand… (Here the original text contains repetitions and omissions, and the sentence is unfinished.)

The Jing (essence) and Qi (vital energy) of the second star are called the “Upper Perfected of the Northern Terrace.” May I become a flying immortal and roam forth to the immortal terraces of the Dongtian (grotto-heavens). Visualize this star in the left hand, held by the left hand.

The true Jing of the third star is called the “Upper Perfected of the Nine Extremes.” May I become a flying immortal and obtain authority to govern the Three Mysteries. Visualize this star above the crown of the head.

The Jing of the fourth star, the Binding Star, is called the “Upper Perfected of the Xuan Root.” May I become a flying immortal and have my name entered in the register of flying immortals. Visualize this star held in the right hand.

The Jing of the fifth star, the Mainstay Star, is called the “Upper Perfected of Great Peace.” May I become a flying immortal and ascend into the realm of Shangqing (Highest Clarity). Visualize this star to the right of the Binding Star.

The Jing of the sixth star, the Regulator Star, is called the “Upper Perfected of the Pivot of Destiny.” May I become a flying immortal and have my name registered within Taiwei (Grand Tenuity). Visualize this star to the right of the Mainstay Star.

The Jing of the seventh star, the Pass Star, is called the “Upper Perfected of the Mysterious Pivot.” May I become a flying immortal and be able to command the Jade Lads (immortal youths who attend the perfected). Visualize this star arrayed beside the lord of the Regulator Star.

The Jing of the eighth, the Imperial Star, is called the “Most High Jade August Lord.” May I become a flying immortal and enter the Hall of the Latter Sage (the palace hall of the immortal realm where the Latter Sage dwells). Visualize this star within the Kui stars, join the Mainstay Star with the Binding Star, and let it correspond to the center of the right sole.

The Jing of the ninth, the Venerable Star, is called the “Jade Thearch Lord of Taiwei.” May I become a flying immortal and enter the Cinnabar Towers and Jade Chambers (the vermilion palace towers and jade rooms of the immortal realm). Visualize this star joined with the Great Star and the Mainstay Star, and let it correspond to the front of the left foot.

Then visualize the nine stars in sequence and behold them; tap the teeth twenty-one times and swallow the saliva twenty-one times.

Incantation:

O supreme Jing of the Nine Stars, True Lord of the Northern Pole! Pray augment my fetal essence (the innate Jing and Qi spoken of in cultivation) and strengthen my three hun souls. On the left, draw in the quintessence of sunlight; on the right, gather the Jing and Qi of the moon. Within the station of Chen there is a yellow numinous radiance—the Upper Perfected within the Primordial Void. Recite this twenty-one times.

Recite the incantation: "Essence of the Nine Stars, Perfected Lord of the Northern Pole (the spirit of the North Star), I beseech you to increase my embryonic Jing (essence) and strengthen my three Hun souls. On the left draw in the radiance of the sun; on the right seize the vital spirit of the moon. May the yellow-hued Qi (vital energy) of the stars and the Perfected of the Primordial Void enable me to ascend as an immortal and reach the Purple Palace where the Celestial Emperor dwells. May the Divine Tiger Jade Talisman guard my Gate of Life; may all baleful spirits submit to the law and receive refining by the Lords of the Northern Dipper."

The method of visualization: after finishing the incantation, gaze inwardly for a long while and visualize the essential Qi of the Northern Dipper suddenly entering the Chamber Room (Dongfang, the inner palace located in the head, inward from the point between the eyebrows). Then imagine the nine stars on the mat, together with the handle of the Dipper, simultaneously emitting rays of pure light, transforming into tiny forms, and withdrawing from behind through the Qihu point into the Chamber Room; the two places within the jaws (on either side of the chin) are likewise fully equipped. Within the bowl of the Dipper in the Chamber Room, the Yellow Elder Lord sits on the left, dressed in a yellow embroidered robe; on the right sits my own Shen (spirit), facing the Yellow Elder Lord. At the mouth of the Chamber Room there is also the Infant Sovereign of the Niwan (the Niwan Palace, the place at the crown of the head where the brain spirits reside), seated facing outward, his radiance illuminating the entire body, transparent within and without, so that every joint of the body turns red.

The second incantation: "Primordial Jing (essence) of the Chamber Room, Supreme Venerable Infant, I beseech you to illuminate the Niwan with the radiant canopy of the Dipper's light, to nourish and refine my bones and blood, and to restrain my Po souls and Hun souls, so that I may ride the clouds in ascent and pay court above to the Jade Emperor and the Lord of Supreme Unity (Taiyi)." When the recitation is finished, close the eyes, calm stray thoughts, forget the body, and fall peacefully asleep.

The master said: Outwardly, one borrows the Yin essence of the Northern Dipper so that the immortal Dao (the Way) may be put into practice and spiritual energy may enter the Chamber Room; inwardly, one summons the Yang essence of the Northern Dipper so that the five viscera are naturally nourished, and thus one attains the realm of the immortals and enters Highest Clarity (Shangqing). On the first day of each month, one additionally visualizes the Splendid Court and Purple Canopy, and only on this day does one visualize the light rays separating from above and below the mat and entering the Chamber Room. The order is to visualize first the Nine Sovereigns, then the Morning Canopy, and then silently recite the names of the nine stars in sequence until the end. At dawn, just before rising, silently tap the teeth fourteen times and swallow the saliva fourteen times, then continue directly with the recitation of the next incantation.

Within the Big Dipper in the heavens are seven youths. The purple Jing (essence) of Supreme Clarity—the purple vital Qi (vital energy) of the realm of Supreme Clarity (Shangqing)—dwells within your body. The splendid light of dawn and the purple precious canopy belong to the Primordial Palace of Grand Simplicity (the palace of the original beginning). Draw the Qi of the sacred spirit downward and bring it into the Cavern Chamber (the dwelling place of the heart-spirit within the human body), and I can become a flying immortal and ascend into the Jade Hall of the Taiji (Supreme Ultimate).

When the invocation is finished, visualize the nine stars gradually dimming until they can no longer be seen. When visualizing the stars and the canopy in the evening, proceed in the same way. The scripture’s phrase “rise at daybreak” means that one does this only when specifically cultivating this method. If one must also get up during the night to attend to other matters, one should first make the invocation and only then rise.

The Formula for Returning to the Origin

The master said: “The method of ‘Racing to the Chronograms and Reclining on the Dipper’ has already been put into practice, yet the faults and sinful karma accumulated by beginners have not yet been fully cleared away. One must cultivate this method, repent, and wash away one’s transgressions; only afterward can one ascend to perfection (attain the state of a true immortal).”

On every ding-mao day at midnight, sit upright on the bed, facing north, with both hands set in the proper position. Close the eyes, click the teeth seven times, and gaze upward while visualizing the seven stars of the Big Dipper shining brightly in the heavens. Here the word cun refers to visualization in Daoist practice—that is, concentrating the mind in focused contemplation.

The invocation says:

“Visualize the Bright Star flying from the Big Dipper and entering your mouth. Its radiance spreads outward in all directions and finally comes to rest in the heart, so that the body is luminous and transparent both within and without. Then visualize the Big Dipper as lacking one Yang Bright Star, while the remaining stars stay just as they were.”

The First Great Star—that is, the Upper Mysterious Lord, the hun-spirit of the Heavenly Pivot, the Mysterious Pivot of Yang Brightness—is invoked seven times:

“May every yang offense and yin transgression (faults committed in the open and in secret), from my ancestors of seven generations down to myself, be eliminated. May all that I seek be fulfilled and all affairs proceed as I wish. May I move with flying steps among the seven stars, rising level with Heaven. May my name be inscribed among the stars of the Dipper mansion, and may my lifespan extend for a hundred million years.”

On every ding-chou day at midnight, sit upright on the bed, facing north, with both hands set in the proper position. Close the eyes, click the teeth seven times, and gaze upward while visualizing the seven stars of the Big Dipper shining brightly in the heavens.

The invocation says:

“Visualize the Yin Jing Star flying from the Big Dipper and entering the mouth, finally coming to rest in the lungs. The remaining steps are as before.”

The second Yuan star (the second of the seven stars of the Big Dipper) is called the Upper Mysterious Lord, the hun-spirit of Tianxuan and the Yin Jing (essence) of the Northern Terrace. Recite this seven times. Pray that the Upper Mysterious Lord may eliminate the yang offenses and yin faults (transgressions accumulated both openly and in secret) that I have committed from seven generations past down to this present life, so that what I seek may be granted and all affairs may go as I wish. May I pace in flight upon the seven stars, filled with the four spirits (the deities who guard the four directions); may I fly through the void among the Seven Yuan (the seven stars of the Big Dipper), have my name entered in the Jade Void (the immortal realm of which Daoism speaks), and ascend to the Purple Clarity (the lofty celestial realm of the immortals). Riding a mysterious and wondrous carriage as I come and go, may my going out and coming in be smooth, secure, and upright, in harmony with the Dao (the Way) of Heaven.

At midnight on a dinghai day, sit upright on the sleeping couch, facing north, press the hands, close the eyes, and knock the teeth seven times. Gaze upward and visualize the seven stars of the north shining brightly into view, and wait a moment.

The prayer says:

Visualize the star of the True Person flying into the mouth and going straight into the lungs. When the visualization is complete, bow once more within the heart, swallow the saliva in the mouth, and knock the teeth again; for all the rest, follow the method set out above.

The third True Sovereign is called the Upper Pure Lord, the po-essence of Tianji and the Upper Perfected of the Nine Extremes. Recite this seven times. Pray that the Upper Pure Lord may eliminate the offenses of life, the faults after death, the accumulated evil deeds, the concealed guilt, and all the various offenses against the Three Officials of Heaven, Earth, and Water (the deities in Daoism who govern heaven, earth, and water), from the seven ancestors down to this present life. May all these offenses be extinguished, so that the eyes become bright and clear and one can see through to what is profound, hidden, and subtle.

At this point the scripture repeats the prayer text above once more, and then says: fly among the Seven Yuan, and have the name recorded in the register of the Upper Clarity (a Daoist immortal realm); command the myriad spirits, and ascend to the Jade Court (a palace of the immortal realm). Ride the light and course through the void, in harmony with Heaven.

At midnight on a dingyou day, sit upright on the sleeping couch, facing north, press the hands, close the eyes, and knock the teeth seven times. Gaze upward and visualize the seven stars of the north shining brightly into view, and wait a moment.

The prayer says:

The fourth Linking Star is called the Upper Void Lord, the po-essence of Tianquan and the Mysterious Darkness of the Xuan Root. Recite this seven times. Pray that the Upper Void Lord may eliminate the yin and evil offenses I have committed from the seven ancestors down to this present life—being without gratitude and without virtue, unbenevolent and unfilial, and the like—and, however great their number, cause them all to be lightened and dispersed. May I take in Jing by ingestion (drawing in essence and Qi (vital energy) through ingestion, breath regulation, and similar means), with a gradual increase day by day; may I ascend in flight among the Seven Yuan, and have my name carved into the register of the Grand Mystery (the celestial realm of which Daoism speaks); may I be ranked on high in the station of the Jade Emperor, ride the wind, and ascend to the Nine Heavens; may I command the spirits and deities, be made wholly new, and shine with the same brightness as the sun and moon.

On the day Dingwei, at midnight, sit upright on the bed facing north, press the palms together, close the eyes, and knock the teeth seven times. Then look upward and visualize the seven stars of the Beidou (Northern Dipper) shining brightly in the north, holding the vision for a while.

While reciting the invocation, visualize the Danyuan star (one of the seven stars of the Beidou) flying into the mouth and settling in the stomach. Swallow the saliva in the mouth twenty-seven times; the remaining steps are the same as before.

Next, visualize the fifth Gang star (one of the stellar officials of the Beidou), Taiping Danyuan Yuheng Poling, appearing brightly in the north, and hold the vision for a while.

While reciting the invocation, visualize the Danyuan star flying into the mouth and settling in the stomach. Swallow the saliva twenty-seven times; the remaining steps are the same as before.

Then recite seven times: “Fifth Gang star, Taiping Danyuan Yuheng Poling, Star Lord of Upper Mystery.” Offer this prayer: May every grave and defiling sin, within and without, from my ancestors of seven generations down to myself—even if they number in the tens of millions of millions and are recorded at the passes of the underworld—be entirely erased. May the jade maidens attendant on the right and the jade lads attendant on the left of the Purple Palace of Great Mystery and Plain Radiance shine as brilliantly as the sun and moon, so that I may be ranked among the True Kings.

On the day Dingsi, at midnight, sit upright on the bed facing north, press the palms together, close the eyes, and knock the teeth seven times. Then look upward and visualize the seven stars of the Beidou shining brightly in the north, holding the vision for a while.

While reciting the invocation, visualize the Star Lord of the North Pole entering the mouth and finally coming to rest in the kidneys—on a yang day on the left, and on a yin day on the right. Swallow the saliva fourteen times; the remaining steps are the same as before.

Then recite seven times: “Sixth Ji star, Mingji Beiji Yueyang Hunling, Lord of the Seven-Elixir Imperial Void.” Offer this prayer: May every evil deed, act of treachery, and false utterance that I have committed or harbored, from my ancestors of seven generations down to myself, together with the offenses registered under the name of the Imperial Lord, be entirely erased. May all illnesses be healed and the body’s Qi (vital energy) be harmonized and flow freely; may my name be entered on the Terrace of the Immortals and my rank placed in Shangqing (Highest Clarity), and may I command the myriad spirits.

On the last day of the month, after midnight and before the cock crows, sit upright outside the bedchamber facing east, press the palms together, and knock the teeth. Then look upward and visualize the seven stars of the Beidou shining brightly in the north, holding the vision for a while.

While reciting the invocation:

Visualize the Celestial Pass star flying into the pupils of the eyes: on a Yang day it enters through the left eye, and on a Yin day it enters through the right eye. The starlight passes through and shines upon both eyes, so that inside and outside alike become bright and clear.

The seventh pass-star is called Xuanyang Tianguan Yaoguang Taiming Shanghuang Daojun, “the Most August Lord of the Dao, Great Brilliance of Yaoguang, the Celestial Pass of Mysterious Yang” (the stellar deity associated with the seventh star of the Northern Dipper). Recite the name seven times and pray as follows: May every offense committed through benightedness and defiance, from my ancestors of seven generations down to myself, together with the five crimes and the five punishments, and all those among the innumerable myriads of spirits within my body who have been recorded in the Ghost Palace of the Northern Emperor (the seat of the underworld), be entirely removed. May the spirits within my body reach freely through the eight directions, so that I can see into the distance even while seated and see clearly while standing; may my hearing be keen enough to catch sounds from the farthest places; and may purple light arise throughout my whole body. May my name be inscribed upon the jade registers, so that I can discern the forms of ghosts and spirits; may my name be entered in the Imperial Pavilion (the dwelling place of the Celestial Emperor), and my lifespan endure as long as the sun and moon. May I ride the flying Seven Origins (the seven stars of the Northern Dipper) and dwell securely in the Purple Clarity (the celestial realm).

At midnight on a Six Jia day, sit settled on the bed, facing any direction. Clench both hands in the wogu gesture (the cultivation hand position of tightly gripping the fists), hold the breath and concentrate the Shen (spirit), and wait quietly for a moment. Then click the teeth nine times, and visualize the Nine Sovereigns of the Northern Dipper (the nine stellar deities of the Northern Dipper) appearing above the head, their lights shining upon one another.

Invocation: Visualize the two stars of the Imperial Worthy flying into the Niwan (the cultivation site at the center of the head), illuminating the body inside and out so that purple light arises throughout the whole body. Swallow the saliva in the mouth three times, nine mouthfuls each time. If a Six Jia day or a Six Ding day coincides with the hui day (the last day of the lunar month), perform the practice once more.

The eighth Imperial Star, the Lofty and Supreme Jade Emperor, Numinous Primordial Lord of the Eight Effulgences, and the ninth Venerable Star, the Jade Thearch of Taiwei, Primordial Lord of the Divine Plain and the Seven Chronograms: please hear me as I recite this nine times.

I pray that every offense committed from my ancestors of nine generations and my parents down to myself be removed, whether great or small, including those connected with hills and mountains and with sources of water. These offenses have already been entered in the registers of the dead. Among them are secret concealment, covert injury of others, malice hidden within, treachery lying concealed, and deceit and falsification—too many to count—all listed under the name of the Ghost Emperor Dengshan. Those entries and faults that amount to capital crimes have already been recorded in the black register of the Perfected of the Nine Primordials and the Taiji (Supreme Ultimate) of the North. I earnestly beg the Primordial Lord, the Most High Venerable Emperor-King of the Nine Heavens, to cause all these sinful matters to be wholly expunged.

May I fly above the seven paths and ascend to the realm of Jade Clarity; wander freely in the realm of the Grand Primordial, coming to life upon the light of the sun and the morning Qi (vital energy); in the north, feast and gather the Eight Pure Essences, shining with the same radiance as the sun and moon; lead the Perfected Consorts, and take in hand and command the myriad spirits.

Lower scroll of the Supreme Three Heavens Jade Hall Orthodox Capital Jade Scripture of Soaring on High to the Inner Landscape.